Wednesday, 03 November 2010
14:25
thalmual.com
The origin of Kut and its cultural
heritage
Kut, popularly known as Chavang Kut’, is one of the
largest and most popular festivals of the Kuki-Chin-
Mizo, the people who were once subjugated and
divided by the British in the Anglo-Kuki War of 1917-
1919 to different political divisions. Although they
are one and the same by blood, by history and by
custom, this people are today divided and known
by different names in different countries. They are
known as Kuki in Manipur, Chin in  Myanmar (Bur-
ma), Mizo in Mizoram, and Kuki or Ralong  in Tri-
pura, etc. Kut is a cultural heritage which has been
enjoyed once a year by the young and old, rich and
poor forgetting all their worries. There are different
kinds of Kuts - Mim Kut (job’s ear), Pawl Kut (Guava
harvest) and Chang Kut (Paddy Kut) Chapchar Kut
or Chapphou Kut.
 originally occupied by more northerly tribes or
The practice of Kut wherever they live symbolise
their cultural unity and of their common identity
as a nation with same history and origin. Kut for
this community is their culture which nothing can
replace it on earth. It has also connection with their
religion. Sominthang Doungel says “Kut is a common
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feature of their social life but not because of its pom-
posity, merriment and gaiety of the celebration but
because of its religious aspect.” The beginning of
the practice of Kut is in oblivion. But if the ancient
Israelites’ Passover celebration is to be its origin, it
is more than 3000 years old. It is not a state invention
like many festivals of today such as Lui-Ngaini fes-
tival of the Zelianrong, etc. 
 work undertaken in recent time. According to this
The People: The people of Kuki-Chin-Mizo are a
joliprint
numerous ethnic group whose proper limit accor-
ding to Horatio (1982) has not been defined and
they are classified linguistically under the Tibeto-
Burman group of languages. Majumdar and Bhat-
Printed with
tacharyya (1930) recorded that Kuki existed in pre-
history. Their presence in the present state of
Manipur was as old as the history of the land itself.
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Kuki Ahongba and Kuki Achouba - the two Kuki
Chiefs were allies to Nongba Lairen Pakhangba, the
first recorded King of Manipur in 33 A.D. Manipur
State Royal Chronicle, the Cheitharol Khumbaba,
mentioned that Taothinmang Kuki became the King
of Manipur in 186 Skabda (264 A.D.). Their popu-
lation according to Chinlung Israel People Conven-
tion, Aizawl is more than one billion in India, Ban-
gladesh and Myanmar. And on their earlier
settlement, Capt Pammberton (1835:15) wrote: 

“...stretch from the Southern borders of the Mune-
poor valley to the Northern limit of the province of
Arracan, that the Kookies have gradually advancing
for years in a northerly direction, and have hither-
to established themselves on the ranges which are
committed such fearful aggression upon the latter,
as compel them to retire and leave an unoccupied
tract between themselves and these formidable
opponents” 

Origin of Kut: The origin of Kut was not recorded
and so it is based on oral tradition, legends and
stories. There are different theories on the origin
of Kut. They are as follow:

