A Glimpse of Tai Khamti. Early History. By:- Chow Uppa Mansai.
Early History
As early as the 6th century A.D. The Tai Kingdom was established
by two Tai princes namely Khun-Lu and Khun-Lai in the Yun-Nan province
of China called Mung-Ri;Mung-Ram. (or Mung-Hee,-Mung-Ham in Khamptee).
Almost as an off-shoot of the same, the kingdom of Mung-Kong was
also established in Burma in 608 A.D. by Ai-Khun-Long, the eldest son of
Khun-Lai. Mung-Kong, which means Mung-country; Kong-drum, a country
plain like a mouth of drum. Kham-Tyap-Pha, a descendent of Ai-Khun-Long
migrated towards north from Mung-Kong and founded the kingdom of
Moa-Lung or Moa-Pong in the fertile valley of river Cinduin. This
Moa-Long is mentioned as Moa-Pung or Moa-Pung or Moa-Pong in the Shan
and Ahum chronicles and Pong or Pung in the coronicles of old
Monipur.The Ahum, the Khamyang, Phakkey, the Naras, Aitonias and other
Shans where, lived together in Mung-Kong, till the end of 12th century.
Mung-Kong was flourishing till its dismemberment by the Burmese king
Alamphra or Alampaya in 18th century. By the beginning of 13th century,
the Ahum migrated to Assam, through the Pangsau-Pass and the Khamptess
moved northwards to established their own kingdom at Mung-Khamti-Long or
Bor-Khamti i.e. Putao in Burma. (Myanmar). The Khamptee had seven
principalites under different Chiefs. viz, Moungyak, Langno, Langtaw,
Longking, Mannou, Manjekhun and Manci. But, the suzerainty of parent
kingdom, Moun-Kong was accepted.
In the middle of the 18th century, the Khamptees where started facing calamities in Burma. There were internal troubles also. The Bor-Khamptees principalities lost their unit, powers, fueds, murders etc.started. The Burmese emperor Alamphra or Alampaya, means embryo of Buddha, the great monarch, who founded the "Kongboung" dynasty dismembered the kingdom of Mung-Kong and other Shans hagemony in upper Burma by annexing the Tai States one after another and he successfully adopted the principles of divide and rule. Alamphra's four immediate successors like (a) Noudawgy (1760-63), (b) Hsinbyushin (1763-76), (c) Singu (1776-82) and (d) Bodawpaya (1782-1819) all were hostile against Shan rulers of northern Burma. During their reign the Burmese army had penetrated in Siam, Manipur and northern Shan states. At that time, the king of Mung-Kong had to leave his kingdom and took asylum in China. Out of this hostility of Burmese kings, not only a group, but also three other swums of Khamptees, the Naras, Phakials, Khamyangs, the Aitonians and others Shan people also crossed the Patkai ranges and arranged to settle in the vicinity of Sadeeya region. Some of the recorded immigration are as follows....
In the middle of the 18th century, the Khamptees where started facing calamities in Burma. There were internal troubles also. The Bor-Khamptees principalities lost their unit, powers, fueds, murders etc.started. The Burmese emperor Alamphra or Alampaya, means embryo of Buddha, the great monarch, who founded the "Kongboung" dynasty dismembered the kingdom of Mung-Kong and other Shans hagemony in upper Burma by annexing the Tai States one after another and he successfully adopted the principles of divide and rule. Alamphra's four immediate successors like (a) Noudawgy (1760-63), (b) Hsinbyushin (1763-76), (c) Singu (1776-82) and (d) Bodawpaya (1782-1819) all were hostile against Shan rulers of northern Burma. During their reign the Burmese army had penetrated in Siam, Manipur and northern Shan states. At that time, the king of Mung-Kong had to leave his kingdom and took asylum in China. Out of this hostility of Burmese kings, not only a group, but also three other swums of Khamptees, the Naras, Phakials, Khamyangs, the Aitonians and others Shan people also crossed the Patkai ranges and arranged to settle in the vicinity of Sadeeya region. Some of the recorded immigration are as follows....
