Biate people
From Wikipedia, the free encyclopedia
Present day Biates
The Biate people are one of the oldest tribes of Mizoram, Assam and Meghalaya. Their language belongs to the Tibeto-Burman family.[1] Though they are less in term of population, they have their own identity with a rich and distinctive history, culture, dialect and religious heritages. They are also one of the oldest living tribes in North East India especially among the Chin-Kuki-Mizo family.[2] The term Biate comes from the word Bia-te. The word ‘Bia’ or ‘Biak’ means ‘speak’ or ‘worship’. ‘Te’ is a suffix denoting plurality. Hence, the two words combine to form the word Biate, which means worshipper.[3]
According to legends, while they were in Saitual, a group of people known as the Koilam or Kawilam from Rulchawm village of Mizoram (India) used to sacrifice human to appease a large python called Rulpui, believing that the snake had supernatural power. Thus, some writers are of the opinion that the word Biate originates from the term Rul-Bia-Teor Rul-Biak-Te, which means snake-worshippers in other dialects. However, this hypothesis is questionable, because the Biates, as a tribe, never fed or worshipped a snake except one.[3] The offering sacrifices by one village was also not as worshiping a God, but due to their fear and timidity and that too only for some time.[1] Some other tribes call them in different names. The Thados call them ‘Beite’ the Bengalis and other plain tribes call them ‘Baite,’ the Dimasa Kacharis call them ‘Bedesa’ and the Khasis call them Hadem, which includes all the old-Kuki tribes of Meghalaya. Soppitt C. A. a renowned English writer account as ‘Bêtê’.[4] The Biate tribe is recognised as Schedule Tribe under the 6th Schedule of the Constitution of India in Serial No. (i) of the list.
Origin
According to legend, like other Chin-Kuki-Mizo tribes, the Biates descended from the Manmasi, whose progeny were Riama and Vaia. Riama (ancestor of the Biate tribe) descended by Kuangpuia and Vaia, who were descended by Khuangzang, Khuangsai, Chilzang, and Lamzang (Lamkang). Kuangpuia had a son named Ralkhana, whose wife Kolsingi gave birth to five children namely Beia, Thianga, Laia, Ngola and Thiaia.
Domestic Life[edit]
The Biate village is generally built on some high slope or ridge. They build their house with a rise platform, about 3 or 4 feet from the ground, is first put up and on this an ordinary hut is erected and a thatched roof with grass or cane leaves. In front of the main entrance, a space is left for veranda. The interior of the house is partitioned off into two, three and sometimes more rooms, according to the number of inmates. Houses in the villages are built facing one another with a broad path running in the centre.
Marriage[edit]
In marriage alliances a Biate is not restricted to any particular clan or sub-clan. Intermarriage may take place within the clan or the sub-clans; preference is given to get married to other sub-clan of the tribe. A Biate can marry any woman but must avoid blood relations. The marriageable age for the male and female are 21 and 18 years respectively. If the boy is willing to marry a girl, a negotiator (Palai), usually the boy’s relative is sent to negotiate with the girl’s parents. This is called Ibiak, which is basically an engagement. If negotiation is successful, the parents fix a wedding date. The night of the wedding, the groom's family pays the bride price to the girl parents, around INR 185.00, and a bronze or copper plate called Mairang. According to tradition, the groom stays for seven years for 'Mak-sin' or 'in-law's duty' in his father-in-laws house, to assist them and develop a good relationship with his new family. At present, it is reduced to three years, but few practice this custom now. Divorce is rare, usually only for reasons like adultery, cruelty, barrenness, maladjustment, impotence, or insanity.[15]
Inheritance[edit]
In Biate, the youngest son (Itlum) inherits the family properties. Women are not allowed to inherit family properties. The eldest and the middle sons also have no right to claim the family properties. The youngest son is the formal heir who lives with his parents and has the responsibility of looking after his parents in their old age. But there are no hard and fast rules with regards to inheritance. All sons and daughters can share the family properties according to the will of their father. The whole family uses the clan name as surname by the whole family; the sons take his father surname throughout their life.
Taboos[edit]
The words taboo in Biate dialect is ‘iser’, ‘ikhap’ or ‘rithiangino.’ They believe in various taboos. For instance, the Biate man must avoid sexual intercourse with his wife before going to war or hunting. It is believed that failure to observe this will lead them to dangerous situation or death or defeat by the enemies. Another belief is that, while a wife is pregnant, the husband must not kill an animal. Even today, many believe that violating this would affect the child in the mother’s womb. Biate women are not allowed to carry a pair of machetes, axe etc., during pregnancy. They may not eat any conjoint fruits or vegetable. They believe that if a woman eats these during pregnancy, she will bear twins with severe problem.
