Safeguarding the Kukis’ Culture and Political

Aspiration
Published on  November 24, 2010
By Satkhokai Chongloi
 

Relevance of Haosa System of Village Administration in

Safeguarding the Kukis’ Culture and Political Aspiration
 
Introduction
 
The “modern” youths of the Kukis are in search of identity,
adapting others’ culture and governments as though
belonged to them. Gradually, the Kuki youths are leaving
their own traditional heritages and merging toward the so
called Pop culture which pulls people of the world together.
If they are not properly informed they will soon be people
without culture and therefore, a paper as such is a need of
the hour which intends to find the traditional government of
the Kuki people in centuries, and inform Kuki youths to
enhance and elevate their traditional government that exists
since time immemorial. It will not be a perfect paper but
what has been written here would serve as a catalyst for
further development and enlightens the mind of the Kuki
youths and helps them to rediscover and restore their
traditional value as a nation.
 
Origin of Haosa (Chief) Haosa Institution

 
The institution of Haosatna begins at home. Each set of rule
applied to the household is also applied to the Village
(Khosung), Area (Lhang), State (Gamkai) and National level
governance (Kuki Inpi). No Kukis can be isolated from the
village community. The village administration is the larger
unit of each family’s governance. This Haosa Inpi or Village
Administration is called the “Kuki Traditional Government.”
This government was and had been the traditional
government of the Kuki people and is also the highest court
of appeal.
 
Each Kuki village has its own traditional government called
“Inpi.” Since this Inpi was born with the Kukis, the
institutional laws of the village Inpi are also the culture of the
Kukis. This government was not the later development
among the Kukis. The Inpi was when the inception of the
Kukis. It was not a man made Inpi. It was born with the
Kukis.
 
Khankho an ethical principle of Kukis’ Culture
 
Culture is behaviour by which an individual is identified as a
specific group of people. It is also the social heritage and
customary ways by which groups organize their way of
behaving, thinking and feeling. The Kukis have a very
distinct culture and a Kuki can not be isolated from the
practice of customary laws. The whole laws or ethical
principles of the Kukis evolved around the system of
Khankho by which a Kuki is bound of both his social and
political obligations in a society. The Chief rules under the
system of Khankho and he is the custodian of the system
Khankho and punishes villagers whoever violates the
system according to the customary law of the Kukis.
 
The most important element in the Khankho system is called
Upaship. A Kuki is Upa to someone where he receives
Sating. There is no Kuki without the Upa. The role of Upa
and his “Sating” is the backbone of the Kukis’ life and
culture. The generation and genealogy of the Kuki is
reckoned from the first male born of the family, who
represents his father if the latter is deceased or is unable to
function. 
 

Even when there are no written documents available earlier

than the sixteenth or seventeenth century, Kukis have been
counting generations and genealogy long before in their
special occasion. When the “Naopa Ki Inchon” (an extended
home for the younger brother) is performed, his Upa and his
Father adopt “Indoi,” a family/household god, for him. They
reckon their genealogy from the Bulpipa to the brother for
whom they adopt an Indoi. There are other similar
occasions such a “Sutpi noija minluto kisim.”
 

In this occasion, the Upa, head of the clan reckons his

genealogy under the main pillar of the house called “Sutpi,”
from Bulpipa to himself and to all his brothers (Naote).[1] So
the Kuki is founded on Bulpipa who was the first born
among the Kukis. The generation of Bulpipa has been
carried through his first son and goes on till date and he is
head of the Kukis. The union of one family with another
family is through Sating. Sating is like a ligament that joins
together all families of the Kukis. Therefore, the unity of all
Kuki families remains in the one head of the family called
“Bulpipa.” No Kuki can be exempted from the giving of
“Sating” to the Upa. A saying of the Kukis goes thus: “Upa
leh Lamsah Kipel thei lou” (the older brother/the head of the
family and the side of the road cannot be avoided).
 

