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By Jagdamba Mall
Following stiff opposition from Manipur, Aruanchal Pradesh and Assam after local medias’ revelation on the Centre’s move to provide a ‘Supra State’ status to Nagaland, Prime Minster Manmohan Singh and UPA Chairperson Sonia Gandhi rushed to Imphal on December 3, 2011 to alley the fears that there is no such move. Earlier, Home Minister P. Chidambaram had also stated that he was not aware of such move. Addressing a public rally at Kangla fort in Imphal on December 3, the PM said that he and his government were committed to protect the territory of Manipur. Home Secretary R.K. Singh in his off the record briefing told reporters on Friday (2.12.2011) that local media has got their story right as NSCN was indeed offered a Supra State as a substitute for Nagalim during the course of negotiations. But Singh said that the govt. had backed off considering the adverse fall out of the proposal. That explains why the PM has taken it upon himself to back off from the Supra State concept and make it clear in so many words during his Manipur visit. Making no commitment to the people of state of frequent economic blockades he wished such incidents would not happen again. He said “There are no winners and all are losers.”

Notwithstanding the bomb blast that had killed one and injured four ahead of the visit Dr. Manmohan Singh and Sonia Gandhi said they were happy with the improvement of law and order in the state. Both the leaders failed to condole several hundred people including over a 100 Hindi speaking people killed by terrorists in Imphal valley from  where the AFSPA has been withdrawn from 2004 onwards under the pressure of militant organizations and Human Right activists.

Manipur is a failed state. It has been bedeviled by bandhs, protests and violence obviously under the pressure from under-grounds and human right organizations sponsored allegedly by Church and Foreign forces who want the AFSPA to go. The majority Meitei population vowing to go at any length to protect the territorial integrity against the demand for integration of Naga areas with Nagaland, the Kuki community demanding a separate hill district (Sadar Hills) and Nagas demanding a “separate alternative arrangement” outside Manipur severing all ties with the Manipur government and strongly opposed to inclusion of any land for creation of the Sadar Hills district-all these contrary and contradictory demands by various conflicting communities have made Manipur volatile, volcanic and restless. The conflicts and counter-conflicts have become order of the day because there are no immediate solutions and the instigating forces are rife.

Manipur has faced unprecedented 120 days of economic blockade starting from August 1 on both the Highways- NH 39 (Imphal – Kohima – Dimapur – Guwahati) and NH 53 (Imaphal-Jiribam-Silchar-Guwahati)- the two arteries of Manipur. As a result, the prices of essential commodities have gone sky high and life saving drugs has disappeared from the market. The cost of petrol went upto 240 per litre, diesel 200 per litre, gas cylinder Rs. 2000/- per cylinder and the cost of kitchen commodities touched sky high. The private and civil hospitals in Imphal valley and else where in the state dried up of medicines and oxygen cylinders. As a result, the patient mortality has increased multi-fold. The children, expecting mothers and patients of serious diseases are worst-hit. The business is destroyed. The students are also worst-hit due to loss-of academic year because of frequent bandhs and terrorists’ gun-trotting. Because of that, brain-drain has taken place.

No sooner than the Kuki blockade began by Sadar Hills District Demand Committee (SHDDC) for a separate Sadar Hill District out of existing Senapati district dominated by Nagas fearing the state Govt. may give into the demand, Nagas under the leadership of United Naga Council, UNC, imposed a parallel blockade with a message to the govt. they will never agree to such a district and their own blockade is warning of the shape of things ahead if they are not heeded.

The Kukis have since withdrawn their blockade after the govt. gave them the assurance that the Sardar Hills district would be formed after the District Reorganization Committee submitted its report but the Nagas resent this and continued their part of the blockade. On December 1, UNC also lifted the blockade at their own for the reasons not known to the public. The Prime Minister and Sonia Gandhi visited Imphal on December 3.

The Nagas claim that the Sadar Hills region in Senapati district is part of a Naga ancestral homeland and that Kukis who are later migrants into the area cannot be more than their tenants at best. They also overtly implied in press statements that Kukis by their demand for a separate district are also negating Nagas’ intended imagined homeland (Nagalim) put- forth by NSCN (IM) and this was objectionable to the Nagas. A compromise being stubbornly ruled out by either side, though the Naga blockade has been lifted unconditionally there is still no end to the trouble in sight.