Religion[edit]
Historically, the Biate tribe practiced animism, but they also strongly believed in a supreme being called Chung Pathian—which means the ]]God above. They believe and feel the omnipresence, and thus acknowledge that Chung Pathian is above all gods. Meanwhile the primordial god of the earth is called ‘Nuaia Malal’. Other primal gods and goddesses were Bolong Raja or Tarpa, Theisini Kara, Khua Vuai, Dangdo, Fapite, Sangkuru, Truanpuia etc. With the coming of Welsh Missionary Rev. Robert Evan and the Khasi missionary Mr. Khulu Malang the Biate embraced Christianity in the year 1890.[16] In fact the whole Biate population had embraced Christianity by the time it celebrated its hundred years of Christianity in 1990.
Administration[edit]
Unlike other tribes, the Biate have a self-governing democratic administration—which they introduced after reaching the hills of Assam and Meghalaya—known as Kalim Kabur Dan (Law of the Chiefs). They are headed by the two head chiefs of the entire community, a Kalim and Kabur who is aided by the Lalchor or secretary to look after the affairs of the community. Each village has their own Siarkalim (Village Chief), and under him, several people are appointed for the Village Council. The Khochor (Secretary) and Thlangva is the village announcer. Any matter relating to marriage, disputes, quarrels and fight etc. are brought before the court of Namringa Devan (Court of the five clans), which is headed by Kalim and Kabur through the Siarkalim. At present the whole Biate tribe is administered by the court called 'Biate Devanpui' meaning 'The Biates Supreme Court'. This apex body looks after the internal and external matter of the community except the law dealt by the chiefs Kalim and kabur.
Dress and their clothes[edit]
Traditional dress worn during the early days
Early traditional dress
Like all other hill tribes of North East India, the Biates have their own cloth making system since time immemorial. A blanket (Puanpui) made out of cotton is highly regarded for the customary marriage gift. Besides cotton work, the Biates have a tradition of rearing silkworm. A shawl (Rilungpuan) and headgear (Lukom) is manufactured out of the silk thread. Among the Chin-Kuki-Mizo group, the Biates, Hrangkhols and Sakacheps (Khelma) are the only tribes who practice weaving silk clothings since time immemorial.[17] The common dresses of Biate men and women are Puanbom (Mekhla), Zakua (shirt), Lukôm or Satoldiayr (headgear), Rilungpuan, Choipuan (especially for women to put over their shoulders). Ritai Sam ep (a hairband made out of sliced cane and bamboo), Rithei (beads) Sumngoi Banbun (silver bangles), Kuarbet (earring), Toya (round earring like horn), Zakser (arm ring) and Kaipereng is a flap of cloth hanging in front and back to cover the private parts.
Economy[edit]
As regard to their economic life, their main occupation is agriculture and they practice shifting cultivation (Loi). Each year before they start sowing their millet, rice, maize etc. the villagers observe ‘Chichoi’ or ‘Burit-in-om’ for one day. The day is spent by praying to God to ensure good crops and good luck. The Biate have many kinds of festivals; Nulding Kut, Pamchar Kut, Lebang Kut, Favang Kut etc. for different occasion. They no longer practise or observe those festivals except ‘Nulding Kut.’ The Nulding Kut ("renewal of life") festival is observed every January, with singing, dancing, and traditional games—after the Priest (Thiampu) pray to Chung Pathian to bless them in every sphere of life. Various dances include, Darlam, Sikpui-Zollam, Buantrum lam, Lampalak, Kolrikhek lam, Rikifachoi, Ar-ek inuai lam, Meburlam, Sul-ribum lam, Tuipui lenthluk, Chichoi-lam, Parton lam, Tuihol Sirphaia Chitu-a lam, and Salu aih-lam. The year is also divided into four main seasons, Khothral-Spring, Fur-Summer, Favang-Autumn, Phalbi-Winter.
A Zamluang
Musical Instruments[edit]
The Biate play various musical instruments—such as, khuang (a drum), jamluang (a large gong), dar-ribu (a set of small brass cymbals), rosem (a wind instrument), theile (a small bamboo flute), tringtrang (a stringed instrument. The modern guitar is called a perkhuang. A seranda, similar to a modern violin, is made from a dried gourd. It generally has three strings and a bow made of palm hair. The theiphit is a whistle made from a simple stalk of bamboo with one end open for blowing. The chompereng—similar to a mandolin, is generally played while camping in the jhum (shifting cultivation) hut.