Vumson says, the “Zo (Kuki) culture is very much connected

with zu (Ju); although some western writers suggest that
Zo/Kuki culture is a Mithun culture.”[2]  The western writers,
noticing that Mithun is prominent in the customary laws of
the Kukis, called Kuki culture “Mithun culture.” It is also
because the wealth of a person is judged by the numbers of
Mithuns he has. Vumson, however, says that if anything
could determine the culture of this people, it would be Zu/Ju
(a local made rice beer or its equivalent Chabel, or tea-pot
among Christians), not Mithun, because Zu/Ju is served in
all occasions of Kukis whether big or small.
 
Nevertheless, there are two more factors which are more
significant in the Kuki culture. They are the “Upa” and the
“Sating,” without which there is no culture and tradition of
the Kukis. Mithuns may indicate the wealth of a person and
is used as Bride-Price. It also figures in the implementation
of many other customary laws. The same can be said of the
Zu/Ju. Without it there is essentially no Kuki culture. But
much more than these two Mithun and Zu/Ju, are the Sating
and the Upa. The family genealogy goes through the line of
the Upa, and the Upa receives the Sating. Giving of Sating
goes on to the line of Bulpipa who receives the last Sating of
the Kuki people. The Sating and the Upa are the integral to
being the Kuki people. The Upa and Sating brings unity and
oneness to the Kukis.[3]
 
A Kuki family is made up of three institutions: (1) the Upa, to
whom the father of a family gives his “Sating,” who is
important in every occasion of the family. (2) The Becha,
two persons who are closed relatives acting as
spokespersons for the family. Among the two, one is
selected for “Bebul.” Bebul is the head of the Becha in that
family, and (3) the Tucha, two persons who are a near kin
from the sons of their daughters. There is also one selected
as Tubul, head of the Tucha. In any given occasion, or when
customary laws are to be performed, Bebulpa (Becha is
name of the office/institution and the person is called Bepa,
Bebulpa is head of the Becha) leads the meeting and
introduces the reason for the occasion.
 

However, Upa says the main topic of the meeting, and his
words are taken seriously. If the father of the family does not
want to say anything, it would still be alright as long as his
Upa had spoken. Tuchas prepare and serve Vaiju or Jubel
(a local bear made out of rice which has been substituted
with Chabel- Tea pot among Christian Kukis). These are the
core relatives of the family in times of joy and happiness,
and in times of sorrow and difficulties.  They are family
relatives and are part of the family. As a custom, on any
occasion the household would kill an animal like a cow,
buffalo and pig to perform social, religious, or political
duties. Tuchas dress the meat. They cook and serve guests.
 

If the father hunts forest animals or set traps and killed deer,
wild boar, lion, tiger, elephant etc., the Tuchas and Bechas
are expected to dress the meat and arrange accordingly for
the customary distribution of the portion of meats to relatives
including “Sating” (meat taken from the back of animal or
spinal flesh) to Upa. “Salu” (head of animal) is given to the
Chief of the village. The “Sa-ngong” (neck of animal) is
given to Sunggao/Pute. The “Sakong” (waist of animal) is
given to Tuchas, and the “Sa-om” or “Sanah” (rib part of
animal) is given to Bechas.
 
A Kuki who did not follow these “Sachan” distributions of
meats pays the concern people a Mithun or a traditional
shawl or “Thih dam,” or any kind of iron instrument with
Jubel/Chabel as a penalty for not performing cultural law. In
return the above families who got portions of meat bring
Jubel and enjoy with the person who killed the animal.
Among the most prominent one is Sa-ngong to
Sunggao/Pute. 
 
The children of the father who killed the animal would take
the Sa-ngong to their maternal uncle Pute (the
father/brother of their mother), which they called “Sa-ngong
thah.” If the uncles were able and well-to-do, they killed pig
or cow or buffalo. But if they were not, they would still kill a
hen or a cock to please their nieces or nephews.  The fame
of a man is determined by how many animals and the kind
of animals he killed, and the wealth he acquired in his
lifetime. Therefore those men who killed animals like tiger,
lion, elephant, wild boar, sajuh and birds like eagle were
entitled to Sa-Ai for men.  Chang-Ai is mostly done for the
woman.
 
