The Kukis? Contribution to Manipur State Integrity

Dr. Angam

Introduction

The scene of world?s panorama, the tiny state of Manipur in the North East India is never regarded as the least attracted tourist spot. The tourist attraction mainly lies in its natural beauty and this could have brought potential mainstay in the economic bolster of the tiny state. What happened at Jammu & Kashmir had a similar effect to this princely state. The army?s excessive theatre plays against human rights compounded with ultras absolute reigned signal the death knell of foreign attraction. It will be recollected and remembered in time to come as the dark era of Manipur history. Five decades ago, the princely state of Manipur was highly acknowledged and acclaimed by high caliber of the country elite politician Jawaharlal Nehru, who commented as: ??Jewel of the country,? and for the Japanese army, this place was, ?a flower on the Hill top,? so as to the Meiteis, it is cherishingly termed as ?Sana Leipak,? which means, ?The Land of Jewel.?? (Hawlngam Haokip, Goodnews for Manipur, pp. 8, 9).Dwindling Manipur State Integrity!The annals recorded of Manipur from its golden eras till the present?s matrix, one would have perhaps agreed along with Avorook Sen and Udayan Namboordiri when they snapped a questions: ?What has led to this situation? Governance that has been practically taken over by insurgent outfit.? (India Today, February, 1998, p.48). But today, ?Chaos and confusion? erupted and reigned among themselves finding no solution to break the parasite like social sicknessThe state and central government were adamant in finding the root causes of brutality to the once tinsel town like Lamka and Imphal city, perhaps due to the old games of ?Divide and Rule Policy.? Herein is a legitimate conglomeration, with political whim of ?non-compos mentis? orchestrated operations taken by the Indian elite armies under the banner of Assam Rifle, Rastrya Rifle, Central Reserve Police Force, and Indian Reserve Battalion and other on its freedom fighter of yester year?s colonial country. In view of national and state interest, here is the proposed thesis, which the writer will pursue, and shortly christened as, the Kukis contribution to Manipur state integrity.The Vanguard of Manipur territorial IntegrityManipur, particularly the present Churachandpur city and the adjoining area in its earlier day was a virgin land. Before the colonialist British regime took the scene in the North East India, patronizing, British East India Company, (from 16th century A.D.) the vast Landscape were under the ?Lousal? controlled of the Haokip Kukis. It was neither the suzerainty of the Maharaja of Manipur nor the King of Ava, but of the Kukis. History revealed that while Kamhao (Sukte), was the landlord of most part of tiddim conclave, having mombe as its headquarter, Raja Nehlam Haokip resided (Choose) at Thingbung muol (present mountain range, east of khuga river). The annals of ?narrated history or verbatim heilgichte? recorded the living legend around the second half of the 18th century A.D. i.e. 1832-1877. Raja Nehlam had encompassed his pals and had a very good relationship with the King of Ava, which made suspicious and nervousness to Maharaja of Manipur. The ill fate happened, when the then Maharaja, Nar Singh enticed Chassad chief (king) at Imphal for a colossal feast as a traditional ties between the Haokip-Kuki and Manipur Raja family. Yet his intension was otherwise, and the Raja of Manipur, thereby treacherously murdered Him in cold blood in the year 1877.This evidence has cemented by C.U. Aitchitson, as follow.The Khongsai or Thado Kukis with other allied clans were gradually driven north into Manipur by the Suktes and Lushais, the migration commencing in the reign of Raja Nar Singh. For the most part they (Kukis) lived at peace with their Manipuri neighbor, being unwilling to provoke hostile attack from the north as well as from the south. Indeed the Manipur Administration armed many of them (kukis) and utilized them as ?Sepoy villages? against the Angamis in the north and the suktes and Lushes in the south.? (A collection of treaties?p, 111)From which, it is learnt that the Kukis were the vanguard of Manipur state for rendering utmost loyalty to Manipur Raja not as subordinate rather as equal powerful allies in the state of Manipur. This historic event of vanguardship and guardianship had been undisputedly displayed during Maharaj Chandrakirti Singh?s campaigned, which to this day is famously known as ?Kohima expidition,? 