S. Loncheu

The Chittagong Hill Tracts is a home to 11 ethnic groups such as Chakma, Marma, Tripura, Mru, Tanchangya, Bawm, Chak, Khumi, Pangkhua, Khyang and Lushai having different cultural-traditions. In terms of population Bawm is one of the largest among the 11 among the 11 groups. They have been living here in Chittagong Hill Tracts since time immemorial. At present the Bawms are living in the two-hill districts-Bandarban and Rangamati. The majority of them live in Bandarban hill district. They are one of the Chin groups named "Lai". Chin is a holistic terms consisting of different indigenous groups. But no author hasn’t yet put the name of "Bawm" satisfactorily. Due to difference in pronunciation or spelling or misinterpretation, a number of authors give different names like Bonjugi, Bawm, Kuki, Lai, Zo, Bawmzo etc.

Different authors have described the name of Bawm in different ways like Boun-jus and Bounjwes (Phayre, 1845), Banjugee (Macrea, 1801), Banjogis or Banjugie (Barbe), Banjoos (Barbe, 1845), Banzu (Buchanan, 1798), Bawm, Bawm-Zo (Lorrain, 1940), Bom-zou (Loffler, 1949), Bonzogi and Bom (Sopher), 1964), Bom-Laejo and Bom (Bernots), Bawm (Wolfgang Mey, 1960) while other authors like Bernots, Miles, Riebeck, Mackenzie, Lewin, Hutchinson, Bessaignet, Way and Levi Strauss give a different names of Bawm such as Banjoogee, Banjoos, Bounjous, Banjwes, Banjoges, Banjogies, Bom, Bom-Zo, Bom-zou etc. obviously due to misinterpretation or misspelling

The name of Bawm has two historical meanings, of which the first one is union/united/join together/sharing/combined while the second one is basket, pocket, bag etc. However, the name of tribe or human race could not seem to bear a material name. According to an oral traditions the Bawms were furious warriors in an ancient times. At war they used to capture their enemies and brought them home and made them slaves. But according to their social practice, they have to accept them first as their own people in their society then naturalized them as slave so that they (captives) can get along with them. Their social laws say that the captive could be accepted as a slave to a family only after a cock is sacrificed and put the blood of the cock on the feet of the slave. Then the slave was socially entitled to bear the name of the family he/she belongs to. Each clan and even a sub-clan has different kind of rites and ritual for which they could not have an intermarriage among them. However, in course of time around 18 century by breaking the ritual differences they started to get inter-married within themselves. In this way they gradually began to mingle with each other joining and sharing their customary laws together in almost all respects. Most probably this is the reason why they are called Bawm or Bawmzo indicating to united or joined or union etc.

The words-Lang-ta, Kuki, Koongkee, Kooky, Lang-ga, etc. are a kind of negative(humiliating) words. According to my findings, the reasons why the Bawms are branded in that way is the Bawms had been migrating to the present place from China through Myanmar along with other Kuki groups like Khumi, Mru, Pangkhua, Lushai through different directions. In shape and size, lifestyle, beliefs, habit and socio-economic status all of this people look almost the same. Anyhow, their distinct identity can be identified by the knot of their hair on the head of male. The Bawms (Lai) tied their hair in a knot on the top of their head. The Kuki tribe also did the same. Most probably this tow groups would live together side by side in an early times. (The Kukis are still living in Manipur state, India). In olden times, the Bawms were called Kuki even by the British government for which others did not know the proper or correct name of Bawm. For example, in the gun licenses of Bawm issued by the British government, the word Kukis were mentioned at the end of their names as a suffix. On the other hand, since they were uneducated they could not disclose their distinct identification and naturally they also look rough and savage. For which civilized people see them just like a beast in the forest. As a result, they were ignored and humiliated by more civilized and advanced communities in and around them. As the Bawm was not enlightened with literacy, they were unable to interpret and express what they want to mean. Hence someone had to interpret their languages vaguely or incorrectly. Marma community called them Lang-ge (Lang-ga) and as I said earlier this word was a sneering or humiliating word as well. They are stigmatized in this way probably because they were ‘head hunters’ and furious/wild warriors at that time. It must be mentioned here the facts that the authors who used all this terms or words were not familiar to the Bawm community. It must be borne in mind that Bawm is originated to ‘Lai’. Because language or dialect using in the Chin State of Burma is still the same with the Bawm in Bangladesh even after 500-600 years has elapsed. For example, the Bawm woven cloths are called " Lai tah puan (Lai made cloth), Lai Kawr (Lai made shirt), Lai Upawng (Lai made turban), Lai Dar (Lai made Bell), Lai Fei (Lai made spears)". As such the word ‘Lai’ is still mentioned here as a clear and distinct identification of Bawm. Most probably the name of Bawm came into being around 14 -17 centuries as they descent to the present place.

