Deconstructing the Meitei-Pangal identity : Unveiling indigenous roots and syncretism
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Dr Abul Khair Choudhury (Moijing Mayum)
Manipuri Folk and Modern Literature
In the complex tapestry of Manipur’s history, identity is often painted in broad strokes. For the Meitei-Pangal (Manipuri Muslim) community, this painting has frequently been reduced to a single, polarizing hue : that of the ‘religious other’ or the ‘settler’. In contemporary socio- political discourses, a prevalent and overly simplified narrative suggests that the community originated solely from foreign Muslim soldiers marrying local women. While this historical event is undeniable, framing the entire identity of the community on this single pillar obscures a far more profound reality. It is time for a historical deconstruction of this identity to reveal what has long been overlooked: the Meitei-Pangal are not merely settled ‘outsiders’, but a composite community deeply rooted in the indigenous soil and bloodlines of Manipur.
The Four Pillars of Ancestry
To truly understand the Meitei-Pangal, one must look beyond the 17th century. The community is an amalgamation of at least four distinct populations, woven together by history, royal decrees, and cultural assimilation.
The historical nucleus was indeed formed during the reign of King Khagemba (1606 AD). The descendants of the Muslim soldiers and artisans who settled in the valley brought with them skills and faith, establishing clans (sageis) that are well-known today, such as Aribam, Efam Mayum, Fundrei Mayum, Makak Mayum, Tampak Mayum, Thoubal Mayum, Khullakpam, Sajabam, Yumkhaibam, Chesam, and Moinam. However, if the community were solely descendants of these men, the population dynamics and clan structures we see today would be vastly different. The demographic growth of the community was significantly fueled by the assimilation of the indigenous population itself.
Indigenous Meitei Roots : Beyond Marriage
A significant, yet often understated, portion of the community descends directly from local Meitei families who embraced Islam. This integration is not a matter of folklore but is etched into the very names people carry. Sageis such as Oinam, Yangkhubam, Maibam, and Thangjamare found within the Meitei-Pangal community. These are not borrowed titles; they are ancestral markers serving as undeniable proof of indigenous Meitei roots.
Historical records, specifically the Cheitharol Kumbaba (The Royal Chronicle of Manipur), provide explicit textual evidence of this assimilation. My intensive study of the chronicle reveals at least three distinct instances where Meitei individuals were merged into the Pangan society by royal decree. These conversions were often instated as punitive measures (sasti/dandi) for social transgressions, unauthorized relationships, or other State-sanctioned reasons. This confirms that the flow of people from the Meitei to the Pangan fold was a recognized historical phenomenon, officially recorded by the State.
Furthermore, this composite nature extends to the highest echelons of historical Manipuri society. Oral traditions and clan histories assert that specific lineages, most notably the Moijing Mayum, trace their descent directly from the Royal Family. As noted by scholar Dr Soibam Ibocha Singh in his work Community Policing (p. 116), “Moijing (Sheikh) Muhammed, the founder of the Moijing Mayum, was converted from one of the Rajkumars.”
The ‘Fungga Naai’: Rediscovering the Naga Lineage
Perhaps the most critical, yet critically under-researched, aspect of this deconstruction is the assimilation of indigenous Naga tribes. Unlike other groups who were assigned specific clan names by the Kings, many Naga converts were historically categorized under generic descriptors like ‘Fungga Naai’ (household attendants).
Recent ethnographic fieldwork conducted in the Cachar district of Assam has shed vital new light on this connection. The history of the Meitei-Pangal is inextricably linked to the “Seven Years Devastation” (ChahiTaret Khuntakpa, 1819–1826), a period of great turmoil when many fled Manipur to Cachar. Among these refugees were significant populations of Naga converts, primarily from the Kabui group.
Today, this history lives on in the diaspora. In areas like Bhagha (Dholai area) and Joypur in Assam, there are surviving villages with over 100 to 150 families respectively who trace their lineage to this group. The sociological reality of these villages is fascinating: while the people may phenotypically retain distinct Naga physical features, their mother tongue has shifted entirely to Meiteilon (Manipuri), and they live harmoniously alongside other Meitei-Pangal clans in over 50 villages across Assam. This reveals a unique identity : a group that is genetically Naga, religiously Muslim, but linguistically and culturally Meitei-Pangal.
Cultural Syncretism as Identity
Culturally, the Meitei-Pangal are defined not by separation, but by profound integration. Their adoption of Meiteilon as a mother tongue—to the point of mutual intelligibility with the standard dialect—speaks volumes about their belonging. It is arguably a “standard” variant itself, distinguished only by the natural incorporation of Perso-Arabic vocabulary for religious concepts.
Beyond language, the community shares a deep reverence for foundational Meitei folklore. The pre-Islamic epic of ‘Khamba Thoibi’ remains central to the collective consciousness of the Pangal society. It is not uncommon to find Meitei-Pangal families naming their children ‘Khamba’ or ‘Thoibi’, a practice that transcends religious boundaries and highlights a shared cultural soul.
Conclusion
Deconstructing the identity of the Meitei-Pangal reveals that the ‘outsider’ tagma (stigma) often placed upon them is historically inaccurate. With estimates suggesting that indigenous Meitei and Naga converts may constitute 30% to 40% of the population, the Meitei-Pangal cannot be dismissed as foreigners. They are a composite people—forged by the specific history of this land, speaking the tongue of this valley, and born of the diverse indigenous bloodlines of Manipur. Acknowledging this complex, syncretic history is not just an academic exercise; it is a vital step towards social harmony and recognizing the community as an integral, inseparable part of the Manipuri Nation.