1751. A.D. = 100 to 200 Khamptees;
1760. A.D. = Phakials, Naras;
1780-94. A.D. = 400 Khamptees and Singphoos.
1835. A.D. = 230 Khamptees
1850. A.D. = 300-400 Khamptees.
1852. A.d. = 300 Khamptees undeer Chaupha Singthi Gohai.
The immigration of Khamptees from their Moung-Khamptee or Putao to
Assam had a different verious by the historians, which were recorded in
summary as that, The Burmese emperor, Alamphra or Alampaya subjugated
the kingdom of Moung-Kong and Moung-Mao-Long or pong by divide and rule
policy and as a consequence, the Chefs of seven principalities of
Moung-Khamptee-Long or Bor-Khamptee, lost their unity, strength as well
and conflicts broke out in between the Long-King Chef and Manci Chief.
Manci Chief killed the Long-King chef and subjugated his country,
brought the Lonking Chief and his three sons namely Phrataka, Chautang
and Long-King, who were kept in prison. In the mean time, the Manci
Chief was assinated by his own son and brought the principality under
his control and released Phrataka, with his two brothers. Under the
circumstances, Phra-Taka, Chautang, and Long-King, left theirs home
land, crossed the Patkai ranges through the Chau-Kang pass and
subsequently arrived to the Ahum Kingdom in 1751 A.D. Phra-Taka, the
eldest brother was very pious, who brought with him an image of lord
Buddha, and the fir-man, i.e" Hee-Hoo Seng" presented by the king of
Mung-Kong.
The fir-man or "Hee-Hoo-Seng" was written in fine Burmese language on palm leaf strips, a proud heirloom, which was preseved till late in the family of, Lt. Chou-Saa-Gohain (Raja) at Bor-Khamptee village Dikrong (Assam). measuring 4.3" in length and 2" in diameter. It is known that the fir-man or the palm leaf strips e.i. Hee-Hoo-Seng was now in Guwahati museum, which was deposited by one of their family member Lt. Chou-Chandra-Gohain, Bor-Khamptee, Narayanpur, Assam.
According to the second version, there was a king or Chief named Chau-Cham-Longking-Kham, in the principality or the Long-King dynasty in Putao. They had matrimonial relationship with the king of Mung-Kong. The Chief of Long-King had two sons. The elder one killed his father to occupy the throne as early as possible. The younger one i.e. Chau-Ngi-Long-King-Kham, considering insecurity of life over there migrated with two hundred Khamptee followers through the Chau-Kang pass and Arrived at Khamong. The present Vijoynagar in Changlang district, Arunachal Pradesh.
The third version about the migration of Khamptee to Assam that there was a king in Mung-Khamti-Long or Putao, named Khun-Cham-Lu, who had three sons, the second son cam to Assam, to occupy the country from the Patkai range to the river Subonsiri on the west and from the Mishimee hill to the Brahmaputra and the Burhi-Dihing on the south. As a matters of fact, the region was under the control of Khamptee during the reign of Ahum king Gaurinath Singha in 1780-95. Most probably these three sons were, The king of Ahum, The Khamptee, and the Khamyang. Whatever may be recorded about the migration of Khamptee into Assam, it was also presumed, that the Khamptee migrated to Assam due to long decades of hostility and suppression of the Burmese emperor Alamphra or Alampaya and his four immediate successors.
The Khamptee are not a handsome race. They are of rather darker complexion then other shans and of coarser feature. The Mongolian peculiarities is being more strongly developed in them in their reputed brethren. It may be on this account that Mr. Klaproth suppose them to be of tartar origin. But observed by Wilcox, "if it be so the period of their migration to the Shans province must be very remote"
After settling in Assam, the Khamptee Chiefs frequently marriage Assamese wives and in some families the effect of this mingling is very marked in softening and improving the feature of the generation that follow it.