References[edit]
^ Jump up to: a b c d Lalsim, R. (2005). Tribes of N.C.Hills, Assam. Assam: Cultural and Publicity Officer. pp. 61–105.
Jump up ^ Lalsim, J. (1998). A Study of the Traditional Religious Beliefs and Practices of the Biates Before the Advent 0f Christian Religion in the 19th Century. A thesis (unpublished). Assam: Eastern theological College, Jorhat. p. 1.
^ Jump up to: a b c Thiaite, L. (2005). An Evaluation of Christian Mission Impact on the Biate of Assam and Meghalaya. A thesis (unpublished). Chennai: Hindustan Bible Institute and college, Kilpauk, pp10-17. p. 10.
^ Jump up to: a b Soppitt, C.A. (1893). A Short Account of the Kuki–Lushai Tribes of the North-East Frontier (Districts Cachar, Sylhet, Naga Hills, etc., and Dima Hasao) With An Outline Grammar of the Rangkhol-Lushai Language and a Comparison of Lushai With Other Dialects. (Reprint, 1976). Culcutta: Firma-KLM Pvt. Ltd.,.
Jump up ^ Anonymous (2010). Tu hei’m Biate (Who are the Biate),. Fiangpui,N.C.Hills: Kolnisua, Biate Monthly News Magazine Vol. 5,August,No. 7.
^ Jump up to: a b Songate. L.H. (1977). Hmar Chanchin (Hmar History). Manipur: Churachandpur. pp. 2–62.
Jump up ^ Gangte, P.M. (2007). Historical and Cultural Background of the Mizos, Part 3 (http://www.e-pao.net/epSubPageExtractor.asp?src=manipur.Ethnic_Races_Manipur.Mizos_Background.Mizos_Background_3 ed.).
^ Jump up to: a b c Shakespeare, J. (1975). The Lushei Kuki Clan, Part I. Mizoram,India: Tribal Research Institute, Aizawl. p. 6.
Jump up ^ Gangte, P.M. (2007). Historical and Cultural Background of the Mizos, Part 2 (http://www.e-pao.net/epSubPageSelector.asp?src=Mizos_Background_2&ch=manipur&sub1=Ethnic_Races_Manipur&sub2=Mizos_Background ed.).
^ Jump up to: a b c d Pakem, B. (1998). The Biate. In, The Tribes of North East India (Edt. by Sebastian Karotemprel). Shillong: Centre for Indigenous Cultures. pp. 289–301.
Jump up ^ Zawla, K. (1964). Mizo Pipu Leh an Thlahte Chanchin. Mizoram: Aizawl. p. 143.
Jump up ^ Anonymous (2010). Ava. http://en.wikipedia.org/wiki/Ava.
Jump up ^ Grierson, G. A. (1904). Linguistic Survey of India. Vol-III. Tibeto-Burman Family Part-III. Specimens of the Kuki-Chin and Burma Groups. Culcutta,India: Office of the Superintendent Government Printing. p. 1.
Jump up ^ Ngirsim, L. (1994). Biate Tongbulphut (Biate Primary Text Book). Fiangpui,N.C.Hills,Assam: The Biate Primary Text Book Committee (BPTBC). p. 76.
Jump up ^ Bareh, H. (2001). Encyclopedia of the North East India: Mzoram. Vol V (http://books.google.co.in/books?id=JlHhTlPpanIC&pg=PA251&lpg=PA251&dq=hamlet+bareh+encyclopedia+of+the+north+east+india,+biate&source=bl&ots=F65Q4k5LRn&sig=_hUrd0Reqxg5tzA_TiOkxVK3vo0&hl=en&ei=GuuiTInSEtKwcYiy6bAB&sa=X&oi=book_result&ct=result&resnum=1&ved=0CBcQ6AEwAA#v=onepage&q&f=false ed.). p. 253.
Jump up ^ Lalsim, R.T. (1999). The Interaction of Christianity With the Customary Laws of the Biate Tribe. A thesis (Unpublished). Calcutta,India: Bishop’s College Calcutta. p. 19.
Jump up ^ Lalsim, R. (1995). Biate Pipu Toisong (Culture and Historical Backgrounds of the Biate). Assam: Directorate of Cultural Affairs. p. 81.
