Acts of Meitei resistance : For justice and collective well-being

Yenning *

Despite the belief held by some Kuki intellectuals that the Meities are determined to bring destruction upon others (especially Kukis), historical evidence presents a contrasting narrative. The Meiteis have a lengthy history, although not since "time immemorial", of assuming the moral responsibility to resist unjust Governmental policies or practices that affect the Manipur society.

It is important to note that there is no historical record of the Meities purposefully engaging in ethnic cleansing or acting against the interests of other communities in Manipur. Collective existence is what the Meiteis stands for. That's why prioritise Manipur's integrity.

Let's revisit the Naga-Kuki clash from 1992 to 1997, during which violence literally obliterated the two communities' existence. In that humanitarian crisis, Meities made efforts to save lives. They organised the COFPAI (Committee for Peace and Integrity, Manipur), where several Meiteis joined forces and ventured into the remote regions of Manipur to promote peace, especially the advantages of collective existence.

The COFPAI mission was a dedicated and selfless endeavour. Meities willingly left their homes and spent countless days in relief camps, sacrificing their comfort in challenging terrains. If Meiteis had a narrow or communal outlook, initiatives like COFPAI and other collective efforts for causes not directly benefiting themselves would not have taken place.

It is also worth noting that organizations from different communities supported the peace-building efforts of COFPAI. Even in the current crisis, when Meitei women are safeguarding neighbourhoods, elderly women recall a poignant incident. They remember how they assisted a homeless young Kuki expectant mother affected by the Naga-Kuki clash.

They supported her by encouraging her to sell vegetables alongside them in the Ima Keithel (Mother's Market) and collectively raised her newborn child. To others, the actions of Meitei women may seem unusual. But for Meiteis, it is something rooted in their civilizational moorings and an integral part of their broader perspective on the well-being of Manipuri society.

Now, let's rewind the clock to a time when Manipur faced severe food shortages and a famine-like situation due to inefficient Government policies in 1965. Students took to the streets on 27th August to protest these failing policies. And this day is now commemorated as Hunger Marchers' Day or "Chaklam Khongchat".

During this protest, four individuals – Nabakumar, Nilamani, Pramodini and Laishram Chaobal Singh – sacrificed their lives for the cause of Manipur. Their bravery and sacrifice led to the establishment of the All Manipur Students' Union (AMSU), which has since carried on their legacy and worked for the welfare of the common citizens.

On the other hand, there is no recorded incident of Kuki civil society or student organizations engaging in activities for the broader benefit of Manipuri society. Kukis have primarily worked for their own interests. It is absurd that, even during this critical time, they are busy petitioning the Indian Government for appointments of their people in various commissions, police and military forces, medical staff, and other positions.

Moving the clock forward, during the Anti- Foreigners Movement of 1980 in Manipur, which addressed the influx of people from other parts of India and neighbouring countries, AMSU took the responsibility to raise awareness about this issue and its impact on the opportunities for Mani-pur's people. This movement was not targeted at any specific community and its benefits were not exclusive to the Meitei community.

Tragically, two students named Huidrom Lokendro and Potshangbam Premanan-da lost their lives in a clash with Manipur Police during the uprising on 17th April 1980. In remembrance of this day, AMSU observes it as the Realization Day or "Meekap Thokpa Numit".

Consequently, AMSU reached an agreement with the Governor of Manipur on 22nd July 1980 to identify foreigners taking the base year of 1951and deport the other illegals. However, due to various reasons, the Government has not implemented this agreement. It's evident that for obvious reasons, the Kukis were absent from the Movement. Because the majority of the foreigners were Kukis, and it continues to be so even today.

Undeniably, the people of Manipur have suffered greatly from the Indian army and para-military forces under the Armed Forces (Special) Powers Act (AFSPA). A notable incident during the anti-AFSPA movement occurred on 15th July 2005, when 12 mothers protested in nude against the rape and brutal murder of Thangjam Manorama Devi by the Assam Rifles (AR). The protesting Imas held two banners that read "Indian Army Rape Us" and "Indian Army Take Our Flesh". This brave act of the mothers was widely acclaimed by the world as an act of courage and humanity.

