By- Phanjoubam Chingkhei
The recent claim that only Aimol, Anal, Chiru,Chothe, Koireng, Kom, Lamkang and Purum are Naga tribes (Haomee of 7 Yek Salais) while the Gangte, Paite, Simte, Vaiphei, Zou, Hmar and Thadous including the kindred Touthang are under Kukis, clearly reveals the complete lack of ethnographic and linguistic understanding on the part of core members belonging to a newly formed organisation, and is undoubtedly suggestive of deliberately creating mistrust, resentment and inviting conflict between Meiteis and Manipur Kukis who live cheek by jowl in different parts of the small state.
The classification of the Old and New Kukis is not based on Meitei’s clan structure of Yek-Salai as claimed but on the unquestionable and undeniable affinities based on linguistic, cultural, customs and traditional aspects. Of course, the British officials during their ethnographical study of the tribes of Manipur divided them into Old and New Kukis for sake of convenience, although many of those categorised as Old Kukis in the past today has “more or less” accepted the Naga nomenclature due to political development.
Prior to the emergence of the politically inspired Naga nomenclature, built around an agenda, Lt Col Shakespeare identifies Aimol, Anal, Chawte, Chiru, Kolhen, Kom, Lamgang, Purum, Tikhup, and Vaiphei as Old Kukis.
Political Agent R Brown in mid-19th century who took great interest in studying the ethnography of Manipur state, based on field report recorded that Aimol, Purum, Koireng, Chiurm are among the seven sub-divisions of the “Kom tribes of Kukis” who he asserts as the “only remaining Kuki tribe of importance.”
Ph Tarapot writes being of smaller population, bigger tribes have coerced them to accept newly created nomenclature.
Lt Col Shakespeare had observed “It appears practically certain that the ancestors of the Old Kukis and the Lushais were related and lived very close together somewhere in the centre of the hills on the banks of the Tyao and Manipur rivers.”
On the contrary, any responsible unbiased citizen could ask under what ground has the term “Haomee” emerged and has it ever been in existence in Manipur’s history.
The term Kuki – considerable for academic studies, not relevant in social aspect
Several queries have been consistently put up questioning how and when the term Kukis appeared, and what it meant. It has been claimed that, British officials first encountered in the late 18th century. However, Dr. Grierson in his mammoth work “Lingusitic Survey of India” clearly remarks that term is mentioned in the history of Tripura during Raja Chachag back in 1512 AD.
The term has been employed for the sake of convenience previously but it is unreasonable to assume tribes classified under Kukis never existed.
Though from academic and anthropological studies, the subject matter could be relevant, but from political and social aspect, it does not have any importance. Kukis are recognised by the government and have been in existence for many centuries in Manipur. Perhaps, their late contact with others may even suggest that in ancient times, they lived in permanent villages but internal tribal feuds and Burmese aggression forced them migrate for safer place.
Dr. Grierson also identifies Meitei language among the Kuki-Chin branch of the Tibeto Burman group of languages and suggested Meitei serves as link between Kachin tribes and Kuki-Chin languages, the former of which are concentrated in the Northern part of Myanmar while the latter on Manipur’s southern side.
The allegation of “Kukis original home cannot be ascertained” is completely baseless for the tribe and their related clans have been in occupation in the wide mountain ranges south of Manipur valley.
The territory of Kuki-Chins extends “from the Naga Hills in the north down into the Sandoway District of Burma in the South; from the Myittha River in the East, almost to the Bay to Bengal” with mountain ridges and deep valleys in between. (Grierson)
Human migration is a universal phenomenon since pre-historic times with Dr. Grierson putting in those segments of Tibeto-Burman horde entered “impeded at the head of the Brahmaputra valley and later on turn south to settle in the Naga Hills.” On the other hand, another section which had reached the Chindwin basin and Irrawady River proceeded south of Assam and found habitations in Lushai, Cachar, parts of Manipur and Naga Hills.
