Threads of change: Women empowering the Silk Heritage of Manipur

Loukrakpam Bina Chanu
Contd from previous issue
Cultural literature continued to reinforce the sym- bolic value of silk in Manipuri society, linking contemporary sericulture practices to ancient traditions recorded in the Puya manuscripts and royal chronicles. This cultural continuity provided resilience, ensuring that sericul- ture remained embedded in rituals, festivals, and identity even as modernization advanced. By the end of the decade, sericulture in Mani-pur was described in archives as “transitional”—no longer confined to subsis- tence but not yet fully industrialized. It represented a blend of heritage and development, sustained by Government support, community initiatives, and global interest in sustainable textiles. Thus, the 2000s marked a decade of revival and restructuring, laying the foundation for sericulture’s role in Manipur’s cultural economy in the 21st century.
The ethnic clashes that have periodically disrupted Manipur’s social fabric had profound consequences for traditional livelihoods, including sericulture. Litera- ture from district gazetteers, Central Silk Board reports, and scholarly studies (Singh, 2002; Devi, 2007) consistently note that sericulture, being a community-based and largely women-driven activity, was highly vulnerable to instability. During episodes of ethnic violence, particularly in the late 20th and early 21st centuries, silk production suffered due to displacement, insecurity, and the breakdown of cooperative networks. Archival accounts emphasize that sericulture in Manipur was concentrated in valley communities, while hill groups often engaged in other forms of subsistence. Ethnic clashes disrupted this delicate balance, leading to reduced mulberry cultivation, abandoned rearing houses, and interruptions in weaving cycles.
Written records from government development plans in the 1990s and 2000s highlight that sericul-ture was promoted as a cottage industry, but ethnic unrest undermined these efforts. Cooperative societies and self-help groups, which had been established to empower women and sustain silk weaving, often collapsed under the strain of violence and mistrust between communities. Scho- lars such as Sharma (2005) argue that the erosion of trust and mobility restricted access to markets, preventing silk products from reaching regional and national buyers. The Central Silk Board’s annual reports from this period note declining productivity in Manipur compared to other northeastern states, attributing part of the stagnation to “social disturbances and instability.”
Despite these challenges, the literature also records resilience. Oral traditions and cultural narratives preserved in the Puya manu- scripts and local chronicles continued to reinforce the symbolic value of silk, ensuring that sericulture did not disappear entirely. Community leaders and women’s groups often revived weaving practices in safer zones, using eri silk as a sustainable option that required fewer resources and could be managed within households. Development archives from the mid-2000s describe targeted rehabilitation programs, where sericulture was reintroduced as a livelihood strategy for displaced families, linking heritage preservation with economic recovery.
Thus, the status of sericulture in Manipur during ethnic clashes can be described as fragile yet enduring. Violence disrupted production, weakened institutions, and marginalized silk in the regional econo-my. Yet, cultural continuity, women’s resilience, and Govet rehabilitation programs ensured that seri- culture survived as a thread of identity and recovery. The literature portrays it as both a casualty of conflict and a tool of renewal, weaving together heritage and hope in the midst of turmoil.
Sericulture in Manipur today is considered one of the most promising rural industries, ideally suited for socio-economic development and employment gene- ration. According to the Directorate of Sericul-ture, the industry provides profitable returns with minimal investment and short gestation periods, making it attractive for rural households. The state Govern- ment, in collaboration with the Central Silk Board, has launched schemes such as SILK SAMAGRA-2 and Rash-triya Krishi Vikas Yojana (RKVY) to strengthen production, improve silkworm seed distribution, and modernize wea- ving practices. Recent reports highlight that eri silk remains the dominant variety, valued for its eco- friendly and non-violent rearing process.
(To be contd)