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Situating the Koms (Komrem) Narrative in Manipur

By: Alex Akhup Abstract This paper is an attempt to evolve an analytical frame of understanding identity and ethnicity in the ‘northeast region’. Positioned from an emic perspective, the article… Read more »

By: Alex Akhup

Abstract

This paper is an attempt to evolve an analytical frame of understanding identity and ethnicity in the ‘northeast region’. Positioned from an emic perspective, the article conceptualizes the reality of the Komrem tribes of Manipur vis-à-vis their identity and ethnicity. Manipur is one of the States in ‘northeast region’, with a high degree of cultural diversity. A number of ethnic groups reside in the region giving rise to a unique ethnic socio-political environment rarely witnessed in any other parts of the country. Ethnic Identity political processes become a prominent mobilization strategy for ethnic groups to negotiate for space within a democratic frame. This process manifests itself in self-determination movements expressed in the forms of ‘proto-nationalism’ and ‘infra-nationalism’ vividly observable among tribes in Manipur.

Mr. Alex Akhup is Assistant Professor, Centre for Social Justice and Governance, School of Social Work in the Tata Institute of Social Sciences. His areas of interest are identity, ethnicity and northeast studies.

Introduction

The ‘Spirit of Northeast’ within the domain of identity is an experience and a celebration of multiple realities, a co-existence of many nations and ethnic groups within specific boundaries of the eight States . The process of Identity and ethnicity is multidimensional and dynamic, requiring problematization at various levels and drawing connections from particular to universal. It arises as a consequence of multi-cultural or multi-people realities which are closely related to the social structure and larger socio-political environment. There are various situations leading to identity and ethnicity which generates dynamic interactions of specific socio-ethnic structures located in a particular geopolitical milieu of State , districts, nations and frontier region, and also in the broader context of hegemonic capitalist globalization. This, as argued by Burman (Burman in Bhadra, 2007, p.11) has had profound impact on the struggle of world democratic forces.

If one looks at the process in totality, there is broad framework of analysis which is required to understand the context objectively. The ‘northeast’ region is culturally and politically distinct from the rest of India because of its multiple ethnic characteristics. This distinction or the difference marks the specific ethnic context which is in constant dynamic process of interaction with external environment; social, economic and political circumstances. This dynamic process is expressed in varied forms of culture drawing an understanding within a framework of boundary definition, extension and resilience (Barth, 1970). There is a tension in the process of self identification (Jenkins, 1997) and change processes.

Analysis Frame

Identity from the perspective of ethnicity is very often considered as basic ‘givens’ of an identity in social science. This understanding has very often confined the conceptualization along exclusivist approach within primordial school of thought (refer Geertz, 1973), as also seen in ethnonalism processes achored along the colonial constructs in the region. However, Barth regards ethnicity more as a product of interaction, rather than reflecting essential qualities inherent to human groups. Barth’s conceptualization is a major shift from cultural specific studies to a movement focusing on interaction of boundaries. This conceptualization has brought in a shift of paradigm in the understanding of ethnicity and given the concept a political dimension (refers Glazer and Moynihan, 1970, Phadnis, 1989, Doshi, 1990, and Cohen, 1996). Here, there is shift from ‘culture as given’ to ‘permeability of boundary’, ‘ethnic identity as idiosyncratic characteristic’ to ‘ethnicity as political processes’, a circumstantial product and/or instrument.

Identity Process in Manipur – Context and Frame

Manipur is consistently and constantly in the limelight, because of its highly intricate and complex political reality. This vibrant political reality exerts immense pressure on processes of identity formation of various distinct cultural groups in the State which manifests in observable symptoms of assertion and resistance across ethnic groups. The geopolitical reality of the state has had an important bearing on political and social identity configuration. The relationship that exists between state politics, its territorial space and population distribution , defines power and positions, and shape identity of various societies, people and communities.

The state-society consists of differential ethnic groups (arround 36 in number) which have been referred as ‘ethnic groups’ by recent scholars (refer Zehol, 1998). These ethnic groups have a distinct history and culture. The distinctiveness of an ethnic group penetrates down to the village community. These villages have a long history of contact and co-existence with the plain culture under the Meitei Kings . The present political consciousness of tribes or ethnic groups in Manipur is largely an outcome of modern political and social processes generated through the nation-state frame and concomitant system of electoral politics.

