Loose Memoirs of a Drunkard
- Part 3 -
Aftermath of Drunken Discussion

By Homen Thangjam *

Drunken Discussion around the Culvert

As intoxicated as we were, for a change, on that particular night, we listened to each other. Unlike other nights, we did not have to resort to blows or utter/scream in foul languages.

We were all surprised at the level of engagement we had. So, we did not mind him calling us names. We calmly circulated the Bandar Bidi to each other. He continued in an agitated manner.

Blacksmith: Land is sacred. Earlier I have raised certain grievances. I wanted to prick your conscience. But one thing we always have to remember is land is sacred.

Khunai (civilization) begins with one's labour on land. One means the collective entity called the people. Legend says that Manipur was a wetland.

In order to make the place humanly habitable, the Meeteis started the practice of dredging the water. Other communities, too, must have participated in their own ways. It must have taken our ancestors many years to dry up the vast river and lake basins.

Once a civilization flourished, as different from the modern day understanding of State and boundary, the rulers were on a quest - man power, land and sources of revenue to run the administration of the state.

Along the way, whether, the conquerors never lived or thought about the general welfare of the conquered, a marker was laid - a stone, boulder or a footprint - to mark as its land or boundary. This is the way of 'Kingdom' or the 'Empire'.

He puffed at his nearly extinguished bidi and continued.

Blacksmith: Another way of saying that land is sacred is thus. Legend again says that we the Meeteis trace our origin to a cave in the hills. If you ask me the name I cannot spell it out.

The point is, other than the political and economic understanding of land as forms of capital, land has a cultural sanctity in our collective conscience.

Land is sacred meaning we affiliate certain rituals of birth, living and death to it.

Thus, it brings us to the conclusion that we cannot give away something which is sacred and identify with our very existence and identity. Is not it the reason why we fought against the Burmese and British to protect our territorial integrity?

The discussion was largely directed to the immediate threat in the form of the Nagas. Game plan of the Indian state never took centre place.

Neither did we speak about the international recognition of Manipur's boundary nor what sort of international law can prevent territorial disintegration of Manipur.

Nobody mentioned about 'majoritan' responsibility on the part of the Meeteis to forge a better relation with the minority groups. We were unable to arrive at any conclusions or resolve our understanding on the issue.

Nevertheless, I appreciated the manner in which the issue was deliberated. It was profound I believe although it failed to convince me as there was no concrete fact or basis to lean on or participate in the protest movement.

We had to break up our 'party' on the arrival of my old mother and my friends' respective wives with lanterns in their hands.

to be continued ...