PART II.—The Awa Khamis, Ahraing Khamis, and Mros .

Mro people traditional dance image,Bandarban region ,in Bangladesh.

 PART II.—The Awa Khamis, Ahraing Khamis, and Mros in the PonnagyunChin Hills, Ponnagyun Township, by U Ohn Pe, AssistantTownship Officer, Ponnagyun.

Region.—The census operations were started on the 28th December 1930, along the

Yo Chaung watercourse commencing from Taungminkala village. The last village along the

Yo Chaung and the remotest at its source is Baidaung-khein-nan village. The operations at

the last village were completed on the 12th January 1931. As it would have taken at least a

fortnight to go back to Taungminkala on the Yo Chaung to start operations from Awrama

village along the Tawpya Chaung watercourse, I crossed over Khaungdaing, which is the

mountain barrier between these two chaungs (streams), to the source of the Taw-pya Chaung

by the pass, which is locally known as the Khaungdan Pass. It is between Baidaung-u-taw

and Baidaung-bo-lein villages. As the steepness of the mountain is just about the same as

that of the funnel of a steamer, as the name of the mountain implies, and also because it is

very high, my coolies and I had to sleep a night at the foot of the pass in a temporary shed

built by us and to start ascending the mountain after an early breakfast at 6 a.m. next morning.

The route on either side of the pass is very rugged, being strewn with stones and boulders of

big and small sizes, very slippery, and sharp-pointed. On reaching the base of the mountain

on the far side of the pass, the way lay through high elephant grass, which grows so thickly

that it blocks and obscures the footpath. We did not encounter any wild elephant or tiger,

though we saw the fresh foot-prints of several elephants, probably a herd of 30 to 40, and also

tiger pug marks. It took from morning to night to reach Kyeni-in, which was the first village

to be enumerated on the following morning, via Khaungdaiug village, which belongs to

Buthidaung Township. The operations along the Tawpya Chaung were started on the lSth

January 1931 at Kyeni-in village. The operations along this chaung were completed at

Awrama village on the 25th January 1931.

The country, both along the Yo Chaung and the Tawpya Chaung, is also very rugged and

mountainous. The foot-path along the Yo Chaung lies on level ground-only up to Thalu

chaung village. Thence up to Baidaung-khein-nan village the foot-path is difficult. It is a

hill track, at times not far from the water in the chaung below and at others very high up

above it. A false step or a stumble might easily cause a fall over a precipice down into the

water in the chaung below. Occasionally, the way lies along the dry stream-beds, where

jumbled rocks necessitate jumps from rock to rock, which make the knees ache. The

conditions of the path along the Tawpya Chaung are similar to the above from Kyeni-in to

I^yauksaraung. Thence up to Awrama the path lies on even ground. On the mountains and

in the valleys, bamboos of the smaller kind grow profusely. The “ Wabo ” bamboo does

not grow there. “Very rarely did I come across reserved trees, such as “ Pyinma.”

Winter.—It was so bitterly cold (in January) that we were unable to get a sound sleep at

night. Europeans would probably appreciate the .winter up here. In the morning, the sun

was seen only at about 8 o’clock and its light disappeared at 4 o’clock in the afternoon. I

even doubted the correctness of the time shown by my wrist wtach.

Waterfalls.—On the way from Tandin-Mrochaung village to Agri village, both of which

are situated on the Yo Chaung, there is a big waterfall. The water falls over a rock ledge,

which is about 80 cubits high, to a lower ledge. Both are in the bed of the watercourse,

which runs through rocks between hills. The fall of water is perpendicular. On the advice

given me at Ponnagyun by U Aung Hla, Opium Licensee of Ponnagyun, before ! set out on

this long tour, and on further information from the Mros, who inhabit the neighbourhood of

the waterfall, I worshipped the “nat ” of the waterfall by sticking some gold-leaf on the rock

and invoking the “ nat ” to look after us on our journey. I noticed a large amount of gold-leaf

stuck on the rock.

There is a waterfall also between Wanway and Dapruchaung, which villages are situated

on the Tawpya Chaung, but this waterfall is not as steep as the one in the Yo Chaung. Empty

dugouts even can be dragged up this waterfall.

People.—Most of the inhabitants of the villages along both Chaungsare : (1) Awa Khamis’

(2) Mros, and (3) Ayaing Khamis. Very few Yanbyes, Arakanese, and Chaungthas were

found. The manners and customs, etc., of the wild tribes, viz., (1) Awa Khami, (2) Mro, and

(3) Ayaing Khami are described below.

AWA-KIAMIS.

There is no existence of divisions into different exogamous clans or groups of clans.

There is no existence of divisions into two or three groups or classes with a definite

order of social precedence between these classes.

There is no existence of a chieftain class or clan from which chiefs are drawn.

