Chapter
1. A Brief Background History of Kachin
1.1
General
Background
1.1.1 The Term Kachin
Kachins were introduced to the
world for very first time by American Evangelist Eugenio Kincaid in 1837. Early
spelling of the term Kachin varied greatly (Hkang Jien, Ga Hkyeng, Ka Cheen,
Ka Khyen, Kahkyen), but by the middle of 1880s, Kachin was being used
generally, and this spelling has continued to the present. W.J.S. Carrapiett, a
British governor officer believed that he could trace its origin through Shan
derivation that meant ‘race of Chins’. Kachin themselves considered that the
term was spelled and applied only by the foreigners.[1] They themselves are called Jinghpaw. However, more and
more Jinghpaw or Kachins are called themselves as ‘Kachins’ today.
Kachins are formed the Jinghpaws,
the Marus (Lhaovo), The Atsis (Zaiwas), The Lashis (Lachiks), The Rawangs, The
Nungs, and Li Shaws (Lisu). For certain parts of the Kachins, each group has
their own dialect.
1.1.2 The Term Jinghpaw
The word Kachin is a romanisation
spelling in about 1880s-90s prior to that came from Kahkyen. Burmese
category was Theingbaw and used in the government schools (သီန္းေဖါ) reference to the barbarians of the
Mogaung district and the Hukawng Valley. Leach stressed that the British
contact with speakers of Jinghpaw and other Kachin languages in Assam, India
around 1824; the people concerned were then referred to a Singphos and Kakoos.[2] Thus he noted that Singpho is used for the
Jinghpaw speakers resident in the Hukawng Valley and their near kinsmen in
Assam, while Kakoo includes the Jinghpaw and also the Maru, Lashi, Lisu,
Nung and Duleng of Sumpra Bum and the Triangle of Burma.[3] In early days, Jinghpaw themselves were Chyinghpaw or Dumhpaw
meaning a man freed from a danger, after escaped in a small arks once the world
is flooded. After the freed from flood, men may see everything is good on
earth. This term Jinghpaw is used as the same meaning to Kachin.
1.1.3 The Languages
There are more than eight hundred
languages spoken in South Asia and it was the largest number of languages in
Asia.[4] Kachins are also a complex speaking into more than twenty
dialects into four major groups Jinghpaw, Maru, Nung and Lisu. (1) Jinghpaw
group speaks Gauri, Tsasen, Duleng, Hkahku, Htingnai. (2) Maru dialects speaks
Lashi, Atsi, Maingtha (A’chang or Ngo-chang), and Hpon. (3) Nung group speaks
nine dialects including an influencial Rawang, Daru, Lungmi and Trung in
Myanmar and China. (4) Lisu speaks marginal to the Kachin Hills.[5]
However, Hanson fined that
Jinghpaw is closely related to the other as leading languages in Kachin to be
found, in varying strength, in every part of Kachin area.[6] Thus, Hanson anticipated that Jinghpaw which he reduced
to writing would indeed become the common language.[7] Hanson finally decided to make use of the Roman alphabet
rather than other characters in writing the Kachin language.[8] This progress has been made in spreading the knowledge of
Jinghpaw. Furthermore, translation of the Bible and worship Hymn into Kachin,
and the Kachin-English dictionary is created; Jinghpaw writing has been
accepted by the British government and taught in the public schools.
Thereafter, Lisu Christians who
did not understand any Jinghpaw as well as Nung and Maru (Lhovo) are still in
need the writings language. Later, in the 1980s a group of Maru (Lhaovo)
Christian leaders tried to translate the Bible on her own with the help of an
independent missionary family Orville and Hazel Carlson.[9] Much earlier than this, Lisu group were christened by
J.O. Fraser of the China Inland Mission and Lisu writings was developed from
1913 by the help of Ba Thaw the Karen Missionary to the Kachins.[10] Gies, a Missionary to the Kachin also baptized two Lisus
in 1902. Some other Lisu Christians from China migrated into Burma and started
joining with the Kachin church in Manhkring, Myitkyina until World War II.[11] Rawang writings have been done by Robert Morse, a Missionary
of the Churches of Christ, aided by his brother, LaVerne since 1950.[12]
In addition to the peaking
languages, Kachins are still in different speaking here and there. However, the
family, the clan, the kinship marriage, chief systems and other social
structure of relation systems are in common among all Kachins and most are
living in Northern Myanmar, South West China and North East of India.