1. Pass Over of Red Sea: The origin of Kut have close
relation with the Kuki-Chin-Mizo Jewish Origin
Theory which has been one of the most authentic
studies on their origin as a tribe with more research
theory, the people of Kuki-Chin-Mizo belongs to
Menashe tribe - one of the 12 lost tribes of Israel.
They were lost in 720 B.C. when the Assyrian conque-
red the Northern kingdom of Israel and they exiled.
Since the Southern Kingdom of Judah was spared
from the conquest, the Jews of today are primarily
descendent from the tribe of Judah and Benjamin
who live in the southern kingdom. The Menashe in
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The origin of Kut and its cultural heritage
the course of their exile have passed the Red Sea or
Tuipi San which is also recorded in the Bible. On
successfully passing over the river, the tribe had
celebrated it. This ancient celebration has been ha-
bitually practiced by the tribe till today. If we take
this theory to be true then, we know that Kut is old
more than three thousand years. 
 was celebrated with lots of merry making. It was
2. Nature Worship: The Kuki-Chin-Mizo ethnic tribe
before they were exposed to the great religion of
the world such as Christianity were worshipers of
nature. They had the beliefs that certain object was
the source of power, wealth and can provide their
needs. They worshipped with prescribed rituals
which were performed by the village priest. T.S.
Gangte has subscribed to the view that the origin
of Kut was from nature worship. He wrote that «the
observance of different Kut is originated from the
worship of various objects considered as superna-
tural associated with good and evil attributes of
life.» He also wrote that «the purpose of such festive
function was to create a sense of identity and social
solidarity reinforced by the performance of com-
munal rituals, which expressed social contents, and
behaviour of a group....it is thanks giving to the al-
mighty, creator of the universe who blesses the
people through their deities of various crops culti-
vated in olden days of variegated and sectional one.»
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 in different places and countries. It is celebrated in
 almost all the states of India, Myanmar, UK, USA
3. Mim Kut: The name Mim Kut is derived from a
plant called Mim (a grain). There is a legend on the
origin of Mim Kut. The wife of a loved couple died
and the husband spent days weeping for his beloved.
One day it happened that while weeping he visited
into a land called Mithiko and met his wife. His wife
was but famished for no enough food to eat. His
wife told him to go back and bring vegetables from
joliprint
the jhum which he did. Soon his wife became well,
lovely, and happy. There, he told his villagers which
the entire villagers started offering to the death.
This was said to be the beginning of Kut. On Kut
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day, fresh vegetables were offered to the spirit of
the dead persons of their families. That is why Kut
was called Feast of Weeping’. 
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Wednesday, 03 November

4. Pawl Kut: Pawl means straw’ and it was celebra-
ted by the villagers when they were off from work
between felling of the jungle trees for jhum field
generally in the month of January and burning of
the trees by March every year. All the families of
the village prepared zu (Rice beer) for the Kut. It
celebrated in the jhum site and last for about a week.


5. Chapchar Kut: During their stay in the Kabaw
Valley of Burma (Myanmar), famine took place for
three years. However, on the fourth year when they
were rejuvenated and owned abundant rice and
vegetables, the chief advised his council to organise
a grant feast for the whole villagers. The villagers
in this feast had meal to their satisfaction with dance
and music. Since then, the villagers organised such
feast for the whole villagers every year and it turned
out to be Kut. Kut, as already mentioned above, is
the cultural heritage of the Kuki-Chin-Mizo people
which has come to be celebrated since time imme-
morial.

Today, its practice has undergone a significant
change. All the existed traditional Kuts are now
merged into one; the date and time however vary
every year. In Manipur, it is celebrated on 1st No-
vember every year at the village, area, district , and
state level. The main event generally are singing,
dancing and beauty show. Modern Kut celebration
lacks both traditional value as well as the need of
our society under the new setting. Many have sha-
red their opinions on the need to introspect and
retrospect on the nature of Kut celebration. The
value has diminished day by day. It has come to be
controlled by few middle class groups who under
their wish organise the festival; no input system
takes place and suggestion from the public are not
taken into consideration.

Modern Kut celebration is considered to have less
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 Wednesday, 03 November
thalmual.com

The origin of Kut and its cultural heritage

meaning and lost its traditional significant. T. Misao

from Kangpokpi, like many others, has his sugges-
tion that Kut should include various competition
items and display of the past traditional games and
sports, debate, and essay writing competitions. He
also stresses the need to discuss the subject during
the concluding day. The need to include seminar,
presentation of award and reward to outstanding
personalities among the community is felt by many
Kutters as better option. Today, beauty show has
become the main event and larger parts of the fund
have gone to the price for Miss Kut.

There are instances where invited singers and cultu-
ral troupes coming from different and remote dis-
tance places were not reimbursed, resulting into
complains and boycotts. It has become too wester-
nised which should be treated antagonistic to the 
need of the Kuki-Chin-Mizo society. Kut for the
people of Kuki-Chin-Mizo is more than a festival or
ritual; it is their way of life reflecting their rich tra-
dition, common identity which at the same time
has relations with their socio-economic and politi-
cal system. Kut has the potential to promote unity
among the already shattered Kuki-Chin-Mizo com-
munity and provide reunification which becomes
imperative. Let us march on for our own nation.

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George T. Haokip 
Source: www.kukiforum.com 

joliprint
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