Ethnic Relation in Manipur: Past, Present and Future
Seminar Report of Day 2
- Part 2 -

Aheibam Koireng *

Ethnic Relation in Manipur: Past, Present and Future : Seminar at Kangla Hall, Imphal on September 13- 14, 2014

Two-Day National Seminar
on
Ethnic Relation in Manipur: Past, Present and Future
(September 13- 14, 2014)
Kangla Hall, Imphal

jointly organized by:
National Research Centre, Manipur
&
State Council of Educational Research and Training, Manipur

Rapporteur Report

Session 2: Composite history for our future
Moderator: Prof. Sadananda, Senior citizen, Manipur
1. Priyadashini Gangte;
2. Jimi Kom;
3. Dr. Thathang Vaiphei

DR.(MRS) PRIYADARSHNI M. GANGTE presented a paper titled, COMPOSITE HISTORY OF MANIPUR AS REFLECTED IN THE SOCIO-CULTURAL TIES AMONG THE PEOPLE OF HILLS & PLAIN. She highlights that there are legends and traditions, which tell of early relationships between Meitei, Naga, and CHIKIM – the three ethnosis. A Tangkhul (Naga) tradition says that Naga, Meitei and CHIKIM descended from a common ancestor who had three sons. These were the progenitors of the tribes. This tradition puts the CHIKIM as the eldest and the Meitei the youngest. Hudson wrote, "The Tangkul legend is to the effect that one day a sow, heavy with young, wandered from the village of Hundung and was tracked to the valley by the younger of the two brothers who had migrated from the village of MaikeiTungam, where their parents lived, and had founded the village of Hundung.

Oknung, the pig's stone, where the sow was eventually found, is situated on the banks of the Iril River. The sow littered there and the young man stayed to look after her; and as he found the country to his liking, he decided to settle there. For a time he kept up friendly relations with his brother in the hills, who made a practice of sending him every year gifts of produce of the hills and in turn received presents of the manufacture of the plains. The younger brother became well-to-do and proud, and abandoned the custom of sending presents to his brother in the hills, who promptly came down and took what he had been in the habit of getting." (Vumson :Zo History, Aizawl; p.31).

It is also pertinent to mention that the blood brotherhood as claimed by NSCN(IM) top brass may draw our attention to the Ritual History of Manipur ancestor which claimed that Meitei were originated from a common pool of three kin brothers namely –TangkhulSaramPakhangba (origin of Ukhrul and Valley tribes); NongdaLairenPakhangba (wherefrom the lineage of present royal family of Manipur descended); ChotheThangmaiPakhangba (wherefrom the Kukis were believed to have descended); Two dissimilar societies emerged from a homogeneous but complex society on account of the British manipulations who emphasised upon dissimilarities instead of similarities in cultural traditions, language and religious rites and rituals.

The policy of divisiveness created a psyche for differences amidst the tribal groups. These two groups were further alienated when Hindu Vaishnavism was accepted in Manipur which gradually developed strong grip over the Meitei society under the royal patronage. (Dr. N. VijayalakshmiBrara : Religious Movements and Cultural Synthesis in Manipur : An observation on Manipuri Hinduism – Globalisation and the changing scenario of cultural Interaction; Manipur Experience: A paper presented at the centre for Manipuri Studies, M.U., Imphal on 3-4 March, 2003.)

Subsequently the King declared Hinduism as State religion during the reign of King Charairongba in the 17th Century and converted the Meiteis into a part of the pan-Vaishnava culture. This alienation was further aggravated when the hill people adopted Christianity in the early part of 19th Century. By this time orthodox Hinduism was firmly entrenched in the Meitei society. With the advent of Christianity the traditional belief system that had provided the hill people with a link, albeit tenuous, with Meitei society ended. The new religion discouraged the hill people from observing their traditional ceremonies and festivals as they were considered by the Christian Missionaries to be 'Paganistic and primitive'. The rich culture and traditions of the hill people became relics of the past.

The role of religion in shaping the present and future of the people were denied thereafter, in one way or the other. Though Christianity did not pose any challenge to the dominant Meitei society, the latter refused to acknowledge the new and alien religion. The 'new' ways of life of the Christianized converts among hill people was ignored by the dominant Meitei society, and these societies diverged on different parts ignoring their common traits in their cultural history.

Thus, the two great world religions contributed in no small measures in the causes for 'drifting away' of the two groups of blood-fraternity. Politics, subsequently kept them at 'daggers drawn' against each other despite their inherent 'one-ness', traditionally, culturally and linguistically. Thus, culture, tradition and custom with the passage of time became part and parcel of the Meitei and other communities' social systems. It is high time to change our minds that we should realize of our being from a common origin.

Our Meitei brethren should always continue to have that accommodative thinking, such as, support extended to the appointments of YangmashoShaiza, Mohd. Alimuddin and RishangKeishing; Chief Ministers of Manipur. Well, as that of Rajya Sabha M.P. seat given to Rishang Keishing. Thus we can maintain the Meiteis, the Nagas and the Kukis have a common origin, they have shared the same territory and had evolved political authority, shared perception through give and take of progressive society, their future stand is not isolated but in togetherness.