R Brown provides a factual yet curious statement on the concentration of the Kuki-Chin tribes. He remarked “although occupants of the hills to the south of the valley of Manipur, their traditions do not give the southern hills as the place of their origin, but rather lead them to the belief that it was the north.” This may perhaps reflect millennia old oral traditions of them ancient migration from the original place of Tibeto-Burmans, similar to Meitei’s migration of Poiretion’s horde who came from the subterranean region of Kham-Nung-Sawa.
Unnecessary digging up of history will never bring any solution and it is time for the Meiteis to focus on progress, co-existence and respect for their Kuki brethren.
Naga inhabited areas and ancestral lands– a Reflection
Lot of hues and cries have been raised over the using of the word “ancestral land” by the Manipur Kukis however far is it justified and reasonable has not for once been given a thought. Geographically, Manipur hills occupy more than 90 pc of the state’s territory, but Manipur Nagas are mostly concentrated on the Northern and Western side of the Hill areas.
There is no record of any Manipur Naga villages or Meitei villages, on the Eastern (Kwatha village excluded) and Southern side of the Manipur Hill areas. When Manipur Kukis like any other people established their home in Manipur, they found barren lands suitable for sustenance, which is human nature whether they be a tribe or highly civilized Europeans who had settled in different parts of the world and transformed them into world’s most developed countries.
Being the first to arrive and settle at land, not occupied by any Manipur Naga tribes or Meiteis, the definition of ancestral domain automatically becomes applicable, an instance of which is Khualman village is located on formerly barren land of Southern Manipur wherein the Manipur Kuki ancestors established their village.
Creating controversies on justification of applying ancestral land could be ascertained as a political ploy orchestrated by an advanced tribe to create mistrust among Manipur’s two ethnic community sharing linguistic affinities.
Intriguing policy and the treacherous act against Chief Gokuthang
Lt. Col Shakespeare remarked that “the Manipuris who were unable to reduce to submission” found it easier to punish Naga villages by employing the Thados in many occasions through their “superior cunning” and all the while “maintained their influence over the Thados by skillfully playing off one family against another.”
“On one occasion three of the most powerful chiefs were enticed inside the royal enclosure in Imphal and treacherously murdered” the British official added.
The Kamhau Suktes, one of the most dreaded tribes at one time, and had difficult relationship between with Manipur. Though in 1857 during Chandrakriti’s reign when Manipur met most humiliating and disgraceful defeat at their hands, the Kamhau with the tactful Col McCulloch managed to establish friendly relations till 1871 which was repeatedly acknowledged by various British officers.
Alexander Mackenzie says aftermath the Lushai Hills operations, the Manipur contingent of 2000 men who had assisted the British, on their way back encountered Kamhau Chief Kokatung (Gokhuthang) and his party. Mackenzie writes “the Kamhows came into the camp of Manipur Contingent not expecting to be treated as enemies, but were all made prisoners by the Contingent and taken to Manipur.” The betrayal was the brainchild of Manipur Major Thangal. Brigadier General Bourchier strongly objected the act and considered it as “treachery”.
Cachar’s Deputy Commissioner Edgar furious over the treachery stated “Kamhau was quite in earnest in desiring to help Manipur and us” and referring to the unsuspected capture of Gokhuthang and his party, he maintained “he can never forgive that wonderful piece of treachery.”
Edgar’s based on available evidence pointed out that Gokuthang’s and his party “went into the midst of the camp in perfect reliance on the friendliness of Manipuris.” Though the Manipuris soldiers fired their muskets to the chiefs and “each armed man was surrounded by a group of three sepoys that did not aroused any suspicion to the incoming party. Edgar believed that Suktes never had “slightest intention of attacking the Manipuri camp.” Later the charges against them, were invented by the Majors to excuse their conduct.
Though Kamhaus tried their level best to have their Chief released, and in 1872 sent an embassy under Chief Kikoul, it was in vain as he was “informed that no proposition of any kind could be entertained” and the Chief shortly died in Manipur jails.
Disrespecting other’s sentiments and disregard of Manipur Kukis forefathers
After converting to Christianity, Kukis had more or less settled for a peaceful life and unlike the Nagas and Meiteis seeking self-determination sought progress and development which unfortunately would leave them into a vulnerable position during the horrors of the 90s of the last century.
