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.

James Dokhuma: The Sialsuk Son Who Left an Indelible Mark on Mizo Literature (His biography)

James Dokhuma

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

James Dokhuma, a legendary figure in Mizo literature, was born on June 15, 1932, in Sialsuk village, Mizoram, to Hrangchina (Chhakchhuak) and Kapkungi (Ralte Siakeng). As the youngest of 10 children, Dokhuma hailed from a talented family, with siblings including Romani and Laltanpuia, renowned song composers; Lalngaihdami, composer of the celebrated wedding song "Chheih raw khah, a lawi dawn e"; Darawtlovi, a prominent figure in Aizawl; and Thanghnuna, Mizoram's first athlete to participate in the 1951 Asian Games, specializing in javelin throw.

James Dokhuma married Chhuanthangpuii, daughter of Biakkunga of Kulikawn, in 1960, and together they had six loving daughters. Physically, Dokhuma was a sturdy and healthy individual, known for his friendly demeanour, simplicity, humility, and delightful sense of humour.

Despite being a reputed writer in Mizoram, Dokhuma's formal education only went up to class 5. However, his versatility and determination led him to explore various careers. At just 15 years old, he joined the Indian Army in 1945 and served for five years, during which he excelled in Hindi and Nepali. After leaving the army in 1950, Dokhuma ventured into teaching, first at St. Paul's High School in Aizawl in 1954, albeit briefly. He then transitioned to a role as a Sanitary Inspector in Aijal C.D Block before returning to teaching at Hualtu village's middle school in 1960.

In 1961, James Dokhuma joined the Mizo National Front (MNF) movement and served as Block President in Tlungvel Block until 1965. Notably, he was among the 64 signatories when the MNF launched its independence movement in 1966. Dokhuma's leadership roles in the Mizo National Army were diverse, including civil department duties and Block President in the Tlungvel area. He also held the position of Member of Parliament in the underground Mizo government, eventually rising to Deputy Speaker.

In 1968, Dokhuma suffered injuries at the hands of the Indian Army and was captured on March 14. Initially held at Nowgong Special Jail, he was later transferred to Gauhati District Jail. Despite the distance, Dokhuma's thoughts remained with Mizoram. During his imprisonment, he penned his acclaimed novel "Thla Hleinga Zan" at Nowgong jail, completing it in Gauhati jail. Following in the footsteps of Jawaharlal Nehru and Mahatma Gandhi, Dokhuma produced inspiring writings while in prison, including two novels based on the Mizo freedom movement: "Rinawmin" and "Khawhar In".

Later, Dokhuma was shifted to Aizawl prison, where he spent three years before being released on June 21, 1971. Following his release, Dokhuma taught at East Lungdar High School before relocating to Aizawl and settling in the Kulikawn locality with his family until his passing on March 10, 2007. During his tenure at East Lungdar High School, Dokhuma authored two notable books: "Zoram Tualto Kohhran Chanchi" and "Tawng Un Hrilhfiahna." Unfortunately, the Indian Army's destruction of East Lungdar village resulted in the loss of "Tawng Un Hrilhfiahna," but Dokhuma rewrote and published it in 1981.

After his release from prison, James Dokhuma transitioned into civil politics, serving as Joint Secretary under Brigadier Thenphunga Sailo when the People's Conference party was founded. Dokhuma also held the position of Secretary in PC 'B' in 1975. From 1998 onward, he was actively involved with the Zoram Nationalist Party (ZNP) and held the Vice President post for many years until age-related health issues prompted him to step back from active politics.

James Dokhuma was an extraordinary individual who achieved great heights despite studying only up to class 5. His innate talent helped him become an education instructor in the Indian Army, showcasing his exceptional abilities from an early age. Dokhuma's literary prowess earned him numerous accolades, including the Academy Award from the Mizo Academy of Letters (MAL) in 1983, a testament to his contributions to Mizo literature. He was also conferred the prestigious Padma Shree Award in 1985 by the President of India in the literature category, becoming the second Padma awardee in Mizoram.

Dokhuma's achievements didn't stop there. He received an Honorary Doctoral Degree from the University of California, USA, in 1997, recognizing his significant impact on the literary world. Notably, he was the first Mizo writer to receive the Basha Samman award from Sahitya Academy in 1997, a milestone in Mizo literary history. His renowned novel, "Thla Hleinga Zan," was even included in the Congress Library in Washington, further solidifying his reputation as a talented writer within the Mizo community.

According to Mizo historian B. Lalthangliana, James Dokhuma was renowned for his exceptional oratory skills and engaging conversation in the 1960s. Dokhuma's talent was first showcased to the public through Meichher, a monthly magazine published by the Adult Education Wing, Department of School Education, Government of Mizoram, since 1975.