The fir-man or "Hee-Hoo-Seng" was written in fine Burmese language on palm leaf strips, a proud heirloom, which was preseved till late in the family of, Lt. Chou-Saa-Gohain (Raja) at Bor-Khamptee village Dikrong (Assam). measuring 4.3" in length and 2" in diameter. It is known that the fir-man or the palm leaf strips e.i. Hee-Hoo-Seng was now in Guwahati museum, which was deposited by one of their family member Lt. Chou-Chandra-Gohain, Bor-Khamptee, Narayanpur, Assam.
According to the second version, there was a king or Chief named Chau-Cham-Longking-Kham, in the principality or the Long-King dynasty in Putao. They had matrimonial relationship with the king of Mung-Kong. The Chief of Long-King had two sons. The elder one killed his father to occupy the throne as early as possible. The younger one i.e. Chau-Ngi-Long-King-Kham, considering insecurity of life over there migrated with two hundred Khamptee followers through the Chau-Kang pass and Arrived at Khamong. The present Vijoynagar in Changlang district, Arunachal Pradesh.
The third version about the migration of Khamptee to Assam that there was a king in Mung-Khamti-Long or Putao, named Khun-Cham-Lu, who had three sons, the second son cam to Assam, to occupy the country from the Patkai range to the river Subonsiri on the west and from the Mishimee hill to the Brahmaputra and the Burhi-Dihing on the south. As a matters of fact, the region was under the control of Khamptee during the reign of Ahum king Gaurinath Singha in 1780-95. Most probably these three sons were, The king of Ahum, The Khamptee, and the Khamyang. Whatever may be recorded about the migration of Khamptee into Assam, it was also presumed, that the Khamptee migrated to Assam due to long decades of hostility and suppression of the Burmese emperor Alamphra or Alampaya and his four immediate successors.
The Khamptee are not a handsome race. They are of rather darker complexion then other shans and of coarser feature. The Mongolian peculiarities is being more strongly developed in them in their reputed brethren. It may be on this account that Mr. Klaproth suppose them to be of tartar origin. But observed by Wilcox, "if it be so the period of their migration to the Shans province must be very remote"
After settling in Assam, the Khamptee Chiefs frequently marriage Assamese wives and in some families the effect of this mingling is very marked in softening and improving the feature of the generation that follow it.
Arunachal Dy CM Seeks Introduction of Tai Khampti as Third Language
Deputy chief minister Chowna Mein today announced that the shifting
of the office of divisional commissioner East would be completed within a
month, and make it functional from its HQ, Namsai.
Addressing
HoDs and PR leaders here today, Mein directed the district
administration to speed up the finishing task of the mini secretariat
building, to expedite the shifting of office.
He directed the Namsai deputy commissioner to shift his office to the mini secretariat by the end of this month.
The
Dy CM said that the chief engineers’ office of PWD, PHED (Eastern zone)
will also be shifted to Namsai, within a month’s time.
Taking stock of the progress of works under various departments especially on centrally sponsored schemes and chief minister’s flagship programme, Mein called upon the government officers to sincerely work for development of the state. He urged them to ensure transparency in the implementation of all the schemes in the district by making optimum use of information technology to check corruption.
Taking stock of the progress of works under various departments especially on centrally sponsored schemes and chief minister’s flagship programme, Mein called upon the government officers to sincerely work for development of the state. He urged them to ensure transparency in the implementation of all the schemes in the district by making optimum use of information technology to check corruption.
On the grievous
flood situation in the district over the last few days due to incessant
rainfall, Mein asked the DC to identify the places where and major
damaged has been done by the floods. He, however, sought explanation
from the executing department on the flood protection works that has
been carried out last year in some flood-affected places and called for
immediate restoration works in flood-affected areas.
Mein also
sought to introduce the Thai Khampti as third Language in the Khampti
inhabited areas of the district stressing for the preservation of
indigenous culture and language. He also asked the DC to come up with a
holistic approach and plan to arrest the drug menace in the district in
consultation with district police and various social organizations of
the district.
The Dy CM further asked to make the drug de-addiction/rehabilitation centre functional at the earliest.