 In a situation where a family has two or more sons, the
eldest son inherits all the property of their father and looks
after the family. His younger brothers stay with him till they
marry. Once the younger brothers achieved manhood
through marriage and having children, his father and Upa
with the help of Village Priest, installs for him an Indoi (a
household God) and selects Tuchas and Bechas. Most
Upas shared their properties with the younger brothers
when they move to their own houses. From that time
onward, he is considered a full member of the society of the
Kukis and begins to function as a responsible person with
full authority to shoulder giving Sating to his Upa and any
other social and religious obligations to neighbors and
society.
 
These sets of duties are not written but every Kukis knew
what their duty is to Naopa, as being an Upa and vice versa
and to the Tucha, as being a Mipu and so on. Anyone who
failed to perform this Khankho is talk of the village and he is
like an outcaste. And therefore, a Kuki while striving to be
faithful in doing the Khankho, he becomes faithful in all
duties.
 
Khosung Kivaihom Dan (Village Administration)

 
The Kuki villages are founded on their cultural and family
unit. If a father of the Kukis has many sons, and if his first
son is capable to become chief of a village, his younger
brothers will found a village and make him to be chief. The
Chief is the eldest among the brothers and he is given
Sating by all his younger brothers. He is the head of that
family and eventually, the younger brothers become his
villagers. He is made the Chief of the village by his brothers.
In other instances, even when a person has many sons, the
first son is not made to be Chief, unless he is capable or
trust worthy to govern the whole family. Therefore, to
become Chief of a Kuki village, one must be Upa (head of
the family), must be trustworthy, loving, intelligence enough
to be the Chief, and the younger brothers have to choose
him to be chief over them.
 
Since the Kukis believe that the Chieftainship is given by
God, the office of Chieftainship remained in the family of the
Upa. It cannot be in any way taken from the Upa, head of
the family. However, if the Chief does not have a son to rule
after him, a brother, next to him will become the Chief. In
such away a Kuki village administration is formed and it is a
very powerful administration, because, a capable Upa was
elected by his younger brothers, and the Upa takes care of
all his younger brothers as he takes care of his own family.
 
Therefore, the Chief of the village acts as though a father
who takes care of his own household. The villagers loved
him and obeyed him. Therefore, there is no sacrifice too
great for the villagers to make for the Chief and for the
whole village. If a Kuki, other than his brothers wants to live
in that village, he asked permission from the Chief whether
he would be accepted as a villager. Once he was accepted,
the Chief treated him like his own family, and the new
villager obeyed the Chief and worked for the welfare of the
village.
 
Each Kuki village has its own Inpi called Khosung Inpi
(Village Government). The Village Inpi carefully elected
prominent persons for three offices such as, (1) Khosung
Semang, (2) Khosung Pachong and (3) Khosung Lhangsam
to help the Chief in the village administration. There can be
more than one person in each office if the village is bigger
than one can handle the office. Persons with high quality,
whether they are from the brothers of the Chief or his others
villagers, could be elected for these offices, and they assist
the Chief in all village administration.
 
The Kuki villages are carefully chosen. First, they select a
place where the villagers can be well protected from attack
of the enemies. They also select a place where they can
easily find water and firewood. The Kuki village is called
“Kho or Khaw.” Kho (village) plays a very important role in
the life of the Kuki nation. All educations, handicrafts and
any development in life of a person begin at home in the
village.  Most Kukis bear “Kho” in their names, which
witnesses to the importance of the village among the Kuki
people. Since most Villages Chiefs are heads of the Kuki
tribes, Villages are the powerhouse of the Kukis. Therefore,
the strength of the Kuki Nation lies on the strengths of the
Kuki Villages.
 