The Meities Are The Target: – The Meities are third major ethnic group in Manipur, the first and second being the non-Naga Non-Meitei group and the Naga group. These Meiteiss are committed Vaishnav Hindu drawing inspirations from Vedas Puranas, Gita, Mahabharat and Ramayan. They draw lessons from glorious history of Bharatvarsh. They go on pilgrimage of Ayodhya, Mathura, Vrindavan, Haridwar, Rameswaram and Somnath etc. Sangam Snan  at least once in a life-time is last wish of every Meitei Hindu-men and women both. Tulsi mala in the neck and Chandan teeka at forehead after morning snan  are must for every member of Meitei family. Gita, Mahabharat, Ramayan, Bhagwat, Puran and all other Hindu scriptures including Vedas are must in each literate Meitei family. Their culture and way of life are unparallel. Their Raas-leela and various forms of folk dances are unparallel through-out the globe. Their patriotism is like a unbreakable wall at north eastern international border adjacent to Myanmar and Bangladesh which are under close proximity of China. As long as their Rashtriya Samaj-the Meiteis and their allies are economically, culturally, religiously and academically strong, the conspiracy hatched by internal and external enemies threatening the unity, integrity and sovereignty of the nation shall not succeed. The conversion crusade of Church and missionary menace will not succeed as long as the Meitei community stands united with firm belief in their forefathers heritage religion, and culture.

The nexus of Church, NSCN (IM) of Nagaland, UNLF of Manipur and ULFA of Assam, ISI and Communist forces. 

The Church and Church sponsored terrorist organizations of Nagaland, Manipur and Assam, ISI and Islamist terrorist organizations, Maoists, pseudo-secularist Hindu political leaders and rabidly communal politicians from Christian and Muslim communities and anti-nationals working in the garb of human right activists have formed a nexus to target the Meiteis NSCN (IM) of Nagaland, UNLF of Manipur and ULFA of Assam though they have lost their ground in the areas of their operation, are still bargaining and blackmailing the respective state Governments and the Central Government. The Church is on the conversion spree of Meiteis under protective cover of Naga militant organizations. And even UNLF of Manipur and other Manipuri terrorist organizations do not oppose Church’s conversion crusade because church allegedly provides them classified information about Army and requisite resources to militant organizations for perpetuating them. The reverends and pastors are allegedly employed for performing the job of spies.
The dubious foreign NGOs have mushroomed in Manipur and Nagaland. The Chinese language study centres have been opened in both the states. Medicos Sans Frontier (MSF)- an Americal medical agency with doubtful integrity is spreading its wings in both the states Korean Christian missionaries are hired to preach the gospel to Meiteis. Meitei Christian converts are rewarded with huge money and foreign trips. The Church has declared “Manipur For Christ” which means Christianity is the only recognized religion. The Church pronounces at the top of their voice that all other religions prevalent in Manipur viz Tingkao Raguang Chapriak (TRC), indigenous religions of various Janjatis and Hindu Dharma of Meiteis are satanic leading to eternal hell fire. The Church did the same in Nagaland under the slogan-“Nagaland for Christ” and destroyed the glorious history of their forefathers, their precious religion and colorful ancient culture. Simultaneously, Muslim infiltrators are pouring. Maoists are gaining ground. And thus,
Manipur is withering away day in and day out.

Governments Apathy:- In the most atrocious way, the state Government continues to do little to either resolve the crisis or enforce the law and order by force and seem only content waiting and watching till the agitators tire out. The central Govt. too appears to be in complete apathy. Because of this, there has been a growing demand from all concerned for the imposition of Presidents Rule.