DC RK Sharma and HoDs highlighted the problems and development projects being undertaken in the district.
Life-Style
Houses of the Tai-Khampti are built on raised floors with thatched
roofs. The roofs are constructed so low that the walls remain concealed.
Wooden planks are used for flooring and the walls are made of bamboo
splices.
The Khamti are settled agriculturists. They use the plough (Thaie)
drawn by a single animal, either an oxen or a buffalo or even an
elephant in olden days.
The Khamti raise crops such as paddy rice (khow), mustard/sesame
seeds (nga) and potato (man- kala). Their staple food is rice, usually
supplemented by vegetables, meat and fish. They also drink a beer made
from rice (low) as a beverage which is not served during festivals. Some
of the well known dishes are khao puk (made out of sticky rice and sesame seeds), khao lam (bamboo rice), paa sa (fresh river fish soup with special herbs), paa som, and nam som among others. Beef is considered taboo.[2]
Sangken (Water Festival)
Sangken
is the main festival of Tai Khamti. It is celebrated on 14 April. You can
check out the true colors of secular India at the Sangken festival where
people irrespective of their tribe, caste, culture, race, etc.,
participate in the rituals of the celebrations.
The main attraction of the festival is splashing clean water, which
is the symbol of peace and purity. The images of Buddha are taken out
and after the ceremonial bath. The procession is accompanied by drums,
dances and enjoyment. This holy bath of lord Buddha is an auspicious
event in the festival. The celebration takes place for three consecutive
days. During the celebration the locals make homemade sweet and
distribute them. The exchange of gifts is also a common trait of the
festival.
There are festivals other than Sangken celebrated throughout the year
calendar. Some of the festivals are namely: [POI-PEE-MAU(Tai Khampti
New Year)], MAI-KASUNG-PHAI, KHAO-WA, POAT-WA, etc.
Golden Pagoda
The spire is topped with a special
ornamental umbrella piece. The main doors to the whole body of Pagoda
are wooden and hand carved. The whole body of pagoda is covered in gold
paint shimmering like gold which is why it is called the ‘Golden
Pagoda’. Inside the shrine hall, the purely made of Bronze Buddha statue
is placed in meditating pose.
The shrine hall has four entrances on east, north, west and south directions. Main entrance to the hall faces north. The Buddha statue faces the north direction. The main entrance to the Golden Pagoda complex faces east, the direction that Buddha achieved Enlightenment. Each of the four entrance of the shrine hall is guarded by a pair of mythical lions. On four corners of the outer base of the main shrine is a traditional Bell post; Nang Vasundri or the Goddess that is known to witness the offerings made in the temple by human, Chowsang Siwili at other corner and four deities statue in last corner. There is a pond near the entrance Gate and the Ashoka pillar on the eastern side of the main shrine are some of the layout design features of the Golden Pagoda complex.
The Golden Pagoda is managed by the Broad of members that are constantly striving for making the shimmering Golden Pagoda as one of the best wonders across continent in years to come.
Currently here resides above hundreds of young Monks and yearly or monthly, Monks from across countries come for worshipping, short and long stay for exchange of Dhamma talks regularly.
The shrine hall has four entrances on east, north, west and south directions. Main entrance to the hall faces north. The Buddha statue faces the north direction. The main entrance to the Golden Pagoda complex faces east, the direction that Buddha achieved Enlightenment. Each of the four entrance of the shrine hall is guarded by a pair of mythical lions. On four corners of the outer base of the main shrine is a traditional Bell post; Nang Vasundri or the Goddess that is known to witness the offerings made in the temple by human, Chowsang Siwili at other corner and four deities statue in last corner. There is a pond near the entrance Gate and the Ashoka pillar on the eastern side of the main shrine are some of the layout design features of the Golden Pagoda complex.
The Golden Pagoda is managed by the Broad of members that are constantly striving for making the shimmering Golden Pagoda as one of the best wonders across continent in years to come.
