A Mizoram Christmas: Blossoming Memories of a Rural Childhood

Christmas season flowers in rural Mizoram
 

- Written by Dr. Lalzarzoa, 

Kawnveng, Sialsuk 

As the festive season approaches, my thoughts drift back to the idyllic Christmases of my rural Mizoram childhood. In this northeastern Indian state, Christmas was a time of simple joys, deeply intertwined with nature's beauty and community traditions.

The Harbingers of Christmas

For me, three flowers held special significance: Tlangsam Par, Nihawi/Bawngpu/Krismas Par, and Kawihṭhuang Par. Their blossoming marked the beginning of Christmas celebrations  evoked memories of childhood wonder.

Tlangsam Par (Chromolaena odorata)

Tlangsam Par's delicate lavender hues would emerge along roadsides, hill slopes, and forest paths in our village, Sialsuk, as early as mid-November. This flower is not only a harbinger of Christmas but also a valuable herb, used to treat wounds and fever.

Nihawi/Bawngpu/Krismas Par (Tithonia diversifolia)

Nihawi Par, also known as Bawngpu Par or Krismas Par, burst forth with vibrant orange-yellow flowers towards the end of November. Mostly seen in forest cliffs, hill slopes, and mostly Khamhnuai area (Sialsuk), its bright hues illuminated our enthusiasm.

In our community, its blooms symbolised the arrival of Christmas, sparking excitement for festivities.

Kawihṭhuang Par (Leucosceptrum canum & phlogocanthus nees)

Kawihṭhuang Par boasts two species: Ṭhuangpui 

(Leucosceptrum canum) with snow-white blossoms and a smaller, pale red variant, affectionately known as Ṭhuangte or Vatezu (Phlogocanthus nees) in some villages. Its sweet fragrance and delicate beauty captivated our young hearts.

Both the flower buds held a secret treasure – a sweet, irresistible taste. Birds, bees, and hungry rural kids like us would savour its sweetness, a rare treat in our simple lives.

Community Feast – A Time for Togetherness

Christmas meant a grand community feast, (ruaiṭheh) fostering unity and social cohesion. Our village would come alive with the aroma of roasting meat, steaming vegetables, and freshly baked local bread called Chhangban or Zo chhang.

We relished local delicacies such as 'Vawksa' (pork), 'arsa' (chicken), 'Sarep' (smoked meat), and 'Bai' (Mizo curry). The feast reinforced community bonds, strengthening relationships among families and friends.

School Holidays – Wandering the Forest

School holidays were a time for limitless exploration and adventure. We spent hours wandering through the forest and hills, fishing in streams, climbing trees, and discovering wild fruits. We also enjoyed searching for crabs (chakai khawrh) in the shallow waters of nearby streams. Football matches were another thrilling part of our breaks.

Our favorite pastimes included sava veh, or catapulting birds, using makeshift catapults crafted from branches and rubber bands, although we rarely caught any. We also enjoyed thangkam, making bird traps that tested our ingenuity.

Collecting firewood was another essential activity, providing a valuable resource for our community. During Christmas, this task became even more significant, known as thing tuak, or Christmas firewood collection.

We would gather logs, twigs, and branches, carefully storing them in our wooden shed (thingkhawn).Then, our parents would purchase the collected firewood, exchanging it for Christmas pocket money.

This entrepreneurial experience taught us the value of hard work and resourcefulness, lessons that have stayed with us long after our school days.

Childhood Memories

Growing up in Mizoram's countryside instilled in me a profound appreciation for simplicity and community, especially during Christmas.

Christmas was a special time, filled with warm family gatherings and joyful reunions. We shared stories, laughter, and timeless traditions that brought us even closer together. Savory traditional feasts (Krismas ruaitheh) and rare treats delighted our senses. New clothes and cherished memories made the season even more magical.

The rustic landscape came alive with the sounds of the season: rustling leaves, chirping birds, and gentle breezes carrying whispers of Christmas carols.

Those idyllic days remain etched in my heart, a reminder of the true essence of Christmas: love, connection, and community.

Legacy of Memories

Even now, memories of those blossoming flowers transport me back to a time when life was uncomplicated. As I reflect on those idyllic days, I realise the importance of preserving local knowledge and experiences.

Tlangsam Par, Nihawi/Bawngpu/Krismas Par, and Kawihṭhuang Par remain etched in my heart, reminding me of the beauty and simplicity of rural Mizoram's Christmas season.