The hill areas, constituting five hill districts, are inhabited by ethnic groups categorized as ‘Scheduled Tribes’. Due to the diversity of social structure between tribes expressed in culture and region, politico-administrative categorization hardly permits a common consensual socio-political platform for negotiation. The tribes would rather prefer to be identified by specific cultural and political entities which influence the processes of identity in State. Therefore, ‘tribe’, as political identity and political process is exogenous and thereby very negligible consciousness about the term in the area and perhaps remains only at the level of welfare policies of politico-administrative term used for Government. In the present state of affairs in the State of Manipur, there is no single operational tribal specific policy except for skewed and highly disparate system of political representation in the State.

British administrative agents were the first who made attempts to classify the collective identities in Manipur within linguistic criteria and a politico-administrative frame. Today these exogenous categorizations determines a considerably the forces of identity and ethnicity process. They are being tested at the consciousness level of the people in the present social and political environment. These processes of categorizations have often misperceived and subverted the articulations of a perspective ‘from within’ the community, and are at times operationally coercive, as is seen in case of ‘old kuki’ (Shakespear, 1909, 1912). People rarely identify themselves by such categorizations and in fact it has become detrimental to preservation and creation of cultural and political space for numerically fewer tribes.

The contribution of Christianity to education and development towards an articulation of culturo-political identity especially in the context of tribes has been very significant. This process have enhanced, re-enforced and augmented identity boundary within a ‘Barthian’ frame. Collective identities have become better adept to face other cultures and global forces and negotiate with state systems proactively. Had it not been for Christianity, education and development for multiple ethnic groups in the region would have been significantly different from what is being observed presently. In fact the smaller communities would have been in a critical position as regards their culture and political entity.

The various articulation of self determination of ethnic groups in the State is a socio-political phenomenon of negotiation between ‘culturally indigenous tribes’ . Here, self determination process ‘within the State’ is comparatively different from self determination from ‘without’. The former negotiates within the democratic frame of the country and latter refers to a ‘demand for independent Sovereign State’. The articulation comes from definite experience of common shared culture and history which according to Burman (Burman in Kabui, 1985) are processes of ‘infra-nationalism’ and ‘proto-nationalism’ referring to twin processes of ‘spontaneous internal self identification’ and ‘self identification inspired by educated leaders of the community’. In these processes boundary of common shared culture is defined and intensified by territory and language. They are defined as ‘nationalities’ (B.K. Roy Burman ). ‘Nationalities’ as argued by Burman is understood as having a common or shared cultural identity but not necessarily implicating a demand for an independent sovereign State. They are perceived and also referred to as being ‘ethnically marginalized’ (Oommen, 1997). But one thing is obvious, embedded culturo-political elements forming the core of distinct entities, spread across territorial boundaries explicitly indicates that modern state and nation is not co-terminus in the context of northeast. Therefore formulation of collective identity has to be situated in the context of state and multiple collective identities.

Identity and ethnicity processes in Manipur is complex and challenging yet opens up to a unique and significant opportunity for conceptualizing culture, identity and ethnicity within a volatile political environment. The State is a conglomeration of ‘culturally embedded communities’ (Biswas, 2000) which have distinct boundaries, yet having a mutual relatively inclusive social fabric within the co-existence frame. The existence of multiplicity of ethnic identity in the State represents a microcosm of the larger ‘northeast’ reality from the perspective of a numerically less significant and yet culturally, and politically distinct entities which many a time has not been perceived as significant, consciously or unconsciously within the current policy, politics and academic discourse. In fact the mainstream or dominant discourse on ethnic groups have largely been from the perspective of numerically larger and politically well placed ethnic groups in the State. Therefore the state of ‘non-recognition’ of such entities is often in a disempowered position and thus appropriated by dominant group discourse within the frame of electoral democracy. The strength of discourse or policy of the state on ethnic groups in a democratic system lies on how it handles the space of numerically lesser tribes, which are equally critical for the functioning of a well meaning democratic system.

A Khurpui (Komrem) Narrative

The cultural and historical experience of identity and ethnicity among the tribes of Komrem community exemplify an endogenous self-identification as an ethnic group. The community defines and redefines itself consistently to be able to maintain and adapt its cultural and political reality in the context of the emerging cultural and political environment.