1879, also in 1891. In his second expeditions, Maharaja was conferred ?Knight Commander of the star of India? (KCSI) by British Government. (KUKI STUDENTS ORGANISATION, MAGAZINE, 1972-73, Vol 1, Issue-1, p.19)The Kukis in their Father landThe aftermath of Raja Nehlam Haokip, the cross border within the Haokip clan had taken place, some into the far eastern side of Manipur, inhabiting kabaw valley (now Myanmar). In fact there was no geographical account limiting the Kuki movements, which depict the Kuki full control of the land between Brahmaputra in the west and Chindwin in the east. Patkai hill in the north, Bay of Bengal in the south. As the Chassad family grew larger, by and then, they settled down at Thangting ranges- Songpi, Shijaang kholui, or Thinghangjaang, Teiseng, Vaison, Loikhai, Henglep, Saitu, Laijaang (Present Tamenglong), Lonpi (Manipur south ), Chassad (Manipur east), Maokot, and Sita (to cite few) in the eastern Manipur state.Some other clans who were close kins to Haokip were also residing at various places, such as, Jampi (Sithlhou), Dullen, Joupi, Aisan (Doungel), Leikot (Kipgen) etc. in the north of Manipur. Senvon (Singson), Leisen, Parbung, Phengjol, Patpi, and Khopuibung in the the south of Manipur. Behiang and Singngat, Muallum in the southern tip of Manipur were also inhabited by the Zou tribes, Hmar in Tipaimuk areas, Paite in Thanlon areas, Vaiphei in Kailam ranges, they all were living in close relationship with their neighbours. The Gangte in Saichang areas and prominent places like ?Mualpi, Sailhem, Songbem, Songlhuh Lasan, Twithang were earlier inhabitant of Singsuan clan.? (Tualchin Neihsial, Guite Kuala?a lutna, p. 24)Christianity was not yet introduced into these remote areas. But by sheer luck the 19th century A.D. brought few dedicated missionaries who came into two fronts, one from the southern Manipur other from the North. Those new waves of the Gospelization brought the regions into a new era of history.Age Old ties between Kuki Chiefs and Manipur RajasPu, Semthong then married to Pi, Hoikhochin, the daughter of his uncle (songphute chanu). He established himself, the ablest chief in his family history as well as the history of the Haokip. The man, known for his witty remarks and valor with his nobility had prepared the royal acceptance as one of the great courtier in His Highness, Maharaja Churachand Singh. Under His Leadership and chiefship, the villager obtained highly praised. He was given a royal entourage, whenever a Durbar had to be held in Raja-Palace, Imphal. He was given a white Horse, to offend the royal highness meeting, devising, and socio-political atmospheres of the time, along with Political agents of the time.Prior to the disruption of the British colonialist design on the Kuki Country, which the Kukis accounted it as their independence movement and maintained it as the second Kuki War of Independence, (PS Haokip, Zalengam, p.7), the first being, ?The sepoy mutinee, wherein the Great leader who partook the struggle was interpreted him as ?Kuki Raja Mangjahau?? (Helkholam, In Defence of Kuki, KSO, Megazine, 1972-73, vol 1, Issue 1, p. 5). The tiny princely state of Manipur was waging war or tribal wars with suktes (kamhao) and Lushei (Poites). To seal off the possible entrances of these intrusion, the king of Manipur curbed out, ?Village sepoy,? taking due advantage of the Kukis openness and integrity, posting at different place to check the invaders or intruders.The Raja of Manipur codified with the Kuki chiefs, to strengthen the age old relationship, issued out, 17, Double gun to Pu, Semthong, 1 Double gun to Pu Tongjalet and other chiefs got their due share to outstand the onslaught immanency of the Suktes and Poi?s intrusion. Pu Semthong Haokip was a great hunter and wild sport lovers. Time