Theoretical Perspectives

This introspective reflection explores the nostalgia-tinged memories of my rural Mizoram childhood, situated within the context of theoretical frameworks that underscore the interconnectedness of place, community, and nature.

Notably, the following conceptual frameworks provide insight into the formative experiences of my rural upbringing:

1. Topophilia [Yi-Fu Tuan, "Topophilia: A Study of Environmental Perception, Attitudes, and Values" (1974)]: This phenomenon, characterized by an affective bond between individuals and their environment, is evident in my enduring emotional connection to the rural landscape.

2. Biophilia [Edward O. Wilson, "Biophilia" (1984)]: Growing up amidst nature fostered an innate affinity for the environment, cultivating a profound appreciation for the natural world.

3. Social Capital [Robert D. Putnam, "Bowling Alone: The Collapse and Revival of American Community" (2000)]: The robust community ties I experienced in rural Mizoram exemplify the principles of social capital, wherein relationships, trust, and reciprocity generate resilient and supportive social networks.

4. Sense of Community [David W. McMillan and David M. Chavis, "Sense of Community: A Definition and Theory" (1986)]: My childhood experiences align with the four essential elements of sense of community: membership, influence, integration, and shared emotional connection.

5. Place Attachment [Irwin Altman and Setha M. Low, "Place Attachment" (1992)]: The rural landscape and community served as a vital source of identity, comfort, and security, fostering strong place attachment.

6. Environmental Nostalgia [Fred Davis, "Yearning for Yesterday: A Sociology of Nostalgia" (1979)]: Memories of my rural childhood evoke a nostalgic longing for the natural environment and simpler way of life.

7. Collective Memory [Maurice Halbwachs, "The Collective Memory" (1950)]: Shared experiences and narratives within my community created a collective memory, reinforcing social bonds and cultural heritage.

8. Rural Identity [Paul Cloke, "Conceptualizing Rurality" (2006)]: Growing up in a rural setting significantly shaped my identity, influencing my values, attitudes, and worldview.

9. Nature Deficit Disorder [Richard Louv, "Last Child in the Woods: Saving Our Children from Nature-Deficit Disorder" (2005)]: Conversely, my childhood experiences in nature mitigated the potential for nature deficit disorder, promoting physical and mental well-being.

This theoretical examination illuminates the profound impact of place, community, and nature on human experience, underscoring the lasting influence of my rural Mizoram upbringing on my identity, values, and relationships.

Conclusion: A Nostalgic Reflection

Reflecting on my childhood, I cherish those simple joys. Growing up in a humble village family, our simplicity was rooted in community and nature. Christmas in rural Mizoram taught me that true happiness lies in simplicity, relationships, and harmony with nature.

May the spirit of the Christmas season bring you peace, love, and cherished memories.

Bai: Traditional Mizo Cuisine, Enduring Culinary Legacy

Collection of bai - a Mizo cuisine
Pic Courtesy to Ei-in Siamna leh Hmangchang Facebook Group 

'Bai' is a Mizo food item that has been practiced since time immemorial. To prepare traditional Mizo bai, four essential ingredients are indispensable: salt, chilies, saum (fermented Mizo pork typically stored in dried gourds), and chingal (lye derived from wood ashes collected from the fireplace).

Definition from Dictionary:

According to Pu Buanga Dictionary (Dictionary of Lushai Language, 1940), "bai" is defined as:

- Verb: to boil in water with the addition of salt, chingal, and sa-um (occasionally with salt only)

- Adjective: boiled in water with the addition of salt, chingal, and sa-um

- Noun: anything so boiled

Seeing the above dictionary definition, we may define 'bai' like this: "Bai is a traditional Mizo dish, characterized by a flavourful boil of various vegetables, herbs, and sometimes meat, seasoned with local spices and ingredients mostly with salt, chilli, chingal and saum."

Ingredients:

To cook bai, various vegetable leaves, herbs, wild edible plants, and locally grown plants are used. There is no specific item required, and families can choose ingredients based on their preference. Commonly used items include:

- Vegetable leaves (maian, behlawi hnah, etc.)

- Herbs (bahkhawr, runhmui, etc.)