Organisation.—This appears to be on the lines of democracy. If, in the case of a

dispute between two persons, there is no witness, three Lugyis (elders) are appointed to

dispose of it. For example, a person accuses another of having stolen his money. The

“ Lugyis ” ask the first person, whether it is true that he lost his money. The first person

replies in the affirmative. Then the “ Lugyis ” ask the second person whether it is true that

he stole the first person’s money. The second person denies the charge. Then the “ Lugyis ”

tell them to dive into a pool in a chaung, saying that he, who has lied, will appear at the

surface of the water first. Both the complainant and the accused put their heads (not

the whole body) into the water in the pool, each of them holding one of the two

bamboo-poles held perpendicularly by two of the three “ Lugyis.” The third “ Lugyi ”

watches the divers along with spectators from the bank of the chaung. If the complainant

appeairs at the surface of the water first, he has to incur the following expenses :—(1) The

least Rs. 15 and the most Rs. 50 for causing the accused to wet his hair, (2) the least Rs. 5

and the most Rs. 10 to each “ Lugyi ” for disposing of the case. If the accused appears at

33

258 APPENDIX D.

the surface of the water first, he has to incur not only the above-mentioned expenses but also

to give the complainant the amount, which was alleged to have been stolen by the accused.

It is believed that the person, who is dishonest, is made to appear at the surface of the water

first by the “ nat ” piercing the nostrils with some pointed thing.

Traditions Of Origin.-—There is no existence of traditions of origin from the North,

West, North-East, or South, etc.

There is no existence of terraced cultivation.

There is no existence of megalithic monuments.

There is no use of stone for seats.

Use of Materials in Building.-—Bamboo is used for floors and walls ; wood is

used for posts and beams, and bamboo-leaf or thatch is used for roofs by the poor people.

Men of means, who are scarce, use wood for floors and walls, and bamboo leaves for roofs.

There is no restriction in the use of wood, or bamboo or leaves.

The social position of individuals is not indicated by the shape or materials of their

houses, or by the pattern and colours of the clothes they wear.

Ideas as to the Sun, Moon, and Stars, Comets, etc.—They have no ideas

about the sun, moon, stars and comets. They call the 7 stars towards the tail of the Great

Bear “ stars of 7 days’ people.” They cannot explain the meaning of “stars of 7 days’

people, ” They have no names for any other stars. They take the markings on the moon as

a banyan tree. They do not know the causes of earthquakes or eclipses. They think that the

sun or the moon, as the case may be, is swallowed by a tiger whenever an eclipse takes place.

They have no legends of the rainbow and of thunder or lightning.

Disposal of Dead.—The head, together with the body of the dead, is burnt to ashes.

In the case of natural death, the head and the body are burnt one or two or three days after

death according to the means the relatives possess to entertain visitors. In the case of death

from contagious disease, the head and the body are buried ; after one month the remains are

disinterred and burnt to ashes. Coffins are made of strips of bamboos woven into the form of

a coffin. No cairn or shelter over the grave is made.

They believe that man, after death, will enjoy the same kind of life in the next existence,

but do not know in what form or shape that existence will occur.

Appearance.—This is the same as that of the Arakanese, complexion—majority are

dark ; sallow complexion is rare. Hair—straight and treated in the manner of the Burman

and the Arakanese but without coconut oil. Both males and females keep long hair. They

use pig’s fat for hair oil. Eyes—straight and black Shape of nose, head and physique in

general-—same as the Burman and the Arakanese.

Method of Sowing Seed.-—This is done by broadcasting similar to the Arakanese

custom. Paddy lands are ploughed with a “Te” or wooden plough with an iron tip.

Taungya cultivation is done with “ dahs .”

Musical Instruments.—-Gong, cymbal, blow-pipes made of bamboos and gourds,

and oblong drums. .

Weapons.—Spears, bows and arrows. There is no custom of talpng enemies’ heads

as is done by those residing in the unadministered area.

Awa Khamis describe themselves as belonging to Awa Khami.

They call their language “ Awa Khami. ”

They do not intermarry with any other tribe.

They have relations by blood or marriage only in the Ponnagyun Chin Hills.

Dress.—Males use Burmese - jackets, which they call “ Kha-ok ” and which they buy

from Indian hawkers, as coverings for the upper part of the body without any underwear.

They (Awa Khami males) cover the lower part with a piece of black loin-cloth, the length of

which is 8 cubits, the breadth being half a cubit, which they tie round the waist twice and

pass it between the thighs with both ends hanging downwards at the front and at the back.

This piece of cloth is called “ E-nauk ” in Awa Khami language. The head is wound with

a piece of cloth of some colour other than .black. They simply wrap this cloth round the

head without covering the top hair. The length of the cloth is 2 cubits, while its breadth is

1^ cubits. This cloth is also bought from Indian hawkers. The cloth, which is wound round

the waist, is made by themselves from the black yarn they buy from Indian hawkers. Men

of substance wear wide earrings made of metal, which is an alloy of gold and silver.