Present day Biates
The Biate people are one of the oldest tribes of Mizoram, Assam and Meghalaya. Their language belongs to the Tibeto-Burman family.[1] Though they are less in term of population, they have their own identity with a rich and distinctive history, culture, dialect and religious heritages. They are also one of the oldest living tribes in North East India especially among the Chin-Kuki-Mizo family.[2] The term Biate comes from the word Bia-te. The word ‘Bia’ or ‘Biak’ means ‘speak’ or ‘worship’. ‘Te’ is a suffix denoting plurality. Hence, the two words combine to form the word Biate, which means worshipper.[3]
According to legends, while they were in Saitual, a group of people known as the Koilam or Kawilam from Rulchawm village of Mizoram (India) used to sacrifice human to appease a large python called Rulpui, believing that the snake had supernatural power. Thus, some writers are of the opinion that the word Biate originates from the term Rul-Bia-Teor Rul-Biak-Te, which means snake-worshippers in other dialects. However, this hypothesis is questionable, because the Biates, as a tribe, never fed or worshipped a snake except one.[3] The offering sacrifices by one village was also not as worshiping a God, but due to their fear and timidity and that too only for some time.[1] Some other tribes call them in different names. The Thados call them ‘Beite’ the Bengalis and other plain tribes call them ‘Baite,’ the Dimasa Kacharis call them ‘Bedesa’ and the Khasis call them Hadem, which includes all the old-Kuki tribes of Meghalaya. Soppitt C. A. a renowned English writer account as ‘Bêtê’.[4] The Biate tribe is recognised as Schedule Tribe under the 6th Schedule of the Constitution of India in Serial No. (i) of the list.
Origin
According to legend, like other Chin-Kuki-Mizo tribes, the Biates descended from the Manmasi, whose progeny were Riama and Vaia. Riama (ancestor of the Biate tribe) descended by Kuangpuia and Vaia, who were descended by Khuangzang, Khuangsai, Chilzang, and Lamzang (Lamkang). Kuangpuia had a son named Ralkhana, whose wife Kolsingi gave birth to five children namely Beia, Thianga, Laia, Ngola and Thiaia.
Domestic Life[edit]
The Biate village is generally built on some high slope or ridge. They build their house with a rise platform, about 3 or 4 feet from the ground, is first put up and on this an ordinary hut is erected and a thatched roof with grass or cane leaves. In front of the main entrance, a space is left for veranda. The interior of the house is partitioned off into two, three and sometimes more rooms, according to the number of inmates. Houses in the villages are built facing one another with a broad path running in the centre.
Marriage[edit]
In marriage alliances a Biate is not restricted to any particular clan or sub-clan. Intermarriage may take place within the clan or the sub-clans; preference is given to get married to other sub-clan of the tribe. A Biate can marry any woman but must avoid blood relations. The marriageable age for the male and female are 21 and 18 years respectively. If the boy is willing to marry a girl, a negotiator (Palai), usually the boy’s relative is sent to negotiate with the girl’s parents. This is called Ibiak, which is basically an engagement. If negotiation is successful, the parents fix a wedding date. The night of the wedding, the groom's family pays the bride price to the girl parents, around INR 185.00, and a bronze or copper plate called Mairang. According to tradition, the groom stays for seven years for 'Mak-sin' or 'in-law's duty' in his father-in-laws house, to assist them and develop a good relationship with his new family. At present, it is reduced to three years, but few practice this custom now. Divorce is rare, usually only for reasons like adultery, cruelty, barrenness, maladjustment, impotence, or insanity.[15]
Inheritance[edit]
In Biate, the youngest son (Itlum) inherits the family properties. Women are not allowed to inherit family properties. The eldest and the middle sons also have no right to claim the family properties. The youngest son is the formal heir who lives with his parents and has the responsibility of looking after his parents in their old age. But there are no hard and fast rules with regards to inheritance. All sons and daughters can share the family properties according to the will of their father. The whole family uses the clan name as surname by the whole family; the sons take his father surname throughout their life.
Taboos[edit]
The words taboo in Biate dialect is ‘iser’, ‘ikhap’ or ‘rithiangino.’ They believe in various taboos. For instance, the Biate man must avoid sexual intercourse with his wife before going to war or hunting. It is believed that failure to observe this will lead them to dangerous situation or death or defeat by the enemies. Another belief is that, while a wife is pregnant, the husband must not kill an animal. Even today, many believe that violating this would affect the child in the mother’s womb. Biate women are not allowed to carry a pair of machetes, axe etc., during pregnancy. They may not eat any conjoint fruits or vegetable. They believe that if a woman eats these during pregnancy, she will bear twins with severe problem.