Currently here resides above hundreds of young Monks and yearly or monthly, Monks from across countries come for worshipping, short and long stay for exchange of Dhamma talks regularly.
Tai Khamti
Video
Tai Khamti
The Tai Khamtis who inhabit the region around the Tengapani basin were descendants of migrants who came during the 18th century from the Hkamti region, the mountainous valley of the Irrawaddy. The Khamti possess South East Asian features.
The Tai-Khamti are followers of Theravada Buddhism. The Tai-Khamti adopted a script of Shan (Tai) origin, known as Lik-Tai for their language.[1] Their mother tongue is known as Khamti language.
Contents
Society
The Khamti society is divided into classes, each signifying distinct status in the social hierarchy. The chiefs occupy the highest positions, followed by the priests, who wield considerable influence over all ranks. In the past, the slaves constituted the lowest rank.The name "Chao Tai Kam Dtee" should be written as "Chao Tai Kham Tee"
Culture
Lifestyle and customs
The Tai-Khamti are very strong believers of Theravada Buddhism. Every house has a prayer room and they pray every morning and evening by offerings flowers (nam taw yongli) and food (khao tang som). They are peace-loving people.Houses of the Tai-Khampti are built on raised floors with thatched roofs. The roofs are constructed so low that the walls remain concealed. Wooden planks are used for flooring and the walls are made of bamboo splices.
The Khamti are settled agriculturists. They use the plough (Thaie) drawn by a single animal, either an oxen or a buffalo or even an elephant in olden days.
The Khamti raise crops such as paddy rice (khow), mustard/sesame seeds (nga) and potato (man- kala). Their staple food is rice, usually supplemented by vegetables, meat and fish. They also drink a beer made from rice (low) as a beverage which is not served during festivals. Some of the well known dishes are khao puk (made out of sticky rice and sesame seeds), khao lam (bamboo rice), paa sa (fresh river fish soup with special herbs), paa som, and nam som among others. Beef is considered taboo.[2]
Language and Script
Khamti is a Southwestern Tai language spoken in Myanmar and India by the Khamti people. It is a Daic language, specifically Kadai, Kam-Tai, Tai, Southwestern, Northwest branch. The language seems to have originated around Mogoung in Upper Myanmar. It is closely related to Thai and Lao languages.Three dialects of Khamti are known: North Burma Khamti, Assam Khamti and Sinkaling Khamti. All speakers of Khamti are bilingual, largely in Assamese and Burmese.
Currently there are about 200,000 Khamti speakers in Myanmar and 130,00 in Northeastern part of India (Arunachal Pradesh and Assam areas)
The Tai Khamtis have their own writing character called Lik-Tai.
Tai-Khampti alphabet, which is in pristine form, closely resembles Northern Shan alphabet of Myanmar with some of the letters taking somewhat divergent shapes. Their script is evidently derived from the Lik Hto Ngauk script since hundreds of years ago . There are 35 letters including 17 consonants and 14 vowels. The script is traditionally taught in monasteries on different subjects like - Tripitaka, Jataka tales, Code of conduct, doctrines and philosophy, history, law codes, astrology and palmistry etc. The first printed book was published in 1960. In 1992 it was edited by the Tai Literature Committee, Chongkham. And in 2003 it was again modified with tone marking by the scholars of Northern Myanmar and Arunachal Pradesh.
Dress
The traditional Khamti dress of men wear a full sleeved cotton shirt (siu pachai) and multi coloured lungi (phanoi). The women's dresses consists of a blouse (siu pasao), a deep-coloured long skirt (sinn) made from cotton or silk, and a coloured silk scarf(famai). However, married woman have a different dress code to depict their marital status. They are seen in plain black long wrap around skirt (sinn) and above that wears a shorter green wrap around skirt (langwat).Their jewelry consists of bright amber earrings, coral, beaded necklaces and love wearing gold ornaments. The Khamti men usually tattoo their bodies.
The Khamti tie their hair into a large knot, which is supported by a white turban (Fa-ho). The chiefs wear a long coat made of silk. The hair is drawn up from the back and sides in one massive roll, measuring four to five inches in length. An embroidered band, the fringed and tasseled ends of which hang down behind, encircles the roll.