The community proactively defines itself as ‘Komrem’; the ersthwhile ‘composite culturo-political entity’ consisting of the six kindred ethnic groups constitutionally categorized as Aimol, Kom, Kharam, Chiru, Purum and Koireng (also listed in Kom, 1990) in Manipur. However, as response to the emerging socio political context of the state, the Komrem people social organization has given birth to other kindred tribe specific independent social organizations in the recent times. Infact, as it stands today, Komrem as socio-religious or political collective entity confines itself pridominantly to the Kom speaking kindred group. However, the shared cultural and historical experiences of these kindred group is intrinsically connected and extends far into the prehistoric times, usually termed as ‘Khurpui narrative’, origin narrative. The narrative usually sung among all these kindred as:

Kan hongsuk e kan hongsuk, e Khurpui e kan hongsuk e
Khurpui akhan hongsuk e
Thingkalat lhongkatet mhorang e
Heiya he heiya he ya
Heiya he heiya he yo

Koms (collectively) identity self ascription, Kakom inchangna, is derived from this song of history. It is the basic foundation on which community ethnonym, Kakom or Kom got constructed.
Kan hongsuk e kan hongsuk e Khurpui e kahong suk e
Heiya he heiya he
Kan honsuk e kan hongsuk e
Khurpui a kan hongsuk e
KanKom luin abong heiye
KaKom kachang ung a

The history of Komrem ethnicity processes dates back to 1927 under a nomenclature of Sadar Hills Kom Union which was initiated to define and re-enforce a common identity based on cultural and historical experiences. In the post independence era the Union resurrected with a new nomenclature ‘Komrem’; conceptually a configuration of endogenous and exogenous terminology. ‘Kom’ basically is a Meitei word, a derivative of ‘Khurpui’, a kom terminology of the origin theory. ‘Rem’ as in ‘Komrem’ refers to ‘people’. Therefore, Komrems (Koms) identify as ‘Khurmi’s. However, ‘Komrem’ as an ethnonym was given birth during the initial stage of the socio religious movement as commonly accepted nomenclature for peoplehood and mobilization in the context and process of history and has found space in the consciousness of the community and other ethnic groups in the State. The Komrem historical reality implicitly and explicitly is premised on the frame of harmony, co-existence and mutual interactions within the State-community.

An observation of Komrem Identity process reflects that Identity is multidimensional and is closely linked to culture which has its own dynamics and exerts its own political status. For example, documentation of Kom culture by Indira Gandhi National Centre for Arts (IGNCA), in collaboration with state institutions and Kom Cultural Society of Khoirentak Village Society is unique and occupies prominent place in defining cultural identity of Kom tribe (Purvottari, 2009). Religion has also emerged as an important factor of identity re-enforcement and change. Infact, Komrem community today is basically Christian in religion. There is direct and mutual interaction between religion and culture of the people which continuously define and redefine the identity of Komrem from ‘socio-religious perspective’ anchored through Kemrem Baptist Church Association (KRBCA) and the Komrem Union (KRU). The role of these emerging institutions in Komrem identity and peoplehood consciousness and organization is prominent. Education and development of Komrem community is definitely a direct contribution of Christianity which has augmented the cultural and political identity of the people.

In the historical and cultural reality of the Komrem community, Identity is more a means towards social and political empowerment. It is a strategy or organization which could be defined as ethnicity, ethnicity understood as political identity assertion within the context of inter-power relations between communities and also between the communities and the State. ‘Komrem Identity’ is therefore basically a political identity. It emerged in 1927 and got further re-enforced in context of asserting better political participation particularly in the then Autonomous District Councils of the state (Kom, 1990) and various other emerging internal and external social and political circumstances that constitute the environment of the community.

Komrem tribes occupy an important geopolitical standpoint in the socio-political and economic cycle of the State of Manipur as one of the indigenous tribes. The political space of their identity remains resilient even in the midst of majority-minority identity politics in the time when larger cultural political identity process become not only a mere pro-active self identification but forceful categorization, or co-option by the larger identity politics. There is, as observed by Burman (Kabui, 1985 and Kamkhenthang, 1988), constant defining and redefining of numerically fewer tribes manifested through oscillation of identity on political consideration. In such reality, ‘Komrem’ identity has been a strategy of cultural and political assertion within the politics of coercive categorization which has resisted and negotiated with the politics of categorization as was observed in the ‘neutral stance’ taken by the community during the ethnic conflict in the 1990s. The community has always demonstrated a cultural and political ability to negotiate in relation to the politics of its immediate larger ethnic group within the paradigm of ‘co-existence’ and ‘peaceful living’ .