The ascent of peace and development in neighbouring after decades of dreaded Mizo insurgency movement by Mizo National Front (MNF) led by PuLal Dena is an inspiration for many of Manipur Kukis who too similarly wants a similar development. Experiencing ethnic cleansing at the hands of Manipur Nagas and rising antagonistic attitude from brethren Meiteis who continuously provoke them with statements that are hurtful their sentiments, it is natural for Manipur Kukis to seek a solution that will provide them an opportunity to achieve their long cherished dream of peace and development.
Moreover, in recent past, many valley-based militants had established hideouts in Kuki areas, which left the Kuki civilians in crossfire and further increased the risk and harassment factor from the security forces. There have been media reports wherein civilians have lost their limbs to landmines planted by the militant groups in Kuki villages.
The recently formed Meitei body with hardly any members, and tactfully supported by another non-Meitei community has been engaged in spreading mistrust and confusion, targeting Manipur Kukis without any consideration whatsoever on Manipur Kukis will feel when their own forefathers are being labelled as no one.
Protecting the lives of women, children and civilians is natural for every community in the planet. When the ethnic cleansing began, the formerly Burma based organisation was forced to protect their brothers across the border. Security forces, back then, were not able to protect the Manipur Kuki civilians from the rampage of the NLG, for they indulged in hit and run, taking advantage of the hill terrain and jungles. PhTarapot writes “the sense of insecurity, fear and suspicion and mounting casualties on daily basis” of which included the infamous Joupi Massacre would initiate unbearable anger, whether the organisation be based outside the country or not, and it no longer becomes relevant, for it naturally becomes their responsibility to protect their own kinsmen who are united by linguistic affinities, cultural, custom and almost all aspects of lifestyles, though British induced political boundaries may have segregated them into different countries.
There was no other option but to defend villages by posting armed Kuki guards to prevent their plundering of houses and it was in this background that some Kuki youth got training in arms handling in neighbouring Myanmar. (Ph Tarapot)
Kuki Relief Fund/ Kuki Refugee Fund – Wrongful interpretation
Of the often cited Kuki Relief Fund, which has been used to justify to term indigenous Manipur Kukis as refugees, the non-Kuki leaders for their personal agendas has misled the public behind the matter. “Prominent” leaders simply refuse to acknowledge the truth. The fact of the matter is that Kukis referred to as Chins in Myanmar have for decades been at the receiving end, human rights abuses at the hands of Tatmadaw.
The 1959 Conscription Act of Myanmar gives authorization to Tatmadaw to conscript for men aged 18 to 35 and women aged 18 to 27 for a period ranging to six months to two years. (We are Like Forgotten People- Human Rights Watch). The forced conscription led many to flee the Chin Hills and seek shelter among their own kinship on Indian side. Ever since, the rise of military dictatorship in neighbouring country, brutal crackdown in Chin state forced Chin civilians to flee their country and sought a peaceful life among their kinship –the Kukis. Accordingly, the then MP responsible for welfare of tribal set up the fund for those hundreds coming in to seek protection.
It is on this background that Kuki Relief Fund or Kuki Refugees Fund was established on the basis of humanitarian ground. However, this has been wrongly interpreted and manipulated by certain “think-tanks” and social leaders to misguide the public into believing the entire Kuki community as “refugees” though it applies to just few thousands who fled to escape persecution. The allegation is just a ploy to propagate Manipur Kukis as outsiders concealing the fact that Manipur Kukis played important role in multiple military expeditions for Manipur.
The same can be applied to Meiteis living in Bangladesh and Myanmar, who if unfortunately are prosecuted will first recall and leave their respective countries to seek shelter in Manipur. This needs to be realized for mutual respect and understanding.
From the present day remarks by section of Meitei social leaders and their non-Meitei supporters, continuously emphasizing the importance of “Leiroom” cloth used in marriage and the part of Tangkhul Saba on the last day of Lai Haraoba, it seems to point the increasing meaningless cliché of ”Chingmi” does not cover Manipur Kukis who has contributed so much for the welfare of the state.