The Demonizing of Army: – The country today is faced with multi-dimensional challenges and the army has to measure up to these threats to our national security. The nation needs to accordingly equip itself with state-of-the-art weaponry and hone our skill through relentless training and immunity provided through necessary laws to deliver the required response to our adversaries, external forces and their internal stooges. In this context, it is pertinent to note that Army has to be strengthened with AFSPA to deal with internal threats posed by foreign sponsored terrorists’ organizations. But the army is being demonized by a some of Human Right activities with doubtful integrity in league with selfish political leaders. Simultaneously, Irom Chanu Sharmila of Manipur who is allegedly the mask of terrorist organizations is being glorified as iron lady. In this context, the Rashtriya Samaj is required to come forward in defence of Manipur while Meitei civil society is required to resist the divisive and dubious forces with all might to uphold the glory and cultural identity inherited from their forefathers. Manipur should not meet the fate of Nagaland where Church and insurgency are two sides of the same coin and reportedly 40,000 Nagas have lost their lives not in encounter with army but in the war of supremacy between NNC, NSCN (IM) and NSCN (K). 

The Church described Naga forefathers as wild, savage, pagan, heathen, cannibal, dirty and head-hunters with satanic practices. The Church described Nagas’ eternal religions and festivals as satanic practices leading to eternal hell fire. Surprisingly, the Nagas reverends and pastors parroting the same condemnation taught and professed by Church. No community in the world condemns his forefathers as Nagas shamelessly do. The Meiteis should be aware of this conspiracy of Church and they should not allow their glorious culture and religion to be demonized by Church and its hirelings.

Read more / Original news source: http://kanglaonline.com/2012/01/hear-the-cries-of-bleeding-manipur/

By Deben Bachaspatimayum
(This article was erroeously credited to another auther in a previous issue. We are making amends by re-running it.)
The Sadar Hills District Demand Committee (SHDDC), UNC, the state Government of Manipur and the Union Government of India to jointly compensate 3,79,188 poor people (17.5% of Population BPL, 2004-05 Report) for the loss and hardships they have suffered over the last 3 months. SHDDC & Co and UNC & Co. for trampling over the right to life of poor people and putting to extreme hardships in managing square meals against sky rocketed price. The state and Union Govt for neglecting obligation towards the poor, and not responding to the situation for 3 months, causing extreme hardship without any relief or enforcing laws to stabilize the situation. The four parties together owe a sum of Rs 5700 Crores in compensation for the 3 months long economic blockade (1st Aug – 31st Oct, 2011) to people below poverty line in particular.

Pay the poor for deprivation or pay the state and own the National Highways

Each of the family below poverty line who earns a meagre wage of Rs 56 per day for survival of their families had to spend another Rs 56 per day to keep their family hearths burning for their children during the economic blockade when prices on essential commodities sky rocketed. Each of these families must get a sum of Rs 5040 for 90 days to stabilize their family economy and recover the loss of their small little savings. And if without any further considerations – how the economic blockade only hit the poor families and their children below their belt – UNC and Co continue clamp economic blockade on the NHs they must be prepared to compensate another Rs 3808 for 68 days economic blockade last year (Apri-Jun 2010). If they don’t see good reasons in this demand of the poor then they must fully pay the Union Government of India, the entire cost of construction and maintenance till date, of the National highways passing through their ancestral domain so they may absolutely own it and do anything they like at their own sweet wills without having to answer to any group or community in the neighbourhoods. As long as they don’t pay to the Union Govt they must pay to the poor who suffered without any reasons.

Declare: No national highway in Manipur or enforce laws

Though the Government at state and centre may not be held accountable and answerable to the people as majority do not get representation but the state by the constitution has obligatory responsibility to ensure and maintain law and order. National highway is maintained by National Highway Authority under a set of rules of law. The government with its huge companies of security forces deployed should only remained silent spectator when the national ways are blocked for any reasons by any group of community. Worse for them is to remain as affected party by the economic blockade. It does not behove well when ground troops on counter-insurgency duty are purchasing booze from local vendors for simple reason that supplies in the army canteens are stopped because of economic blockade. People don’t need any sympathy nor should they expect the same from the people. Simple fact remains. The army, paramilitary forces deployed all along National highways and over-sized law enforcement agencies in the state are useless in the face of economic blockade. The big question will continue gap for answer: why the central government is not providing security on national highways and ensuring normal supplies of essentials for the common people? The state will have to be held accountable and answer why do not enforce law on the national highways even when economic blockades affects large population, their livelihood, and right to education for  children. If they, for genuine reasons unable to provide security the central government must declare that there is no national highways connecting Manipur. But until they do so they must own responsibility towards the poor people and compensate jointly with leaders of SHDDC and UNC & Co. to each family of the poor.

