Kuki – Page 2 – Manipur News

Who is a Meitei ? – Yumnam Devjit

Who is a Meitei ? As a young boy I was always troubled by the question of, who am I? And like all of us from Manipur who studied outside,

Festival Of the Gods – Lai Harouba

Who is a Meitei ?

As a young boy I was always troubled by the question of, who am I? And like all of us from Manipur who studied outside, the problem was made worse by the constant taunts of ill mannered school/college mates; Chinky, Chinese, Nepali, Japanese, Chimpu. These were the common identity given to us. These comments made me angry and resolute to find out who I was? What was Manipur? Who are the Meiteis? School text books offered no help either, there wasn’t any mention of Manipur anywhere in history. I had to find it out on my own.

First of all let me put this straight, no matter what language we speak, what color our skin is or what religion we are. We are all Homo sapiens, one specie.

There is a theory called “out of Africa theory”. It proposes that man evolved from apes into humans (Homo sapiens) in Africa and moved from Africa to the rest of the world. These migrations were done as families or group of families. Whichever group wanted to move on, moved on and which ever wanted to stay at a place stayed and became the natives of the place. The natives of Andaman Islands the Jarawas were one of the groups who went out from Africa and they settled in the Andaman Islands. Their relative isolation has left them unchanged in features and culture from the tribes of Africa.

During this time of migration Manipur was submerged under a sea called the Tethys Sea. Due to this, Manipur never had any original out of Africa settlers. However later on as the Indian subcontinent began to push into Asia the land began to rise and the sea gradually disappeared and gave way to mountain chains, in what is now the north east India.

As habitable land began to emerge in these places, the region was claimed by 2 major groups. The Tibeto Chinese tribes coming from the north and the Thai tribes from the east. The southernmost settlements of the Tibeto Chinese tribes were the northern hills of Manipur and the western most settlements of the Thai tribes were the territories of the Khasis. Drawing a straight line through the middle of the overlapping regions of the tribes, those settling to the north of this line were Tibeto Chinese tribes and south of it were the Thai tribes.

In our quest to find the history of ourselves I and my sisters went to Kangla, when it was still under the control of the Assam rifles. No civilians were allowed in at the time. We went in with the help of an uncle who was in Manipur rifles. In there we saw the Kanglasha still in ruins, the seven ponds of the seven salai and also the place where the puya was burnt. After that we came across an old man with long beard dressed in white with his long hair tied in a knot. Sitting under a huge mango tree he was eating green mango with mint and green chili. He looked like a Maichou we read about in old meitei books, a spiritual man of vast knowledge. We went up to him and asked “pupu kangla gi matang da wari khara libi o” .My elder sister was our leader , she had lots of energy and enthusiasm in searching the history of Manipur.

Occasionally taking a bite of his mango he told us a story of how Kangla got its name and why it is the most sacred place in Manipur.

When our forefathers first came to this land, there was no Imphal valley, only a big lake. They all settled in the hills. But during this time in the whole of Imphal valley one place was dry. This dry land was kangla. The name kang meaning dry and la meaning land. Because of this reason it was regarded as the most sacred place. Whoever controlled kangla was considered to be the most powerful group in Manipur. Later on the water gradually receded and more dry land emerged and they started settling in these newly emerged dry land. The different pats, Keisam pat, Lamphel pat, Khongham pat, etc were the reminiscent of the earlier Tethys Sea.

With this new knowledge we went home satisfied and got a good scolding from our parents for wondering off on our own.

As for our forefathers more and more of them started settling in the Imphal valley and 7 different groups were formed, the seven salai namely: Mangang, Luwang, Khuman, Sarang-Leisangthem, Moirang, Kha-Nganba and Angom. Around 14000 BC, a powerful leader by the name of Pakhangba conquered all the seven salais. And name the new united groups as “Meitei”.

In simpler words Meitei was formed by the unification of Tibeto Chinese and Thai tribe of Manipur 16000 years ago. The Tibeto Chinese tribes are the tribes we now know as the Nagas and the Thai tribes are the tribes we now know as Kuki.

The very word Meitei is synonymous with unity. The identity of various tribes vanish as we try to find a single race behind it. Meitei is not a one race, diversity is the very fabric on which Meitei originates.

The story of Meitei does not end there. I have heard stories that Kabui were supposed to be the 8^th salai of Meitei and that coming of Hinduism created problems in that happening. I would argue that as of now meitei consist of 9 salai and not just 7. The two others being Bamon and Pangan. It is said that the clan Nongmeikapam were originally Muslims who were proficient in using firearms and later on got assimilated into one of the Meitei salai.

