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Wednesday, October 29, 2014



      Khuado is one of the most popular festivals practiced among the Chin people as a traditional celebration. The Chin people usually celebrate this event during or after the taugnya harvest time which falls in the month of October. It is also the time when the ‘Diwali Puja’ of India and ‘Mithuun Puai’ of the Burmese in Myanmar have their celebration. There are some similarities among these three festivals because the Burmese and Indians light candles and the Chin peole light pine wood (meilah) during this festival. Therefore, it is evident that the Chins have their own unique custom and practice like other nationals because this has been practiced since time immortal.    

      However, it is sad to say that not all Chin people celebrate this festival due to limitation of space (in some cities), circumstances, and environment especially those who grow up in the plain areas. The fact that not all Chin people celebrat this festival does not discount the importance and historical existence of the KHUADO Festival just as the celebration of Christmas for those who do not celebrate- it will still be Christmas whether they celebrate or not.    

(a) Meaning of KHUADO 

      The word KHUADO is a combination of two words; “Khua” and “Do.” The word “Khua” (noun) has atleast two different meanings. Khua is used as a positive expression like Khuavak meaning ‘Light.’ Light represents “goodness” or “God.” (We have to be careful in the pronunciation of Khuado and not to pronounce it as the English verb “do” but as “dough”). 

116      ZOMIte’ kum khen pawipi


      The word Khua can also be used as a negative implication such as Khuazing or Khuamial- literally means dark or darkness. It is used to describe Evil or Satanic works. The verb “do” can also be used in two different ways. It has both positive and negative meaning in the word itself. ‘Do’ is used as welcome or receive (as in reception of respected guests). Another way of using ‘do’ is quite negative. It is equivalent with the word “fight” (fight back or fight against) as in ‘galdo, ki do’ etc. Khuado festival is also known as Khuado Pawi which is the same meaning with Khuado festival while the Pawi is ‘puai’ in Burmese and ‘Puja’ in Indian language. Khuado Pawi is also called as Fan-er, Thlaithar, Dawngpui or Kuut depending on the regions and dialects of the people. 

(b) How the Zomi people Celebrate KHUADO Festival? 

      It is a celebration (zindo/ lenglado) of the blessings of God (Pasian) who have blessed them in their harvest. It is also a time to ask blessings of Pasian for their future survival. It is also a time to drive out all the evils (dawis and kaus) that have cursed them and hindered them from prosperity. The Chin people drive the dawis (evils) and ‘kaus’ from their village during this celebration. Hence, Khuado has two different meanings for both thanksgiving, asking for more blessings from Pasian and, driving out (fighting/ dawi te do na) all the evils from the village that have troubled them from time to time. 

      It is written in the Tedim Chin Reader’s Text book as “K- Khuado pawi kum khen pawi.” It tends to convey the idea of Khuado festival as the New Year of the Chin people just like the Chinese New Year, Myanmar New Year and Christian New Year.   

ZOMIte’ kum khen pawipi  117


(a) Tu kawltawi kum khua ih khen a ningzu leh aisa aw e, 

      (b) Ningzu khum leh aisa aw e, khan’ kumsawt ciam lai lenge

      This poetry speaks about the season and time of Chin New Year that they enjoy celebrating Khuado while waiting for the blessed year to come. It is their custom that they drink Zo beer or Zo zu (khaung yeea) during this time and the author of this poem is expressing his wishes and dreams for the coming year for a prosporous and blessed year. During Khuado, a lot of activities are also done during the celebration day including Khuailakna, Meidetna, Kaubetna, Annkuang umna, Daihawhna, Sagawhna, Siansuah Pawi, Annlak Pawi etc. Each activity of Khuado has its significant to the whole idea of KHUADO. However, more information about these events could not be written in this paper because of the limitation. This is one of the most well known Khuado songs. 

  1. Do na lingling do na linge, Gual in kum khua do na lingling e,
  2. Gual in kum khua do na linglinge, do hanah nau bang va kap tange,
      It falls under the “Daihawhna’ which the Chin people go to the graveyard of their ancestors during Khuado. The author is telling his feeling that others are celebrating Khuao while he wept at the grave yeard of his ancestors. 

      “During the period of the festival, there is a custom to take the beehive from the forest at night and when they returned to the festival grounds, with the systematic movement of holding the torches, the village elders welcome them with

        ZOMIte’ pawi thupi Sialsawm pawi


traditional liquor and interpret the omen for coming year according to the fullness or otherwise of the honey-comb. Then, dance depicting togetherness follows.”


      “Traditional Khua Do festival is held as part of the Chin traditions and customs since ancient times and to date. It is the seasonal festival of Chin nationals held annually without discrimination of any religion, class or creed. The whole village participates in harmony as the greatest, merriest and the most significant festival. Holding of Khua Do festival is a grand affair making the success of farming and also wishing the villagers to be in good health, wealth and free from diseases.

       This communal occasion of songs, dances and music is also aimed at maintaining good climate and thriving of crops in the year ahead and eternal peace and tranquility of the State.” Today, all Chin people around the world are celebrating Khuado as part of redeeming their culture and tradition. It reminds the younger generation to remember where they have been by the grace of God as they cherish the past, celebrated the present and transform the future of all the Zomis worldwide.

Laibu Etkaakte: 

1. Ciimnuai Magazine 1994, Yangon

2. Guite Khang Thu, Kalemyo, 1986

3. Khanglui Ngeina, Aizawl, 1999.

4. Zolai Simbu Kum Sawmgiat Cinna, Lamka, 1993.

5. Zolai Sim Bu (Class IV ), Tedim, 1997.

6. Zolawkta Oct. 1999 Issue, Aizawl

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