and again, he frequently brought the tusks of wild elephants, skins and teethes of lion and tigers presented the raja as trophies. It is an elderly recorded that, once, the Raja was presented a young Tiger, by Pu Semthong Haokip and His teams, the most brave one in the Raja Palace fled in fright, which made the teams child like laughter. The relationships were unscathed and unshattered till their last breathes. They became like one mother?s begotten sons. It was this loyalty and comradeship, that Pu Semthong decreed, the name Suongpi be named ?Churachandpur? in commemoration of his royal friend, Maharaj Churachand Singh in the later year.Manipur Princely State and the World War-IThe First World War was a shocking event in the history of the entire world. The repercussion waves reached even up to the peaceful hillocks in the princely state of Manipur. Compulsory recruitment of British Labour corps was made to serve the British stationed in France (Chinkhopao, Churachandpur-District, 1995, p.36). While this event has known to some as tuitaw galkap, for the Kukis in a larger park embraced it as-?the first kuki war of independence,? (P.S. Haokip, Zalen Gam, 1996, p.10), which was the opine of many kukis? scholars and researchers ?the second kuki war of independence.? The misconception of Pu Vumkhohau would not be great significant as per his indignation toward the term Kukis. It was an open rebellion culminating into the true reputation of one ?egoism? and a shame to scholar like him in his misgiving to history. The comment of J.H. Hulton sufficed the worth of the thadou-Kukis who said, ?I have seen the thadou, the more I have respected him and the better I have like him, for puck, intelligence, straightforwardness and cheerfulness, he stands high among his neighbours.? (Vumkhohau, History of Zomi ( Chin) Race, 1990, p.19)In this great struggle for the preservation of Fatherland, the thadou speaking group and Zou speaking group partook to defense the advancing sporadic attacks of well armed British sepoy. One of the main reason for not responding the labour corps?s recruitment was due to the Old religious belief that, ?The God of the Fore Father (Pu-Sa Pa-Sa) would not accompanied the lad that gone across the great ocean. Therefore the only option was, ?better death with dignity in the Fatherland than in foreign land with self heaping shame. ?The second reason was, ?never in the life of a man, Kukis would not be coerced to do a manual job, which was regarded, the abstraction of one?s liberty and independence, better death than interred into estrange slavery.?Manipur in the Post World War-IIThe world war I came to ceded by 20th May 1919, with a larger lost of wealth and arms even men from the British side. As recorded by L.W. Shakespeare that 86 villages had been destroyed that crystalline the waging effort of Kukis? Heroes (P.S.Haokip, Zalen?gam, p. 10). The war with the Kukis brought more understanding from diverse angles. Dr. Crozier acted as a Government medical officer had came out with amore burdening vision to work among the Kukis. He started the first missionary dispensary and leper asylum at kanggui mission station on 7th November, 1919, (Kim Vaiphei, The Coming of Christianity in Manipur, p. 24).In the political scene of South Manipur, the tide of enormous campaign against the British armies was waged. However, the two paramount chiefs, Pu. Semthong Haokip chief of Songpi and Pu. Tongzalet Haokip, Chief of Teiseng admittedly accorded with other Kins and relatives at Loikhai-Aggreement, on which Pu Tongjalet was the one who initiated the thwarting efforts by cutting mithun?s tail had later shrinked back knowing the British forces could not be evaded easily. Both are being the knightly reserved battalion had greatly shocked, the accords signatories (J. Haokip, Manipur?a Gospel leh Kukiho Thusim, 1984, p. 20). Some of their contemporary?s chiefs called them ?a coward and womanliest acts? in abstaining from the independence war effort. However, in the present retrospection, Pu Semthong Haokip and Pu Tongjalet Haokip were wiser enough then their contemporary chiefs.The ballad that insulted to Pu Semthong Haokip was: ?Phung golla lang nadasah, chahtoi nou boh in bong in lunggin toi Sumthong.? The interpretation could be ?You have been given a great difficulty to all your tribesmen, be broke like Chah trees, O respected tender Semthong.?Another ballad had composed on Pu Semthong behest. ?Veicha dalang saikon?a chen nih nasuhkhai ham mo, songpipa Semthong.? It nearest meaning ?When on waging war the British army, you songpi chief have continually dress like a royal Durban attire.?The ballad insulting, Pu Tongjalet Haokip run as; ?Lamtuol cheng selmai satkon manglai long?e na ti me, teiseng Tongjalet.? It means ?Don?t you promise to wage war against the British By cutting mithun?s tail, O Teiseng Tongjalet.Another ballad for Pu Tongjalet: ?Teiseng Tongjalet in bon mitin penna chassadpa, mang lamkai ja bol,? which says, ?That, evan Teiseng Tongjalet himself prompts Chassad Chief who is the eldest of Haokip Clan, to wage war was against the Bristish, while he abstained from it.?The wiser Haokip?s Chiefs got an invitation from the then S.D.O., B.C. Gasper in the year 1921 asking what treatment be given, owing to allegiance loyalty to him while others resisted the British force. He got the said, Landlord ship of Thangting ranges and Khuga valley, the vast land comprising-Khuga river in the east, Koite River, in the north, Thangting range in the west, Paldai in the south. Across the Koite River, it belonged to Pu Semthong duly recognized by the then British political agent at Imphal as well as the Raja of Manipur.Manipur State MergerHistory can never be erased. The meiteis in general and the Kuki in particular would not forget the discord about Manipur State Merger agreement. While the din of noises thronged the heart of Imphal city, calling attention to Raja Buddhachandra to sign the merger agreement, even threaten their king in consequences, the Kukis chiefs and warriors helped him guard his royal palace to oust the vox populi demand of signing merger accord. Who sold out Manipur princely state to the then Indian Union? Was it not Manipuri/meiteis? The Lhangsam in its editorial column noted that, ?In the 1949 state merger issue it was the Kukis Chiefs who send 250 warriors to guard the palace gates to keep away Maharaja Buddhachandra from signing the merger agreement, which clearly indicates that the Kukis were the undoubted masters of Manipur Hills? (Lhangsam, September, 2003, vol.I, No.2).ConclusionIn the present political scenario in this state, truth seems to wrap up and thrown in the deep blue sea. The princely state is disintegrated by some vested selfish organization in the name of Nationalism and self-determination. June 18 has become the apartheid tragedy in this political game, while September 13 had been totally discarded. The ratio of the death tool taken in these two incidents indicated that both the political clods of the separatist design to Manipur state disintegration. If June 18 can be potentially seen as heroic memoirs and had such a celebrated attention, then, September 13 is no less significant. Therefore, Manipur state government seems to acknowledge and consider the former of greater significant discounting the later as though the oozing blood of 87 Kukis innocents were brutally and inhumanly chopped off in Nagalim not in Manipur! This literate ignorance will further dissimilate and segregate Manipur national and state integrity rather than amended when it is amendable. Who will be the loser? Time and history will reveal the truth, if this delicate issue of September 13 is not carefully accounted by the present government. The Great and Mighty Kukis are at the brink of their breathe and the foul smell might entirely alter the ever thinning relationship and fragile trust between the Meiteis and Kukis in near future. It might become beyond toleration and which could be an Achilles? heels of Manipur capsizing trauma in to the deep blue sea of social chaos and unbridgeable. "Manipur mapan da leiba nataraga manungda leiba ichin-ineo eikhoi loinamak hangnase:" Who are the sons of Manipur and who sided with Manipur State Integrity?

The writer is a United States based research scholar. He can be reached at angam20@yahoo.com