Chiefs of the Kukis are the land owners. Even though they
are owners of the land, they do not exercise their ownership
or imposed taxes upon the villagers. The villagers are free
to cultivate the land and free to hunt animals within the land.
The villagers give a bucket of paddy as tribute to the Chief
at the end of the year. The Chief also receives “Salu” the
head of animal killed in the wild-game hunting, and the
“Khotha,” each family of the village work one day for the
Chief in his field to show gratitude. There is Kho Thempu
(village Priest) and there is also Kho Thih Khengpa
(blacksmith) in all villages. As mentioned, each village has
an INPI (Parliament), and elected a Village Council of
Ministers such as: “Khosung Semang,” “Khosung Pachong,”
“Khosung Lhangsam” etc. to work closely with the Chief for
the welfare of the village and for the well being of the
villagers. 
 
Each village of the Kuki is an independent political unit, and
the Chief of the Village and his Council of Ministers are the
political leaders of the village. Gangte writes, “Administration
of justice, enforcement of executive function, maintenance
of social practices and customary law, including religious
performances are the areas of the village administration
under the Chief and his Council of Ministers. Thus, a Kuki
village is an important administrative unit.”[4] Through this
remark, we can see the importance of all Kuki villages, big
or small, as a unit of the bigger Inpi (Parliament) of the Kuki.
The following shows how the Chief and his council of
ministers function and their responsibilities.
Khosung Haosa 

 
The Haosa (Chief of the village) as mentioned is the
administrative head of the village.  He is not an elected
person, but as the eldest son, he has inherited the position
from his father. The position is passed down from
generation to generation from eldest son to eldest son. He is
the Upa of the family and has absolute right of ownership
over the entire land of the village. Even his younger brothers
who made him Chief do not have the right to claim
ownership over the land of the village. The Kukis’ political
structure has been built and institutionalized in Haosa. It is
based on kinship and the hierarchical order of the clan. In
1872 Col.
 
Dalton observes that the Kukis are “a nation of hunters and
warriors, ruled as a nation by their principal hereditary chiefs
or rajahs, but divided into clans, each under its own
chiefs.”[5]  Gangte also mentions that the authority of the
chiefs greatly enhanced the strength of their custom, for
they were the perennial resource of the Kuki custom,
tradition, culture, language etc. The Chief works in unity with
elected Council of Ministers such as Semang, Pachong and
Lhangsam for the welfare of the village. Like a father in the
family, the Chief takes care of the villagers as his own
children. He judges without partiality. He cares for the poor
and the needy. He represents the village to the Kuki Inpi
(National Government), and he seeks the welfare of his
villagers.
 
Khosung Semang 

 
The Semang is one of the top administrators of the village. 
He records all the resolutions of the meetings. He works
closely and gets advice from the Chief and directs villagers
where to cultivate and how the villagers can live in peace
and harmony. He manages records and implements what
had been agreed in the annual meeting. He watches over
the development of the village and informs the Chief if there
is anything to be done. He holds the Law and orders and
judges according to the customary laws of the Kukis.
 
Peace and justice are under the Semang. Therefore, the
villagers could live in peace and harmony under his
leadership. The office of the Semang is such an important
office in a Kuki village. If a village has a wise Semang, the
Chief has no difficulties in implementation of laws and
orders and there is development in the village. Therefore,
the election of liable person for the office of the Semang is
done with careful deliberation and the people elected are
normally one of the most trustworthy people in the village.
 
Since, the Chieftainship goes in the line of the Upa to his
first Son and then to the Grandson, all the Chiefs may not
be capable of leading the village as his Father or his
Grandfather. Still the business of the village would be as
usual if they have good Semang, Pachong and Lhangsam.
Normally, the Semang, Pachong and Lhangsam were
elected to meet any untoward situation that could arise in
the line of the Chief’s family. The laws and orders are under
the Semang and he implements it along with the Chief of the
village. Therefore, electing a Semang and its office was very
important and done carefully in all Kuki villages.
 
Khosung Pachong 

 
The office of Pachong is also important as of the Semang.
Pachong is a defense minister/secretary who protects the
village from attack, and checks any incursion or looks out for
intruders using their land without permission from the Chief.
He prepares able soldiers for counter attack and leads the
military into war if necessary. Pachong is also responsible to
look after the Lawm, the Village Labor Corps, and the
Sawm, the Village Bachelors’ Dorm.
 