Awa Khami females cover the upper part of the body with a piece of cloth just covering

the breast and the back on the left side, leaving the right arm bare for free use. The

breadth of this cloth is a little less than a cubit, while the length is a cubit and a span. The

edge of the front part of the cloth is tied to the edge of the back part with a string over the

right shoulder. This cloth is called “ Yingan ” in Awa Khami language. The lower part of

the body is covered with a piece of cloth, the breadth of which is a cubit, while the length is

2 cubits. The cloth is wrapped round the waist. The breadth being only a cubit, the cloth

covers only the upper thighs. When they move about, the. left thigh is exposed to view.

This piece of cloth also is called “ E-nauk ” in the Awa Khami language. Both the upper

and lower garments are woven from the yarn bought from Indian hawkers. The lower cloth

is kept in place by strings of beads, which number at least five. Some women of means add

a string of copper pieces to the strings of beads round the waist. The beads and copper are

bought from Indian hawkers. The strings for the beads are made by the Awa Khami women.

The ends of the bead-strings are tied together in front of the waist. Unmarried young

women wear silver bangles and anklets. They also wear silver earrings, which are hollow

tubes about 3 inches in length. Grown-up women wear only earrings, and not bangles and

anklets. Unmarried young women wear also necklaces made Of coral or silver coins,

Tattooing.—No tattooing either by males or females,

appendix b.

Religion.—They worship “ nats ” whose names they do not know. When a member

of a family is sick, they insert through the verandah of the house two bamboo poles tied

parallel, the lengths of which are about 6 cubits, one end touching the ground, whilst the

other is split to form tails hanging downwards. The bamboo poles are put up just under the

apex of the roof of the house reaching to within a cubit of it. A live pig is then tied to the

bamboo poles, where they pass through the verandah. The sick person then comes out of

the room and kills the pig with a spear or a bamboo spike. Then the pig is cut into pieces

,and cooked. The pig curry and some cooked rice are then given to the sick person, the

“nat” being invoked to forgive the sick person and to leave him that day. This is done in

the belief that the “ nat ” is in the sick person. The remaining curry is then enjoyed by the

other members of the family and villagers.

Again, “ nat ” worship is done at iaungya cultivation. When the crops are in ear,

bamboo poles of the above description are put up in the taungya. A live pig is tied to the

foot of the bamboo poles and is killed by a woman from the house of the taungya-catter,

either with a spear or pointed bamboo. Then they cut the pig into pieces and cook it.

Some pork curry with cooked rice is put on the top of the bamboo poles and prayers are

offered invoking the “ nat ” to give the taungya-cutter a good harvest. The remaining curry

is then eaten by the villagers.

Religious Rites.—When a villager dies, his dead body is washed with hot water.

On the breast some money, according to their means, either a rupee or an eight anna piece is

kept covered with a piece of cloth. The dead body is then placed in a coffin made of split

bamboos. A fowl is killed and put into it with cooked rice. On the following morning after

breakfast, it is carried to the grave, where it is burnt to ashes. Crying is not prohibited at

the funeral. In the case of the death of a baby soon after birth, its body is wrapped with a

piece of cloth and kept in a bamboo basket hung up in a tree till it finally decays and

disappears.

Marriage Law.—The marriage may be contracted by the couple themselves with or

without the knowledge and consent of the parents. If a lad kidnaps a girl to his parents’

house, the parents take the couple with village elders to the house of the girl’s parents

carrying 3 fowls and some khaung. On arrival, the young man’s parents ask the girl’s parents

what dowry they are prepared to accept. The dowry is then fixed and given. Sometimes,

the dowry is as high as Rs. 100, the lowest being Rs-. 30. After handing over the dowry to

the girl’s parents, the fowls are given to them and the khaung to the visitors to be enjoyed

there. In return, the bride’s parents give a pig to the bridegroom’s parents to be eaten then

and-there. Then the couple with the lad’s parents return to their house. The girl goes to

her parents’ house on visits, occasionally, but she never returns there permanently. If a lad

agrees to marry on his own choice or on the advice of his parents, they go to the house of the

girl’s parents, where negotiations proceed. When they agree, they fix a dowry and appoint

a date for the marriage. On the appointed day, the same procedure, as in the case of

marriage by kidnapping, is carried out. The couple are then taken back to the house of the

young man’s parents. If the bridegroom or the bride breaks the promise of marriage, no

action is taken if either party makes the plea that one does not love the other. If the couple

Separate owing to the fault of the wife, she has to return half of the dowry to her parents-inlaw.

If the couple separate owing to the fault of the husband, the wife leaves without paying

any part of the dowry. When the husband dies, the wife is entitled to nothing—she has

even to leave the issue of the marriage, if any, behind with the husband’s father or with the

brother (uncle).

Dancing and Amusements. —Awa Khamis dance in a group of about IS

persons. They cling do one another, side by side, by placing the arms round the necks or

under the arm-pits of those on each side. They bend from one side to another, marking time

with right and left legs in turn. In this way, they dance round. The groups may consist of

men or women only or of both. They have no musical instruments. They dance only when

they make a new platform in a house in their village. The dance lasts for a day and up to

midnight. At this performance, there is a feast of khaung and curries of pork, fowls, and

meat. They sing while dancing. The meaiiing of the songs cannot be ascertained.