In my search I also found that Yumnam the sagei to which I belong although categorized as Mangang were not in the original Mangang salai. We were assimilated into Meitei fold later on. Earlier we were considered as Hao/non meitei. My looks support the story…. Ha ha. Meiteis originated from the fore fathers of Nagas and Kukis.

We are at a very critical juncture in the fate of Manipur. Are we going to destroy each other? Naga vs Meitei,Meitei vs Kuki, Kuki vs Naga. Or unite as one and take Manipur into the future as a symbol of what unity can achieve. Our forefathers did it 16000 years ago and resulted in Meitei. We don’t need another Pakhangba to unite us, we just need to let love guide us and crush all feelings of hatred plaguing us. Bigger problems lurk just around the corner which threatens the whole of humanity, climate change, end of oil, war, religious conflict and what not. Let’s face them together as one and secure a bright future for our next generation.

If a hand full of tribes from naga and kuki unite to form the rich and diverse culture we see in Meitei, imagine what will happen if the whole of Naga, Kuki and Meitei unite to form a ‘new race’ of people.

There would be nothing we can’t achieve.

This is the time to unite as ONE.

Read more / Original news source: http://kanglaonline.com/2015/08/who-is-a-meitei/

ILP rally sparks clashes at Moreh as police remain mute; indefinite curfew clamped

IMPHAL, August 18: Tension erupted in the border town of Moreh cohabited by different communities today as a a mob protested against an Inner Line Permit rally in the town.

Police personnel turn a blind eye as protestors throw stones at a rally in Moreh

IMPHAL, August 18: Tension erupted in the border town of Moreh cohabited by different communities today as a a mob protested against an Inner Line Permit rally in the town.

A mob went on a rampage for more than three hours damaging more than 45 houses and business establishments including hotels and more than 20 vehicles belonging to a certain community, informed a source.

The violence has since been brought under control with the arrival of SP Chandel, an official report said.

Meanwhile, the DC Chandel has imposed an indefinite curfew in Moreh.

Leaders of civil organisations of Moreh have agreed on holding a public meeting to solve the issue. According to a latest report received, things are under control now as both the sides have come to an understanding, according to a NNN report.

More than six persons were also injured in the mob violence, informed local sources.

Several houses including the offices of the Meetei Council Moreh and the All Community Development Organisation Moreh were also set ablaze by the mob even as the police remained as mute spectators, the sources informed.

Sources informed that around 9am today, the All Manipur Students`™ Union, Chandel district, Kha Nongpok Apunba Nupi Lup, Moreh and Nupi Khunai Chaokhat Lamjing Lup, Moreh organised a rally supporting the demand for ILPS in the State.

According to sources, a mob came out and disrupted the rally.

This resulted in stone pelting between the ILP supporters and the other group.

However, the mob ran berserk and started singling out houses and business establishments belonging to a certain community in the heart of the Moreh bazaar. Properties worth more than one crore rupees were damaged in the violence, informed a source.

Meanwhile, locals have also claimed that no security forces including both the State police and the Central forces came to control the mob in time.

A joint statement of the Meetei Council Moreh and the the All Community Development Organisation Moreh has strongly condemned the violence during which their offices were set ablaze.

The statement said the two organisations strongly condemned the action wherein the offices of the two which has been working to bring peace and development in the town were set ablaze.

It continued, the two organisations also strongly condemned that the mob had singled out houses and business establishment of a single community.

The mob after robbing the houses of their belongings including valuable ornaments carried them away in Tata DIs, hand carts and other vehicles, it claimed. The houses were then set ablaze or damaged, the statement continued.

The two organisations have also condemned that the mob which included properly armed individuals also attacked the women participating in the rally. They even fired towards the womenfolk, it said.

It is also unfortunate and condemnable that no security forces arrived to control the mob which went on a rampage for more than three hours, it said.

No Malice No Bias Only Truth: Rejoinder to Dinesh Sharma’s “Introspection: A blog on ILP”

By: Leishangthem Dijen Apropos Dinesh Sharma’s “Introspection : A blog on ILP” published in August, 2015 in your esteem daily/news portal, Mr. Sharma’s account is really touching, no doubt. But

By: Leishangthem Dijen

Apropos Dinesh Sharma’s “Introspection : A blog on ILP” published in August, 2015 in your esteem daily/news portal, Mr. Sharma’s account is really touching, no doubt. But the matter of unchecked influx of Nepali and Bangladeshi migrants into Manipur is a fact.

