Venue: School of International Studies, JNU, New Delhi
Date: 24.5.08
Speaker: Dr. Seilien
New Delhi, May 25: Yesterday, a Seminar
was organized by the Kuki Students Democratic Front at the School of International Studies, JNU, New Delhi. About half of the participants numbering 40 were students. At the very outset, Ng. Neneo, a research student from JNU said a prayer and the seminar was open.
The three session seminar was moderated by Pu Luntinsat, Secy., KSDF. Dr. Seilen spoke elaborately on the Kuki Rising (Anglo-Kuki War). Other resource persons included Pu Letlam (president, Kuki Peoples’ Congress), who spoke on “Kuki as a politically distinctive identity” and Ng. Hoineilhing Sitlhou (a research scholar at JNU) presented a paper on “Exploring Women Role in the Community: A Study of the Problems and Prospects in the Context of the Kuki Society.” During discussions on each of the topics, there were also critical questions, as expected, raised. It was more of a responsive exchange of ideas than the resource persons merely speaking on their subjects.
First Session
During discussion on Dr. Seilien’s presentation, questions such as the exact date of the Kuki
Rising, correctness of the term “Kuki Rising” in the Kuki perspective, current stand of Kukis in the Indo-Kuki dialogue on ground rule of ceasefire agreement and others were raised. Over the date of start of the Rising, he said, ‘since no document other than the British officer’s reporting letter dated 17th March, 1917 of the war is available, it is difficult to establish the exact date.’ At the same time, he opines that we should avoid depending solely on the enemy’s record for all details because these accounts were maintained in their (British) perspective.
Some of the discussants view that we being non-victorious, it is not ideal to observe the Kuki
Rising on 20th May, which is the close date. It (20th May) would instead be the day of mourning for our forefathers were prostrated on this day. However, the discussion concluded that a date be proposed, fixed and consolidated for uniform observation of the day in the first week of March during which, according to available records, the Jampi Meeting was convened where the firm determination to resist the British was resolved. For the purpose, the participants of the seminar had agreed to write to the Kuki Inpi and other Kuki civil and non-organizations through KSDF at the earliest date possible.
In response to Pu Lulun who questioned as to whether the Kukis were victorious as the same has become a subject of debate, Dr.Seilen said, “it is subject to your interpretation on the ground that our forefathers were not either killed or captured in the battle field but they themselves approach (surrender before) the British for appeasement”. In the regard, the moderator was of the view that it was not logically convincing to conclude that a party that won victory in a war would surrender before the defeated enemy.
When asked about the correctness of the term ‘Kuki Rising’, the speaker said, “I use it (Kuki Rising) for academic reference sake due to available record. “However,” he added, “I do not demonstrate the term as the most appropriate or correct one.” At the sideline, he inserted current updates on the Indo-Kuki talks for ceasefire. He also responded few questions and comments on the issue..
Second Session
During the second session, Pu Letlam spoke at length on “Kuki as a politically distinctive identity, not interconvertible term with Mizo or Chin”. He cited few historical facts to prove Kuki as a distinct people. Here, Khadawmi Operation might be cited as an instance when the Kukis were driven out of their eastern Zalengam because of their refusal to accept ‘Chin’ identity. He however did not refute the fact that Chins or Mizos are ethnically closer to us than any other ethnics. He asserted that this ethnic closeness should not be allowed to overshadow our political identity and vision. He also appealed to all the Kukis of western Zalengam to have a clear understanding on the political identity of the Kukis in eastern Zalengam and, therefore should avoid the use of Chin, Kuki and Mizo as interconvertible terms especially during Kut festivals as the same is often quoted to obstruct Kuki movement in present Burma.
He Pu Jangmang, a historian from JNU, justified the use of ‘Chin-Kuki-Mizo’ in Manipur as contextually a policy of accommodation and expressed his view that if uniform identity in both sides of the partitioned Zalengam is not pragmatically feasible, we might have to adopt terms according to our own suit.
There was also an opinion that the said policy might not be necessary had we not been
dilatory in dealing with the problem of identity shrinkage. Given the political insignificance and inefficacy of the term ever since it was coined, it could be interpreted as a sign of weakness on the part of the political organizations.
Third Session
During the third session, Ng. Hoineilhing had an excellent presentation of a well researched paper on “Exploring Women Role in the Community: A Study of the Problems and Prospects in the Context of the Kuki Society.” Her paper was paragraphed under the sub-headings; i) Gendered Spaces as defined by customary laws, ii) Women’s Status and Role as explained in existing literatures, iii) Gendered Spaces as defined by the family and iv) Analysis of findings. The paper explores the myths and realities regarding Kuki women, examines the gender relations in the society, and finds out the reason for the unequal participation of men and women in the socio-political sphere of the Kuki society.