There is no variation in t

MROS.

Locally known as Taung-Mros.—They informed me that their forefathers

originally dwelt at the source of the Kaladan river. The present Mro inhabitants of

Ponnagyun Chin Hills are the descendants of the Mro, who first came down to this area as

they were afraid of the Shandus, who inhabit the upper reaches of the Kaladan river. There

is no other kind of Mro here. They do not know when their forefathers started coming

down here.

There is no existence of divisions into different exogamous clans or groups of clans.

There is no existence of divisions into two or three groups or classes with a definite order

of social precedence as between these classes. '

There is no existence of a chieftain class or clan from which chiefs are drawn.

Same as the Awa-Khami. (Connections in other areas). ■

There is no existence of tradition of origin from the North-West, North-East, or South,

etc. ' .

There is no existence of terraced cultivation.

There is no existence of megalithic monuments. ,

'There is no use of stone for seats.

Use of Materials in Building.—The floors, walls, and under-roof of the houses

are made of bamboos. The upper-roof is made of bamboo-leaves. In order to make the

266 APPENDIX D.

floors, walls, and under-roof, bamboos are split lengthwise into wide plank-shaped pieces.

Posts and beams are made of wood. There is no restriction on the use of wood or bamboo.

The social position of individuals is not indicated by the shape or material of their houses,

or by the pattern and colours of the clothes they we'ar.

Ideas as to the Sun, Moon and Stars, Comets, etc.—They have no legends

of the sun, moon, stars and comets. They do not know the Great Bear or any other stars.

Neither do they know the markings on the face of the moon. They believe that the cause of

earthquakes is that a supposed Dragon shakes the earth to find out whether people are still in

existence. As regards the eclipse of-the sun, their belief is as follows :—

Once upon a time, a woman of their tribe gave birth to a son without a father. As

soon as the son was born, he dug out 7 rats from the ground and ate them. Then he asked

his mother who his father was. Feeling ashamed of the non-existence of a husband,

she falsely told her son that his father was devoured by a tiger. So the son went into

the jungles and killed a tiger with a spear. He brought the tiger’s head and slept a night

keeping it under his head and beseeching it to show him his father at night. Though the day

dawned, there was no sign of his father. So he asked his mother again as to why he could

not see his father though he had killed the tiger and had slept with its head under his. His

mother then gave him a new tale of an elephant having killed his father, So the son did the

same acts as in the case of the tiger. When he did not see any signs of his father, he asked

his mother again. Then his mother gave him a new story saying that his father died on

account of the heat of the sun. So he told his mother and the people that he would go and

wage a war against the sun and instructed them to watch and to follow him when they should

see him fighting with the sun. With this belief the Mro raise cries as war songs whenever

they see an eclipse of the sun. They believe that the moon, being the sister of the sun, the

son of that woman went and waged war against the moon, when he found that he could not

overthrow the sun.

They have no ideas of the rainbow, thunder and lightning. They believe that the

thunderbolt is thrown by a powerful “nat” to a less powerful “nat” in charge of a certain

tree, which the thunderbolt strikes. In the case of the death of a man from lightning, they

think that the powerful “nat ” strikes him with the thunderbolt as he was mischievous.

Disposal of Dead.—When a Mro dies a natural death, his body is placed in a coffin

made of split bamboos woven into a basket as long as the length of the body. Then a pig is

killed and its blood is poured over the coffin. The pork is offered to the visitors. The dead

body is then carried to and burnt at the grave. The pieces of bone, which remain unburnt,

are gathered and placed on a platform in the cemetery with khaung,and other eatables for the

deceased to drink and eat. In the case of unnatural death, the dead body is buried without any

food or the killing of a pig. In the case of the death of a young person up to the age of 3

years, a dog is killed to show the way to the young deceased, and carried in the coffin with the

child’s body to the grave, where the corpse is burnt without the dead body of the dog. The

pieces of bone, which remain unburnt, are then placed on a platform without khaung but with

eatables. The dead body of the dog is thrown away in the cemetery. No stone cairn or any

form of shelter over the grave is made. The head is not disposed of separately. In the case of

unnatural death, the husband or the wife, as the case may be, will refrain from eating flesh or

vegetables for 40 days after abandoning the house and all belongings for ever. He or she,

as the case may be, will live on only rice and water in a hut specially built for the purpose.

He or she, as the case may be, is not allowed to sit together with others, but may converse

with them. '

Existence after Death.—They have no ideas as to the ultimate abode of the dead.

Appearance.—As the Burmese and the Arakanese. Complexion—dark. Hair—

straight ; in the case of males, it is knotted on the top of the head, and in the case of females

it is knotted at the back of the head. Eyes—straight and brown. Shape of nose—Same

as that of the Arakanese and the Burmese. Physique in general—Look like Burmese opium

consumers.