Arts
The Khamti are renowned for their craftsmanship. Their sword (known as pha-nap). Their priests are also known to be amateur craftsmen, who use wood, bone or ivory to carve out religious statuesIt is believed that by shaping ivory handles of weapons they will evince great skill. Their weapons include poisoned bamboo spikes (panjis), spear, bow and arrow, sword, and shield, usually made of rhinoceros or buffalo hide. The Khamti also have firearms which resemble old flint muskets and horse pistols. The sword is carried on the frontal part of the body, so that its hilt can be grasped in the right hand if needed.
Dance and Drama
The Tai Khamti dance "Ka Poong Tai" is one of the main dramatic art form of the Tai Khamtis. Unlike many forms of traditional Arunachali dance, the Khamti dance is a dance drama, expressively and elegantly reflect the rich culture of the Khamti Buddhists. All the traditional folk dances of the Tai khamtis have their roots in South Asian countries like Thailand and Myanmar. The community has many folk dances and each dance has religious background behind them. Some of the popular Tai khamti dance drama are: 1. Peacock Dance: Also known as Kaa Kingnara Kingnari is a prominent dance among the Tai Khamti tribe. This dance is a Buddhistic belief in nature which depict the slow and gracious dance of mythical half human and half peacock that existed in the Himalayas. 2. Cock Fight Dance: Also known as 'Kaa Kong Tou Kai' is a popular dance of Tai Khamti tribe of Arunachal Pradesh. It is performed by two or four people who wear a head gear shaped like the head of the cock, accompanied by the beats of Drum (Kongpat), Cymbals (Paiseng) and a set of Gongs (Mong-Seing). This dance usually shows a fight between two cocks and is inspired by the ancient tradition of entertaining the king with a cock fight. 3. Deer Dance : According to the legendary story, deer-dancing (Kaa-Toe) in the month of October (Nuen-Sip-Eit) is a celebration of the light festival based on the story of the spirits of the people and animals welcoming the return of Buddha after his preaching and thanks giving to his mother and other spirit in spiritual world. This dancing of Ka-Toe is in fact a Buddhist belief and religious in nature. 4. Demon Dance : The demon dance 'Kaa Phi Phai' in khamti language is another prominent dance and is performed on important social and religious occasions. The theme of this dance revolves around the attainment of the enlightenment by Lord Buddha despite attempts of 'Mara', the king of evil spirits to disturb deep meditation of the Lord. Kaa Phi Phai symbolises the victory of the holy over the evil and marks the Buddha's attainment of 'Nirvana'.Festivals
Sangken is the main festival of Khamti. It is celebrated on 14 April. You can check out the true colors of secular India at the Sangken festival where people irrespective of their tribe, caste, culture, race, etc., participate in the rituals of the celebrations.The main attraction of the festival is splashing clean water, which is the symbol of peace and purity. The images of Buddha are taken out and after the ceremonial bath. The procession is accompanied by drums, dances and enjoyment. This holy bath of lord Buddha is an auspicious event in the festival. The celebration takes place for three consecutive days. During the celebration the locals make homemade sweet and distribute them. The exchange of gifts is also a common trait of the festival.
There are festivals other than Sangken celebrated throughout the year calendar. Some of the festivals are namely: [POI-PEE-MAU(Tai Khampti New Year)], MAI-KASUNG-PHAI, KHAO-WA, POAT-WA, etc.
Singpho
The Jingpo people are an ethnic affinity of several tribal groups, known for their fierce independence, disciplined fighting skills, complex clan inter-relations, embrace of Christianity, craftsmanship, herbal healing and jungle survival skills. Other neighbouring residents of Kachin State include the Shans (Thai/Lao related), the Lisus, the Rawangs, the Nagas, and the Burmans, the latter forming the largest ethnic group in Burma, also called Bamar.