We know the Nepali/Gurkha people arrived in Manipur in the 19^th century as mercenaries employed by the British Colonial power. They were stationed in Imphal as guards, for the British political agent both before and after 1891, Anglo-Manipuri war. When war broke out between the Manipuris and the British; the colonial power largely used the Nepali/Gurkha mercenaries to attack Manipur from both Burma and India front. Indeed the loyalty of the Nepali/Gurkha mercenaries to the British are known the world over. Till today Britain has maintained its Gurkha Rifles.

During the British period the mainstay of the British forces in Manipur were the Nepali/Gurkha mercenaries when the British left Manipur on August 14, 1947 not all Nepali/Gurkha mercenaries left Manipur along with the British. That was how Nepali settlement officially originated in Manipur that MK. Binodini d/o Maharaja Churachand Singh reportedly did not know as Mr. Sharma have mentioned in his write-up.

It needs to be known that when Gambhir Singh and the British made the deal to drive the Burmese out from Manipur, the limited service of the Gurkha/Nepali mercenaries were part of the deal. The British helped Manipur for their own interests and the Nepalis/Gukhas cannot claim credit for it because they were only serving the British.

Another claim that Mr. Sharma made was the nationality of “Major Subedar Niranjan Singh Chhetry”. We know that the Nepalese/Gorkha in Manipur make a strong claim that “Niranjan Subedar” was a Nepali/Gorkha”. They even observe his death anniversary. But the fact is “Niranjan Subedar” as he was lovingly known by this name, was a Hindustani.

Hindustanis both —- Brahmin and non-Brahmin, who came to Manipur from time to time became part of the Manipuri society and they become one of us, though they identify themselves as Sharma, Kshetri or Chhetry (as spelt by the Nepalese/Gurkha), Roy, etc.; Even Chinese and Kabow (Ava) were amalgamated into our society in the early period as recorded in our Puya (ancient chronicles) Indeed ours is a crucible pot like the Americans are. And there is no problem about it.

We welcome guests. We receive and entertain our guests. But we have a tiny population of around 21 lakhs consisting of native/indigenous Kuki, Meetei, Naga and Pangal (Meetei Muslim) against a total population of 1.25 billion Indians.

The estimated migrant population in Manipur is around 7 lakhs which constitutes a-fourth of the population. If this trend is not stopped the indigenous/native population of Manipur would be reduced to a minority in another 2 or 3 decades like in the case of Sikkim and Tripura. But one thing, those who came before 1951 have no problem; they become Manipuris.

Would any society or state in India or any country in the world ever accept it? This is the grim reality in Manipur today and people are fighting for their survival. Hope every right thinking human being would agree with us.

—–x—–

Read Dinesh Sharma’s article on ILP – “Introspection: A blog on ILP”

Kuki Research Forum Reply to IMF’s Rejoinder : KuRF PR

Apropos the International Meitei Forum states stand-a rejoinder by Pu Ch. Birendra dated appearing in the 4th and 5th June, 2015 issues of The Sangai Express and other local dailies,

Apropos the International Meitei Forum states stand-a rejoinder by Pu Ch. Birendra dated appearing in the 4^th and 5^th June, 2015 issues of The Sangai Express and other local dailies, the Kuki Research Forum (KuRF) wishes to clear any whiff of resultant misconception on the intellectual credibility of KuRF that is bound to emanate from the level at which the ongoing public spate has further degenerated into one of personal attacks, name calling, wild invectives and innuendos.

The forum initially responded to Pu R.K Rajendro, President, International Meitei Forum’s incendiary, baseless, communal and exclusivist statements made in his inflammatory speech on ISTV dated 16th May 2015 as it appeared to the forum that the esteemed individual was attempting to incite communal passion based solely on wild and unfounded distortion of Kuki indigenity in the state of Manipur.

The KuRF is independent and guided by the vision of intellectual integrity and logic and stands for peaceful co-existence above all else. Irrational arguments or one that borders on violence does not find place in the forum. The forum generally does not comment on everything and from every individual or group that claim to espouse the cause of the Kukis. However, given the nature of IMF’s provocative and historically untenable statements, KuRF is obliged to issue its last reply/rejoinder for the introspection of IMF and discernment of the public.The forum call upon all esteemed readers, intellectuals, scholars, academicians, Political leaders and concerned citizens of the state to exercise their best judgment as to which of the two forums is attempting to sow seeds of communal hatred, parochial sentiments and disintegration of Manipur.

First, your salutary address with the words “D/Descendant of Immigrants” is in bad taste and the tone and tenor of your write up is rather conspicuous for the absolute lack of basic decency and factual veracity, normally expected in a civilized discourse, and not so much for the historical narrative. Through its brazen attack on Kuki-Chins, IMF exposes a total absence of both academic scholarship and dignified restraint.