Method of Sowing Seed.—They cultivate laungya paddy by placing seeds

separately in beds, which they dig with dahs, which have blunt heads and sharpened only on

one side. They have no other implements.

Musical Instruments.—(a) A drum, which is a piece of hollow wood, the holes at

both ends of which are covered with circular pieces of leather, which are tightened by leather

strings pulled taut from each end of the drum.

(b) There are two kinds of flutes. One is of a small size, while the other is large.

Both kinds are made of dried hollowed gourds. In the small kind, two holes are made one

above the other on the side of the globe of the gourd. In the upper hole, two small pieces

of bamboo-pipes are fixed, while in the lower hole three small but longer bamboo-pipes are

fixed. The bamboo-pipes are attached to the gourd by means of wax. There is a hole at a

distance of four fingers from the gourd on the upper side of the bamboo-pipe, which is on the

right of the two fixed in the upper hole. So also is there a hole at the same distance on the

lower side of the other bamboo-pipe. Over the exposed ends of both bamboo-pipes are

placed two moveable bamboo tubes sealed at one end by the bamboo-knot and extending

about 2 cubits from the ends of the fixed tubes. There is a hole at a distance of 10 fingers

from the gourd on the right side, but somewhat on the under surface of the bamboo-pipe, which

is on the extreme right of the three fixed in the lower hole of the gourd. Over the other end

of this bamboo-pipe is placed a globe of dried gourd. There is a hole at a distance of

9 fingers from the gourd on the upper side of the bamboo-pipe, which is on the extreme left of

the lower three fixed pipes. Over the other end of this bamboo-pipe is placed a moveable

bamboo-tube. The bamboo-pipe, which is in the middle of the three, is placed simply to hold

the two on either side rigid. To play the instrument, air is blown through the pipe fixed in a

hole at the top of the gourd.

APPENDIX D. 261

In the larger kind, three bamboo-pipes are fixed on the side of the globe of a larger sized

gourd. There is a hole at a distance of a cubit from the gourd on the lower surface of the

bamboo-pipe, which is on the extreme right side of the three. Over the other end of this

bamboo-pipe, a globe of gourd is placed. There is a hole at a somewhat lesser distance from

the gourd on the upper side of the bamboo-pipe, which is on the extreme left among the three.

Over the other end of this pipe is placed a globe of gourd with a larger aperture than that of

the other. The middle bamboo-pipe is fixed as before simply to tighten the two on either

side. It is played in the same way as the smaller kind. Two of the larger kind are played

when dancing takes place.

(c) A pair of cymbals.

{d) A gong.

They have no weapons. There is no custom of taking enemies’ heads.

They describe themselves as belonging to the Taung Mro, because they live in hills.

They call their language “ Taung-Mro ” or “ Mro.”

Very seldom they intermarry with the Awa Khami, Ayaing Khami, Arakanese,

Chaungthas, or the Burmese.

They have relations only in the Tawpya Chaung area.

Dress.—They dress as Awa Khamis, with the only exception that the females have no

“ Yingans.” The young women wear silver bangles on the wrists as well as just above the

elbows.

Tattooing.—There is no tattooing.

Religion.—They worship “ nats ” whose name or number they do not know. They

worship the “ nats ” when there is sickness in their houses and when the crops in their

taungyas are in ear. In both cases, a bamboo-pole of the same kind as described in the case

of the Awa Khami is put up in the platform of the house concerned. Then a pig is brought

up there and killed by any person. Then each member of the family ties a piece of the ear of

the dead pig vvith a string on the right wrist. Then each member of the family, who is well,

says “ Phyauk. Ah-row-mi. Chin-nam kyu-mi. An-sa-pa. Pa-yon-la ” equivalent to “ I#

have made sacrifices of every description. * May the sick person regain his (or her) health."

Then the assembled villagers, including the sick person, enjoy the pork and the khaung, if

available. The sick person does not drink the khaung.

In the case of worshipping the “ nats ” for success with the taungya, a pig and a fowl are

killed over some plants or grain, which are cut and brought from the taungya and kept on the

platform. Then a piece of the ear of the dead pig is tied to the right wrist of each member

of the house concerned and they say prayers as “ Phyauk. Pa-ka-ra-la. Ta-li-la. Tan-ga-la.

Pi-ka-la " equivalent to “ May we get an outturn from this taungya as much as 400 to 500

baskets.” They then enjoy the curries with khaung.

They do not worship “nats” in the case of the death of a member of the family.

Weeping is not prohibited at the funeral nor are women prohibited from following to the

grave as in the case of the Mahomedans.