However, in contrast, the Kukis have displayed audacity by terming the Imas' actions as an act of shamelessness. The question that arises is, where were you, Kukis, during that time ? Instead of understanding the gravity of the people's plight, it appears that you have continued to enjoy the benefits of their courageous actions to this day but have no remorse in shaming the mothers.

Even during the Inner Line Permit (ILP) movement, the Kuki's absence and lack of participation have been well-documented. The continuous influx of migrants has resulted in these newcomers taking over the socio-economic, political rights and the land of the indigenous people. Recognising the seriousness of the issue, people from all walks of life came together to demand some form of an institutional mechanism to control the unhealthy immigrant influx.

However, instead of engaging in constructive dialogue, the Kukis completely rejected the movement resorting to violence. Who can forget the night rally in Churachandpur in 2011, where the Kukis resorted to stone-throwing and attempted to burn down the police station ?

Moreover, while the Meiteis and other concerned citizens of Manipur were fighting to protect their land and other properties for future generations from being taken over by outsiders, the Kukis served a "Quit Notice" on 11th February 2011 to the Meitei residents of Motbung, asking them to leave Kangpokpi (now a district) and threatening them with undesirable consequences.

An explanation of the contradictory actions of turning around and serving a quit notice to a community that once stood with the Kukis when their own existence was in question is that the Kukis were hiding illegal immigrants and hell-bent on importing more.

Furthermore, during the time when a united Manipur was demanding stricter mechanisms like the National Register of Citizens (NRC) for the identification of illegal immigrants, the Kukis opposed it. For the reader's knowledge, apart from the Meiteis, 19 tribal organisations representing various indigenous communities advocated for the implementation of the NRC in Manipur.

These organisations include the Federation of Haomee, Kabui Union Manipur, Mao Council Manipur, Tarao Tribe Union Manipur, Tangkhul Naga Wungnao Long Manipur, Chiru Union (NEI Manipur), Zeme Naga Council Manipur, Lamkang Tribe Union Mani-pur, Kom Union Manipur, Chothe Tribe Union Manipur, Maring Uparup Assembly Manipur, Maram Union Manipur, Liangmai Naga Council Manipur, Khoibu Tribe Union, Mayon Naga Council Manipur, Thangal Union Manipur, Aimol Tribe Union Manipur, Inpui Naga Union Manipur, and Anal Chiefs' Association. Where were you, Kukis, during this time ?

It is a well-known fact that the Kukis sheltered more than 2000 illegal Kuki immigrants from Myanmar raising questions about their stance on the issue. We cannot forget the incident in 1950 when you Kukis pelted stones throughout the night at the house where officials conducting a house-count were residing, and confiscating the house-counting register from the officials putting an end to the house-count. It's the Kuki's tainted legacy.

Apart from conquests and wars, the Meiteis draw inspiration from its history of resistance, the historical lineage of which are the two Nupi Lan or the Women's War against British colonial administration policies that harmed Manipuri society.

The first Nupi Lan occurred in 1904 when the colonial administration attempted to impose forced-labour on the male population. As a result, over 5,000 women gathered at the Khwairamband Bazar or Ima Keithel to protest from 15th March to 5th October. Excessive forces could not suppress the protesters. Ultimately, the order was revoked.

The second Nupi Lan was driven by the policies of the Manipur State Durbar, led by the Political Agent (British), which transformed Manipur into a rice-deficient region reliant on imported finished goods. This policy favoured outsiders in the rice trade, causing local cottage industries to struggle against imported goods. For instance, locally produced rock salt had to compete with imported Manchester-brand salt.

In response to these policies, over 4,000 women surrounded the Political Agent's residence on 12th December 1939, expressing their suffering. The infamous AR used force against the unarmed women to protect the Political Agent, leading to bloodshed and injuries. Eventually, the order was revoked.

This lineage of resistance showcases how the Meiteis stood/stand against unjust policies or actions of the Government that threatened/threaten the collective existence of its indigenous peoples. In other words, the Meiteis do not view other communities through a narrow prism. These acts of resistance are aimed at the establishment, not specific communities, and reflect the Meitei's pursuit of justice and collective well-being.