The Hmar Ethnic Cultural Sites are a series of ethno-cultural sites of the Hmar people. These sites are located within Pherzawl district, Manipur, India. Popular sites include Sikpuilung, Thangngur Tawngtaina Puk, Zawllung, Lungthu Lien Pathum, Paruol Pasari Lungtat, Lalruong Lungkap and others.
Pastor Thangngur Ṭawngṭaina Puk
Historical Background of Thangngur Thangngur, born in 1891, was a 'significant' figure among the Hmar people, particularly known for his conversion to Christianity in 1910. Employed as a teacher-evangelist and later ordained as a pastor, he played various roles within the church, eventually becoming the Field Superintendent of the Independent Church in 1943. He died on December 20, 1943. Born in Laileng, Mizoram, Thangngur's family later moved to Senvawn, a pivotal location for the early spread of Christianity in the region. His encounter with Watkin Roberts, a missionary, led to his conversion and subsequent education in a basic school.
In Hmar Bungpui Pastor Thangngur (A biography on Thangngur), it is written as follows:
Pastor Thangngur Ṭawngṭâina Pûk Translated as "Pastor Thangngur's Prayer Cave." It is located in Phulpui, Pherzawl district. Lalthlamuong Keivom wrote:
Vawmpalung
Lal Dena narrates it this way:
Sartuinek and Hringtuinek Sârtuinêk
Sârtuinêk is a pond believed by the Hmars to be associated with the spirits of individuals who died in circumstances deemed 'unnatural'. The nearby village is referred to as Sartuinek in accordance with this belief. In Hmar tradition, deaths are categorized into two types: sârthi (unnatural) and thi pangngâi (natural). Sârthi deaths encompass accidents such as falling from a tree, drowning, murder, suicide, and death caused by wild animals.Personal Interview with Kama (93), Bethel, Churachandpur. It is believed that the spirits of those who died unnatural deaths pass through this pond, known as Sârtuinêk, where they purportedly drink its water. Consequently, the village is named after this pond. Subsequently, according to tradition, the spirits continue their journey towards Mithikhuo (world of the dead) via Thlânpielkawt near Khawlêk in Mizoram.
Hringtuinêk
Hringtuinêk is a pond believed to be associated with the spirits of individuals who died natural deaths, according to the beliefs of the Hmar people in the pre-Christian era. They held the belief that all spirits of those who died from natural causes, including deaths at birth, would pass through this pond and drink its water. Consequently, the pond is named Hringtuinêk.Personal Interview with Thangsawihmang Sawngte (87 years of age) Following this ritual, the spirits would proceed to Thlânpielkawt near Khawlêk in Mizoram, continuing their journey towards Mithikhuo (world of the dead). It was believed that before the Hmar people embraced Christianity, only the spirits of Thangsuos were granted direct entry into pielrâl, a concept akin to paradise.
Lungthu Lien Pathum
The large trivets, erected by the ancestors of the Hmar people, stand on the outskirts of present-day Lungthulien village, believed to have been constructed around 1852. Originally, the Hmar ancestors settled in Khurpui village before relocating to what is now Lungthulien village, which derived its name from these significant structures. Led by figures such as Ngurzika, Ngurthanga, Kalphunga, Hrangkapa, and Khuonghmuna, the Hmar forefathers briefly resided in Ibudâpzâwl, near the present Lungthulien village, before seeking a more favorable settlement location. They eventually settled in Khurpui, attracted by the presence of a perennial water pond. During their time in Khurpui, around 1852, the Hmar ancestors erected three large trivets, each weighing more than four or five mounds. These trivets were likely intended to symbolize the strength and stature of the Hmar ancestors, with stories recounting the legendary strength of individuals like Khuplal Sawngate of Parbung, who reputedly could effortlessly lift and reposition the trivets. The construction of these trivets served as a marker of the Hmar presence in the region. Over time, as the Hmar community interacted with the British in the late 18th century, some clans settled in Hmunte, situated between Senvawn and Lungthulien. By 1924, a significant number of Hmar clans, alongside Singson clans of the Thado tribes, migrated to Kâwnzâr, later known as Senvawn. Concurrently, another group of Hmarclans joined their kin who had already established themselves in Lungthulien village.
Paruol Pasarihai Lungtat
The Paruol pasarihai Lungtat (translated as The Seven Brothers' Whetstone) holds significance as a historical site within the forested area of Ngampabung. It is known to have been utilized by a particular seven brothers for sharpening their weapons, including spears and daos, prior to engaging in hunting and other adventurous endeavors. In the cultural context of the Hmar people, the whetstone held considerable importance, being considered an essential tool in their daily lives. During periods marked by frequent intra or inter-tribal conflicts, tools, instruments, and weapons held importance for survival. The whetstone, regardless of its size or appearance, emerged as a vital component in their day-to-day struggles. Whether embarking on hunting expeditions, clearing jungles for cultivation, or undertaking adventurous exploits, the sharpening of tools on whetstones was a customary practice among the Hmar people. Thus, in many Hmar household, whetstones of various sizes were commonly found. Additionally, smooth stones protruding in wild forests and streams often served as makeshift whetstones for honing weapons, such as dao or arrows. According to Hmar oral traditions, the legendary Paruol pasari, comprising seven brothers, were 'renowned' figures believed to have traversed the forests of Ngampabung village within the Vangai ranges, as well as the surrounding areas within Ruonglevaisuo (Tipaimukh). The stone presented here, passed down through generations via oral narratives, is said to be the very whetstone utilized by the Paruol pasari during their hunting expeditions and daring adventures in the jungle. The Paruol pasari attained fame as skilled hunters and warriors, with their encounters with formidable beasts like tigers and elephants becoming enduring tales within Hmar society.