The issue is the Governance not the people

The fundamental flaw in the Indian democracy which spells out as a Government of the people; by the people and for the people is conspicuous and revealing in the multi-party electoral political system. This must be studied and understood well before blaming any group of community. It is easy arose the communal sentiments but difficult to calm down by reasons. Systems are hard to develop but run easily once appropriately in place by reasons. The result of the 9th Manipur Legislative Assembly election 2007 is a glaring example to take to understand the fundamental problems of governance for a population of diverse race, ethnic communities and cultures.

It is not the 90% turn out but only 37% that make the Government!

One cannot be complacent and fooling by the impressive turn out at the polling station during elections. What remains hidden behind the impressive 80-90% voters’ turn out, reported by state election commission in the 9th Assembly election in 2007 is the hollowness and skewed people’s representation in the highest decision-making body of the state – the Legislative Assembly. The 9th Manipur Legislative Assembly – elected representatives of 60 persons where voted by only 37% of the total electors’ population belonging to all communities above 18 years of age in the state of 21,66,788 (2001 Census). Yet, all the decisions taken by small group of elected representatives voted by minority affect the lives and socio-economic situation of average citizens on day to day basis. The larger majority have been systematically marginalized from the Governance and the poor more acutely and adversely for the last 3 decades of Indian democracy in Manipur. The poor do not belong to this state government and they will never be unless the system gets reformed or changed. As long as the existing electoral politics continue the government will continue to be in reality of the elite, for the elite and by the elite belonging to all communities. The elites have no caste and creed. The newly emerging elite society in the state belongs to political class, bureaucrats, contractors, technocrats, professionals and business community. Their interests and security is primary to all others. This is what has been observed over the years.

It is a rule by a small elite minority! Why bother the majority?

Consider the statistics of last poll results. Each constituency had an average of 5-6 candidates vying for the assembly seat both in the hills and valley. More than two candidates in a constituency only divide the electors’ population in a constituency into fragments of small minority groups of close kins, clans and friends voting their candidate not on any issue of party ideology. This fragmented electors’ population make the Indian democracy a virtual illusion by electing representatives of small close minority groups assuming mandate of the people from their respective assembly constituency. 60 candidates who entered and /or returned to the last 9th Legislative Assembly in the state was voted to the power by only 36-38% of the total electors in each of the assembly constituency. If there were any poor people who voted for a winning candidate they would have been richly rewarded over the last one decade by the present ruling government. Furthermore, they would, by now, be aiming for more wealth and assets only to ensure that the rule of their masters continue for the next term to register into the newly emerging elite club. It is this group of elite the leaders have to, if at all, target for and hold accountable to their issues not the larger majority people. It is clear. It is not the larger population who make the government.

Leaders are elected by one’s kith, clans and cronies not on public issues

The poor and the large majority of voters (62-64% of total electors) at an average have no representation in the government for all time. The position of the Opposition in the Manipur Assembly, for the last two terms, needs no further discussion. It is suffice to say they are simply an acutely marginalized minority in the legislative assembly among the elites in power. They have no say especially because they also do not represent basic issues of larger population in the first place. Secondly, they were elected by own kith and kin, clans and cronies. The majority of the population which comprise of 63% of the total electors (10,66,170) and plus another 21% of the total of underage children population (4,65,388) do not either belong to the government or has any representations. So, they are also not responsible for anything the government does to any community or group. Why should large majority population be responsible for the issues and bear the burden of economic blockade for months together? What is their fault if it is not because they belong to a particular community other than Naga or Kuki?  

Issues are genuine but the methods are not just

The leaders of all civil society and frontal organizations, especially in Naga and Kuki communities will have to reflect on their strategies and actions of addressing their issues and answer many questions to the larger population who for no fault of theirs victimized and penalized. Why should the burden of month-long economic blockade be imposed over all the poor and majority? How do the leaders imposing economic blockade for months on NHs justify that their action which they suppose is targeted to the Government? How do they pray over plateful of rice and meat every meal while starving thousands by their own action? Even the worst communal Government in the state have not starved its people what moral ground and authority have leaders to drive thousands to brink starvation? Why interests in making hundreds of people spend sleepless nights in queues for a litre of petrol to send their children to school or to buy essentials for double price? Why should the leaderships deprive children of school, pregnant women emergency access to hospital and patients in emergency oxygen and life-saving drugs in the hospitals?