- Wild edible plants

- Locally grown plants

- Bamboo shoots

- Various leaves and greens

- Spices and seasonings

- Maian (pumpkin leaves)

- Behlawi hnah (cowpea leaves)

- Bawkbawn (eggplant)

- Samtawk (mock tomato/bitter tomato)

- Changkha (bitter gourd)

- Mautuai/rawtuai (Bamboo shoots)

- Bahkhawr (culantro)

- Runhmui (Hoary Basil)

- Lengmaser/lengser (Elsholtzia Griffith)

- Bawrhsaiabe (ladies finger)

- Bepui  (Hyacinth bean/Indian bean/lablab)

- Purunzung (spring onion roots)

- Hmarchapui (chili pepper)

- Hmarcha (Mizo chilli)

- Sawhthing (ginger)

- Purun (spring onion)

- Purunvar (garlic)

- Purunsen (onion)

- Baibing (alocasia fornicata)

- Chingit (Szechuan pepper leaf or Indian Ivy-rue or Michiga patta)

- Bal (taro roots)

- Dawlzik (taro shoots and leaves)

- Sapthei hnah (passion fruit leaves)

- Behlawi rah (cowpea bean)

- Be (beans)

- Alu (potato)

- Khanghu (climbing wattle)

- Bepui thla nei/bepui pawr (winged bean)

Optional non-vegetarian ingredients include:

- Arsa (chicken)

- Vawksa (pork)

- Bawngsa (beef)

- Vawksarep (smoked pork)

- Bawngsarep (smoked beef)

-  Ramsa/Ramsarep (wild animals

/smoked wild animal meat)

- Vawklu (pig's head)

- Dried fish

- Chakai (crab)

Notable Variations:

- Vawklu Bai: A highly popular variation made with pig's head, often served in home and various restaurants in Mizoram and considered one of the most beloved and iconic forms of bai.

Cooking Method:

Regular Method:

1. Boil water in a cooking pot.

2. Add harder ingredients first.

3. When water reaches boiling temperature, add softer ingredients.

4. Add chingal or sodium bicarbonate powder, sa-um (fermented pork fat), salt, and chilies (chillies can be added more for extra kick).

5. Stir well in reverse motions.

Smelly Method (for stronger flavour):

1. Boil water in a cooking pot.

2. Add harder ingredients first.

3. When water reaches boiling temperature, add softer ingredients.

4. Add bekangro (sundried fermented soybean) and dried fish for added flavor.

5. Add chingal or sodium bicarbonate powder, sa-um (fermented pork fat), salt, and chilies (chillies can be added more for extra kick).

6. Stir well in reverse motions.

Mizo cuisine is characterized by a predilection for traditional flavours, particularly in the traditional dish bai. Typically, Mizos enhance the flavour of bai by incorporating an abundance of chilies, emphasizing the importance of heat in achieving optimal taste. This cultural preference is reflected in the common saying: "Bai thak lo te chu a tui lo," which translates to "Bai without hot taste is tasteless."

Cooking Time:

Bai cooking usually takes 15-30 minutes, but this depends on the ingredients. Some items may require only a few minutes, while others may take up to an hour.

Cultural Significance:

Even in modern times, Mizo food is never served without bai, especially during feasts and grand celebrations like Wedding, Christmas and New Year community feasts. Bai holds significant cultural importance and makes Mizo food distinct.

The cultural significance of bai, a traditional Mizo dish, extends beyond its culinary value. Notably, all its constituent ingredients - salt, chilies, saum (fermented pork), and chingal (wood ash lye) - are locally sourced and produced, exemplifying the community's reliance on indigenous knowledge and self-sufficiency. This symbiotic relationship between food culture and traditional practices underscores the profound importance of bai in Mizo cultural heritage, highlighting the intricate connections between foodways, community resilience, and cultural identity.

Personal Significance:

For Mizo people, bai evokes nostalgia and longing. Those living far away often yearn for its taste, saying "Bai ka va ei chak e" ("How I am longing to taste bai"). Upon return, family members typically often serve bai as a welcome gesture.

Legacy:

Despite global food influences, bai remains cherished by the Mizo community, although younger generations, such as Generation Z and Alpha, may not appreciate it as much as their older counterparts. However, its unique flavour and simplicity continue to captivate. For non-Mizos, bai offers a distinct culinary experience that requires practical exploration to fully appreciate.

- Written by Dr. Lalzarzoa, Department of History, Government J Buana College.