The level of your discomfiture with KuRF reasoned response dated 1^st of June, 2015, has apparently overwhelmed you so much so that you have taken recourse to the all too familiar strategy of divide-and-strike, first by dividing the Kukis into New and Old as the British Colonial did and second, by amusing attempts at entangling the Naga community into this fruitless diatribe, the significance of which is not lost sight of.

In so far as the intra-ethnic relationship among consanguineous brothers viz., the so called Old and New Kukis are concerned, the KuRF is conscious of the apparent fragmentation between the two, but suffice to say here that the fundamentals (Stalk) are too strong not to withstand divisions (Barks) as in a family (Tree). It is but natural for siblings from a common parentage to evolve into nucleated families of their own which in no way repudiates their root. And, may it be noted that when push comes to shove, the identity will still find its hold as strong as ever. Historically, linguistically, socially and culturally they belong to Kuki-Chin family. There is no scientific or ethnographic basis for distinguishing between ‘Old’ and ‘New’ Kukis. The semantic, ‘Kuki’, if anything, binds both Old and New under one irrefutable identity and destiny.

The KuRF appreciates the latest statement of the IMF that ‘Meiteis and Nagas are indigenous people of Manipur’. The Manipur government was also contemplating at one point of time to make an official declaration that Meiteis and one particular community of Manipur are blood brothers. This is almost in line with what T.C. Hudson had said; “Meiteis, Kukis and Nagas are brothers.” Unlike IMF, the KuRF considers Meiteis, Nagas and Kukis as indigenous people of Manipur with significant affinities. The perceived ethnic ties between Naga and Meiteis are indeed a positive sign of historical milestone by scholars and intellectuals who transcends the mythological barriers to establish new and emerging genealogical findings on continuing basis. But these apparent gung-ho is surprisingly intermittent and situational as they are contextual to needs and nothing more. IMF’s policy of dividing tribals would lead to more anti-Meitei and anti-Manipur rhetoric’s, thereby causing irreparable damage to the tribals’ ties with the majority Meiteis. The IMF’s desperate attempt to divide the tribals is bound to be an exercise in futility. It is high time for the IMF to realize that Manipur is not mono-cultural but multi-cultural and multi-racial. The political problem that beset Manipur, then and now could be resolved only when policies and strategies reflect this diversity.
Why are the issue of Immigrants (Foreigners) and Nomads so dear to IMF and its tall leaders? Northeast India has been described as ‘one of the greatest migration routes of mankind’ (Barpujari: 1992. 35). Various ethnic groups came to Manipur from pre-historic times. The present ethnic groups of Manipur, viz., the Meiteis, the Naga tribes, the Kuki-Chin tribes and other Indian communities are the descendants of those migrating people. (H.S.Sharma, History of Manipur: An Independent Kingdom, 2011). The entire people of Manipur belong to the same ethnic group (N. Tombi Singh:1972.17). Meiteis had their ultimate origin in the hill areas of Manipur. (V. Chakravarty 1986). “Manipuris(Meiteis) are a mixed race between the Kukis and the Nagas.” (Elwin 1969, 451). Grierson, Konow, S.K. Chatetterjee and many other linguists classified Meitei under Kuki-Chin group of the Tibeto-Burman group of language. Touthingmang, the third Meitei king was from Touthang clan. (Manimohan, Poirei Sanna Leibak). Nongdam Lairen pakhangba, the first historically recorded king of the Meithis (Meiteis)’s mother was a Kuki woman named ‘Lenghoi’ or Nungmaidenga. (William Shaw 1929:47-48). As Reid said, while the Raja reigned over the valley of Manipur, the Kukis “ruled the roost in the hills that surrounded the valley of Manipur. (History of the North East Bordering on Assam). IMF’s repeated attempt to suppress the historical truth is motivated and a slur to basic right of every ethnic community to dwell peaceably in the land that has been their own since known history, to develop and progress and to contribute their share in the evolution of Manipur culture and civilization.

Nonetheless, the sequence of inroads into present state of Manipur by one ethnic group preceding/succeeding another is a normative reality and does not in any way confer the right of exclusive ownership over land or its resources to one group to the exclusion of others nor does it deprive the later migrants of their right to claim ownership over the land settled by their ancestors.