1.2 Origin of the Kachins
1.2.1 Traditional Account
Kachin themselves undoubtedly tend
to think upon their oral tradition, trace back to their ancestry Ning Gawn
Wa Magam who was involved in the creation of the earth. He took Baren
Num Raw (Dragon-alligator) as a wife and Wa Hkyet Wa was his
grandson. Wa Hkyet Wa become progenitor of the Jinghpaw marriage to Magawng
Kabang Majan and other two wives; have the five major Jinghpaw clans in
brothers with the first wife.[13]
First son
La N-Gam ‘Marip Wa Kumja’ (golden father of Marip clan)
Second
son
La N-Naw ‘Lahtaw Wa Naw Lawn’ (golden father of Lahtaw clan)
Third
son
La N-La ‘Lahpai Wa La Tsan’ (golden father of Lahpai clan)
Fourth
son
La N-Tu ‘Tsit Wa Tu Hkum’ (golden father of NHkum clan)
Fifth
son
La N-Tang ‘Maran Wa Ningshawng’ (golden father or Maran clan)
These five families come all the
hereditary chiefs, ruled upon other clans and children from the other two
wives. These chiefs and clans are the origin of Jinghpaw or Kachins.
The Kachins are not aborigines,
but come from the north, and probably from some part of Tibet. These Duwa
(chiefs) count only five of them scattered in different places. All authorities
are agreed that the Jinghpaw tribes have spread southward and westward near the
sources of the Irrawady river, and, as George says, in the Kachin Gazetteer,
all tradition point to the head-waters of Irrawady as the ancestral home from
which the Kachin tribe have emerged.[14] Kachin themselves called Hka Hku Ga as their
origin of the country. Some point that the Hka Hku Ga is called specific
to Mali hku majoi, Chyai hku majoi, and Hkrang hku majoi.
1.2.2 Political Accounts
All Kachins claim that they come
from Majoi Shingra or Ka-ang Shingra indicate an acquaintance
with the sources of the Irrawady river, and origin district ruled by the first
ancestral chiefs have been handed down to us.[15] Through the oral legendary of the Kachins, while they
were living in the source of Irrawaddy river, the south-west of today China,
one of their warriors Ja Tawng Naw and his clan were defeated by the
Wangdi militant.[16] Wangdi called Qin Shi Huangdi (tiger of China, Chin Shee
Wang-dee) during Qin dynasty 211-210 BC.[17]
Part of this important land is the
eastern tip of India, part the south western tip of China, and rest in the
northern part of Burma. They are imaginative, courageous and ambitious
tribesmen, who have defended their homeland against all comers for countries.[18] In 1868, just before the Baptist Missionaries come to the
Kachin Hills, General Fytche, Chief Commissioner of British Burma, writes of
them irritably as “dirty, ugly, barbarian Kakhyens. In 1898, Major Davis
still refers to them as “robbers who systematically plunder caravans
whenever they get the chance.”[19]
Donald McGavran put this, “they
have raided each other and taken the heads of their enemies. In the modern
world, they fought with distinction in World War II, proving them unsurpassed
in jungle warfare.”[20]
After World War II, Pinlong
(Pang-long) Agreement in 1947 basically aligned all the minority groups with
the Burmese government signed to be living as equal rights between majority and
minority in the territory of Burma.[21] Unfortunately, the exact chronology of these pacts and
understandings is still unclear to them at present time. The agreement was
letting only by the majority Burmese and born unrest civil war after ten years
of the agreement.[22] As the results of the civil war, leaders of Kachin
Baptist Church suffered; churches were burn down, village remove, communication
cut-out and divided and ruled in minority territory led unrest the political
climate along the way to reform civilised form of the Kachins.
1.3
Social and relationships
1.3.1 The kinship relations
In the hearts of social
relationship in the Kachin society is named by htinggaw (household), amyu
(clan) and dinghku (family) tied up into a kinship relationship
structure. Moreover, htinggaw group within the community falls into one
or other of four lineage categories: (i) kahpu kanau (ii) mayu
and (iii) dama. Mayu often called the lineage to mother’s clan;
mother’s clan called back as dama. Thus, mayu and dama
often giving and taking in marriage. A man may not marry into his dama,
a woman may not marry into her mayu. From an analytical point of view
the system is one of matrilineal cross cousin marriage pattern of Jinghpaw
society which are organised as seven steps of culture hypotheses.[23]
Kahpu kanau lineages which are treated as
being of the same clan and (iv) Kahpu kanau (lawu lahta) a member of the
same lineage may marry lawu lahta are more practice in Gumlau
Kachins. In this point, the relationship is not only in mayu, dama and kahpu
kanau respectively but also tied them up by relations as lawu lahta.[24] In addition, it is the relationship based upon lineage
and clan.