Dokhuma's writings significantly impacted Mizo literature. Notably, his article "Ka thu hretu" was included in Middle School textbooks. Furthermore, his book "Irrawadi Lui kamah" was a prescribed textbook for Class 12 Mizo subjects. Two more books, "Tumpangchal nge Saithangpuii" and "Thla hleinga zan," were studied by college and university students specializing in Mizo subjects.

Dokhuma's works greatly inspired students of Mizo literature, earning him frequent invitations to deliver special lectures at colleges and universities. He excelled in debate, elocution, and extempore speeches, showcasing his exceptional communication skills. Dokhuma's writing prowess earned him numerous awards in essay and article writing.
James Dokhuma, a devout individual and active member of the Salvation Army, served as a local officer at Kulikawn Church and held key positions in church activities. His eloquent prayer language showcased exceptional vocabulary and phrasing skills in Mizo. Dokhuma's commitment extended beyond literature to environmental activism, where he passionately promoted forest conservation. Notably, he surrendered his personal gun to the Environment and Forest Department to raise awareness. His dedication earned him the esteemed appointment as Wild Life Chief Warden, a position he held for many years.
James Dokhuma operated JD Press from his humble home, printing numerous significant literary works that enriched the cultural landscape. A man of simple tastes, Dokhuma shunned unfair wealth accumulation, prioritizing inner substance over material riches. He steadfastly refused to engage in unethical practices, despite potential advantages. Dokhuma's unassuming and non-modernized home reflected his character, prioritizing simplicity and integrity over outward appearances.

As is well-known to the public, James Dokhuma left behind an impressive literary legacy, comprising 39 books, 40 poems, and 400 essays and articles, all published for public consumption. Notably, his Christian novel "Gabatha" was translated into English, expanding its reach beyond the Mizo community. One of Dokhuma's last known writings was the nostalgic piece "Gone are the days," published in his alma mater Sialsuk Government Middle School's Golden Jubilee Souvenir. This article gained further visibility through its republication in Zo-Life Magazine.

Pu James Dokhuma's exceptional attention to detail was evident in his remarkable ability to accurately gauge the exact number of pages and words that could be written with a single fountain pen ink jar. This unique trait showcased his immense curiosity and unwavering passion for writing.

I'd like to share a personal anecdote about my visit to James Dokhuma's home in January 2007, located on Dr. Pika Road in Kulikawn, Aizawl. When I arrived, his daughter briefed him on my research interests and connection to Sialsuk, his birthplace. With the aid of his wooden stick, he warmly greeted me, inquiring about my parents, showcasing his remarkable humility and kindness.

His family's love and care were evident, despite their modest means. His wife, Pi Chhuani, anxiously shared, "If only we had the means, I'd consult a doctor for him." This poignant moment encapsulated Dokhuma's down-to-earth nature and unwavering values.

Despite visible fatigue, he graciously responded to my questions for the next two hours. When the two hours were over, he asked, "Do you have any more queries?" I looked at his face and recognized that he was tired. Although I had more questions, I didn't feel like asking them. "I don't have any more queries," I said. "Thank you for sparing your valuable time. Take rest, and when you recover, I'll meet you again."

As I prepared to leave, he rose, weak but courteous, apologizing for not being able to escort me to the front yard due to his illness. I offered payment for the books I purchased, but he hesitated, saying, "As you're from my village, I should give them to you free. However, I need to buy medicine, so I'll accept your offer reluctantly." With deep gratitude and respect, I took my leave, wishing him a speedy recovery.

Tragically, I learned of Pu James Dokhuma's passing on March 10, 2007, just two months after our meeting. I am humbled to have been one of the last individuals to conduct a meaningful interview with him before his demise.

On that day, I had brought my camera intending to take a photo with him, but seeing his frail condition, I hesitated. I didn't want to capture his illness, but rather remember him in his vibrant spirit. Little did I know that would be my last opportunity. Upon learning of his passing, my decision not to take the photo became one of my greatest regrets.
(I would like to acknowledge the significant contribution of B. Lalthangliana's "Zoram Encyclopedia (Zoram Tinreng Bu)" (RTM Press, Chhinga Veng, Aizawl, 2003) to this biography, particularly pages 141-142.)---------------I am pleased to share that I have written a biography of the renowned James Dokhuma in Mizo language (Mizo tawng). For those interested in learning more about his life and legacy, you can access the biography at: https://azararalte.blogspot.com/2015/01/james-dokhuma-biography.html