These two Socio-educational and Political Institutions of the
Kukis played a major role in educating young able men and
women for the individual and corporal responsibilities and
for the village to respond any outside attack. These two
Socio-educational and Political Institutions are the
institutions where the young Kukis learned everything they
need in life. Pachong is the leader in charge who appoints
able young boys to lead a group or the sub-groups for the
protection of their village. The villagers live and work
peacefully under the leadership and protection of the
Khosung Pachong.
 
Khosung Lhangsam 

 
Lhangsam is a Public Relation Officer and the Foreign
Minister. He is the information and broadcasting
minister/secretary who arranges and informs the meetings,
who looks after the roads that connect village to village and
the roads leading to cultivated field, such as the water roads
and the firewood roads etc. He also acts as agent of
information and conveys the decisions of the Haosa
Councils to the villagers. He is an emissary between the
Khosung Inpi(village), the Lhangsung Inpi (area), the
Gamkai Inpi (state) and Kuki Inpi (National Kuki
Government).
 
Khosung Inpi Thutanna (Village Court)

 
The Kuki village court functions independently and its
decision is final. Villagers who is not in accordance of
Khankho system mentioned above is punished. In the
Khankho system of the Kukis, a Kuki learns all what he
ought to do or ought not to do. The Village Court of the Kuki
was not only for the betterment and for peaceful coexistence
of the village administration; it was also for the peaceful
coexistence with the nature. 
 
When a person killed someone intentionally or unintentionally, before the victim’s family revenge, the culprit can kill a
pig in the Chief’s House (Village Court) for the institution called Hemkham (almost like Cease fire). Since Hemkham
has been done both parties are bound automatically by the Divine Law of Hemkham and killing has been stopped
and arbitrated in a peaceful means. The bigger issue, if Haosa Inpi (Village Court) can not solve, they will call for the
Upas (Head of family or clan) to judge according to the Customary Laws of the Kukis and its decision is the final. 

 
Smaller violation or breaking of laws like Biltan, dehkeh or
any shedding of blood, a pig is killed as a fine of institution
called Toltheh. The meaning behind of this is that the village
is spoiled because of blood is being shed or something has
been done against God and the village needs to be cleaned.
A portion of the incantation in Toltheh ritual might be given
as an example:[6]
“…na Vohpi maikem bohni sonlang, alu khonah a paiyin
lang chonset kinotdoh tante; ato khoto a paiyin lang chonset
kinot lha tante; Pathen thu ahi.”(…cut your mother pig that
has slanted forehead into two halves. Throw the upper
halve towards the north of the village, which will push out
sins. Throw the lower halve towards the south of the village,
which will push out sins. This is the word of God).
 
Various animals are used as penalty for violating against the
law but when killed it is performed as ritual. So that the
person is free once again and the environment which has
been spoiled is restored. The following incantation shows
how the nature is restored:
“Tunin phupi akentai phaipi akentai. Kaleiduppi
hungthouvin, kaleithopi hungthouvin.” (The evil elelments
have retreated today, let the fecundity of my loamy soil be
restored.”
 
The Kuki Village Court is one of the fastest courts of the world where there is no pending of cases. All cases are done
in due time. The Village Court restores both the sinner back to his/her normal life and also allowed humankind to live
peacefully with the nature.

 
Khosung Thempu

 
Khosung Thempu is the Priest and the Medicine man of the
village.  “He is the counselor-in-charge of the public health
in the truest sense of the term.”[7] Thempu is the one who
knows “Themthu” (the secret words of charms by which
utterance in a ritual ceremony, a sick person can be
healed). Thempu functions in relation to the belief of the
Kukis and their environment. The Kukis believe in one
Supreme God called “Chungmang Pathen.” They also
believe that there are smaller gods living and ruling in the
world who are capable of harming or helping them.
 