Religion[edit]
Historically, the Biate tribe practiced animism, but they also strongly believed in a supreme being called Chung Pathian—which means the ]]God above. They believe and feel the omnipresence, and thus acknowledge that Chung Pathian is above all gods. Meanwhile the primordial god of the earth is called ‘Nuaia Malal’. Other primal gods and goddesses were Bolong Raja or Tarpa, Theisini Kara, Khua Vuai, Dangdo, Fapite, Sangkuru, Truanpuia etc. With the coming of Welsh Missionary Rev. Robert Evan and the Khasi missionary Mr. Khulu Malang the Biate embraced Christianity in the year 1890.[16] In fact the whole Biate population had embraced Christianity by the time it celebrated its hundred years of Christianity in 1990.
Administration[edit]
Unlike other tribes, the Biate have a self-governing democratic administration—which they introduced after reaching the hills of Assam and Meghalaya—known as Kalim Kabur Dan (Law of the Chiefs). They are headed by the two head chiefs of the entire community, a Kalim and Kabur who is aided by the Lalchor or secretary to look after the affairs of the community. Each village has their own Siarkalim (Village Chief), and under him, several people are appointed for the Village Council. The Khochor (Secretary) and Thlangva is the village announcer. Any matter relating to marriage, disputes, quarrels and fight etc. are brought before the court of Namringa Devan (Court of the five clans), which is headed by Kalim and Kabur through the Siarkalim. At present the whole Biate tribe is administered by the court called 'Biate Devanpui' meaning 'The Biates Supreme Court'. This apex body looks after the internal and external matter of the community except the law dealt by the chiefs Kalim and kabur.
Dress and their clothes[edit]
Traditional dress worn during the early days
Early traditional dress
Like all other hill tribes of North East India, the Biates have their own cloth making system since time immemorial. A blanket (Puanpui) made out of cotton is highly regarded for the customary marriage gift. Besides cotton work, the Biates have a tradition of rearing silkworm. A shawl (Rilungpuan) and headgear (Lukom) is manufactured out of the silk thread. Among the Chin-Kuki-Mizo group, the Biates, Hrangkhols and Sakacheps (Khelma) are the only tribes who practice weaving silk clothings since time immemorial.[17] The common dresses of Biate men and women are Puanbom (Mekhla), Zakua (shirt), Lukôm or Satoldiayr (headgear), Rilungpuan, Choipuan (especially for women to put over their shoulders). Ritai Sam ep (a hairband made out of sliced cane and bamboo), Rithei (beads) Sumngoi Banbun (silver bangles), Kuarbet (earring), Toya (round earring like horn), Zakser (arm ring) and Kaipereng is a flap of cloth hanging in front and back to cover the private parts.
Economy[edit]
As regard to their economic life, their main occupation is agriculture and they practice shifting cultivation (Loi). Each year before they start sowing their millet, rice, maize etc. the villagers observe ‘Chichoi’ or ‘Burit-in-om’ for one day. The day is spent by praying to God to ensure good crops and good luck. The Biate have many kinds of festivals; Nulding Kut, Pamchar Kut, Lebang Kut, Favang Kut etc. for different occasion. They no longer practise or observe those festivals except ‘Nulding Kut.’ The Nulding Kut ("renewal of life") festival is observed every January, with singing, dancing, and traditional games—after the Priest (Thiampu) pray to Chung Pathian to bless them in every sphere of life. Various dances include, Darlam, Sikpui-Zollam, Buantrum lam, Lampalak, Kolrikhek lam, Rikifachoi, Ar-ek inuai lam, Meburlam, Sul-ribum lam, Tuipui lenthluk, Chichoi-lam, Parton lam, Tuihol Sirphaia Chitu-a lam, and Salu aih-lam. The year is also divided into four main seasons, Khothral-Spring, Fur-Summer, Favang-Autumn, Phalbi-Winter.
A Zamluang
Musical Instruments[edit]
The Biate play various musical instruments—such as, khuang (a drum), jamluang (a large gong), dar-ribu (a set of small brass cymbals), rosem (a wind instrument), theile (a small bamboo flute), tringtrang (a stringed instrument. The modern guitar is called a perkhuang. A seranda, similar to a modern violin, is made from a dried gourd. It generally has three strings and a bow made of palm hair. The theiphit is a whistle made from a simple stalk of bamboo with one end open for blowing. The chompereng—similar to a mandolin, is generally played while camping in the jhum (shifting cultivation) hut.