Luckily, a feast was performed in my presence on the morning of the 8th January 1931 at

Agri village on account of the sickness of the wife of a householder. A young pig was

caught' The husband killed it by a thrust with a sharpened piece of green bamboo. On the

previous day, a bamboo-pole had been erected at the middle edge of the verandah of the

house with 5 “ Pha-bwas.” They were made by scraping the pole between the 5 knots from

the top of the pole making the scrapings hang down from the knots. Another pole was erected

touching the apex oLthe roof in the centre with two “ Pha-bwas.” Another pole was erected

on the ground in front of the first mentioned pole. After killing the pig, the “ pha-bwas ” at

the lowest knot were besmeared with the blood of the pig. Then the pig was cut into pieces.

A long piece of an ear was cut off from the pig and tied in the middle with as many strings as

there are members of the household, after rubbing them first with turmeric (Sa-nwin) and then

with lime. The blood, heart and lungs were put into a piece of green bamboo with some

chillies and salt, and cooked by placing it on the fire. The other pieces of pork were cooked

over another fire. When the contents of the bamboo were well cooked, they were taken out.

Many pieces of leaves were cut, and on them some pieces of pork from the bamboo were

placed with cooked rice. As no khaung was available, some yeast (fermented rice) was put

into an earthenware pot with water. The elder brother of the householder drank some of this

mixture and spat at the pieces of the leaves on which cooked rice and pork were placed,

invoking the ‘ nat ” to release the sick woman from sickness as a feast was offered to him.

Then the pieces of the leaves with rice and pork were thrust into the granary, which is inside

the house, and at the corners of the house. Then the husband drank some of the mixture

and spat at a cup, in which some cooked rice and pork had been placed in front of his sick

wife. Then the husband besmeared the rice and the pork on the hair of his sick wife praying

to the “ nat ” for the recovery of his wife from the sickness. The husband then touched the

forehead of his wife with a piece of ginger, which also had been placed in the above cup.

He then touched her forehead with two Small sticks, on each of which was a piece of pork,

obtained from the cup. The husband then fastened a string, in which a piece of the ear of

the pig was already tied, on the right wrist of his sick wife. He then besmeared the mixture

of lime and turmeric on the forehead, arm, and back of his wife. The same treatment was

given to each and every member of the family. He then came out cf the sick room holding a

piece of leaf containing some rice and pork and which had been placed near the cup, as well

as a tube of bamboo, containing some mixture in place of khaung. He then threw the

contents of the leaf at the bamboo-pole, which was erected at the middle edge of the

verandah, pfaying to the “ nat ” for the recovery of his sick wife. This ended the feast.

Then the members of the family had a meal with pork curry.

Marri&tte Law.—The same as the Awa Khami,

APPfeKDiX D.

Dancitlg and Arnusements.—They believe that they will suffer from epidemics

if they dance on other than the specified occasions. They dance by bending the knees to the

beat of the drum. They also sing when dancing. They also dance, when a new platform is

made in anybody’s house in their village, when a new house is erected therein, and when

their taungya crops are in ear. On every such occasion, a dog, one or more cows or bulls,

one or more pigs, and many fowls are killed. The cow or bull to be sacrificed is tied to a

post put up in the middle of the village. The dog, pigs, and fowls are killed in another

place. They start dancing round the cow or bull to be sacrificed at nightfall after drinking

khaung in their houses. They dance the whole night. The dog is eaten at night. When

the day breaks, the brother-in-law of the person, on whose account the feast is made, gives

Rs. 5 to the latter, who in turn gives him a turban. On receipt of it, the brother-in-law

spears the sacrificed animal. When the animal is dead, it is taken to the platform of the

house for the purpose of being cut up. The dancers, however, will not allow it to be cut

until the “ Lubyos ” (bachelors) and the “ Apyos ” (spinsters) who danced are paid some

money by the donor of the feast. When the money is given, they cut the animal into pieces,

and cook and eat it with the pork and fowl curries. This ends the feast.

Their language does not vary from village to village but differs from that of the

Awa Khami and the Ayaing Khami.

It may be interesting to mention here that there is a custom among the unmarried men

and women to sleep together at night in a group in a house. They share blankets together.

A YAING KHAMIS.

There is no existence of divisions into different exogamous clans or groups of clans.

There is no existence of divisions into two or three groups or classes with a definite order

of social precedence as between these classes.

There is the existence of a chieftain class, from which chiefs are drawn. A chief need

not belong to that class or clan by both parents.

Same as the Awa Khami. (Connections in other areas.)

There is no existence of traditions of origin from North-West, North-East, South, etc.

There is no existence of terraced cultivation.

There is no existence of megalithic monuments.

There is no use of stone for seats.

Use of Materials in Building.—The floors, walls, and the under-roofs of the

houses are made of bamboos. The upper-roof is made of bamboo-leaves. The posts and

beams are made of wood generally. Very poor persons use bamboo posts and beams. There

is no restriction on the use of wood or bamboos for walls and roofs.

The social position of individuals is not indicated by the shape or material of their houses,

or by the pattern and colours of the clothes they wear.

