The Maring, also known as the Maringa, are a smaller tribal group primarily inhabiting the Tengnoupal District and surrounding areas in Manipur State, Northeast India.¹ While some Maring communities are scattered across other districts such as Senapati, Ukhrul, Churachandpur, Tamenglong, Thoubal, and Imphal East and West, their historical concentration remains in the southeastern part of Manipur, bordering Myanmar.² The majority of the Maring people are Christian.³
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Meaning of the Name
The name "Maring" originates from the word "Meiring" or "Meiringba," where "Mei" means "fire" and "ring" means "alive" or "to start/produce." Therefore, "Maring" signifies **"the people who keep fires un-quenched/alive."**⁴
According to traditional oral history, the Maring or "Meiring" obtained fire through a traditional method called "Meihongtang." This involved rubbing bamboo strips with dry grasses or bushes against dry wood from a specific tree known as Khongma-heeng until friction produced fire.⁵ This method generated a "sacred fire" (Meikhring), which was then established in sacred places such as the village altar (Malamun or Rlhamun), the village gate (Palshung), and dormitories (Rkhang). This sacred fire was continuously maintained by feeding it firewood (Meirupheeng), a practice of keeping the fire alive and burning that persisted until the widespread adoption of Christianity in Maring Land.⁶
History and Legend
Maring oral legend, passed down through generations, recounts that their ancestors once lived inside a vast cave called "Nungmuisho" in Kulvi-Shongshong, under the rule of Khopu-Rampu. Despite living underground, they maintained a full civilization with distinct clans: Charang (Purangmei/Rangmeithil), Dangsha (Khalsherung), Makung (Kungkrung), and Kansou (Tontang/Tantang: Tangkirung/Phur'in-Phurkham/Tumpok-Khingmanchok).⁷
Life within the cave or beneath the Earth was terribly difficult. Their exit was blocked by a large stone gate known as "Lungthung." They attempted to open it using various animals like pigs, cows, and buffaloes, but failed. According to the legend, the flattened nose of the pig and the crack marks on buffalo horns are attributed to their efforts to push open the Lungthung. After much deliberation, a black male Mithun with white spots, named Shirimpa Bungrang, was sent, and it successfully opened the gate.⁸
Thus, the Marings, who had struggled to free themselves from the harsh life in Nungmuisho, finally emerged from the cave, establishing their first settlement on Earth at Kulvi-Shongshong. Due to its pivotal role in their liberation, the Mithun is considered a sacred animal and is the only accepted animal for significant rituals and ceremonies. These include naming ceremonies (Minphuk-phalphuk), the erection of monument stones (Thillai), ritual ceremonies for erecting flower vats and poles (Paryao/halbu-bun), and as a traditional Bride Price.⁹
Beliefs and Rituals
From Kulvi-Shongshong, the Maring people gradually dispersed, establishing numerous village settlements in various directions. Their indigenous faith, or Primal Religion, was deeply rooted in traditional invocations, worships, offerings, sacrifices, appeasements, and healing practices. They firmly believed in these systems for their sustenance.¹⁰
The Marings believed in a Supreme Deity called Om, whose natural benevolence was considered unique and paramount. He was recognized as the Creator (Seempi-ShapiPu) of all things, including the heavens (thangwan, nungthou, khiya ram), human beings, and all existence. He was also the Sustainer (Dunpi-yukpiPu) and the God of the Universe (Shimlei-ThangwanPu).¹¹
In addition to Om, they worshipped other lesser gods or deities of the lower realm called 'Thrai.' These included local deities (Rampu-tupu/ram thrai/lukbamthrai, god of high/sacred places), village deities (Kholamal-pu/pallshungthrai), and ancestral deities (Cheem-thrai).¹²
When worshipping God (Umpu) or the deities, the Marings made offerings (thuina-put makat) and performed animal sacrifices (malamthut), ranging from simple water offerings (yuykhyingbunsunda) to sacrifices of birds and animals, including the sacred Mithun (Shirim). They also prepared elaborate ritual feasts.¹³
The Marings also believed in the existence of evil spirits or devils, such as Shea-krao, Langa (lhim-krao), tathi-tahoikhi-krao, kmang-krao, etc. These malevolent spirits were thought to cause sickness, disease, and suffering to human beings. While not worshipped, these evil spirits were propitiated or appeased with sacrifices (luk-khang or luk-thut or puluk-thut) to prevent them from harming or troubling humans.¹⁴