The Kukis of Manipur are Indian by nationality and indigenous tribe of Manipur by birth and descent. James Johnstone, writing on Kukis as being heard for the first time in between 1830-1840 in Manipur valley similarly betrays a monumental misunderstanding or ignorance or both. The British colonialists may have transferred some Kukis from one area to another, but it is hugely preposterous to imply these relocations to account for the entire Kuki population. Normally, immigrants and nomads have no land and do not conquer land and people. The Kukis have land and country to rule over, to fight wars to protect their land to conquer others as shown during the Kuki Rising (1917-19). The Kukis have been a dependable ally for the Meitei Maharajas from the first historic King Meidingu Nongda Lairen Pakhangba to the times of Chandrakirty. They upheld mutual co-existence, peace and dignified relations with Meiteis and in that spirit had opposed the Manipur Merger Agreement and patiently attempted to make the state of Manipur a success in the post independent period. The exclusivist and chauvinist attitude of fanatic elements as represented by IMF are consistently trying to destroy the historically friendly relations between the Kukis and Meiteis. After the merger of Manipur with the India Union in 1949, the erstwhile communalities of the state of Manipur have become citizen of India. The Kukis are as much indigenous and masters over the land they occupy as any other community in Manipur and don’t owe anybody any explanation for their existence. Perhaps, the IMF argument is based on The History of Manipur by J.Roy (PP.2 &34)
With regard to your farfetched innuendo of killing Meitei’s as a pattern within an overall strategic domination architecture to populate and dominate Manipur by Kukis, it made a nice fairy tale reading and nothing needs to be said where imagination can take one to ridiculous conclusions! On various incidents that you mentioned, surely, there would have been incidents and differences of opinion and even misunderstandings. Such things do happen between neighbours and sometimes inevitable. However, these incidents and occasional differences of opinion should be set aside keeping in mind the larger interest.

Lastly, the Kuki Research Forum again reiterate that every saner element within the Meitei and Kuki communities should guard against grossly false, misleading, communal and historically untenable utterances and statements of IMF. Since KuRF stands for peaceful co-existence among the different communities of Manipur, the forum would like to have scholarly debates and discussions with Meitei civil societies other than the IMF (which need not be engaged seriously) by looking at the past to explain the present situation for constructive dialogue and debate. Be that as it may, the fulcrum of the KuRF rejoinder rest on the non-negotiable rights of Kukis as a citizen of India and indigenous ethnic community from the throes of pre-historic age right down to the age of post-independent India; which was, is and shall remain an abiding reality for now and for posterity.

Issued by Kuki Research Forum, they can be contacted at kukiresearchforum@yahoo.com

Kuki student from NEFIS elected unopposed to the post of General Secretary of MSAD

Manipuri Students Association Delhi (MSAD) elects its new President, General Secretary and Executive Committee Members Kuki student from NEFIS elected unopposed to the post of General Secretary of MSAD Two students from the North-East Forum for International Solidarity (NEFIS) … Continue reading →

Manipuri Students Association Delhi (MSAD) elects its new President, General Secretary and Executive Committee Members

Kuki student from NEFIS elected unopposed to the post of General Secretary of MSAD

Two students from the North-East Forum for International Solidarity (NEFIS) who have been actively raising issues of North-East youth in Delhi, were elected unopposed to the post of President and General Secretary of Manipuri Students Association Delhi (MSAD) for the year 2013–2014. Chinglen Khumukcham and Thanglunmang Khongsai from NEFIS were elected as MSAD President and General Secretary, respectively.

The election of these two members into the Executive Committee of MSAD is an extremely positive development and is part of the larger process through which NEFIS has been encouraging Manipuri students to raise their issues in connection with the issues and problems faced by other north-east students. It is with this spirit of bringing different north-east communities together on a common set of concerns that NEFIS spearheaded the two-month long agitation against the imposition of a compulsory Hindi language course under Delhi University’s FYUP course. Arguing that such a language imposition was a discrimination against north-east students who have little or no school education in the Hindi language, NEFIS sparked off a militant struggle for withdrawal of the compulsory Hindi language course as it would play havoc with the academic performance of north-east students. By precipitating the struggle, both at the level of Delhi University and at level of the HRD Ministry (Government of India), NEFIS succeeded in getting the adamant University to accept the genuineness of the north-east students’ concerns and to withdraw the paper. Apart from the issue of the compulsory Hindi language paper, NEFIS has also helped mobilize north-east students across the board on glaring problems like police inaction on complaints by north-east youth, police atrocities and also on highly sensitive issues like sexual harassment of north-east women in Delhi.

The concerted efforts of Chinglen Khumukcham and Thanglunmang Khongsai as members of NEFIS have been helping to gradually spread larger sense of solidarity amongst students of different communities/nationalities of North-East . An indication of such solidarity and growing radicalization of youth politics is reflected in the simple fact that for the first time a Kuki student has been elected to the post of MSAD General Secretary. It is hoped that the emerging solidarity amongst different communities of the north-east will prove longstanding, and will be nurtured in letter and spirit by the newly elected Executive Committee of MSAD. The newly elected President and General Secretary hope that MSAD politics is not only radicalized further, but that students of Manipur in large numbers become more active in the progressive and democratic movement existing in Delhi.