The writer is an Independent Researcher
Manipuri Folk and Modern Literature
In the complex tapestry of Manipur’s history, identity is often painted in broad strokes. For the Meitei-Pangal (Manipuri Muslim) community, this painting has frequently been reduced to a single, polarizing hue : that of the ‘religious other’ or the ‘settler’. In contemporary socio- political discourses, a prevalent and overly simplified narrative suggests that the community originated solely from foreign Muslim soldiers marrying local women. While this historical event is undeniable, framing the entire identity of the community on this single pillar obscures a far more profound reality. It is time for a historical deconstruction of this identity to reveal what has long been overlooked: the Meitei-Pangal are not merely settled ‘outsiders’, but a composite community deeply rooted in the indigenous soil and bloodlines of Manipur.
The Four Pillars of Ancestry
To truly understand the Meitei-Pangal, one must look beyond the 17th century. The community is an amalgamation of at least four distinct populations, woven together by history, royal decrees, and cultural assimilation.
The historical nucleus was indeed formed during the reign of King Khagemba (1606 AD). The descendants of the Muslim soldiers and artisans who settled in the valley brought with them skills and faith, establishing clans (sageis) that are well-known today, such as Aribam, Efam Mayum, Fundrei Mayum, Makak Mayum, Tampak Mayum, Thoubal Mayum, Khullakpam, Sajabam, Yumkhaibam, Chesam, and Moinam. However, if the community were solely descendants of these men, the population dynamics and clan structures we see today would be vastly different. The demographic growth of the community was significantly fueled by the assimilation of the indigenous population itself.
Indigenous Meitei Roots : Beyond Marriage
A significant, yet often understated, portion of the community descends directly from local Meitei families who embraced Islam. This integration is not a matter of folklore but is etched into the very names people carry. Sageis such as Oinam, Yangkhubam, Maibam, and Thangjamare found within the Meitei-Pangal community. These are not borrowed titles; they are ancestral markers serving as undeniable proof of indigenous Meitei roots.
Historical records, specifically the Cheitharol Kumbaba (The Royal Chronicle of Manipur), provide explicit textual evidence of this assimilation. My intensive study of the chronicle reveals at least three distinct instances where Meitei individuals were merged into the Pangan society by royal decree. These conversions were often instated as punitive measures (sasti/dandi) for social transgressions, unauthorized relationships, or other State-sanctioned reasons. This confirms that the flow of people from the Meitei to the Pangan fold was a recognized historical phenomenon, officially recorded by the State.
Furthermore, this composite nature extends to the highest echelons of historical Manipuri society. Oral traditions and clan histories assert that specific lineages, most notably the Moijing Mayum, trace their descent directly from the Royal Family. As noted by scholar Dr Soibam Ibocha Singh in his work Community Policing (p. 116), “Moijing (Sheikh) Muhammed, the founder of the Moijing Mayum, was converted from one of the Rajkumars.”
The ‘Fungga Naai’: Rediscovering the Naga Lineage
Perhaps the most critical, yet critically under-researched, aspect of this deconstruction is the assimilation of indigenous Naga tribes. Unlike other groups who were assigned specific clan names by the Kings, many Naga converts were historically categorized under generic descriptors like ‘Fungga Naai’ (household attendants).
Recent ethnographic fieldwork conducted in the Cachar district of Assam has shed vital new light on this connection. The history of the Meitei-Pangal is inextricably linked to the “Seven Years Devastation” (ChahiTaret Khuntakpa, 1819–1826), a period of great turmoil when many fled Manipur to Cachar. Among these refugees were significant populations of Naga converts, primarily from the Kabui group.
Today, this history lives on in the diaspora. In areas like Bhagha (Dholai area) and Joypur in Assam, there are surviving villages with over 100 to 150 families respectively who trace their lineage to this group. The sociological reality of these villages is fascinating: while the people may phenotypically retain distinct Naga physical features, their mother tongue has shifted entirely to Meiteilon (Manipuri), and they live harmoniously alongside other Meitei-Pangal clans in over 50 villages across Assam. This reveals a unique identity : a group that is genetically Naga, religiously Muslim, but linguistically and culturally Meitei-Pangal.
Cultural Syncretism as Identity
Culturally, the Meitei-Pangal are defined not by separation, but by profound integration. Their adoption of Meiteilon as a mother tongue—to the point of mutual intelligibility with the standard dialect—speaks volumes about their belonging. It is arguably a “standard” variant itself, distinguished only by the natural incorporation of Perso-Arabic vocabulary for religious concepts.
Beyond language, the community shares a deep reverence for foundational Meitei folklore. The pre-Islamic epic of ‘Khamba Thoibi’ remains central to the collective consciousness of the Pangal society. It is not uncommon to find Meitei-Pangal families naming their children ‘Khamba’ or ‘Thoibi’, a practice that transcends religious boundaries and highlights a shared cultural soul.
Conclusion
Deconstructing the identity of the Meitei-Pangal reveals that the ‘outsider’ tagma (stigma) often placed upon them is historically inaccurate. With estimates suggesting that indigenous Meitei and Naga converts may constitute 30% to 40% of the population, the Meitei-Pangal cannot be dismissed as foreigners. They are a composite people—forged by the specific history of this land, speaking the tongue of this valley, and born of the diverse indigenous bloodlines of Manipur. Acknowledging this complex, syncretic history is not just an academic exercise; it is a vital step towards social harmony and recognizing the community as an integral, inseparable part of the Manipuri Nation.
The writer is an Independent Researcher