When a person encounters such a god or is hurt, a person
becomes sick, and the sickness is called “Toh khah nei.”
The Thempu can determines whether that sickness is the
sickness of “Gamlah nat” (forest sickness), Twilam nat (river
sickness), Kholailang nat (village sickness) etc. This belief
tells us that the Kukis are constantly at risk of being
attacked or captured by the smaller gods of the world.
These smaller gods that can harm their soul and body are
propitiated and appeased (Thawi or thoi) by the Village
Priest (Thempu).
 
Therefore, Sing Khaw Khai rightly says, “Zo (Kuki) sacrificial
function is thus to ensure the harmonious existence of man
with his spirit, to protect the wandering spirit from demonic
attack and to help free the spirit in case of falling into
captivity.” He further adds, “the function of Thempu and his
propitiation is therefore, “to maintain the physical body of
man in a state of healthy condition.”[8] Thempu is so
important in the life of the Kuki. Thempu receives “Thempu
sa,” a shared portion of meat for the Thempu. He treats all
the ailing villagers free of cost. In return, the villagers give
him a day’s free labor called “Khotha.”
 
Khosung Thih khengpa/ Thihsupa (blacksmith)

 
Kho Thih-Khengpa is the authorized blacksmith of the
village. He makes all agricultural tools, and repairs them
free of cost. Like Thempu, he also receives “Khotha,” where
all villagers gave a free labor to show gratitude for his
service. Blacksmiths also play an important role in the Kuki
society. They produce not only the tools for cultivation but
also they make military hardware such as guns, bullets,
swords, arrows and many kinds of instruments used for
defense of the village.
 
Khosung Lom (village labor corps)

 
Lom is one of the Socio-educational and Political Institutions
of the Kukis in which boys and girls engaged in social
activities for the benefit of the individual and the community.
[9] It is an organization in which training for leadership is
given to the young people of the village. It is also an
organization in which the young ones learn a sense of duty
and the dignity of labor.[10] It functions mainly for the sake
of the unity and the economic life of the village.
 
Its main purposes are: “to assist the Chief and his council of
ministers for the development of the village, to help the poor
and the needy, to identify the strong ones and the weak
ones for leadership purpose, and to make the village
famous through their unity and oneness.”[11] It is where the
youths work together as a group in all activities especially
farming, cultivating etc. Throughout the year, the team
remains together. They work together every day like a family
till work in the fields of the Lom members is done. The
strong members help the ones who are weak, and all
members share benefit equally.
 
The Lom can be divided according to the size of the village.
The bigger the village is, the more numbers of Lom. Every
Lom has a Lom-Upa (Leader), Lom lai kam, (one of the
strongest lom members who has to work in the middle while
working, because normally when the lom is working, the
middle area needs stronger ones). Tollai-pao, (Information
Leader) Lom-Tangva, (Work Supervisor) and Lom Tucha
(the ones serving beer or wine in the ancient days but tea or
water in the modern days). Lom Upa (leader) can be the
Khosung Pachong or any one elected has to work closely
with the Khosung Pachong.
 
The number of leaders may vary from Lom to Lom and
village to village. All members are required to sing “Heijam”
while working. Heijam is a kind of noise (like ho ho ho for
men and he he he for women) a person makes while
working. However, Heijam is sung in accordance with the
rules. When the Heijam sounds harmoniously, there is unity,
and the work of Lom is in progress. The sounds of Heijam
are divided into four: Api (Bass), Alai (Half of the Bass), Ate (like alto or tenor) and
Ate-Lai (half of the alto or tenor). All sounds are in quarter beats and are therefore difficult for new lom members to
sound in appropriate timings.

 
At the end of the year, all Loms celebrate a feast called “Lom Selneh and Lom Juneh.” They killed a Mithun (Lom-
Sel), and celebrate with joy and happiness. The event is accompanied by dancing drinking of rice beer at night, and
competitions like “Kungkal or Sel kal” (high jump over Mithun), “Kangkap,” “kangchong kap” (Top) “Suh tum khaw”
(javelin throw using heavy wooden pounding stick, and “Song-se” (shot put), at noon.
 