Ideas as to the Sun, Moon and Stars, Comets, etc.—They have no

knowledge concerning the sun, moon, stars and comets. They do not know about the Great

Bear nor any other stars. About the markings on the face of the moon, they think that in the

early ages of the world, both the sun and moon were very hot. So the people of those days

put a banyan tree with its juice on the moon to keep off the heat from her and allowed only

the sun to shine. They think that the phases of the moon are due to its being buried in the

sky and appearing again. As regards an earthquake, they think that a man of supernatural

strength from underneath the earth shakes it to find out whether or not there are still human

beings on it. Believing this, they shout out, whenever an earthquake takes place, that they

are still in existence. They think that this man of super-natural strength will turn the earth

over, if they do not shout out. They do not know about eclipses. They call the rainbow

“Saung-yat, ” and think that it drinks water like a human being. They do not know about

thunder and lightning.

Disposal of Dead.—When a person dies a natural death, the body is bathed with cold

water and kept on a mat after being covered with clothes. It is kept in this way for at least

5 days, and at the most 8 days, according to the means of the householder to entertain

visitors. No action is taken to prevent the dead body from becoming putrid. During the

abovementioned days, pigs, cows and fowls are killed and offered with khaung to the visitors.

On the funeral day, a coffin is made from split bamboos, into which the corpse is put. On

that day, the brother of the deceased, if a woman, asks his brother-in-law to give him

compensation, for his sister’s hair will be lost by being burnt at the cemetery. At least Rs. 5

and at most Rs. IS is then given by the brother-in-law. No such demand is made in the case

of the death of any other relation. New clothes are put into the coffin on the funeral day so

that the deceased may wear them. The dead body is then taken to the cemetery and burnt

there. The unburnt bones are gathered and kept in a small hut built for the purpose at the

cemetery. In the case of death from an unnatural cause, the dead body is buried in the

cemetery and never disinterred. In the case of death from inability to give birth, or from

child-birth, the whole house, including all the possessions, is abandoned by relatives and

strangers alike. The husband will refrain from eating flesh and vegetables for 40 days and

lives in a hut erected specially for the purpose. He will live on only rice and water. He is

not allowed to sit with others but is allowed to speak with them. In the case of the death of

a baby soon after birth, its body is wrapped with a piece of cloth and kept in a bamboo-basket

hung up in a tree till it decays to nothing. No stone cairn or any form of shelter over a

grave is made.

Existence after Death.—They believe that the deceased disappear for ever and do

not return to this earth in a future existence.

Appearance.—Look like the Arakanese. Complexion—dark. Hair—straight. The

males make knots on the top of the head, while the females make knots at the back of

the head. Eyes—straight and black. Shape of nose and head—Same as the Arakanese.

Physique in general—not stout.

APPENDIX D, 263

Method ol Sowing Seed.—Crops are grown in taungyas by separate placing of

seeds. . They make holes in the ground with dahs, which have no pointed tips. They have

no hoes or any other implements.

Musical Instruments.—Drum, gong, and cymbal, which are of the same kind as

those of the Burmese. Unfortunately, no flute is available, as these instruments are broken

after every feast. They are made when a feast is about to take place. It is said that only one

bamboo-pipe is fixed in a dried gourd to make a flute. A brass tray is also beaten at the

dance.

'Weapons.—They have no weapons. There is no custom of taking enemies’ heads.

They describe themselves as belonging to the Ayaing Khami.

They call their language Ayaing Khami.

They intermarry with the Taung-Mro.

They have relations along the Pi Chaungbya and the Kaladan Chaungbya in the Arakan

Hill Tracts.

Dress.—Males clothe their bodies the same as the Awa Khami, but the Ayaing Khami

make the loin-cloths from cloth of any colour other than the black cloth which Indian

hawkers sell. Ayaing Khamis call the jackets “Basu.” The bands tied round the waist and

between the thighs are called “ Ni-na.” They dress their heads as the Burmese with turbans

or “ gaungbaungs ” bought from Indian hawkers. Ayaing Khamis call these turbans

“ Lupyaw.” They wear wide earrings like the Avva Khami.

Girls and young women cover the breast with a piece of cloth woven by themsalves from

black yarn purchased from Indian hawkers. The breadth of this cloth is just about 5 fingers

and forms a ‘‘ V ” shape on the chest by the inner edge of each end being fastened together.

This cloth is used for covering the breast. They call this cloth 1 Ni-kauk.” Grown-up women

do not wear this cloth. They dress the lower part of the body as do the Awa Khami. The

Ayaing Khami females wear silver bangles Young women wear bangles not only on the

wrists but also just above the elbows. Their earrings have the same shape as those worn by

the Nepalese women.

Tattooing.—They have no tattooing.

Religion.—They worship “nats” in the same way as the Taung-Mro but they say

prayers in their own language as “ Pliyauk. Kano. Kaso. Whaybo. Nura. Ne-ok ”

equivalent to “ May the sick person recover. He will get no sickness henceforth. He will

be all right.” With the pigs, dogs are also killed and eaten at the house. If a person gets

sick on a journey, his companion kills a dog and besmears its blood at the back of the waist of

the sick person. The dog is then brought to the house of the sick person. It is cooked on

the ground in front ofithe house and eaten by villagers there and not in the house.

