Transforming Meetei-Naga differences

Lai JN *

Tangkhuls play a part on the last day of the traditional Meetei Umang Laiharaoba at Wangoo Tampha Lairembi Haraoba on May 19 2011
Pix - Pramod Ningomba

This write-up is endeavored with an interest of sincere participation and concern towards transforming/resolving ethnic conflict. My ideas are based on experience and observation as a worker in the field of the conflict, peace and human rights, and a free thinker. There is absolutely no ill intentions and alike to hurt the emotions of any communities and disturb the existing socio political conditions.

The approaches toward the transformation of Meetei-Naga differences many not be as difficult as it looks. We may consider a couple of ideas for conflict transformation or resolution and other local independent thoughts as well.

First: There may be some good contents in the proposition by the Nagas and their armed group regarding the Exclusive Naga Administrative Arrangement or Unification kind of, and there may be some beautiful thoughts in the opposition by the Meeteis regarding Territorial (and Organic) Integrity of Manipur.

At the same time we may also find some invalid contents and unproductive thoughts in the conflicting defense and demand of the Meeteis and Nagas.

Together we can reconsider the identification of the 'needs', 'interests/positions' and 'causes' if this is a case of conflict involving the two communities. It does not mean that the role of the Government of India, its complex behavior and alleged question of sincerity is ignored. Let's just keep it out of the picture for a while.

There has been advocacy from both stake holders that give the idea of needs and interests/positions. For instance, from the Nagas – self determination towards political status and freely pursue economic, social and cultural development; single administrative unit; free from exploitation and discrimination; and from the Meeteis – retention of the territorial (and organic) integrity of Manipur; continuation of coexistence of (hill-valley) communities under same political, economic administration.

It will be good if we are able to distinguish what are the needs of the two communities and which are the interests/positions.

We ought to keep our minds on process-driven orientation focusing on 'dialogue' rather than 'advocacy'. There is a critical importance of the dialogue between the Nagas and Meeteis at various community levels. So far, most of the communication have been of the advocacy in the local media, and unfortunately this communication is predominant with our pre-determined solutions, articulated demands, rigid stances and limited awareness of real needs.

According to the conflict study if we look forward to a favorable future there is no way to avoid this conflict or to compromise it either.

One of the two, either the Meeteis or Nagas will lose or win if the conflict mode continues in 'competing' each other with our interest/position but some other third parties from far and near will gain in terms of extractive industries, controlling water, other natural resources and utilization of political economic conditions.

Let's realize that the two will enjoy the win-win experience out of this conflict if we are able to adopt the 'collaborative' approach.

Therefore sitting together, starting dialogue about the needs and values behind 'our want'; awareness and appreciation of complexity – complex needs, challenges, emotions; and openness to negotiation and flexibility is a prerequisite.

Second : As part of our endeavor towards the transforming or resolving differences, whether the following narratives, attitudes, shortcomings and possible reflections are justifiable, and whether listening to and acknowledging them will be positive; are some of the reflection of the situation.

How far is it relevant to the concern ?

That, the majority of the Meeteis (Meetei-Hindus and Meeteis) have not acknowledged the discontentment of the Nagas towards the Meeteis with a blanket excuse of – "such are the part of every history that happen everywhere in the world, and we all were the victims who received the discriminatory and degrading treatment of the kings of those days".

That, within the Meeteis, the village population is still undergoing discriminatory attitude of "Lawai macha" (derogatory address to country people) from the Imphal/town population. Those putting up in the rented houses of various areas of Imphal undergo this humiliation. The bitter experience is of the people from the hill community.

Usually Non-Local Hindu tenants enjoy good attitude from house owner and elderly locals vis-a-vis tenants from the hills.

Within the Meeteis themselves, there are layers of discrimination on the basis of town and country, rich and poor, Meetei-Hindus and Meeteis, and more critical is towards the Meetei-Christians.

That, there is limited comfort zone of the Nagas (and non-Naga tribes) in the valley society especially of Hindu-Meeteis. Their church socialization, temperament, test, orientation and aspiration may be claimed different at various aspects from the Meeteis. It ranges from the sense of dressing that their women prefer smart looking skirts, frocks, midis, pants and men love jackets, coat-suits and ties, on the other hand valley women care more for the Saris, Salwars, Chunis and the men love Kurtas, Pajamas and Dhotis for formal occasions.

The Indian spicy and oily foods are holding ever increasing space in the social and religious feasts of the Meeteis that going with senseless food wastage; on the opposite hills traditional cuisine and Church related feasts look healthier and better. The facial feature of Nagas is becoming a privilege feeling for they are closer to Southeast and Northeast Asians' and kind of global looks. Thus most of the younger Nagas are distinct themselves from many of the valley's finding it difficult to accept themselves as Manipuris because they think that the valley Manipuris' faces are more alike the Bengalis and the Mayang.

That, the Meeteis are so polarized, split and not so patriotic on the various issues but they are united and patriotic if the case is against the Nagas and Territorial Integrity of Manipur. The vocabulary of "All Manipur this and that" does not carry a fair inclusion of all Manipur, it eventually only means all Meeteis though there are some symbolic representation somewhere.

That, in the recent episode, many a Meeteis wrote articles in the local dailies considering themselves neutral and rational but locating themselves on bias ideas and thoughts. Say Nagas and Kukis were not existed in Manipur, they are new nomenclature but where is the justification of existence of Manipuri and Manipur itself, how old the very vocabulary 'Manipur'?

That, the articulation, Ching-Tam Amattani, Manipur is for all, the "Land and Resources" belong to the peoples that have been living here for centuries. Then, what are the empirical challenges in allowing the brothers and sisters take away their shares? Again, Territorial Integrity of Manipur should not be dismantled, in case Nagas demand the alternative administrative/arrangement within Manipur respecting the retention of literal territorial integrity, is it practically a hard time for all of us? Or the "organic whole" - organic integrity, organic reality will be qualified answers?

That, in an attempt to display the harmonious coexistence of the hills and valley film makers, writers often made the girls from hills married to the boys of valley only, not the Meetei girls to the boys from the hills. If the boy happens to be from the hills, it is interesting melodrama, the father of the boy comes out to be a Meetei.

That, the some conscious Nagas who see the various flaw and fragility in valley society along with the prolong absence of governance in Manipur might have not been happy with. They would like to possess a good future where life, liberty, equality and dignity are enjoyed by separately.

That, though recently it has stopped, the Meeteis are blamed for almost everything they suffer. For instance for economic and other welfare shortcomings; but the longest chief minister was Rishang Keishing, a Naga and besides there have been plenty of bureaucrat officers who deal the tribal affairs.

No doubt the roads, schools, health centres, water and power supplies and public distribution systems are of the worst in the valley though they a bit different from hills'. Regarding the retention of the purity of indigenous elements and tests the language the so called Nagamese is a Hindi-Bengali mixture.

The Nagas are also in the very fragile situation; in Dimapur, Kohima, and other parts of Nagaland and Manipur; many communities of Nagas are not safe to stay and move around. Very surprisingly the Meeteis are free and secure in these places. At the same time some Nagas and other hills peoples start feeling good and safe to be with the Meeteis.

Again, the reformation, alternative administration, change for better future including self determination is the inherent human rights of all us, Nagas, Meeteis and other peoples. Having said that to determine a favorable future is much dependent on one another. A community or people alone may endeavor in shaping their own socio political economic destination but the mammoth challenge is the need of consensus and cooperation from others or neighbors. Therefore it will be wise and almost inevitable to share our odds and opinions, commit trust and tolerance, and acknowledge the past mistakes.