However, there is no doubt that
some of them are poor relations even though they are Kachins. There are certain
main divisions either politically or by reason of family. The diversions are: Gumsa
Kachins, that is, those who have a ruler or a Duwa (chiefs); and Gumlau
Kachins, those who are republicans and recognise no chiefs.[25] Thus, while we look at the leadership perspective in Gumsa
Kachin, the national leader or church leader may have supported by his lineage
and clans. Thence, leader will choose his or her lineage to the position. These
clan and lineage relationship systems were found into religious office in
present days. I will put this more on chapter three.
1.3.2 The rulers and commoners
Before the missionaries were
entered to the Kachin Hils there is no doubted that chiefs were ought to be an
autocrat. However, if we breakdown the concepts of authority into a number of
separate functional categories, the chiefs role will be a minor one.[26] The salang (village headmen) and bawmung
(councillor)[27] are who represent for the chiefs to conduct in various
functions. Military, judicial, economic and social affairs are the main. In
fact, chiefs are not responsible the commoners’ affairs but they are
thigh-eating chiefs. For example: in military affair, the chief fights for the
land and occupy the commoners however, the chief only need the tight from them
rather protect and help their livings.
The rulers’ positions can be
divided into three groups in Gumsa Kachin society. Undoubtedly, Chiefs (Duwa)
were the main authoritative acting and holding the power. However, they made
decisions in Salang Hpawng (Elders’ council). Bawmung acting
leader on behalf of chiefs and myit su a house represented meeting. Gumlau
Kachins does not have chief but Mare Salang or Mare Agyi elected
leader in the village. They are a powerful leader as Bawmung in Gumsa.
1.4 The Religions
1.4.1 Understanding God
Kachin worship is not greatly
different from the objects sought by religious observances of mankind in all
stages of civilisation. It is to appease offended spirits, to secure
protection, to obtain riches and prosperity, and to find relief in case of
illness. In this circumstance, Kachin involves offering gifts and sacrifices to
many spirits.
However, back of these various
spirits, there are a great Spirits (Supreme being- Karai Kasang), about whom
not much is known, but recognized as different from the other spirits.[28] They named as Karai Kasang or Karawng Karai,
called Hpan Wa Ningsang (The Glorious one Who Creates), Chye Wa Ning
Chyang (The Omniscient). However, Kachins do not offer this Karai Kasang
(God), rather they offer many spirits.
Kachin animists knew God as the
one who created everything living as a supreme being. The problem is that
Kachins do not understand the Gospels. Therefore, missionaries need to
evangelise them. Helen Barrett stated that, “If the missionaries ask they
understand the messages will surly respond, we understand what you say, but we
do not know what you meant.”[29] Thus, the thoughts and ideas about Christianity are so
foreign for the Kachins.
In fact, Christianity is not only a religion but also
following the way to Jesus as a set of beliefs, a way of life and being a
community of people. Furthermore, it involves fellowship with God, relationship
with others, obedience to God’s commands and disciplines. Thus, missionaries
bring the Christianity into the Kachin hills is more than a religion or belief
system but it provides life, power, authority, and enables anyone to live and
work in the name of Christ. In addition, Kachin Baptist Convention (KBC), the
implementation of ‘50-year Holistic Mission’ quoted, “Instead, speaking the
truth in love, we will in all things grow up into him who is the Head, that is,
Christ ” Ephesians 4:15.
1.4.2 The Meaning of Life and Death
Kachins believed that life
contains within two parts the body and the souls. The soul never dies but the
body. At death, every individual’s soul becomes a minla (a malevolent
nat). There are three destinations for all minlas: sa wa, when a
person die with the accidents (bloodshed) his or her minla will
definitely become the sa wa nat, and return to trouble the family or
village. When woman die during pregnant, or at child birth, will definitely
become ndang nat, and return to trouble other women in village.[30] Only a person is died without serious sickness in old
aged or an accident she or he will definitely become tsu nat, go to the
place where the ancestors were being stationed tsu ga, jan ga, shata ga
(heavenly place, brighter place than this world).