The Economic blockade is a war against the neighbours whose support may be needed 

Despite having expressed displeasures over the continuing blockade and appeals to lift it what is intentions of further resolving to continue the blockade if it is not a war against a particular community or larger population? Other people may or may not subscribe to or share the views of Naga and Kukis leaderships and their action why do they to arouse animosity? On the contrary, one is rather shocked to hear the audacity of these leaders, proudly announcing “economic blockade is the best method for addressing issues” even after acknowledging the fact that such action has given extreme hardships to common people! Do they know that their action is violating other people’s right to life and right to culture? One would still be sympathetic to the cause of Naga and Kukis leadership, despite the hardships, if the issues were of starvation in the hills, instead. But when right to land is given priority over right to life, education and culture can there be any good reasons to remain silent spectator and accept situation of starvation? Economic blockade is a war against a population in the neighbourhood. What do these leaders actually working for: Governance and better administration or an exclusive ethnic nation-state in the 21st century?

Educated leaderships can do more

Finally, in sincere appreciations of all the educated leaderships that has emerged in all communities in Manipur, especially those representing social and political organizations of different ethnic communities including frontal organizations and their capabilities of influencing the socio-economic and political affairs in the state it behoves them well to focus their attentions to the systems of governance that has caused the situation and spare the people especially those in the neighbours and poor across communities. It must be remembered that it is the neighbours only who will rush to and extend a helping hand at the times of need. They are the only one who will tell your stories to the future generations across communities only if the leaderships rise above the communal and narrow worldviews. Indigenous community cannot choose neighbour especially when the neighbours are also indigenous people.

It will be in the best interests of SHDDC and Co, UNC and Co, State Government of Manipur and Union Government of India to respect the rights to life and livelihood of the poor as they have nothing to do with the issues of Sadar hills, Naga integration and territorial integrity. Stop victimizing and starving the poor and unrepresented majority. Priority for the poor is securing the next square meal and to do a work that pays them. Most of them will also simply accept any amount of money for voting in favour or against a particular candidate in the assembly election for a paltry sum of Rs 100-500/ not knowing that they are selling their rights for the next 5 years. But they do that for their immediate requirements. They are neither represented nor responsible for the issues. Spare them. If there is anything the leaders must focus their attention, at all, it is the fundamental flaws in the electoral political system of Indian democracy not the people. Reinventing the wheels is neither a creative solution to the problem of governance nor desirable for the large majority and poor who will anyway be marginalized. But it is in evolving the given system to suit the realities of ethnic diversities that is given.

Expect help from others if actions are self-respecting and others

Indian Democracy is only the largest in size and population but not the oldest that is deep-rooted in our society. There are lacunae, loopholes and loose ends everywhere. This is increasingly felt by educated citizenry across India. Despite deficiencies and disappointments Indian democracy is young and flexible to enough to bend and open to change to suit the self-determination needs of all indigenous communities and growth of peoplehood across indigenous communities it has either occupied or adopted or inherited from British India. Expect and hope that Indian democracy can evolve to be the finest democracy in the twenty first century by drawing resources from its largest body of ethnic people and cultures, and knowledge. It is in winning together peace and development sustains not by defeating the others. This is possible only when leadership lead the people towards democratization of traditional society, greater participation of all people and improving representations deficiencies. Not by rejecting and communalizing society and politics but by working together. There are concerned people, though less, across communities if you starve them they will die and nobody in the neighbourhood will be able to be helpful to address the issues.

Read more / Original news source: http://kanglaonline.com/2012/01/compensate-rs-5700-cr-to-the-poor-first-for-the-economic-blockade/

Interview by: The Gender Studies Journal
Tattooed with Taboos, An Anthology of Poetry by Three Women from North East India was published by Siroi Publications and Loktakleima Publications in September 2011. The book was awarded the Best Book Production, 2011 in the recently concluded book fair held in Imphal organised by National Book Trust, Raja Rammohan Roy Library and Central Libray,Imphal. This is an interview of the poets Chaoba Phuritshabam, Shreema Ningombam and Soibam Haripriya by The Gender Studies Journal based in University of Delhi. The poets talk about the process of writing and publishing poetry, negotiating gender, Manipuri society and politics. (They are referred to by their initials)

What made you write poetry? How is your gender identity related to what you write?

