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| Image: from Binnakandi |
Major Clans and Totemic Identity
The primary clans within the Rongmei social structure include Gonmei (also spelled Golmei), Kamei, Gangmei, and Rwangmei (or Longmei). Each of these major clans is uniquely identified by a totem, which serves as a symbolic emblem or representation of the clan or family. This totem is not merely a symbol but is intrinsically linked to a food taboo, typically manifesting as an animal, a specific bird, or certain plants or trees. This totemic connection establishes a sacred bond between the clan members and their designated totem, often dictating specific behavioral restrictions, particularly regarding consumption.²
The distinct totems associated with these major clans are:
Gonmei Clan: The Roingao bird (likely a species of hawk or eagle, signifying strength and keen vision).³
Kamei Clan: The Ahuina (green pigeon), symbolizing peace and abundance.⁴
Gangmei Clan: The Tiger, representing power, courage, and a fierce protector.⁵
Rwangmei Clan: The white pumpkin or the dog, indicating qualities associated with these entities, such as purity, sustenance, or loyalty.⁶
These totemic affiliations reinforce clan identity and contribute to the rich tapestry of Rongmei cultural beliefs and practices.
Clan Subdivisions: Lineages
Each of these major clans is further subdivided into a number of lineages. A lineage is a crucial intermediary unit that operates between the nuclear family and the broader clan, serving as a socially binding entity. These smaller units maintain closer kinship ties and often play a role in regulating internal affairs, land ownership, and ceremonial duties within the larger clan.⁷
The subdivisions for specific clans are:
Gonmei/Golmei Clan is subdivided into lineages such as:
Gonthangmei
Gondaimei
Remmei/Riamei
Maringmei
Dangmei
Panmei/Palmei
Thaimei⁸
Kamei Clan comprises lineages including:
Pamei/Phaomei
Siangongmei
Ngaomei
Khandangmei
Malangmei
Kamson
Daimei⁹
Gangmei Clan also possesses distinct lineages such as:
Kamang Gangmei
Pheiga Gangmei
Sidou Gangmei
Jukhao Gangmei
Goijaichang Gangmei
Taokhondai Gangmei
Pongring Gangmei¹⁰
Notably, in the case of the Rwangmei clan, the presence of explicit internal lineages is not commonly documented in the same manner as the other major clans, suggesting a potentially different internal structure or nomenclature.¹¹
Clan Antiquity and Marital Regulations
Beliefs surrounding clan antiquity are significant. The Gonmei/Newmei and Kamei/Pamei clans are widely considered to be among the older, more foundational clans within the Rongmei social system. This perception of seniority is paralleled in other Zeliangrong constituent tribes, where Newmai and Pamai are considered older clans in Liangmai society, and Newme/Hau and Pame/Heu hold similar status among the Zeme.
A fundamental tenet of Rongmei customary law, congruent with broader Naga traditions, is the strong discouragement, and often outright prohibition, of marriages within the same clan or sub-clan.
Kinship Terminology and Marriage Patterns
The Rongmei kinship terminology presents a fascinating case for anthropological study, exhibiting what Claude Lévi-Strauss (1949) considered a typical feature of many Naga kinship systems: a unique blend of "generalized exchange" and "restricted exchange" patterns.¹⁴
Generalized exchange refers to systems where marriage alliances flow in one direction (e.g., A gives women to B, B to C, C to A), creating long chains of alliances. Restricted exchange, on the other hand, involves direct, reciprocal exchange of women between two groups (e.g., A gives women to B, and B gives women back to A).¹⁵
Several equations within the Rongmei kinship terminology strongly suggest the practice of matrilateral cross-cousin marriage (MBD marriage), where a man marries his mother's brother's daughter. This pattern points towards a form of asymmetrical or generalized exchange, where wives are continuously received from one specific kinship category. The prevalence of matrilateral cross-cousin marriage among the Rongmei has been consistently reported by most anthropological authors studying their social structure. This practice plays a vital role in forging and maintaining complex, long-term alliances between families and clans, ensuring a structured flow of women and resources within the broader social network.¹⁶
However, the question of symmetrical exchange, such as the sister-exchange type (where two groups directly exchange women with each other), remains less conclusive. While some elements in the terminology might hint at such a pattern, empirical confirmation has been elusive. Furthermore, some informants within the Rongmei community explicitly state that symmetrical exchange marriage is actually prohibited by their customary law, adding complexity to the analysis of their marriage system. This blend of tendencies, where the preferred matrilateral pattern is more clearly established while symmetrical patterns face ambiguity or prohibition, highlights the intricate and sometimes contradictory nature of actual marriage practices versus ideal rules in complex kinship systems.¹⁷
The study of Rongmei clans, totems, and kinship terminology thus provides a comprehensive lens through which to understand their intricate social organization, their deep-seated cultural beliefs, and the sophisticated mechanisms that govern their communal life.(ref)
Footnotes:
¹ This introductory paragraph synthesizes the roles of clans and lineages in Rongmei social organization. See: Jeuti Barooah, Customary Laws Of The Kabuis Of Manipur (With Special Reference to their Land Holding System) (Guwahati-1: Law Research Institute, Eastern Region, Gauhati High Court, 2011), 20-25; Beeju Kamei, "A Way of Life of the Zeliangrong Nagas in Manipur: Special Reference to Rongmei (Kabui) Tribe," International Journal of Social Science and Humanity 4, no. 2 (2014): 152.
