Land of jewel trapped under decades old conspiracies ?
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Oinam Ajit Singh
Contd from previous issue
Making things more complex, various colonial writers brought in the terms of new Kukis and old Kukis. The very term New Kukis and old Kukis came late after the colonial intrusion in the region.
Colonial writer Lt Col Shakespear, in his book, listed the new Kukis that consist of Chin Kuki Mizo groups. Smaller tribes such as Maring, Kom, Clothe, Aimol, Chiru, Anal, Kolhen, Lamkang, Purum Tikhup and Vaipheis , were listed as old Kukis in his book.
Another British writer, FK Lehman in his book, “The structure of Chin society” mentioned particularly the Thadou migration, who have been pushed out from the Chin hills of Burma by larger tribes, in the middle of 18th century. The records of pushing the tribes belonging to Kuki community from Burma by larger tribes, makes a clear indication of the very community, being displaced from their previous shelters, in Burma. Before the arrival of British the very identity of the so called new Kukis and old Kukis were not found, other than their original community name or tribes name.
Names and identity of any community being recognised in a created umbrella identity, bringing in different community under one name is not at all objected but the visible attempts to disturb and fabricate an entire demography of a region, culturally, traditionally and geographically based on created identity, which do not have any links to the soil since the rising of Manipur civilisations in the region, will always face strong resistance from the indigenous people of the State. Looking at the current times too, Kuki community is always problematic anywhere they inhabit which is not a surprise. Kukis have problems with the Burmese Govt and they are still on the run in the country. Kukis fight with Dimasas in Assam. Kukis fight with the Government of Bangladesh. Kukis have experienced a bloody clash with the Nagas of Manipur, again now with the Meiteis in Manipur.
As per the existing available records of Myanmar Nationals, taking refuge in Churachandpur and Moreh, with no significant links of their ancestry before 1951, 1961, 1771, till 1995.
Continuing the practice of traditional jhum cultivations in the present hill areas by Kuki community is the biggest proof that the so called created umbrella community, were nomads in the ancient periods, as jhum cultivation requires a minimum gap of 10 to 20 years, for another turn of agricultural activities in the same patch of land in those ancient periods. Today the gap is reduced to 5 to 6 years of gap only due to many reasons of new technology and lack of space.
The aim to form a large population to challenge an entire demography of a region, through mass mobi- lising campaigns, to poison the many innocent youths of the Kuki tribes, against the State, is the main root cause for every problems in the present day. Theories to create confusion in the present boundaries, by Kuki intellectuals will only deteriorate the present situation. One can always find actual recorded boundaries of the then kingdom of Manipur, through the recorded maps of cartographer, John Wyld, published in 1886 , after the Anglo Burmese war, where Ningthi river (Chindwin river) now in present day Myanmar , is drawn as the ancestral boundary between Kashay or Kathe (Meitei) and Burma. In a book written by Col GE Gerini “Researches on Ptolemy’s Geography of Eastern Asia” in this book too, Yazagyo located at present day Kabaw valley, is ancestral capital of Kashay/Kathe rulers (Meitei ).
In the book “MY THREE YEARS IN MANIPUR AND ESCAPE FROM RECENT MUTINY” by Ethel St Clair Grimwood, one can find the clear knowledge of Manipur boundaries of the then kingdom of Manipur. In chapter two of the book Jhiri river present Jiribam river demarcates the boundary between Manipur and Cachar of present Assam, on the western side, which is the decreased boundary of then Kingdom of Manipur from its actual boundaries on the west side.
Mao Thana present border gate of the State, Mao, as the last boundary of then kingdom of Manipur and Kohima, present capital of Nagaland in the north side. Records from Cheitharol kumbaba and records from the Brish writers, who were posted in the region, as political agents after 1826, clearly demarcates the boundaries of the then kingdom of Manipur, having its total control over the present hilly areas of the State.
Paying loipot, a form of tax, to the Meitei kings throughout different Meitei kingships, by its citizens regardless of hill and valley has been clearly mentioned in the book too. The system of loipot kaba (revenue tax) to the Meitei king at Kangla, was practised since time immemorial and failing of the very loipot, from any community or individual regardless of hill and plain community, facing consequences during those monarch period of the kingdom, are the proof of having control over the present hills and plain areas, of the present State.
Here understanding age old traditions of Metes becomes very important to go deeply, into the factor of sharing bloodlines with the Nagas of Manipur. Meitei has been practicing age old tradition of Lai Haraoba (Pleasing God) till the present time, since the rise of Meitei civilisation. Most probably the traditional practice of Lai Haraoba , is said to have been followed by Meiteis, since before the coronation of the first recorded Meitei king, of Ningthouja clan, Ibudhou Nongda Lairen Pakhangba in 33 AD, at the present Kangla Fort.
Lai Haroaba rituals is incomplete without the participation of various Naga tribes of Manipur under any circumstances. Here comes the biggest proofs of Naga tribes of the region, sharing the same bloodlines and the strong bonds of oneness with the Meiteis, since the beginning of our civilisation. Back to the topic of border, Ningthi river, present day under Mayanmar , was the boundary of the then kingdom of Manipur and Burma in the eastern side till 1826. Manipur lost its eastern side boundary due to the treaty of Yandaboo between British East India company and Burmese king. Churachandpur till some parts of Lushai hill in the south, were actual boundaries of the then kingdom of Manipur. Extension of the territories, beyond the said boundaries of the then kingdom of Manipur, kept on expanding and decreasing, during the reigns of different Meitei rulers who ruled the then kingdom from Kangla.
Challenging the very recorded history of the State, making attempts to fabricate a new unrecorded history, by the intellectuals of Kukis and illegal Kuki migrants with unconvincing theories to break the State, disturbing the very peaceful growth of the State, is not acceptable.