NEFIS pledges to extend full support and to work with the newly elected Executive Committee of MSAD in order to usher in an egalitarian, democratic and progressive functioning of society.

Yours Sincerely

Ginminlun Haokip

North-East Forum for International Solidarity (NEFIS)

Contact: 7838983871 Email: nefis.delhi@gmail.com

The Bad Image – Manipuri Feature Film – Mami – Review

The post The Bad Image – Manipuri Feature Film – Mami – Review appeared first on KanglaOnline.com.Mami The Bad Image – A opinion/review by CT Haokip, Delhi Manipuri feature film – Mami – The Image has go…

The post The Bad Image – Manipuri Feature Film – Mami – Review appeared first on KanglaOnline.com.

Mami The Bad Image – A opinion/review by CT Haokip, Delhi Manipuri feature film – Mami – The Image has got wide publicity thanks to the portrayal of prostitute Kuki women in their traditional ‘Khamtang’ attire and the protest against it by a … Continue reading →

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The Bad Image – Manipuri Feature Film – Mami – Review

The post The Bad Image – Manipuri Feature Film – Mami – Review appeared first on KanglaOnline.com.

Tabitha Children Home – A home dedicated to children with HIV/AIDS

The post Tabitha Children Home – A home dedicated to children with HIV/AIDS appeared first on KanglaOnline.com.By Ganmeilu Phaomei IMPHAL, July 21: Established in the year 1999, Tabitha Children Home- a home for orphans living with HIV/AIDS sit…

The post Tabitha Children Home – A home dedicated to children with HIV/AIDS appeared first on KanglaOnline.com.

By Ganmeilu Phaomei IMPHAL, July 21: Established in the year 1999, Tabitha Children Home- a home for orphans living with HIV/AIDS sits cosily at Raphei Valley, Mantripukhri, Imphal. Run by a Christian family originally hailing from Longpi (Nungbi) Ukhrul District … Continue reading →

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KNF to release book

IMPHAL, May 16: SoO signatory Kuki National Front, KNF will release a book titled Kukiland… more »

IMPHAL, May 16: SoO signatory Kuki National Front, KNF will release a book titled Kukiland (The Land of Kukis) during its silver jubilee celebration on May 18 at Cmap Ebenezer, Sadar Hills.

According to a release of the militant outfit, the book published by the Department of Information and Publicity, KNF is about the historical trajectory of the Kukis and their contribution in India’s Independence movement and the beginning of the Kuki armed movement by KNF founder (L) Nehlun Kuki in the late 1980s with the sole objective for the formation of a separate administrative unit proposed to be called Kukiland within the Indian Union.

The Conscription of Children as Ultras in Manipur (kanglaonline.com)
Police rescue man from kidnappers (kanglaonline.com)
Open letter in support of Pu Phungjathang Tonsing for the post of Deputy Chief Minister, Manipur (kanglaonline.com)
Sunday Reading – Who’s afraid of Saadat Hasan Manto? (kractivist.wordpress.com)

Read more / Original news source: http://kanglaonline.com/2012/05/knf-to-release-book/

Manipur cannot be divided

Zee News,Saturday, May 12, 2012, 14:03 Talking to mediapersons here, Gaikhangam, also a senior Congress… more »

Zee News,Saturday, May 12, 2012, 14:03

Talking to mediapersons here, Gaikhangam, also a senior Congress leader, asked how a state with a geographical area of 22,327 sq km could be divided.

“It is the homeland of more than 32 communities. How can one say it is the land of the Meiteis or the Nagas or the Kukis? Manipur is the homeland of all communities,” he said. “It is a democratic country but if a community raises a demand, it should not make another one suffer,” he said.

Click for detail news

Read more / Original news source: http://kanglaonline.com/2012/05/manipur-cannot-be-divided/

Manipur cannot be divided

Zee News,Saturday, May 12, 2012, 14:03 Talking to mediapersons here, Gaikhangam, also a senior Congress… more »

Zee News,Saturday, May 12, 2012, 14:03

Talking to mediapersons here, Gaikhangam, also a senior Congress leader, asked how a state with a geographical area of 22,327 sq km could be divided.

Click for detail news

Read more / Original news source: http://kanglaonline.com/2012/05/manipur-cannot-be-divided/

Why Meitei Ethnonationalism?