S.N. : Writing poetry came to me in my school days. For me poetry is a revolt. It can hardly erupt from a banal feeling. It has to be from a deep pleasure, pain, passion or catastrophic disappointment. The feeling of being trapped in this gender construct, the anguish of the social norms associated with it and the sense of censorship and surveillance in our private and public life is expressed in several of my poems.

S.H. : This is a rather difficult question. Poetry is never apart from me and I write as a woman. There is no other way, there is no escape. I don’t think if I were a man I would have written poems.

C.P. : Seeking freedom which I don’t get in our society as a daughter, sister, and lover made me write poems. Women in our society still cannot express their own feelings freely without fearing judgement – even falling in love needs the consent of a man. My writing celebrates the desire of a woman while removing her crown of being a cultural ambassador.

What role do you imagine for poetry in feminist politics?

S.N. : Poetry can be a form of resistance and rebellion. As a part of literature it can be a medium for imagining and subsequently constructing a new world and new moral order which is fundamental to feminist politics. In this, poetry can be a means as well as an end.

S.H. : Poetry expresses what I feel as a woman and when I claim that poetry for me is very personal, how can that be divorced from politics? When I write about home, in the section ‘Angst for the Homeland’ I feel I have a certain ambivalence – why should I write for a homeland when I know it doesn’t have an inch for me?

C.P. : Poetry carries the untold dreams, desire and hopes of a person. It can provoke a reader to understand her womanhood and realise what she wants from her life. Once she claims her body and soul, no one can suppress or conquer her.

How have you three poets influenced each other’s work? Do you feel that the collective has a role to play in the process of writing?

S.N. : We have spent much time together talking, discussing for nights and days and almost eating from the same plate. If it was not for this solidarity and collective consciousness the poems may have not taken the form they have now.

S.H. : Not just this collective but ‘Burning Voices’ as a collective has shaped my poems. The discussions we have had, not of the form and structure of the poems (though I think we should take that up too) but the spontaneous emotive expressions we experienced remain a central influence on my writings. I would not have written ‘Five Day’s Untouchable’ if I hadn’t met Shreema. This poem came about after I read an article written by her.

C.P. : Without inspiration, discussion and help from my friends I would not engage too much into writing escaping my busy office schedule.

Who or what is a significant source of inspiration for you, an impetus to write?

S.N. : My grandmother was a poet though she was not a literate in the modern sense of the term. A phrase which she coined tremendously inspired me: thamna khenjongna wai wai, tharo thambalna hai hum (the lotus leaves swaying wai wai, and the lilies and lotuses swaying hai yum). She was standing in the midst of lotuses and lilies trying to gather lotus stems which she would sell in order to feed her children. Poetry is an arena of my personal resistance against the dogmas of patriarchy. When I seek freedom, I write poetry.

S.H.: Laishram Samarendra Singh, my introduction to his work is through a collection – Mamang leikai thambal satle, 1974 (And yonder blooms the lotus) a satire on the contemporary situation of the society we grew up with. In the title poem he with his trademark subtle sarcasm built a utopian Meitei community where people started caring for their work and the people around them. Thangjam Ibopishak of course, and Shri Biren for his absolute love and dedication to poetry. I read works of Memchoubi as a conscious decision, because she is a women poet. These are all Manipuri poets and I do get inspired by them though my poems are written in English.

C.P. : My mother who cannot read and write any script but has tremendous knowledge of literature. I wanted to paint her imagination in my writing. Also, being born and brought up in a troubled state like Manipur.

Please tell us about the production of the book.

S.N.: The book was printed at Kangla printers in Manipur. We had faced the price of paper zooming up because of the ongoing economic blockade. The ISBN number is given by Siroi publication and Loktakleima publication is our own consisting of the three of us as founders.

The cover design was done by Kapil Arambam. The four red drops on the cover were supposed to be on the phanek but he made it into four o’s in Tattooed with Taboos. It was wonderful. I also wonder if poetry can be for sale. So we tried to keep the price as low as possible.