The Marings held a strong belief in life after death. They believed that those who lived virtuous lives would ascend to a higher realm after death, while those who lived poorly would descend to a place within the earth, khiya ram (hell or the place of the dead). Individuals who died in extraordinary or unnatural ways were believed to flit uncertainly between heaven and Earth. The reward for a virtuous life was considered immediate, as "after death the good are born again at once into this world."¹⁵
The Marings performed ritual rites for every feast and festival, as well as on various occasions linked to traditional and customary functions. These included seed sowing, harvesting, house constructions and inaugurations, child births, cleansing ceremonies after childbirth (tuytrumkngei), marriages, and death or condolence and funerals.¹⁶
Maring worship of God occurred in various forms and places, depending on the situation and occasion. The household deity was worshipped as cheemthrai, the local deity as rampu-tupu, and the deity of high/sacred places as Lukbamthrai. The village Altar deity was Kho-lamunPu, the fertility deity Umhai, and the God of blessing Umkarsui-Umkarshang. Above all, the Marings worshipped the God of Universe (Shimlei-ThangwanPu), the Creator of both living and non-living beings, as Seempi-shapipu Dunpu.¹⁷ They also worshipped the spirits of patriotic village heroes to protect their villages and villagers from enemies and evils, and to aid them in warfare during the historical practice of headhunting.¹⁸
Festivals
Hnungkaap
Hnungkaap is the largest Maring festival, celebrated every five years in May.¹⁹ It holds deep mythological and historical significance.
Origin: Maring mythology suggests their emergence from a dome-shaped, vast cave (thlei-khur). While living in the cave or beneath the earth, they engaged in regular hunting. The Marings are perceived as a socially cultured community even from their time in the cave, leading nurturing lives. Upon emerging from the cave, they encountered an unnatural, giant beast called SOVI-YA. This demon-like creature posed a significant threat, devouring many people. Consequently, the village council (leipak upa: Khulpu-Khullak, Keishang, and Khangshillak) decided to kill it. Through concerted effort, they finally succeeded in killing SOVI-YA.²⁰
Purpose: The fierce encounter and successful killing of SOVI-YA marked a pivotal moment in Maring history. To signify this triumph, the Marings celebrated resplendently. Today, every traditional Maring village celebrates Hnungkaap, and the year of its celebration is called Hnungkum, meaning "the year of Hnungkaap."²¹
Activities: The celebration commemorates the glorious success of killing the giant beast SOVI-YA. A symbolic effigy of SOVI-YA is crafted from a special plank of KANTRO wood (in Maring dialect), decorated to resemble the peculiar beast. This decoration is performed by the SOUPULRUI, a post in the village council held by the Charang clan. People believe that shooting at the effigy's tongue and eye forebodes bad luck or crime for the next five years, while shooting at the stomach and throat signifies abundant paddy cultivation in the coming five years.²²
The beast's totem is hung atop a tree grown in the center and western side of the village. The opening ceremony proceeds as follows: all village men line up with bows (fuila) and arrows (laachei) in front of the totem. The laarungs (traditional Maring choir masters) sing traditional folklore. To commence the ceremony, the KHULPU of Charanga Clan of the village shoots first at the totem, followed by the KHULLAK of Dangshawa Clan and then the KEISHANG. After this, all the men shoot at the spotted totem, accompanied by profound musical applause of drum beating, marking a joyful celebration with dance.²³
The second session of the festival involves the calling of the souls of departed forefathers, an act to remember those no longer on Earth. During this period, youths, elders, and old men and women dance from door to door throughout the day and night. Every house owner offers specially prepared food items. Under the guidance of the laarungs, many folk songs are sung, primarily PHUNGLAA (hymns of the clan), which describe the clan from its ancestral origins. A grand feast accompanies these activities.²⁴
The third and closing ceremony involves the farewell sending of the souls of departed forefathers. All participants proceed to the PALTHUNG (village gate) to bid farewell to the ancestral spirits, saying, "Go the spirit of ancestors, we are staying back, bye-bye." This is followed by cultural dances into the night, concluding the resplendent Hnungkaap celebration.²⁵
Notes
"Maring," Wikipedia, accessed July 20, 2025,
. "C-16: Population by Mother Tongue (Scheduled Tribes)," Census of India 2011, accessed July 20, 2025,
. "Maring," Wikipedia, accessed July 20, 2025,
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