They were a nomadic tribe. Their social life-style was very simple. They specially used to live in the hilly areas where the jungle or forest is thick and good for Lotuah (slash & burn cultivation). They lived on this cultivation. All the family members work together in the jhum as well as at home. Man and woman work together. They love oneness and unity in all spheres of life. They are obedient to their leaders. At the same time they were also very cruel and aggressive when they became angry. Since an ancient time being free from control or influence of others they led an independent life. They had chieftainship and they obey him with sincere and even with all their lives. But with the coming of Christianity they could have access to education and started to know a civilization society and wish to bring about transformation in their society.

They produce rice, vegetables, ginger, pineapple, banana, papaya, oranges etc. They love to make fruit gardens. The Bawm community mainly produces pineapple in Bandarban hill district.

They have got printed customary laws in 1948. In a bit to protect and preserve their social norms and code of conducts the Bawms have formed a social organization called Bawm Social Council in 1985. The said laws has been revised and printed in 1994 by the approval of the Council. Every member of the Bawm is expected to honor and abide by the laws or bears severe punishment in case he/she fails to abide by the same. Based on customary laws, a selected or authorized judge can pass on sentence or settle any matter related to social crimes within his jurisdiction. As such the Bawms are in an attempt to control and protect their society from erosion. Intermarriage in Bawm society is very rare and uncommon, and it was strictly prohibited before. Nowadays if a person violates the laws the society will excommunicate the defendant instantly and his/her marriage will not be recognized as socially an excepted one.

They are very rich in culture originally. They had been using their traditional culture before accepting Christianity most probably till 1958. After Christianity, they have forsaken it as there was a complication against the disciplinary rules and regulations of Christianity that interpreted by the Missionaries. But, nowadays, the young generation has renewed their traditional culture trying to preserve it as it is the most relevant identity of the nation as well as the community. Nowadays, the Bawm people are aware of their traditional culture and modifying it. They have different kind of traditional songs and dances which had been using occasionally since the time immemorial as mentioned bellow:

1. Songs: Some of the famous songs are: (a) Atung La (Folk song) (b) Kaihlek La (Self composed) (c) Sakah La (Hunter song) (d) La do/ Vawr La (Famous wild animal hunter song) (e) Salu lamh La (Song of dance with animal’s head) (f) Savang La (Song of group dance) (g) Khuangchawi La (Song of honor) etc.

2. Dances: Some of popular dances are: (a) Rukha Tla (Bamboo dance – 3 kinds) (b) Chawnglai zuang ( Step dancen – 4 kinds) (c) Siaki Deng (Horns Dance) (d) Savang Ruai (Group Festival Dance) (e) Salu lamh (Dance with animal’s head) (f) Sanu terh ( Dance with dao for deriving away the evil spirit). (g) Khawvel Lam ( Festival’s group dance) etc.

3. Rites & Ritual: The Bawms had 2 systems of ritual at the time immemorial. A group of them burn the death body at a specific cemetery and built a shed at cemetery while the other group bury the death body in the tomb of 7’ – 9’ ft. deep in front of the house of the death family. But the burning of the death body system was at the time immemorial, most probably it was before 15 century. But bury of the death body and building a shed on the tomb was found till 1950.

But today, the Bawms bury the dead body at a specific cemetery outside the village compound in modern system.

4. Language: The Bawms has their own language originally. Every Bawm can speak their own mother tongue. They have a Primary book since 1952 founded by Mr. L. Dolian.

Nowadays, it has developed and published by Tribal Cultural Institute with Bangla translation. About 99% of the Bawm people can read and write in their own script. They have also published Hymn Book and the Bible in their own script. They also use La bute (Mizo Hymn).

It is good to mention here that they have similarity with the Chin in Burma culturally and socially as well as their language for about 75%. In addition, They have a very close relation with Lushai, Pangkhua, Khumi and Mru in language, social life, culture and habit etc.

The Bawms have accepted Christianity in 1918 and all of them are Christians now. They are very strong in their beliefs. They had been animists before. They used to believe in supernatural and worship trees, rivers, caves, steams etc. Cutting animals they would seek wealth and prosperity, blessing and sound health, speedy recovery of illness from evil spirits. However, with the coming of Christianity, they have abandoned all sort of those religious practices.

Among the 11 indigenous groups though they are in the 6^th place in terms of population, they haven’t yet got any right to represent their identity to the government. All the 10 indigenous groups have got their respective seat in the three Hill District Councils no matter how they are large or small in number, yet the Bawm indigenous group hasn’t got any seat in the three Hill District Councils as well as CHT Regional Council. The actual number of Bawm is over 20,000 (twenty thousand) at present, according to census taken by the Bawm Social Council in 1998. On the contrary, the census of the government has shown five to six thousand only. The fact is that while a small ethnic group consisting of hardly 100 to 200 populations can enjoy one seat in the Hill District Council yet the Bawm group that numbered 20,000 still could not have a seat. The Bawm community could not but take it for unfair and discrimination act.