At the end, the following Questionnaire were hotly debated and actively deliberated.
1) Do you support the view that the Kuki society is an egalitarian society in terms of gender relation?
2) Are there differences in treatment of a male and female child in the Kuki family? If yes, please specify areas of preference.
i) Education ii) Property or inheritance iii) Others
3) What is the ideal character of women? Choose from the following personality types.
i) Assertive ii) Soft-spoken iii) Loud iv) Quiet v) Graceful vi) Polite
vii) Ambitious viii) Humble, obedient ix) Economically independent.
4) How would you describe the economic contribution of the Kuki women in both traditional and modern societies?
5) Who is more actively involved in the community?
i) Women who are financially independent ii) Women who are dependent on their spouse
6) What is the best place in which women can exercise their leadership role uncontested in the society?
i) At home
ii) In the field
iii) Both home and field
iv) In the Church
7) What are the reasons behind the lack of participation of women in the social and political issues confronting the Kuki society?
The discussion on the issue concluded that there is the need for inevitable change or reformation of some outdated customary and traditional practices that are not relevant today due to change in means of livelihood. The patriarchy system that prefers male child derives authority from the general mindset of our people. Therefore the first and foremost thing is change of this general mindset. The finding from the existing egalitarian society also proves that accepting men and women as equal partner would accelerate progress in all spheres as a whole and would not degrade men’s social status or ego. In this regard, it was also suggested that women should be more assertive than be silent recipients of injustice.
Also, unlike the past, the church today can no more be treated as a separate entity since it has assumed a vital role in shaping our social norms. Therefore, the onus of giving women due space in the society also lies with this institution. We should not wait for change to happen by itself but accelerate the process of it by contributing all efforts. In short, the society must stop looking upon and treating women as an inferior partner of men.
Vote of Thanks
Last but not the least; the organizer would like to thank the resource persons - Dr. Seilen and Ng. Hoineilhing – and, the scholar participants who immensely shared their valuable ideas. We also express our heartfelt thanks to Pu Jangmang, historian from JNU for his help for the lunch and JNU prayer cell, KWSD for the hall, which Gl. Mangcha was personally busy with. The seminar came to the close with a prayer said by Pi Kakang.
Source: http://www.ksdf.org/read.asp?title=A%20Seminar%20on%20the%20Kuki%20Rising&CatId=News&id=77
Date: 24.5.08
Speaker: Dr. Seilien
New Delhi, May 25: Yesterday, a Seminar
was organized by the Kuki Students Democratic Front at the School of International Studies, JNU, New Delhi. About half of the participants numbering 40 were students. At the very outset, Ng. Neneo, a research student from JNU said a prayer and the seminar was open.The three session seminar was moderated by Pu Luntinsat, Secy., KSDF. Dr. Seilen spoke elaborately on the Kuki Rising (Anglo-Kuki War). Other resource persons included Pu Letlam (president, Kuki Peoples’ Congress), who spoke on “Kuki as a politically distinctive identity” and Ng. Hoineilhing Sitlhou (a research scholar at JNU) presented a paper on “Exploring Women Role in the Community: A Study of the Problems and Prospects in the Context of the Kuki Society.” During discussions on each of the topics, there were also critical questions, as expected, raised. It was more of a responsive exchange of ideas than the resource persons merely speaking on their subjects.
First Session
During discussion on Dr. Seilien’s presentation, questions such as the exact date of the Kuki
Rising, correctness of the term “Kuki Rising” in the Kuki perspective, current stand of Kukis in the Indo-Kuki dialogue on ground rule of ceasefire agreement and others were raised. Over the date of start of the Rising, he said, ‘since no document other than the British officer’s reporting letter dated 17th March, 1917 of the war is available, it is difficult to establish the exact date.’ At the same time, he opines that we should avoid depending solely on the enemy’s record for all details because these accounts were maintained in their (British) perspective.Some of the discussants view that we being non-victorious, it is not ideal to observe the Kuki
Rising on 20th May, which is the close date. It (20th May) would instead be the day of mourning for our forefathers were prostrated on this day. However, the discussion concluded that a date be proposed, fixed and consolidated for uniform observation of the day in the first week of March during which, according to available records, the Jampi Meeting was convened where the firm determination to resist the British was resolved. For the purpose, the participants of the seminar had agreed to write to the Kuki Inpi and other Kuki civil and non-organizations through KSDF at the earliest date possible.In response to Pu Lulun who questioned as to whether the Kukis were victorious as the same has become a subject of debate, Dr.Seilen said, “it is subject to your interpretation on the ground that our forefathers were not either killed or captured in the battle field but they themselves approach (surrender before) the British for appeasement”. In the regard, the moderator was of the view that it was not logically convincing to conclude that a party that won victory in a war would surrender before the defeated enemy.