By: Dr Irengbam Mohendra Singh I am very moved with this email from EMMI SERTO,… more »

By: Dr Irengbam Mohendra Singh

I am very moved with this email from EMMI SERTO, especially by the noble task he is undertaking. There are very few people like him in Manipur. “He writes: Sir, proud to have a son of the soil giving away his best resources to one of the most world’s riches and developed country… For the white people, you are a blessing.”

“While appreciating your noble contribution to the people of theUK, I would also like to make a special mention on your valuable “Diaspora column” in the Sangai Express. I am always the first of the first person of the family to grab the paper on Sundays and Saturdays just for a reason to be the first to go through your column… most of the articles give weight on Social change…”

“Well! I am helping a few orphans in my own set up orphanage for social change, in a remote village called Sangang, C’cpur Dist. I have sweet 17 orphans from 9 different communities of Manipur. I do enjoy working the whole day in the paddy fields for their tomorrow… I am spreading the message of |Love, Humanity and Tolerance through this humble service to the deprived children… We can uphold each other in our prayers. Thank you once again for being a kind-hearted to your motherland. My salute to you.”

Meitei ethnonationalism is necessary for a negotiating agreement in the God basement-bargain with Manipuri Naga, without giving in. They feel that it is the best way to deal with the Naga people’s problem to prevent them from rising. They think that it would help both peoples to have a good relationship and think of each other as partners in negotiation rather than adversaries.

Before 1949 there was a Manipuri nation or the Manipur state. The Meitei always had a concept of a ‘Manipuri nation’ – Manipursanaleibak, encompassing groups of ethnic people who have different cultural, traditional, ritualistic and religious traits, all living together.

A nation describes a geographical place that is defined by its borders and/or by a variety of cultures and a shared language. With the ascendancy of a new concept, Manipur is now a “proposition nation” ie groups of ethnic people who are united by a common ideology rather than a common ancestry.

Ethnic people mean the status of belonging to a particular group having a common cultural tradition. There are such 36 ethnic groups in Manipur.

The English word ‘nation’ in the Manipuri nation, is related to birth, not merely geographic or political boundaries. You are ‘native’ of the land of your birth. Manipur has a geographical boundary and any ethnic group born in Manipur is a native of Manipur. The Manipur Naga are Manipuris. Nationality is a legal concept while ethnicity is a cultural concept.

This thesis examines the Meitei ethnonationalism in Manipur and the influences that sustain it. It is a brief historical reconstruction touching on historiography – theorising parts of history and relying on idealistic epistemology.

Meitei ethnonationalism is fairly new. I am trying to write a bit of its history without an inventive approach to the truth. Old histories might change over time. At the physical level, truth is absolute. But the account of human affairs that we call History, and that we make the subject of college courses, has little to do with truth. It is information that our rulers want us to have.

For example: Irom Sharmila’s fast to death for the past 11 years will not be Indian history, but the recent 12-day fast of Anna Hazare in August 2011will be.

Most people are aware of the continuing tension in Manipur, tensions centrally animated by the

strained relationship between the Majority Meitei and second majority Tangkhul Naga.

Ethnonationalism is where the ‘nation’ is defined in terms of ethnicity, incorporating ideas of culture and shared language. It denotes both the loyalty to a nation deprived of its own state and the loyalty to an ethnic group, embodied in a specific state, particularly when the latter is conceived a “nation-state” like Manipur. It may thus be used interchangeably with nationalism.

A “nation-state” is defined as a sovereign state of which most of the citizens or subjects are united by factors which define a nation, such as a common language or common descent. The nation-state implies that a state and a nation coincide. Manipur was a nation-state united by a common language

The central tenet of ethnic nationalism theoretically is that each ethnic group like the Meitei, Tangkhul or Kuki is entitled to self determination for an autonomous entity or for an independent sovereign state.

Broadly speaking, nationalism is a term that refers to a doctrine that holds a nation, usually defined in terms of culture and language though consisting of a number of ethnic groups. Ethno-

nationality is thus a breakdown of nationality.

The word ‘nationalism’, strictly speaking, refers to either separatist or autonomist movements developing outside or against, the existing state. Theoretically, this is true for the Meitei, Tangkhul or Kuki.

Walker Connor (1994) defines the ‘nation’ as a self-differentiating ethnic group. Thus, we have the ethnic Naga nation, ethnic Meitei nation and the ethnic Kuki nation.

In reality, ethnos and nation are equivalents: the former derived from ancient Greek, the later from Latin. It then follows that the term ‘ethnonationalism’ is largely tautological, since ethnicity permeates nationalism any way. It is the same thing. But in Manipur it is not.