Tai Turung
The Turung people (also known as the Tai Turung, Thai: คนไทตุรุง) are a numerically small Buddhist community in the northeastern Indian state of Assam.
They originally migrated from Upper Burma and settled in Assam in the
latter part of 18th century. During migration, they were captured and
made slaves by the Singpho people and hence have had a lot of Singpho influences on their culture, language and lifestyle.
They presently reside in certain pockets in Upper Assam in the districts of Golaghat, Jorhat and Karbi Anglong.
Although the origin of the word Turung is not known, many believe that it is derived from the name of a river in Patkai region named Turungpani.
Another school of thought is that the word Turung is derived from the
word Tai Long meaning Great Tai, since these people were of Shan origin.
The Turung language is a dialect of the Tai language spoken throughout South East Asia, with large influences of Singpho language. The language has become almost extinct, since only a handful of elderly people use it.
The present population of the community is unknown but is believed to be around 10,000.
Tai Khamyang
The Tai-Khamyangs (Thai:ชาวไทคำยาง, Chao Thai Kam Yang) also known as Shyam, are a subgroup of the Great Tai peoples of South East Asia. They are numerically tribal group found in Tinsukia, Jorhat, Sivasagar and Golaghat districts of Assam as well as adjacent parts of Arunachal Pradesh. Their population totals about 7,000 of which only a small minority speak the native Tai Khamyang language. The Khamyang are followers of Theravada Buddhism and are closely related to the Khamti. They maintain good relations with other Tai Buddhist tribes of Assam.
The Khamyangs, who are popularly known as Noras, are of Tai-stock.
Nora is the name by which Mogaung Shans (Tais) of Myanmar were known to
Ahoms. "Khamyang" itself is a Tai word, deriving etymologically from
"kham" (gold) and "yang" or "jang" (to have), and meaning "people having
gold". They ruled an independent principality in Mungkong until the end
of the 18th century.
Tai Aiton
Tai Aitons (Thai: ชาวไทอ่ายตน Chao Tai Ai Dton) are one among the six Indigenous Tai communities of Assam. They are Buddhist by religion. The Assamese people commonly term them as Shyams or the people from Siam i.e. Thailand. The names of their villages are directly translatable into modern Thai, as both sounds and meaning correspond.
They speak the Tai Aiton language, which is similar to other Tai languages spoken in Thailand. They came to Assam far back in the 16th-17th century from the east crossing the Patkai hills. Presently they live in small pockets in Upper Assam along with the Turung and Khamyang
people. Their population is unknown but is expected to be less than
8,000. They are Hinayana Buddhists and their language is close to that
of North Eastern Thailand. They live in certain villages of Jorhat, Golaghat and Karbi Anglong
districts. They have been recognised as Scheduled tribes (Hills) and
are listed as Man-Tai speaking people by the Government of Assam.
Man Tai Speaking people are not Ahom people as many may confuse them to be.
Tai Ahom
The modern Ahom people and their culture are a syncretic blend of the original Tai culture, the indigenous Tibeto-Burmans and Hinduism. Some ethnic groups, including the Tibeto-Burman speaking Borahi people, were completely subsumed into the Ahom community. Members of other communities, based on their allegiance to the Ahom kingdom or the usefulness of their talents, were accepted as Ahoms. Nowadays Ahoms form the largest mongoloid community of Assam and North East India. They are in majority in Upper Assam
The Tibeto-Burman locals near the Ahoms gave them the name "Ahom"
Tai Phake
Tai Phake (Thai: ชาวไทพ่าเก also Chao Tai Faagae literally Peoples Tai Old Wall), also known as Phakial or simply Phake, belong to the Tai-speaking tribal group living in Dibrugarh district and Tinsukia district of Assam, principally along the areas of Dihing river as well as adjacent parts of Lohit and Changlang districts in Arunachal Pradesh.[1] As of 1990, their population stood at 5,000, which consists of less than 250 families. Princess Sirindhorn
of Thailand visited one of their villages, and was able to communicate
with very good mutual intelligibility despite centuries of distance.[2]
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