In the case of worshipping ‘‘ nats ” for taungyas, the same procedure as that of the

Taung-Mro is followed with the addition of killing dogs together with pigs and fowls. The

prayer 'for taungya is “ Phyauk. So. Ngu-shaw ” equivalent to “ May we get a good

harvest.”

- They do not worship “nats” in the case of the death of a member of the family.

Weeping is not prohibited at the funeral, nor are women prohibited from going to the grave.

Marriage Law.—Same as the Awa Khami, but the following are additional customs : —

If a lad kidnaps a lass, the parents of the former have to give the latter’s parents a pig and

money, the most Rs. 20 and the least Rs. 15, as compensation for the loss of modesty. If

there is a breach of promise of marriage by the lad or the lass, he or she, who is at fault, has

to give the other up to Rs. 15 as damages.

Dancing and Amusements.—Same as the Awa Khami. Moreover, males dance

singly like the Burmese clowns by raising and jerking the hands and legs and whistling

sometimes.

Their language does not vary from village to village but differs from that of the

Awa Khami and the Mro. The differences are shown in the list attached. All these tribes

use the Arakanese language as the medium by which they converse with other tribes.

Effect on specific Primitive Tribes of Contacts with Civilization.—

Some of the Awa Khami, Mro and Ayaing Khami males have now-a-days been wearing

the Burmese turbans or “ gaungbaungs,” jackets and “ loongyis.” They purchase them from

Indian hawkers. The females have so far adopted green shawls over their own short breast

pieces, though they are still averse to wearing Burmese “ htameins ” (skirts) and “ eingyis ”

(jackets), the reason being that they find their own skirts easier to wear for their hard daily

work. If Arakan is well developed and railways are opened, I am sure that the Awa Khami,

Mro, and Ayaing Khami will become more civilized just as the Karens in the Tenasserim

Division. The Awa Khami, Mro and Ayaing Khami appear to me to be submissive and

hospitable, and not obstinate like the Malays in the Mergui District. Though the Malays

have become civilized in the form of their dress owing to their contact with civilized people,

yet the Malays are still wild in their temperament. I asked an old Mro as to whether or not

he was happy and content. He replied “ What to do, if I am not happy here ? I have no

means to reach the civilized parts of the world, though I wish to go there.” If, instead of

recruiting the Indian coolies for the tin mines and rubber estates, these tribes are taken, they

wijl have better opportunities of becoming more civilized.

264 APPENDIX D.

List of Awa Khami, Mro, Ayaing-Khami Languages compared, with the English Language.

English.         Awa*Khami.      Mro.          Ayaing-Khami.

Father . .. Pa-e Ah-pa-oh Nga-an

Mother .. .. Ne  Ah-oh • Ne

Elder brother . .. Ya-ah         Ah-taik     Yaik

Younger brother . ..Napi Nauk-ma Ah-ke

Grandfather . .. Pi-ee Ah-poo         Na-si

Grandmother . .. Pi-e Ah-pi Na-si

Great-uncle . .. Pat-pri Ta-ran Apoo

Uncle . .,          Pat-kho  Ta-ran Nay-to

Great-aunt . .. Na-i Na-ko Nain-hmoon

Aunt . ..         Na-i Na-ko Nain-hmoon

Brother-in-law . .. Nat-kaung Naik Nai-sa

Sister-in-law . .. Kama Yawla Amauk

Cooked rice … Bu  Haum         Bok

Rice ...         Sarni Me         Sonai

Cold water ... Twi-dein  Twi-rwa         Twi-swe

Hot water … Twi-kabi Twi-dayin Twi-bi

Water ...         Twi: Twi         Twi

Fire ... Man Man          Man

Curry …          An  Kan An

Fowl curry … Ah-na Wanga         Ah-ngan

Pork curry ... Awna         Panga         Ayo-nga

Fish ...         Mwe Dam Ngo

Fish curry … Mwe-an-htaing-de Dam-kan          Ngo-an-htauk

One ...         Ha  La         Nga-hat

Two … Ni  Prai Nho-rai

Three ...         Hton Som Hton-marai

Four .. . Bali Tali          Palo

Five ...            Ba-ngat Tanga Pau-rai

Six ... Taro Taro Taro

Seven …          Shi-ri Ah-ni Sharu

Eight Tayat Yat         Tayat

Nine …          Akaw Taku Takaw

Ten … Hashaw  Ha         Horai.

REFERENCES -CENSUS OF INDIA, 1 9 3 1

VOLUME XI

BURMA

Part I.—REPORT

BY

J. J. BENNISON, I.C.S.

RINTENDENT OF CENSUS OPERATIONS, BURMA

COLLECTIONS  BY ELISHA MRO.

REFERENCES-