The Meitei ethnonationalism was born by a break-up of the ethnic components of Manipur, creating a lot of tension by the ethnic activists who try to have a historical construction of their activities.

The educated post-War Meitei began in earnest, to secularise and adopted the principle of multiculturalism based on a notion of ‘social reform’ in which programmes were introduced to redress the disadvantages of minority communities. This included the present titular king Laishemba, who reintroduced the Merahouchongba festival. He is a likeable and serious young man.

There are many major players in the ethnic movements who continue to act out their familiar roles in a secessionist policy. While efforts are made to bring back the Tangkhul and Kabui Nagas back to the Manipuri nationhood but so far failed, notably in their refusal to set up ADCs, which is aimed to somehow reconcile a ‘distinct society’ status with provision that all the districts are to be treated equally.

The Manipuri Naga’s demand for separation of Naga inhabited (not absolutely) areas of Manipur to integrate with the nationalist movements of the Naga of Nagaland is a redundant ethnonationalism. It is a confusion of state and nation, and they imagine that nationalistic identification can refer state loyalties.

Ethnicity normally refers to a belief in putative descent: that is, a belief in something which may or may not be real. It is a perception of commonality and belonging supported by a myth of common ancestry. Therefore it does not necessarily suggest tangible elements of culture.

Connor (1993) has stressed the subjective and psychological quality of this perception, rather than its objective ‘sustenance’.

More generally, identity does not draw its sustenance from facts but from perceptions. Perceptions are as important or more than reality when it comes to ethnic issues (Connor 1997).

By perception I mean, the feeling, the consciousness that “I am a Manipuri”. The Naga need a longer term understanding to avoid misunderstanding.

The break-up of Manipur is not negotiable to the Meitei who have an embryonic concept of Ima (mother) Manipur embracing the hills and the plain. To them it is not like a marriage bond, where there is a legal frame work with which a spouse can divorce the other whenever he or she feels like it.

The Manipuri Naga ethnic challenges have shattered genuine Meitei pluralism and increased the tension between the need for cultural-ethnic distinctiveness and integrative tendencies. The Meitei began to think in terms of Meitei nation or ethnonation. It was a crucial time when the territorial integrity of Manipur was seriously threatened as never before, with internal ethnic politics and the territorial ambition of Nagaland.

Meitei needed to re-establish their cultural history and began looking at their history backwards.

They were aware that behind their bravado lurks one of the great political challenges of the next two decades in this extra-ordinary diversity of ethnic identities and political views in Manipur.

Manipur is inhabited by the Meitei and other 36 tribes plus a sizeable community of Pangals. The question of what it means to be a Manipuri and how far there are overriding values to which all can and must subscribe has moved on since the Naga ethnonationalism.

The Meitei liberal policy has been unable to persuade some tribal groups into a Manipuri national identity. They have demanded plural political identities, tolerance and openness from all the ethnic peoples. That has included intermarriage.

The struggle for the ethnic Naga to disintegrate Manipur began to crystallise the Meitei resolve to keep Manipur intact. Various civil organisations such as AMUCO, UCM have sprung up to shore up a united Meitei, non-Naga tribals and Pangal opposition.

Manipur is as much for the Meitei as is for all the tribes and Pangals living in it from times immemorial. The Meitei thus felt that they had to reinvent themselves with a search for their

indigenous origin in Manipur, first in the hills and then in the plain. This was how Meitei ethnonationalism was born.

The high-octane pursuit of Meitei ethnonationalism and a keen interest to safeguard the integrity of Manipur were reflected by the greatest sacrifice given by 18 Meitei on the June 18 2001 uprising.

Meitei remain vigilant against Naga nationalism and Manipuri Naga ethnonationalism especially because (1) their demand has nothing to do with economic disparity but ethnicity; and lately (2)

the NPF’s Constitution, Article II (21) reads: “To work for integration of all contiguous Naga

inhabited areas under one administrative roof…”

Daniel Converse challenged the dogma of economism as the cause of ethnonationalism.

Ethnonationalism appears to operate independently from economic variables and that

perceived economic discrimination is just a choice of battle ground. The economic issues at the centre of the analysis means to miss the primary point, namely that ethnic movements are indeed ethnic and not economic.

India has a large socio-cultural diversity. So has Manipur. Among this diversity the Meitei need a strong ethnonationalism, which will be bound together by equally strong bonds of common objectives and affection with other fellow Manipuris.

The writer is based in the UK

Email: imsingh@onetel.com

Website: www.onetel.co.uk

Read more / Original news source: http://kanglaonline.com/2011/11/why-meitei-ethnonationalism/

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