S.H. : We had approached some mainstream publishing firms but since that was going nowhere we decided to pool in our own resources. Thankfully we did not know what it entailed. Publishing poetry in the time of economic blockade and socio-economic turmoil was rather difficult. Shreema was one woman warrior who coordinated the entire process through innumerable obstacles on our way.

C.P.: It’s a common goal for us to reach the people with our poems. Shreema’s father edited the book more than five times and I have no words to thank him. Kapil Arambam, who started designing the cover of this book since February of this year provided 37 cover designs, without his contribution this book would be incomplete.

Could you tell us more about the significance of the phanek?

S.N. : Phanek is a symbol and a qualifier of women in Meitei society, how we wear it, what colour we wear it and when we wear it has so much significance. From being a symbol of impurity to the symbol of resistance in nude protest phanek is a marked signifier in women’s lives in Manipur.

S.H. : That the book has a phanek for its cover is very significant in many ways. We were asked why a meitei phanek, why not any other ethnic community. But it is the meitei phanek which is tattooed with taboos. The phanek of other communities I believe, is not embedded with such stark ideas of impurity. Choosing the phanek mapanaiba as the cover was a very conscious decision. Firstly, it is untouchable, meitei men do not touch the phanek, and putting that on the cover of course will have many men touching the phanek unconsciously. Secondly, it is considered inauspicious. Of course this is strange because I am sure there is not a single man who has not yet touched a phanek.

C.P. : Its interpretation especially in Meitei society is still confusing for me. A piece of mother’s phanek is treated as something so powerful that it can even ward off evil spirits – so men living in far flung places used to carry a piece of their mother’s phanek to symbolise living under her protection at all times. On the other hand, a husband is not allowed to touch his wife’s phanek in front of others. I wonder, does a Meitei man avoid touching his wife’s phanek in the bedroom also? Phanek has now become a part of politics because self proclaimed moral police stated it as a symbol of our culture and tradition.

What does the phrase ‘writing with the body’ mean to you?

S.N. : It means a way to resurrect our own body.

S.H. : It would mean, to me, the poems ‘Five Days’ Untouchable’ or ‘His and Hers’ . Writing from the sense of feeling, in a very physical way. An articulation of the physical and its manifestation. Why, not only these two poems, I think I have written all of them with this idea of expression of an immediate urgent sense of feeling something and that feeling is through my physical manifestation.

C.P. : Signifying a woman’s claim to own her own body and soul . Understanding her physical and emotional desire and expressing them with freedom against the social and political restraints.

What does it mean to be a Manipuri woman and write of ‘mother’?

.N. : Motherhood can be a powerful experience. In the context of Manipur it is a source of “hysteria” and “anxiety” in every woman whether you are birthgiver or not. As in the case of Meira paibi all women are mothers. Motherhood as an archetype is very easy to be appropriated. In my poem ‘Mother’ , I speak of myself as a mother waiting to mourn the death of my yet unborn. This is an existential reality in the lives of many women in Manipur.

C.P. :Expectations of Manipuri, especially Meitei women, are too high- we should have a good character, be hard working, beautiful, polite, independent, courageous, charming, religious etc Women are also the favourite topic of criticism among some groups of moral police. ‘Mother’ is the most respectable title given to a woman in our society. Manipuri mothers are known for their participation in many social and political struggles even against the British such as “Nupi lan”. Most of the supporters of Irom Sharmila Chanu and protesters of ASFPA in Manipur are women.

S.H. : As a woman it is still very scary for me to see the notion that people have about ‘mother’. To construct this entire myth of mother and embed in her ideas of chastity, forgiveness etc. and to assume that out of every woman, motherhood will ooze is absurd. I usually refrain from writing with reference to the idea of ‘mother’. The first lines I wrote about mother (ema) (not in this collection) were these:

Ema’s tender hands
Weary of
Creating flowers
One day
Grew barbwires
from her slender fingers

I feel it that way, and I wish my mother would be accepted even if she has barbed wires for fingers…

Read more / Original news source: http://kanglaonline.com/2012/01/quietely-and-unexpectedly-poetry-came-and-woke-us-up/