References[edit]
^ Jump up to: a b c d Lalsim, R. (2005). Tribes of N.C.Hills, Assam. Assam: Cultural and Publicity Officer. pp. 61–105.
Jump up ^ Lalsim, J. (1998). A Study of the Traditional Religious Beliefs and Practices of the Biates Before the Advent 0f Christian Religion in the 19th Century. A thesis (unpublished). Assam: Eastern theological College, Jorhat. p. 1.
^ Jump up to: a b c Thiaite, L. (2005). An Evaluation of Christian Mission Impact on the Biate of Assam and Meghalaya. A thesis (unpublished). Chennai: Hindustan Bible Institute and college, Kilpauk, pp10-17. p. 10.
^ Jump up to: a b Soppitt, C.A. (1893). A Short Account of the Kuki–Lushai Tribes of the North-East Frontier (Districts Cachar, Sylhet, Naga Hills, etc., and Dima Hasao) With An Outline Grammar of the Rangkhol-Lushai Language and a Comparison of Lushai With Other Dialects. (Reprint, 1976). Culcutta: Firma-KLM Pvt. Ltd.,.
Jump up ^ Anonymous (2010). Tu hei’m Biate (Who are the Biate),. Fiangpui,N.C.Hills: Kolnisua, Biate Monthly News Magazine Vol. 5,August,No. 7.
^ Jump up to: a b Songate. L.H. (1977). Hmar Chanchin (Hmar History). Manipur: Churachandpur. pp. 2–62.
Jump up ^ Gangte, P.M. (2007). Historical and Cultural Background of the Mizos, Part 3 (http://www.e-pao.net/epSubPageExtractor.asp?src=manipur.Ethnic_Races_Manipur.Mizos_Background.Mizos_Background_3 ed.).
^ Jump up to: a b c Shakespeare, J. (1975). The Lushei Kuki Clan, Part I. Mizoram,India: Tribal Research Institute, Aizawl. p. 6.
Jump up ^ Gangte, P.M. (2007). Historical and Cultural Background of the Mizos, Part 2 (http://www.e-pao.net/epSubPageSelector.asp?src=Mizos_Background_2&ch=manipur&sub1=Ethnic_Races_Manipur&sub2=Mizos_Background ed.).
^ Jump up to: a b c d Pakem, B. (1998). The Biate. In, The Tribes of North East India (Edt. by Sebastian Karotemprel). Shillong: Centre for Indigenous Cultures. pp. 289–301.
Jump up ^ Zawla, K. (1964). Mizo Pipu Leh an Thlahte Chanchin. Mizoram: Aizawl. p. 143.
Jump up ^ Anonymous (2010). Ava. http://en.wikipedia.org/wiki/Ava.
Jump up ^ Grierson, G. A. (1904). Linguistic Survey of India. Vol-III. Tibeto-Burman Family Part-III. Specimens of the Kuki-Chin and Burma Groups. Culcutta,India: Office of the Superintendent Government Printing. p. 1.
Jump up ^ Ngirsim, L. (1994). Biate Tongbulphut (Biate Primary Text Book). Fiangpui,N.C.Hills,Assam: The Biate Primary Text Book Committee (BPTBC). p. 76.
Jump up ^ Bareh, H. (2001). Encyclopedia of the North East India: Mzoram. Vol V (http://books.google.co.in/books?id=JlHhTlPpanIC&pg=PA251&lpg=PA251&dq=hamlet+bareh+encyclopedia+of+the+north+east+india,+biate&source=bl&ots=F65Q4k5LRn&sig=_hUrd0Reqxg5tzA_TiOkxVK3vo0&hl=en&ei=GuuiTInSEtKwcYiy6bAB&sa=X&oi=book_result&ct=result&resnum=1&ved=0CBcQ6AEwAA#v=onepage&q&f=false ed.). p. 253.
Jump up ^ Lalsim, R.T. (1999). The Interaction of Christianity With the Customary Laws of the Biate Tribe. A thesis (Unpublished). Calcutta,India: Bishop’s College Calcutta. p. 19.
Jump up ^ Lalsim, R. (1995). Biate Pipu Toisong (Culture and Historical Backgrounds of the Biate). Assam: Directorate of Cultural Affairs. p. 81.
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