(To be contd)
Contd from previous issue
Making things more complex, various colonial writers brought in the terms of new Kukis and old Kukis. The very term New Kukis and old Kukis came late after the colonial intrusion in the region.
Colonial writer Lt Col Shakespear, in his book, listed the new Kukis that consist of Chin Kuki Mizo groups. Smaller tribes such as Maring, Kom, Clothe, Aimol, Chiru, Anal, Kolhen, Lamkang, Purum Tikhup and Vaipheis , were listed as old Kukis in his book.
Another British writer, FK Lehman in his book, “The structure of Chin society” mentioned particularly the Thadou migration, who have been pushed out from the Chin hills of Burma by larger tribes, in the middle of 18th century. The records of pushing the tribes belonging to Kuki community from Burma by larger tribes, makes a clear indication of the very community, being displaced from their previous shelters, in Burma. Before the arrival of British the very identity of the so called new Kukis and old Kukis were not found, other than their original community name or tribes name.
Names and identity of any community being recognised in a created umbrella identity, bringing in different community under one name is not at all objected but the visible attempts to disturb and fabricate an entire demography of a region, culturally, traditionally and geographically based on created identity, which do not have any links to the soil since the rising of Manipur civilisations in the region, will always face strong resistance from the indigenous people of the State. Looking at the current times too, Kuki community is always problematic anywhere they inhabit which is not a surprise. Kukis have problems with the Burmese Govt and they are still on the run in the country. Kukis fight with Dimasas in Assam. Kukis fight with the Government of Bangladesh. Kukis have experienced a bloody clash with the Nagas of Manipur, again now with the Meiteis in Manipur.
As per the existing available records of Myanmar Nationals, taking refuge in Churachandpur and Moreh, with no significant links of their ancestry before 1951, 1961, 1771, till 1995.
Continuing the practice of traditional jhum cultivations in the present hill areas by Kuki community is the biggest proof that the so called created umbrella community, were nomads in the ancient periods, as jhum cultivation requires a minimum gap of 10 to 20 years, for another turn of agricultural activities in the same patch of land in those ancient periods. Today the gap is reduced to 5 to 6 years of gap only due to many reasons of new technology and lack of space.
The aim to form a large population to challenge an entire demography of a region, through mass mobi- lising campaigns, to poison the many innocent youths of the Kuki tribes, against the State, is the main root cause for every problems in the present day. Theories to create confusion in the present boundaries, by Kuki intellectuals will only deteriorate the present situation. One can always find actual recorded boundaries of the then kingdom of Manipur, through the recorded maps of cartographer, John Wyld, published in 1886 , after the Anglo Burmese war, where Ningthi river (Chindwin river) now in present day Myanmar , is drawn as the ancestral boundary between Kashay or Kathe (Meitei) and Burma. In a book written by Col GE Gerini “Researches on Ptolemy’s Geography of Eastern Asia” in this book too, Yazagyo located at present day Kabaw valley, is ancestral capital of Kashay/Kathe rulers (Meitei ).
In the book “MY THREE YEARS IN MANIPUR AND ESCAPE FROM RECENT MUTINY” by Ethel St Clair Grimwood, one can find the clear knowledge of Manipur boundaries of the then kingdom of Manipur. In chapter two of the book Jhiri river present Jiribam river demarcates the boundary between Manipur and Cachar of present Assam, on the western side, which is the decreased boundary of then Kingdom of Manipur from its actual boundaries on the west side.
Mao Thana present border gate of the State, Mao, as the last boundary of then kingdom of Manipur and Kohima, present capital of Nagaland in the north side. Records from Cheitharol kumbaba and records from the Brish writers, who were posted in the region, as political agents after 1826, clearly demarcates the boundaries of the then kingdom of Manipur, having its total control over the present hilly areas of the State.
Paying loipot, a form of tax, to the Meitei kings throughout different Meitei kingships, by its citizens regardless of hill and valley has been clearly mentioned in the book too. The system of loipot kaba (revenue tax) to the Meitei king at Kangla, was practised since time immemorial and failing of the very loipot, from any community or individual regardless of hill and plain community, facing consequences during those monarch period of the kingdom, are the proof of having control over the present hills and plain areas, of the present State.
Here understanding age old traditions of Metes becomes very important to go deeply, into the factor of sharing bloodlines with the Nagas of Manipur. Meitei has been practicing age old tradition of Lai Haraoba (Pleasing God) till the present time, since the rise of Meitei civilisation. Most probably the traditional practice of Lai Haraoba , is said to have been followed by Meiteis, since before the coronation of the first recorded Meitei king, of Ningthouja clan, Ibudhou Nongda Lairen Pakhangba in 33 AD, at the present Kangla Fort.
Lai Haroaba rituals is incomplete without the participation of various Naga tribes of Manipur under any circumstances. Here comes the biggest proofs of Naga tribes of the region, sharing the same bloodlines and the strong bonds of oneness with the Meiteis, since the beginning of our civilisation. Back to the topic of border, Ningthi river, present day under Mayanmar , was the boundary of the then kingdom of Manipur and Burma in the eastern side till 1826. Manipur lost its eastern side boundary due to the treaty of Yandaboo between British East India company and Burmese king. Churachandpur till some parts of Lushai hill in the south, were actual boundaries of the then kingdom of Manipur. Extension of the territories, beyond the said boundaries of the then kingdom of Manipur, kept on expanding and decreasing, during the reigns of different Meitei rulers who ruled the then kingdom from Kangla.
Challenging the very recorded history of the State, making attempts to fabricate a new unrecorded history, by the intellectuals of Kukis and illegal Kuki migrants with unconvincing theories to break the State, disturbing the very peaceful growth of the State, is not acceptable.
(To be contd)