Evolution of kinship and clan system among Manipuri Muslim
Corvee Labour (Lallup) to Functional Divisions of Labour (Loyamba Shinlen) Perspectives
- Part 2 -

By: Imam Khan Makhjummayum *

Classification of Muslim Clans (Criteria)
Ahl-e Hadith Clans: pre-13th century AD
Hanafite (of Sunni) clans: post-1303 AD (under influence of Shah Jalal of Sylhet)

Nowadays, the terms Ahallup and Naharup are tried to be explained from prevailing Manipuri meanings which, as historical practice shows, is plausible. [See TC Hudson, 1908, The Meithei (pp.66-67); N. Ibobi Singh, 1976, The Manipur Administration, p.90]. Ahallup refers to racial clans (crude classification period). Naharup refers to kinship clans (later subdivisions).

In Muslim society context of Manipur, pre-1210 AD clans can be dubbed as Ahallup clans and later clans can be called as Naharup or newer clans. This knowledge is necessary because Muslims are also 'intricated' with Ahallup, Naharup, Lallup (be they 'departments' or 'revenue divisions' or corvee labour groups) terms or groups like the Meiteis were in.

But they (Ahallup, Naharup) became irrelevant terms by the British period especially by 1891 AD. British writers were also apparently at a loss as to how to define or explain Ahallup and Naharup when they noticed the four functional divisions (panas)—Ahallup, Naharup, Laipham and Khapham and the roles attributed to these divisions. Today, 'lup' simply means 'organisation' or federation'. Ahallup tends to mean "department of senior citizens" and Naharup as "department of junior citizens". Lallup (like Pike system of medieval Assam) is historically relevant term as Lallup covers all these four groups (divisions). 'Laipham' refers to northern revenue sector while 'Khapham' refers to southern revenue sector.

Observation of TC Hudson on Lup and Pana

TC Hudson (1904), the most authentic British writer on anthropo-socio-historo-political aspects of the Manipuris in general and the Meiteis in particular in his "The Meithei" (1908) noted that the functional division of labour attributed to Ahallup was repeated to Laipham, and those of Naharaup repeated to Khapham, and not vice versa! And, he asked why? Similarly N. Ibobi Singh (1976) raised the same query and wondered!

The answer lies in the fact that the twins each were the same functional departments which were meant for the Meiteis and Pangals respectively. The Muslims had their own personal law board since 1606 that functioned in autonomy except in matters of three list—marriage, divorce and baby feed price. under the sovereignty of the Manipur king. Before king Garib Niwaz Pamheiha, the kingdom was federal till 1709 that became unitary later on. "Before him the authority was federal".

TC Hudson noted: "It is curious to note the division of offices between the Panas (Subdivisions). Why do we find officers as the head of the House of the Clerks (Lairik Yengba Shanglakpa), the chief maker of daos (Thangsuhanba), the chief arrow maker (Tensuhanba) in Panas—the Ahallup and the Laipham, and not in Panas- the Naharup and the Khabam? Why, again, should Panas—the Naharup and the Khabam include the Chief of the scouts (Huiroi Lakpa) and the Chief brass worker (Konsahanba), to the exclusion of these officials from the list of Panas—the Ahallup and the Laipham?"

Later the separation (of departments of the two communities under different names but given same roles) became blurred and abstract due to close inhabitation and even mix-up of houses belonging to communities—Meiteis and Pangals—in certain regions historically and till now. However, the Pana (the system or role) of Meiteis existed since the time of Pakhangba (33-154 AD) but the department (system) gained its name by 1074 AD only.

"The operation of the system of Lallup (corvee or forced labour) was conducted on the basis of Panas. War Department was the most important department in those days. In times of peace, such social festivals as hockey, polo, boat races and Lamchel (annual race) were conducted on the basis of Panas". "This Lamchel was a competition between the different Panas or classes among the Manipuri population.

The Brahmanas, as also the lowest class of Manipuris, the Lois, were not allowed to compete, but the Mussalamsn might". It is also noted: "we find that Panas were established during the reign of Pakhangba. But only four Panas—Ahallup, Naharup, Khabam and Laipham were then formed. The number of Panas increased in 1074 AD to six including the two new Panas—Potshangba and Hidakphangba (relatively inferior panas). But it must be said that the exact date of establishment of Panas is uncertain."

"Lup was the former name of Pana. The six divisions in 1074 AD was named as Lup. We do not come across the term, Pana till 1596 when Raja Khagemba introduced this term" during whose period 1,000 Pasha Muslims soldiers arrived in Manipur, took Meitei women and received lands and settled in appropriate places with the king conferring various Muslim clan names on them that numbered upto 31 in his time.

The Ahallup and Naharup were collectively called Naija; Khapham and Laipham were called Khunja, and the rest two Potshangba (estate guards) and Hidakphanba (planters, croppers) were called Khumei.

TC Hudson noted that Muslim influence was predominant for some time (1612-1709) as reflected in that king Pamheiba was conferred the Persian title Garib Niwaz, the terms 'Shah', 'Diwan' 'Amin' etc, were employed by Meitei nobles. Garib Niwaz Pamheihba was once thinking of becoming a Muhammadan but he became a Vaishanavite. Mughals occupied Sylhet and Cachar in 1612 incorporating in the Mughal Empire.

Shah Shuja (former Bengal Subhadar) left Arakan and found shelter in Manipur in 1661. Three Mughal Ambassadors were sent to Manipur by Aurangzev in 1661-2 ostensibly to find the truth of Shuja's existence from the secret telegram. Arrivals of Mughal and settlement in Manipur (1612-1708) raised the social status of Manipuri Muslims.

This led Vaishnavite preacher Shanta Das Gossain from Sylhet to declare (confer) that the Meiteis were indeed Hindus of Kshetriya caste altogether, and Hinduism became State religion of Manipur kingdom henceforth under a decree of Garib Niwaz Pamheiba in 1710.

Among the Manipuri Muslims, there was a Mughalmayum (Mughal clan) in 1612-1680 that became amalgamated to Makakmayum (Makak clan). The department of the Muslims formerly known as the Pangal Loishang or Musalman-Loishang that existed since 1606 came to be called Mughal-shang in 1679.

So, the Mughal salai (racial) clans of Makak mayums (3 subclans) and Nongsaibam and Shajabam clans adopted surnames- Khan, Shaikh, Saiyid, Shah, Makki, Ashraf etc, liberally. Originally, Makak clan denoted the old group who came from Makka in Rashidi Caliphate period and even earlier in the Prophet's lifetime. It is notable that Perumal of Kerala became a Muslim in that time.

There are Korimayum and Baseimayum clans too. In Vaishnavite, accounts, Kori and Pasi are also noted an indentured peasant groups or manual labourers in southern Assam context. But there is no Pasimayum or Pasi clan in Assam or Manipur.

to be continued....