When asked about the correctness of the term ‘Kuki Rising’, the speaker said, “I use it (Kuki Rising) for academic reference sake due to available record. “However,” he added, “I do not demonstrate the term as the most appropriate or correct one.” At the sideline, he inserted current updates on the Indo-Kuki talks for ceasefire. He also responded few questions and comments on the issue..
Second Session
During the second session, Pu Letlam spoke at length on “Kuki as a politically distinctive identity, not interconvertible term with Mizo or Chin”. He cited few historical facts to prove Kuki as a distinct people. Here, Khadawmi Operation might be cited as an instance when the Kukis were driven out of their eastern Zalengam because of their refusal to accept ‘Chin’ identity. He however did not refute the fact that Chins or Mizos are ethnically closer to us than any other ethnics. He asserted that this ethnic closeness should not be allowed to overshadow our political identity and vision. He also appealed to all the Kukis of western Zalengam to have a clear understanding on the political identity of the Kukis in eastern Zalengam and, therefore should avoid the use of Chin, Kuki and Mizo as interconvertible terms especially during Kut festivals as the same is often quoted to obstruct Kuki movement in present Burma.
He Pu Jangmang, a historian from JNU, justified the use of ‘Chin-Kuki-Mizo’ in Manipur as contextually a policy of accommodation and expressed his view that if uniform identity in both sides of the partitioned Zalengam is not pragmatically feasible, we might have to adopt terms according to our own suit.
There was also an opinion that the said policy might not be necessary had we not been
dilatory in dealing with the problem of identity shrinkage. Given the political insignificance and inefficacy of the term ever since it was coined, it could be interpreted as a sign of weakness on the part of the political organizations.Third Session
During the third session, Ng. Hoineilhing had an excellent presentation of a well researched paper on “Exploring Women Role in the Community: A Study of the Problems and Prospects in the Context of the Kuki Society.” Her paper was paragraphed under the sub-headings; i) Gendered Spaces as defined by customary laws, ii) Women’s Status and Role as explained in existing literatures, iii) Gendered Spaces as defined by the family and iv) Analysis of findings. The paper explores the myths and realities regarding Kuki women, examines the gender relations in the society, and finds out the reason for the unequal participation of men and women in the socio-political sphere of the Kuki society.
At the end, the following Questionnaire were hotly debated and actively deliberated.
1) Do you support the view that the Kuki society is an egalitarian society in terms of gender relation?
2) Are there differences in treatment of a male and female child in the Kuki family? If yes, please specify areas of preference.
i) Education ii) Property or inheritance iii) Others
3) What is the ideal character of women? Choose from the following personality types.
i) Assertive ii) Soft-spoken iii) Loud iv) Quiet v) Graceful vi) Polite
vii) Ambitious viii) Humble, obedient ix) Economically independent.
4) How would you describe the economic contribution of the Kuki women in both traditional and modern societies?
5) Who is more actively involved in the community?
i) Women who are financially independent ii) Women who are dependent on their spouse
6) What is the best place in which women can exercise their leadership role uncontested in the society?
i) At home
ii) In the field
iii) Both home and field
iv) In the Church
7) What are the reasons behind the lack of participation of women in the social and political issues confronting the Kuki society?
The discussion on the issue concluded that there is the need for inevitable change or reformation of some outdated customary and traditional practices that are not relevant today due to change in means of livelihood. The patriarchy system that prefers male child derives authority from the general mindset of our people. Therefore the first and foremost thing is change of this general mindset. The finding from the existing egalitarian society also proves that accepting men and women as equal partner would accelerate progress in all spheres as a whole and would not degrade men’s social status or ego. In this regard, it was also suggested that women should be more assertive than be silent recipients of injustice.
Also, unlike the past, the church today can no more be treated as a separate entity since it has assumed a vital role in shaping our social norms. Therefore, the onus of giving women due space in the society also lies with this institution. We should not wait for change to happen by itself but accelerate the process of it by contributing all efforts. In short, the society must stop looking upon and treating women as an inferior partner of men.
Vote of Thanks
Last but not the least; the organizer would like to thank the resource persons - Dr. Seilen and Ng. Hoineilhing – and, the scholar participants who immensely shared their valuable ideas. We also express our heartfelt thanks to Pu Jangmang, historian from JNU for his help for the lunch and JNU prayer cell, KWSD for the hall, which Gl. Mangcha was personally busy with. The seminar came to the close with a prayer said by Pi Kakang.
Source: http://www.ksdf.org/read.asp?title=A%20Seminar%20on%20the%20Kuki%20Rising&CatId=News&id=77
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