Threads of change: Women empowering the Silk Heritage of Manipur
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Loukrakpam Bina Chanu
Contd from previous issue
The revival was also fuelled by the rediscovery of references in the Puya manu- scripts and royal chronicles, which underscored silk’s deep roots in Manipuri heritage. This cultural pride inspired community-based initiatives to restore weaving traditions and integrate them into festivals, rituals, and local markets. Govt programs such as the Central Silk Board’s interventions and State-level schemes provided technical support, improved silkworm breeds, and promoted sustainable cultivation. By the late 20th century, sericulture had become a symbol of resilience, bridging the gap between tradition and modernity. The revival was not merely economic but also cultural, as silk weaving was re-established as a marker of Mani- puri identity. Today, sericulture continues to thrive as both a heritage craft and a livelihood strategy, supported by archives, oral tra- ditions, and development policies. The post-colonial revival thus represents a conscious effort to reclaim a practice that colonial neglect had diminished, weaving together threads of history, economy, and pride into the fabric of modern Manipur.
During the 1990s, seri-culture in Manipur expe- rienced a phase of cautious revival and restructuring, shaped by both Government interventions and community initiatives. Sericulture became recognized as a potential driver of rural em- ployment, particularly for women and margina-lized groups. The Central Silk Board and State Government launched several schemes to modernize traditional practices, introducing improved silkworm breeds, disease management techniques, and training pro- grams for farmers and weavers. Eri and mulberry silk remained the dominant varieties, with eri silk gaining special attention due to its eco-friendly and non-violent rearing process, aligning with global trends in sustainable textiles. Despite these efforts, challen- ges persisted : inadequate infrastructure, limited access to markets, and com- petition from synthetic fibres restricted large-scale growth. During the time, sericulture was often promoted as a cottage industry rather than a commercial enterprise, with emphasis on self-help groups and cooperative societies to streng- then production and weaving networks. Cultural pride played a significant role in sustaining the practice, as silk weaving continued to be associated with Manipuri identity, rituals, and festivals. International demand for natural fibres provided some opportunities, but Manipur’s sericulture remained largely localized, serving domestic needs and small-scale trade. By the end of the decade, seri-culture in Manipur was po- sitioned as a heritage-linked livelihood strategy, balancing tradition with moder- nization. The 1990s did not witness a dramatic industrial expansion, they laid the groundwork for future growth by embedding seri-culture into rural develop- ment policies, women’s em-powerment programs, and cultural preservation initiatives. Thus, the status of se- riculture in Manipur during the 1990s can be described as transitional—marked by resilience, modest revival, and the seeds of sustainable expansion.
During the 2000s, seri-culture in Manipur entered a phase of consolidation and cautious expansion, shaped by Government initiatives, academic research, and community participation. Archival records, including Central Silk Board reports, Planning Commission documents, and State develop- ment plans, highlight that sericulture was increasingly recognized as a viable rural livelihood strategy. Literature from scholars such as Devi (2003) and Singh (2005) emphasized the importance of eri silk, often called “peace silk,” which gained global attention for its eco-friendly and non-violent rearing process. This period saw the establishment of training centres, demonstration farms, and cooperative societies aimed at modernizing traditional practices while preserving cultural heritage.
District gazetteers and development archives from the 2000s note that seri-culture was promoted as a cottage industry, with special emphasis on women’s empowerment and poverty alleviation. The introduction of improved silkworm breeds, disease management techniques, and weaving technologies helped increase productivity, though challenges of infrastructure and market access persisted. Written accounts also reveal that Manipur’s indigenous silk varieties—eri and mulberry—were positioned as niche products in both domestic and international markets, with exports beginning to feature in develop- ment strategies.
(To be contd)
Contd from previous issue
The revival was also fuelled by the rediscovery of references in the Puya manu- scripts and royal chronicles, which underscored silk’s deep roots in Manipuri heritage. This cultural pride inspired community-based initiatives to restore weaving traditions and integrate them into festivals, rituals, and local markets. Govt programs such as the Central Silk Board’s interventions and State-level schemes provided technical support, improved silkworm breeds, and promoted sustainable cultivation. By the late 20th century, sericulture had become a symbol of resilience, bridging the gap between tradition and modernity. The revival was not merely economic but also cultural, as silk weaving was re-established as a marker of Mani- puri identity. Today, sericulture continues to thrive as both a heritage craft and a livelihood strategy, supported by archives, oral tra- ditions, and development policies. The post-colonial revival thus represents a conscious effort to reclaim a practice that colonial neglect had diminished, weaving together threads of history, economy, and pride into the fabric of modern Manipur.
During the 1990s, seri-culture in Manipur expe- rienced a phase of cautious revival and restructuring, shaped by both Government interventions and community initiatives. Sericulture became recognized as a potential driver of rural em- ployment, particularly for women and margina-lized groups. The Central Silk Board and State Government launched several schemes to modernize traditional practices, introducing improved silkworm breeds, disease management techniques, and training pro- grams for farmers and weavers. Eri and mulberry silk remained the dominant varieties, with eri silk gaining special attention due to its eco-friendly and non-violent rearing process, aligning with global trends in sustainable textiles. Despite these efforts, challen- ges persisted : inadequate infrastructure, limited access to markets, and com- petition from synthetic fibres restricted large-scale growth. During the time, sericulture was often promoted as a cottage industry rather than a commercial enterprise, with emphasis on self-help groups and cooperative societies to streng- then production and weaving networks. Cultural pride played a significant role in sustaining the practice, as silk weaving continued to be associated with Manipuri identity, rituals, and festivals. International demand for natural fibres provided some opportunities, but Manipur’s sericulture remained largely localized, serving domestic needs and small-scale trade. By the end of the decade, seri-culture in Manipur was po- sitioned as a heritage-linked livelihood strategy, balancing tradition with moder- nization. The 1990s did not witness a dramatic industrial expansion, they laid the groundwork for future growth by embedding seri-culture into rural develop- ment policies, women’s em-powerment programs, and cultural preservation initiatives. Thus, the status of se- riculture in Manipur during the 1990s can be described as transitional—marked by resilience, modest revival, and the seeds of sustainable expansion.
During the 2000s, seri-culture in Manipur entered a phase of consolidation and cautious expansion, shaped by Government initiatives, academic research, and community participation. Archival records, including Central Silk Board reports, Planning Commission documents, and State develop- ment plans, highlight that sericulture was increasingly recognized as a viable rural livelihood strategy. Literature from scholars such as Devi (2003) and Singh (2005) emphasized the importance of eri silk, often called “peace silk,” which gained global attention for its eco-friendly and non-violent rearing process. This period saw the establishment of training centres, demonstration farms, and cooperative societies aimed at modernizing traditional practices while preserving cultural heritage.
District gazetteers and development archives from the 2000s note that seri-culture was promoted as a cottage industry, with special emphasis on women’s empowerment and poverty alleviation. The introduction of improved silkworm breeds, disease management techniques, and weaving technologies helped increase productivity, though challenges of infrastructure and market access persisted. Written accounts also reveal that Manipur’s indigenous silk varieties—eri and mulberry—were positioned as niche products in both domestic and international markets, with exports beginning to feature in develop- ment strategies.
(To be contd)