Introduction:

Khyang is a small indigenous hill tribe in the Chittagong Hill Tracts (CHT) of Bangladesh. Some of their clans are known after cats, monkeys and mice. They are the sub-clan of “Zo”. But, it is unfortunate and quite confusing for insiders as well as outsiders that the Khyang, who belong to the same racial stock of Zo people, shared history, culture and traditions are recognised by different names : while the Burmese called them Chin, with a variety of spellings. The British added a third name as Lushai, in the early 1870's to compound the confusion. However, key British Military Officers and Civil Administrators soon realized that the people whom they called by various names were the same people and that they should be dealt with as a single group. Thus, they began to refer to them by various hyphenated names, e.g. Chin-Lushai (A.S. Reid), Lusei-Kuki (J. Shakespear), Kuki-Chin (G.A. Grierson), and even a triple hyphenated form was used, eg. Kuki-Lushai-Chin (S. Fuchs), Kuki-Lushai-Kyang (S. Fuchs).

Origin:
They owed their allegiance to Chiefs in Burma. The Khyiangs call themselves “Hyou”. They believe that some 200 years ago their Chief had sought refuge from war in the CHT from Burma. His younger wife who was pregnant accompanied the Chief. But he left behind this wife of his and some other soldiers and went back to Burma. The Khyangs believe that they are descendants of those soldiers left behind (Chowdhury 1983:56). They have no sub-castes or sects.

The term “Khyang” is an old Burmese word “basket” or saying”. The Khyang people originally migrated into CHT of Bangladesh from Myanmar in 1869. In Myanmar called them “Chin”. The term Chin is also an old Burmese word for “fellow, companion or friend". The term Chin or Chindwin are mentioned in the Pagan inscriptions from the beginning of the 13th century AD. The term Chin is designated to the various hill tribes of the Chin State of the Union of Myanmar, the Mizos of India, the Khyang hill tribes of CHT of Bangladesh. They are Tibeto-Burmese language but remain very primitive, and their dialects differ from one valley to the other.

Its become a matter of great controversy how this terminology originated. In this respect many scholars advanced different theories. B. S. Carey and H. N. Tuck asserted it to be a Burmese corruption of the Chins word Jin or Jen which means man. Prof. F. K. Lehman was of the view that the term might be from the Burmese word Khyang which means basket or saying. But according to Prof. G. H. Luce, an eminent scholar of the early Burmese history, the term Khyang in old Burmese, was derived from the Burmese word meaning ally or comrade in describing the peaceful relationship which existed between the Khyang and the Burman in their historical past. His interpretation was based on the thirteenth century Pagan inscription. However, the same inscription also revealed the controversial slave trade along the Chindwin River. In the year 1950 the Burmese Encyclopaedia defined that Khyang as ally. This official publication was challenged by Pu Tanuang, an M.P. in the Burmese Parliament. He criticized the Government for politicizing the name.

Whatever the case may be, from the above evidence it can be concluded that the word was coined by the Burmese and it was adopted by the British officials. Investigation and research, however, proves that such a word as Chin or Khyang does not exist in the vocabulary of the Zomi. The people themselves do not use in their folk songs, poetry or language. Even today the name remains strange to the illiterate people of the countryside in the very region called Chin Hills in Burma.

Population:

According to the 1991 census, the total population of Khyang was 2,343 in the CHT. They live in the Rajasthali upazila of Rangamati district and in Chambi and some other areas of Bandarban district. A sizeable number of Khyangs live in the Arakan region of Myanmar.

Lifestyle:

Their social system similar to those of the Mros and Khumis. Khyang build their houses on high platform. The houses are rectangular in shape with oval roofing. The bamboo matting platform is raised and is supported by timber or bamboo posts. The walls are made of bamboo slate and the roof is covered with thatched grass. A ladder is attached between the platform and the ground for entrance and exit. Generally speaking, the Khyang houses are not ventilated. The space underneath the house is used for various purposes such as keeping livestock, storing fuel wood, or accommodating hand looms for weaving. Most Khyang are good physique and prefer cleanliness. In the past, they depended on herbal medicines made from certain kinds of plants and herbs. But nowadays, modern medication system are prepare by them.

Livelihood:

Traditionally, Like the Mro, the main resources of the Khyang livelihood is closely linked with hill agriculture or shifting cultivation. Living in settled villages, they would cultivate plots on surrounding hills for some years, then leave them fallow to recuperate naturally. They also cultivated land in river valleys. According to early observers, the living standard of cultivators in the CHT was relatively high. Rice, cotton and vegetables were important crops. The bamboo was essential as building material.

Religion:

Khyangs are Buddhists and Animist.But they also pay homage to “Nada Ga” (household deity) and “Bogley” (water deity). In religious matters they have been divided in two groups like the Marmas: the Monastic Community and the Laity. The Buddhist monks maintain celibacy, wear yellow robes and live in the temple, while the Laity leads a family life with wife, children and relatives. They believe that their birth, death, reincarnation and all activities in life take place under the influence of a supernatural power, which they try to satisfy through their rites and rituals. Animism is also in practice among them, like other tribes and sub-tribes, believe in superstitions, magic and supernatural powers. Some Khyang people are Christians, no knowledgeable person ever identify a people by faith. And it will be impossible to know a person's faith unless you ask him and he tells you. But the knowledge of the faith of a person by asking or by any other ways often helps other persons to know the formers identity.

Language:

Khyangs have a spoken language of the Kuki-Chin dialect but do not have any written script.

Marriage:

Marriage within the clan is prohibited. They marry within the tribe, although inter tribal marriage may also take place on rare occasions. Two types of marriage are found in Khyang society. One is marriage by elopement and another is marriage by negotiation. In case of divorce, the husband is repaid all that he had given to his wife except the ornaments, which the wife takes to her father's house. For a woman, a second marriage is unusual but a man can marry after the death of the first wife. Polygamy and polyandry is practically absent and child marriage is rare.

Culture:

The unique culture of Khyang peoples has a combination of their religious beliefs, social customs and ceremonies, worships and festivals. Dance and songs have nourished their culture. They are accustomed to bamboo dance, flower dance and some other special kinds of dances and songs. There is a custom of naming the new born baby. Majority Khyang buried the body after the dead. Some are burn the body.

Traditional Dress:

One way to know a certain national is by the clothes they wears. Khyang man wear Pasoe and Taikpon. Some people also wear longyi, htamein or jacket puts on or the Shan bag slinging over his shoulders. But this could be deceptive for anyone can buy these and wear them. A pair of trousers is more common among the Khyan than other ethnic groups in our country. But this is not an accurate or proper way of finding out who is a Khyang. It is often one of the many ways by which to recognize a ethnic group in CHT. Older Khyang males have the lob of their ears perforated for wearing an earring. This was one good way of identifying a Khyang. But younger generation of Khyang have stopped the practice. So perforated ears is no longer a sign of them. The identification marks mentioned above are mostly physical and are therefore easily recognizable. But there are many other ways in which the Khyang people could be identified. For example, a good way to recognize a Khyang is by hearing someone speaks one of the many Khyang dialects. But of course there's always an exception to the rule. People of other ethnic groups may also speak Khyang if they had lived within the Khyang community.