Lalruong Lungkap
Lalruong Lungkap (translated as 'Lalruong's Rock Shot') is situated between Patpuihmun and Phulpui. According to Hmar legend, Lalruong is regarded as one of the folk heroes of the Hmar people, revered for his magical abilities. Various remnants of his exploits, such as stone pillars, 'hidden' water sources, and imprints of large mithuns, are said to still exist in the Vangai ranges and Ruonglevaisuo region. Lalruong, born to Zauhrang and Zawtleipui, is said to have exhibited 'remarkable' intelligence from a young age, 'mastering' the art of magic taught by Vanhrit, an indigenous deity worshipped by the Hmar people before the advent of Christianity. His reputation as a skilled magician extended far beyond his homeland, and he was known for carrying a magic tube that aided him in navigating challenging situations. Traditionally associated with the areas surrounding Ruonglevaisuo (Tipaimukh) and the Vangâi ranges, Lalruong's influence is evident in the local nomenclature, such as the Barak river being referred to as Tuiruong, meaning Lalruong's river.
Numerous sites linked to Lalruong's feats, including his hidden spring and the location where he dispersed fog using magic, are still identifiable near Ngampabung village and Ruonglevaisuo. One particularly noteworthy location is the spot along the Barak riverbank where Lalruong engaged in a magical showdown with Dawikungpu, showcasing his prowess. Among Lalruong's 'memorable' exploits is the rock shot located between Patpuihmun and Phulpui village, serving as a legacy of this legendary figure. While Hmar and related tribes like Bâwms and Ranglongs regard Lalruong as a historical figure, his precise existence remains a subject of belief and speculation.
Parbung Pasalṭha Lungdaw It is narrated in the following way:
In Hmar language:
Prior to the establishment of the present-day Parbung in 1865, several clans of Hmars, such as Pakhuongte, Sanate, Inbuon, Riengsete, and Mihriemate, had settled in the upper region of Râllâwn, while a smaller faction of Thado tribes led by the Singson clan occupied the lower part of Râllâwn. Due to recurrent conflicts and misunderstandings, particularly regarding land ownership and boundaries, the area earned the name Râllâwn, meaning the "fighting place of warring warriors." This designation coincided with the Hmar-Lushai war that spanned from 1876 to 1880. Notably, Pastor Kappu, a 'renowned' Hmar hymn composer, hailed from the Râllâwn hamlet. Among the prominent Hmar warriors of that era were individuals like Thlova Sanate, the grandfather of the late Hrangsing, a montri, and father of the late Ngurdinglien Sanate, Buona Inbuon, Vungdang Riengsete, and Hanga Mihriemate. These figures played significant roles during the Hmar-Lusei conflict. Notably, Vungdang Riengsete undertook a mission to Saitual village in Mizoram to pursue and exact revenge on Saizahawl, another renowned Hmar warrior under the Pawibawi chief of Mizoram, who had slain Hmanga, the younger brother of Vungdang Riengsete. While the specific identity of the warrior commemorated by the memorial stone remains uncertain, the engraved figures and images on the stone unmistakably depict an exceptionally brave and heroic individual.Personal Interview with Kama (93 years of age)
Lungleng Lung
A Rock of melancholy:
Lunglêng Lungpui:
Several kilometers south of Parbung, there is a steep mountain commonly referred to as Lunglêng tlâng, or "a mountain of melancholia." Positioned atop this mountain, one can behold the Kailâm cliffs to the east and the plains of Silchar adorned with wet rice cultivation. The sobriquet "mountain of melancholia" stems from the profound sense of nostalgia and melancholy often evoked when standing at such high altitudes. Nestled beneath this mountain lies a sizable rock adorned with various inscriptions and images, many of which date back to the pre-Christian era when writing was not yet prevalent. Following the advent of literacy, individuals, particularly lovers, began etching abbreviated names onto this rock during their visits to the mountain. Consequently, this rock has earned the apt moniker "A Rock of Melancholia."
Lungsum
This Lungsum (stone-mortar), located in the old Zopui village, was carved from solid rock and traditionally used for husking rice during the Sikpui Festival. Typically, Hmar families couldn't afford such a mortar, leading to the belief that this particular one was crafted specifically for the festival. In ancient times, when the Hmar ancestors began agricultural practices, they commonly used wooden mortars. It's believed that the people of Zopui village created a cavity in a solid flat rock for husking rice during the Sikpui Festival in 1897. This was a labor-intensive process, requiring iron tools and considerable effort to carve into solid rock. It's possible that this type of stone mortar was used for communal purposes like inchawng and Sikpui feasts. During such events, young men and women would come together to perform tasks collectively, including rice husking, as a significant quantity of rice was needed for brewing zu, a traditional alcoholic beverage. Historically, every Hmar family had its own wooden mortar, which they carried with them during their migrations.
Chawnlut Lungphun