Concluding Analysis; A Komrem Perspective

The change processes is all pervasive with inherent tension of interface between emic and etic processes within the socio-politico reality. Identity is thus best understood within the frame of change and recreation, which is greatly influenced by processes of identity politics (especially played along the colonial construct of Naga, Kuki or Meitei dialectics) that at times spirals into acts of hostility as often witnessed in Manipur. The process of political assertion based on identity has tremendous political and social impact on distinct identities of the varied ethnic groups. The impact of the processes related to the interplay of identity politics is felt much more by numerically fewer communities who are also geographically sparsely populated and spread out across revenue districts. Within this reality, the principle of coexistence reveals itself as the determining law of both state and community in which ethnic life worlds (Biswas, 2006), inter and intra community relationships and rational socio-legal governance structure of the state must be premised. This formulation furthers the importance of understanding co-existence as an organic trajectory of the peaceful existence and relationships of all collective identities. Existence and co-existence of every collective identity requires mutual understanding and respect of spatial needs, human security and social development of entwined communities within the socio-legal democratic set up. All are equally important as units of society. It is an issue of grave concern that the status of ‘invisibility’ of culturally indigenous tribes who are numerically fewer in number, are often ‘notionally non-existent’ within the realm of the consciousness of both state and dominant ethnic groups. A democratic system that facilitates, provides and promote a responsive public space for a respectful articulation of voices of the ‘invisibles’ within the public sphere is imperative. The author firmly opines and envisions that the argument articulated in this paper will find a critical space in the emerging political and reality discourse of the northeast region.

References

Barth, Fredrik (ed.). (1969). Ethnic groups and boundaries; The Social
Organization of Culture Difference. Oslo: Universitetsforlaget.

Bhadra, R.K. and Mita Bhadra (ed.). (2007). Ethnicity, Movements and Social
Structure. New Delhi: Rawat Publication.

Biswas, Prasenjit (2008). Ethnic Life-Worlds in North-East India. New Delhi:
Sage Publication

Cohen, A. (1996). Ethnicity and Politics, in J. Hutchinson and A.D. Smith (eds.)
Ethnicity, New Delhi: Oxford University.

Chaudhury, Sukant K., Patnaik, Soumendra Mohan (ed.) (2008). Indian Tribes
and The Mainstream. Jaipur: Rawat Publication.

Doshi, S.L. (1990). Tribal Ethnicity, Class and Integration. Jaipur: Rawat
Publication.

Geertz, Clifford (1973). The Interpretation of Cultures. Basic Books 2000
Paperback.

Glazer, Nathan and Moynihan, Daniel P. (1970). Beyond the Melting Pot: The
Negroes, Puerto Ricans, Jews, Italians and Irish of New York City. Cambridge: MIT Press
Indira Gandhi National Centre for Arts, Purvottari; Spirit of North-east, New Delhi,
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Jenkins, Richard (1997). Rethinking Ethnicity; Arguments and Explorations. New
Delhi: Sage Publication.

Kabui, Gangmumei (1985). Anal: A Trans-border Tribe of Manipur. Delhi: Mittal
Publications.

Kamkhenthang, H. (1988). The Paite: A Transborder Tribe of India and Burma.
Delhi: Mittal Publications.

Kom, L. Benjamin (1990). The Kom-rem People. Manipur: Lower Keirap, Loktak
Project.

Oommen, T.K. (1997). Citizenship Nationality and Ethnicity. Cambridge: Polity
Press.

Phadnis, Urmila (1989). Ethnicity and Nation-building in South Asia. New Delhi:
Sage Publication.

Shakespear, J. (Jul. – Dec., 1909). “The Kuki-chin Clans” The Journal of the
RoyalAnthropological Institute of Great Britain and Ireland. Vol. 39, pp. 371-385

Zehol, Lucy (1998). Ethnicity in Manipur: Experience, Issues and Perspectives.
New Delhi: Regency Publications.