This feast continues for days and nights. The Lom is not only a place where young people learn different disciplines
and etiquettes; it is also a place where love and unity is exercised. Since Lom requires able people, when there are
weaker families who do not have sufficient workers to join the Lom and are unable to finish their cultivation on time,
the Lom shows kindness by helping them finish their unfinished work. Therefore, the Lom is a very important part of
the lives of the Kukis.

 
Khosung Som (Bachelors’ Dorm)

 
“Som” is another form of Socio-educational and Political
Institution of the Kukis where all the young boys of the
village sleep together at night. The purpose of this Som was
to protect the village from the attack of enemies.  Gangte
rightly points out, “The nature of hostility and practice of
tribal raids necessitate the existence of this organization, so
that in times of emergency the services of able-bodied men
might be available at short notice.”[12] The Som is where
the younger boys learn every thing that a man ought to
know from their Som-Upa (Leader).
 
It is the place where the younger boys learn the folk stories,
legends, war stories, and love stories of the Kukis.  “This is
an organization responsible for the mobilization of the
services of the young men to meet the exigencies of the
society.”[13] The Som is an essential institution of the Kukis
from where comes able generals, intelligent Semangs,
Pachongs and Lhangsams to assist the Chief of the village
for the welfare of the village.  Som can be divided into as
many groups as they can and sleep in those houses
according to the size of the village. This Som plays a major
role in protecting the village from outside attack.
 
Conclusion
 
Haosa (Chief) system of village administration cannot be completely written in a small paper like this, however, some
of the main elements of how a village functions under the leadership of the Chief and his cabinets have been
mentioned. The worldviews, beliefs, folklore, folktale, ceremonies like marriage and other activities of the Kukis are
not included due to the limitation of time and space. Through this short presentation, one can come to know the
uniqueness of the Kukis’ Villages Administration where Chiefs functions as head of the family and the villagers as
members of a family.
 
Therefore, the village administration as a system of Khankho is properly guarded. People from other ethnic group
may think the practice of Village Administration is forceful but the real meaning behind of all this vigorous laws there
is love, care and concern about the well being of villagers. It is inline with the Kukis’ traditional policy that the Kukis
are none communal, for peaceful coexistence and justice for all. The village administration is so important because it
is also the administrations of larger Inpis like Lhang (Area) Kuki Inpi, Gamkai State) Kuki Inpi and National Kuki Inpi. 
————————————————————–
 
[1]The word “brothers” used here does not necessarily mean his younger brothers.  It includes his cousin
brothers.  It is the translation of the Kuki dialect called “Naopa,” and the plural form is “Naote.” It is
understood in this broad sense.
[2] Vumson,  Zo History (Aizawl: Published by the author, 1986), 12.
[3] Satkhokai Chongloi, Unpublished Dissertation of D.Min entitled “Culture and Traditional Unity: Context
of the Church’s Mission Among the Kuki People in Manipur India,” (UTS Philippines, 2003), 26
            [4]T. S. Gangte,  The Kukis of Manipur (New Delhi: Gyan Publishing House), 125.
[5] Cited in Gangte, 20.
[6] Hemkhochon Chongloi, Indoi (Madarsa Road Delhi: ISPCK, 20080), 154
[7] Gangte, 131
[8]Sing Khaw Khai, Zo People and Their Culture (New Lamka: Khampu Hatzaw, 1995), 159.
[9]P.S. Haokip, Zale’n Gam. Zale’n Gam (KNO, 1998), 7.
[10]T.S. Gangte, 132.
[11]T. Lhunkhotong Doungel, Chin Kuki Bulpiho Phunggui Thusim leh Chondan Bu (Imphal: Guite
Doungel Council, 1993), 138. It was written in Kuki dialect and the translation cannot be without any error.
[12]T.S. Gangte, 133.
[13]Ibid., 134.
 
The writer is vice-president of Kuki Movement for
Human Rights and Dean of students at Trulock
Theological Seminary, Manipur, India.