Threads of change: Women empowering the Silk Heritage of Manipur

Loukrakpam Bina Chanu
The origin of sericulture in Manipur, as recorded in the ancient Puya manuscripts of the Meitei civili- zation, is deeply rooted in myth, culture, and heritage. The Puya, considered sacred texts that preserve the early history and traditions of Manipur, describe seri-culture as a practice that began thousands of years ago, with some accounts tracing its origin to around 4000 BC.
These manuscripts highlight how silk was not simply a material for clothing but a divine gift, woven into the spiritual and social fabric of Mani-puri life. According to the Puya, the art of rearing silkworms and weaving silk was introduced under royal patronage, with rulers such as King Kangba (1405–1359 BC) encouraging its use in ceremonial garments and courtly attire. Silk became a symbol of purity, prestige, and cultural identity, worn during rituals, festivals, and significant social occasions. The Puya also emphasizes the indigenous varieties of silk, particularly eri and muga, which distinguish Manipur from other silk-producing regions of India. These varieties were nurtured through traditional ecological knowledge, reflecting the close relationship between the people and their environment. Over centuries, sericulture evolved from a sacred practice into a vital livelihood, sustaining communities and empowering women through wea- ving traditions. The Puya manuscripts thus serve as both historical and cultural archives, preserving the memory of how sericulture emerged as a cornerstone of Manipuri society.
Even today, the legacy of the Puya continues to inspire efforts to revive and sustain sericulture, linking the past with the present through heritage crafts, eco-tourism, and sustainable rural development. In essence, the Puya portrays sericulture not merely as an economic activity but as a living tradition. This enduring thread binds together the identity, spirituality, and resilience of Manipur across millennia.
The British colonial era marked a significant shift in the trajectory of sericulture in Manipur. Archival records, including the Cheitharol Kumbaba (royal chronicles) and administrative reports, reveal that while silk had been a prestigious fabric in pre-colonial times, its importance diminished under colonial econo- mic priorities. The British administration focused on integrating Manipur into the larger imperial economy, emphasizing tea plantations, cotton, and rice cultivation, while sericulture was relegated to a subsistence-level activity. Colonial records show that silk weaving was increasingly confined to domestic use, ceremonial gar- ments, and local trade. Unlike Assam, where muga silk was promoted for export, Manipur’s silk indus- try remained small-scale and community-centered. British officials noted the presence of eri and mulberry silk, but they did not invest in its expansion, considering it less profitable compared to other commodities.
Missionary writings and district gazetteers from the late 19th and early 20th centuries describe sericulture as a “traditional craft of the valley people,” often practiced by women, but lacking institutional support. The hill- valley dichotomy reinforced by colonial policies further limited sericulture’s growth, as silk production was concentrated in valley commu- nities while hill tribes were drawn into other colonial labor systems.By the early 20th century, sericulture in Manipur had survived as a cultural heritage rather than a thriving industry. It remained embedded in rituals, festivals, and aristocratic traditions, but colonial neglect meant that its eco- nomic potential was never realized. Thus, during British rule, sericulture in Manipur endured as a resilient yet marginalized prac- tice, preserved more by cultural continuity than by colonial encouragement.
The revival of sericulture in Manipur after the end of British colonial rule marked a significant turning point in the State’s cultural and economic history. Sericulture regained importance in the post-independence era as part of India’s broader rural development and heritage preservation strategies. In the early years after 1947, Manipur’s indigenous silk varieties—particularly eri and mulberry—were recognized for their uniqueness and potential to sustain livelihoods.
Parliamentary debates in the 1970s and 1980s highlighted sericul-ture as a cottage industry that could empower women and strengthen rural economies. District gazetteers and development reports from this period highlight the establishment of training centres, cooperative societies, and research institu- tions aimed at modernizing traditional practices while preserving cultural identity.
(To be contd)