1.4.3 Sickness
Early Jewish concepts of sickness
were also the same meanings to the Kachins. Jesus demonstrated heals the sick,
cast the demons and feed the hungers are parts of Messiah’s work, winning
nats and spirits by the power of God. It is called the kingdom of
God. Nats and spirits such as sa wa, ndang and many
other malevolent spirits are demons for the Kachins and these were an enemies
who against us from the rich and prosperity. Sickness comes while the spirits
defeated. Thus, animal sacrifice to the nats and spirits is a
process of salvation, to secure and protection from losing the life. If there
is no sickness, they may not sacrifice to the nats and spirits.
Thus, Kachin animists cast the demon and the spirit by offering
sacrifice. Kachin remains the concept of winning nats and spirits
in two ways by the power of God and offering sacrifice.
In this sense, Kachin chiefs (Duwa)
status also related to offering system. The chiefs (Duwa) were entitled
to gifts from lower status ones. Thus, high class status is defined as one who
receives gifts ‘thigh-eating chief’ and if they do not receive gifts from the
lower class, probably loses the authority.[31]
1.4.4 The leaders and their duties
Religious leaders were not
participating to the decision making rather organise several positions. The
functions of religious positions were called jaiwa (saga teller), dumsa
(priest), hkinjawng (ritual butcher), hpunglum (assistant butcher), nwawt
(diviner), and myihtoi (medium). Jaiwa is phraseologies,
telling the story of creation, all sources of life chronologies. This Kachin
phraseology is called the saga teller Jaiwa.[32]
Dumsa (priest) who can pronounce a
blessing on every occasion; they authorised to sacrifice for spirits and
minister to the terrestrial and celestial. Dumsa asked to Nats
and spirits to bless and to give mercy which are exchanged by the amount
of sacrifice. Further more, there was nothing to do any events sickness or die,
born or celebration without dumsa.
Hkinjawng is a ritual butcher who offiates
at the putting up of the altar, and cutting up of the sacrifice systematically
to the spirit and nats. He knows which part of the sacrifice to
be put in the right place and the right alters. Hpunglums are an
assistant ritual butcher. Ningwawt (diviner) may decide the cost of spirits
and nats
myihtoi
(to be continue)
[1] Tegenfeldt, A Century Growth:
The Kachin Baptist Church of Burma, (Pasadena: William Carey Library,
1974), p.11. Hanson, Ola. The Kachins: their customs and traditions,
(Rangoon: ABM Press, 1913), p.18, 19.
[2] Edmund Ronald Leach, Political Systems of Highland
Burma: a study of Kachin social structure, (London: G. Bell and Sons, Ltd,
1954), p.41.
[4] Grant Evans (Ed), Asia’s
Culture Mosaic: an anthropological introduction, (Singapore: Simon &
Schuster, 1993), p.77.
[5] Leach, Political Systems, p. 44, 45. Hanson Ola, The
Kachins: their customs and traditions, (Rangoon: ABM Press, 1913), p.27.
Matthias Brenzinger (Ed), Language Diversity Endangered, (Berlin: Walter
de Gruyter GmbH & Co. 2007), p.286. James Stuart Olson, An
Ethnohistorical Dictionary of China, (Kentucky: Greenwood, 1998), p.166.
[8] Yaw Ba, T. Lasaw. A Brief
History and Growth of The Kachin Baptist Church: An Analysis in Light of
Contemporary Missionlogical Principles, (Unpublished D.Min. dissertation,
Fuller Theological Seminary, California,1995),p.50.
[10] Tegenfeldt, A Century Growth,
p.147. Asim Maitra, A Guide Book to Lisu Language, (Delhi: Mittal Publishing,
1988), p.3. (Tegenfeldt and Asim have a different account taking the year of becoming
the Lisu Christians. Asim mentioned that Lisus were christened during 1921 to
1927).
[11] Tegenfeldt, A Cuntury Growth,
p.121. (After WWII, Lisu church was separated from the Kachin and worship in
their own language).
[14] C. Gilhodes, The Kachins
Religion and Customs, (Calcutta: Catholic Orphan Press, 1922), p.143, 144.
[17] Jane Portal, Hiromi Kinoshita
(Ed), The First Emperor: China’s Terracotta Army, (Spain: Grafos, SA, Barcelona, 2007),p.9. Harold Miles Tanner, China:
a History, (Indiana: Kackett Publishing,
2009), p.87.
[20] Tegenfeldt, A Century Growth,
p.xxi.
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