Leivon Jimmy Kom presented a paper titled SOCIO-POLITICAL ASPIRApaTIONS IN MANIPUR: ITS LEGACY & IMPLICATIONS: In it he says, It has been generally agreed that the first plain dweller (meaning Meitei) and the first hill dweller (meaning here the Tribes) in the state were brothers many years ago. Cultural closeness and affinities (like in the festival of MeiraHouChongba) have produced enough evidences for this theory. If this is correct, human history in the land of Manipur began with a close bondage of friendship or brotherhood and not a series of migrations from elsewhere to this 'Little Paradise' or the much cherished 'Jewel of India'.

It is also surprising to note that from a mere two brothers in its theoretical aspects, we have six clans among the plain dwellers, Meitei Pangal and thirty four different recognized tribes creating a mosaic of 'unity in diversity'. But unfortunately, this beauty of diversities today are at crossroads, being pulled by static political integration one the one hand and development of dynamic political aspirations and ethnic polarisation among different groups. Thus, it has become a Question of intricacy whether the theory of human history in Manipur was an absurd, or has ceased to exist as a closed chapter.

Whatever, the reasons for the rise of diverse socio-political aspirations in the state could be clubbed into two; first, it was deeply rooted in the colonial legacy of divide & rule; and second, it resides in its vital necessities. On the one hand, these socio-political aspirations were the milestones of freedom movement in the past (i.e. before 1947) and on the other side, the perceived anxieties, concerns, challenges and pre-occupations of the present (i.e. the post independent periods). Or to put it in other words, the objectives of diverse socio-political aspirations, though many, have something in common and encompass good life, good governance, peace, love and close-bonded friendship. These objectives, in fact, are the requisite of a pragmatic ideal which all sections and groups aspired to achieve and endure.

This paper begins by reviewing some of the heartening historical legacies of colonialism promoting political aspirations Manipur in the past & present with a view to appraise whether those aspirations could conform to the pursued socio-political objectives in its diversity. This is premised on the fact that dynamic political aspirations comprise unfulfilled or, yet-to-be achieved objectives of pragmatic application, which in more profound way creates normative issues in the socio-political development of a state. The result is, its socio-political aspiration offered diverse perspectives or paths leading to ethnic polarization within a shared territory.

Unity in diversity is a hard earned tradition and a line of thought that has enough rooms for every group and section of the society. If this line of thought has become an issue today, what gifts can we bestow to the future generation? Historical legacies of colonialism is not an inherent part of our history, it was planted with an attempt to destroy the bonhomie of reconstructing Manipuri's identity with diversity. Our hope, trust and aspiration should be directed towards achieving the common and shared objectives sans the socio-political turmoil determining the political status of the land. At the same time, Unity or Integrity without political loyalties from every sections and groups is a waste strategy for upholding peace and tranquility in the region. If ethnic politics made headway in its endeavor, it will be a political tragedy for the people of Manipur.

Dr. Thathang Vaiphei presented a paper titled, Ethnic Relations in Manipur: Politics of Exclusivism. His paper begins with a premise that his papeOur state today is beset with the scourge of Communalism, Ethnicism, Partiality, Prejudice, Injustice, Regionalism, Greed, Resentment, immorality, economic backwardness/imbalance, mis-governance, dishonesty among others and topping it all Diverse Socio-Political Aspiration and Conflict of interest that provides a challenge to our very existence as a democratic and secular state despite the fact that we are inseparably without an iota of doubt, bonded by common lineage, history and moreover a common destiny.

Of late, the virus of ethnic or exclusivism politics also seriously threatens to tear down the intrinsic kindred structure of our society. The paper concludes that in the nation building process there are inescapable privileges given to the majority culture and that the minority cultures face very complex choices. If all public institutions are run in another language, minorities face the danger of being marginalized from the major economic, academic and political institutions of the society. Faced with such dilemma, minorities have three basic options: they can accept integration into the majority culture, although perhaps attempt to renegotiate the terms of integration; they can seek the sorts of rights and powers of self-government needed to maintain their own societal culture-i.e. to create their own economic, political and educational institutions in their own language.

That is they can engage in their own form of competing national-building; they can accept permanent marginalization. As the political aspiration and struggle of the tribals in Manipur as it stands today emerge to be just a quest for socio-economic and political space in the guise of political assertion. One cannot but resolve contradictions in a manner that strategically negotiates difficult and chaotic terrains by arguing for a fine balance between ethnicity manifested in myriad complexities. For the tribes, it is only in seeking the rights and power of self-governance that will facilitate their sense of being part and developing in consonance with others. This is so because the mechanism to protect and uphold the minority tribal culture and traditional self-governance system has tragically failed in Manipur.

Tribes being an ethno cultural minority in the state, defined by a failure to provide a system for self-government that is supposedly needed to create and sustain their own institutions of governance and development have resulted in an utter resentment against the state. Hence, an understanding of the relationship between ethnic aspirations and demands, economic development, development planning and socio-cultural and land protection is crucial.

An objective and inclusive socio-economic and political development policy for Manipur is necessary at this critical juncture. Any development of the hill districts should be based on developing a good governance and proper policy planning which take into account the needs and aspirations of the people and by involving the people at the grass root level. This to happen, Sixth Schedule should be extended in the hill areas and effectively implemented by the devolution of requisite finances, administrative and judicial powers.

Needless to say, any delay could prove to be ruinous for the state. A strong political will, sincerity, transparency and understanding on the part of political leadership and the major civil society organizations in Manipur is essential to make a positive change for a common destiny.

Concluded..