religion worships various gods as well as the spirits of their ancestors. The ancestor of all the Jingpo, who is worshipped as a spirit or god, is held to be named Madai. Jingpo Animists believe that spirits reside everywhere, from the sun to the animals, and that these spirits bring good or bad luck. For the Jingpo, all living creatures are believed to have souls. Rituals are carried out for protection in almost all daily activities, from planting of crops to warfare. The majority of Singphos in India follow Theravāda Buddhism. Christianity is also one of the religions among the Jingpo. Culture Traditional Jingpo dwellings are usually two stories and built out of wood and bamboo. The houses are of oval form; the first floor serves as a storage and stable while the second is utilised for living quarters. Women often dress in black jackets with silver decorations. They also wear wool skirts made in bright colours. The men often wear white and black pants, covering their heads with turbans: the youths with white turbans and the adults with black turbans. History The Jingpo ancestors lived on the Tibetan plateau and migrated gradually towards the south. At their arrival to the present province of Yunnan, the Jingpo were referred to as Xunchuanman. The Jingpo are likely related to the neighbouring Qiang and Miao people. The Jinghpo polity in Upper Myanmar seems to be referred to as Cha-shan in the Chinese chronicle Ming Shilu. In the text, the polity is said to extend from Nmai River in today's Kachin state, Myanmar, to the east in Lu-shui county in Yunnan. During the 15th and 16th centuries the Jingpo continued migrating to their present territory. During the 17th century, the Jinphos were involved in trade exchange between the Ahom kingdom and China in the form of ivory, copper and silver. They have received diverse names along the centuries: Echang, Zhexie, and Yeren, the latter name which was used in China from the Yuan dynasty to the formation of the People's Republic of China in 1949. During the British colonial period, some tribes were well integrated into the state while others operated with a large degree of autonomy. Kachin people, including those organised as the Kachin Levies provided assistance to British units fighting the Japanese Imperial Army during World War II. Following the end of World War II and Burma's independence from Britain, long