Statement of Condemnation
- Tamenglong, 4th March 2025 :: Inpui Naga Union (INU) -

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During the centenary celebration of the Zeliangrong Union at Sangaiprou village, Prof. Meijinlung made an outrageous claim that the Inpui tribe has no history and was formed during King Gambhir Singh's reign by converting from the Rongmei tribe.

He alleged that when Gambhir Singh's officers visited Kabuikhullen in consecutive years for tax collection, they found that the villagers had completely changed their dialect within a year by borrowing words from the Chiru, Nambatsi, and Kom tribes. Based on this, he argued that the Inpui were named "Kabui Anouba" by Gambhir Singh's people and are only about 200 years old.

We strongly reject this false narrative, which is an insult to the lnpui tribe. It is a fabrication meant to diminish our identity and exclude us from the larger Hamel (Inpui, Zeme, Liangmei and Rongmei) community. We, the lnpui, have no history of living closely with the Chiru, Nambatsi and Kom tribes in a way that would have influenced the formation of our language.

We are also deeply disappointed with the Zeliangrong Union leaders who repeatedly urged us to participate in the celebration, only to subject us to public humiliation. In hindsight, we regret our naivety in accepting their invitation. The Inpui have a rich history just like the Zeliangrong. Our progenitor, Nguiba, lived at Makuilongdi and had three brothers: Sagi, Aniuwang, and Chatiu.

Sagi's descendants became the Thangal tribe, and Aniuwang's became the Maram tribe. Nguiba had three sons: Namgang (ancestor of the Zeme), Kading (Liangmei), and Rembang (Rongmei). Their uncle, Chatiu, the youngest brother of Nguiba, migrated to Koubru in search of his lost Mithun. Because Mithun was called "Kabui" in their dialect, they were named Kabuimei (Kabul). Today, these six tribes—Thangal, Maram, Zeme, Liangmei, Rongmei, and Kabui (Inpui)— are distinct and independent entities.

Prof. Meijinlung falsely equates Kabui with Rongmei, but the two are separate tribes with different origins. Even the Rongmei of Tamenglong do not consider themselves Kabui. Neither Rongmei legends nor Meitei historical records mention any Meitei involvement in their past. The Rongmei only came into contact with the Meiteis after returning from the Lushai Hills following their expulsion by the Lushais and Paites.

On the other hand, the Kabui (Inpui) lived alongside the Meitei Mangang clan in the Koubru hills and shared matrimonial ties with them. From Koubru, many Inpui migrated to Kajinglong and later settled with the Rongmei, eventually moving together to Mizoram. During their time in the Lushai Hills, the Inpui adopted some Lushai words into their dialect.

Over time, the Rongmei, for phonetic convenience, changed "Kabuimei" to "Kapumei," then "Puimei," and eventually prefixed "In" to create "Inpuimei." However, when the Rongmei of Imphal Valley usurped the Kabui name, the lnpui, left without a clear identity, adapted their name by shortening "Inpuimer to "Inpui."

The confusion between Kabui and Rongmei arose because the Meiteis, in their historical records, did not distinguish between the two. Consequently, the Rongmei fear that if they let go of the Kabui name, they will lose their historical presence in Manipur's records.

Even today, many Meiteis refer to the lnpui, Zeme, Liangmei, and Rongmei collectively as Kabul, reinforcing this historical misunderstanding. Despite such misrepresentation, the Inpui remain one of the indigenous tribes of Manipur, with deep historical roots and strong ties to the Meiteis.

The legendary Kabul Salang Maiba, who played a crucial role in the Khamba-Thoibi epic of the 12th century, belonged to the Inpui tribe. Historians Gangmumei Kamei and Marulung Remmei have confirmed this in their books "A History of the Zeliangrong Nagas" and "Zeliangrongi Wari Singbul" respectively.

Furthermore, Shri Tepipa from Khongakhul (Inkam), an Inpui village, was among the Maichou Tariat who protected Manipur's religion and culture during King Garibniwaz's rule (1709-1751). Given this deep-rooted history, how can Prof. Meijinlung claim that the Inpui tribe is only 200 years old?

If Prof. Meijinlung's claim were true—that the Inpui tribe is only 200 years old—how would he explain these historical figures and events? His statement is not only inaccurate but a deliberate attempt to distort history and erase our existence.

The Inpui tribe is not an offshoot of any other tribe; we have existed as a distinct community for centuries. We strongly oppose this misrepresentation of our identity and demand that our history be acknowledged and respected. The Inpui tribe has its own legacy, traditions, and contributions to the cultural fabric of Manipur. Any attempt to undermine our identity will be met with firm resistance.

(MERACHAO INKA)
President, Inpui Naga Union

(RODA INKA)
President, lnpui Naga Women Union

(GAIGAKLUNG KHUMBA)
Chairman, Inpui Thampci Khang

(LANHUNG BRIAM)
President, All Inpui Students Union

(GUIKIABA K BALANG)
President, Inpui Naga Youth Organisation