Read more / Original news source: http://kanglaonline.com/2011/08/situating-the-koms-komrem-narrative-in-manipur/

NUNG ANIGI MARAKTA SADAR HILLS

By Araba Meitei Politicking on the creation of Sadar Hills, a proposal initiated even before the present legislative members could spell the word “POLITICS”, is wrong. The delay is only… Read more »

By Araba Meitei

Politicking on the creation of Sadar Hills, a proposal initiated even before the present legislative members could spell the word “POLITICS”, is wrong. The delay is only helping the formation of dark clouds looming over the issue from Senapati where the CM was given a foreigner and a land grabber’s welcome. It is unfortunate that the successive clandestine MoUs between the Government of Manipur and Naga NGOs initiated, signed and re-endorsed by Rishang Keishing and whose footsteps W. Nipamacha Singh, a Meitei Chief Minister, toed is tumbling out of the closet much to the amazement of the SHDDC. The government’s intentional disregards only accentuate the suspicion that like his predecessors the CM might have compromise the integrity of Manipur for Naga integration. To make things straight, one may recall the source from where the CM gained political strength to oppose Th. Muivah. Had the present government formation been the same as that of Wahengbam Nipamacha Singh, the government would have crumbled or the CM would have gone to Mao gate to welcome Muivah with garland made of Lotus buds plucked from Loktak Lake.

The delay in the formation of the district aggravates the issue further and by now a stroke of communal colour is painted by the Naga NGOs. All the possible consequences are now laid bare for all to witness. The calculated move to ignite fresh ethnic conflict between the hill tribes is not likely to surface this time round. With the agenda of land annexation in the name of urbanization still fresh in the minds of the hill brethrens, the conflict of interest is likely to result in communal re-alignment among the hill tribes. The re-alignment or unification of the hill brethrens is going to be the sure nemesis of Manipur.

In the politics of Manipur, the Kukis are like ping-pong balls between the Nagas and the Meiteis. The demand for fulfillment of the proposal made in the early 70s is made a ping-pong game between the opposing integrations – Manipur and Nagas on the simple pretext that Kuki population is disproportionately high in the proposed Sadar Hills. For the Nagas, Sadar Hills is a move to curve out generous portions of the district they hope to integrate with Nagaland. For the Meiteis, it is an opportunity to strike a discord and disintegrate the unity of the hill people seen in the form of COPTAM. Between these opposing forces the issue of creating a mere administrative unit is blown out of proportion underscoring the fact that in the politics of Manipur nothing matters more than the politics of the opposing nationalisms of Meiteis and Nagas. However, the balance between the two will be easily tilted in the wake of the Kukis taking a u-turn. Any move to reach a consensus between the Nagas and the Kukis is going to prove highly detrimental to the interest of the Meiteis. Unlike earlier times the consensus is no longer impossible. That will be the end of Manipur’s integration or aspiration for Manipur’s sovereignty.

To maintain the status quo of Kuki political tone is to maintain the status quo of the integrity of Manipur territorial boundary. The use of trifle matters like creation of Sadar Hills district as a pawn to usher in communal hatred should not be seen as the solution to gain inches in the hills. The move to seize settlement rights in the hills and protection of Manipur integrity, at this point of time, will not go hand in hand and it is likely to backfire sooner or later. It sent out a very wrong signal that protection of the whole of Manipur is given up and the government is merely attempting to save small pieces of land surrounding the valley by means of urbanization and human planting.

Therefore, creation of Sadar Hills should be seen as a move to bring about development and administration and nothing more.

The above article was sent to Kanglaonline.com by Mr. Araba Meitei, he can be contacted at araba.meitei[at]yahoo.in

Read more / Original news source: http://kanglaonline.com/2011/08/nung-anigi-marakta-sadar-hills/

INDEPENDENCE DAY

BY: Seram Neken Where the mind is without fear and the head held high ……… Where security calmly address common people as SIRS and MADAMS Where ministers and officers don’t… Read more »

BY: Seram Neken

Where the mind is without fear and the head held high ………

Where security calmly address common people as SIRS and MADAMS

Where ministers and officers don’t bribe in appointments etc.

Where wealthy selfish people don’t buy voting rights of people with their easy-earned bucks

Where power hunger conmen don’t turn themselves as Social Worker

Where the sweating labourers get their due in dignity

Where people in their profession perform duties with sincerity and dedication

Where varied communities live together in peace with co-ordination

Where the lifeline highways are not often blocked for petty narrow demands

Where business men don’t take undue advantage of bandhs and blockades

Where people don’t feel shy of leading simple lives

Where people ride bicycles for health, clean environment and economic gains

Where garbage are not accommodated improperly at roadsides

Where bombs and grenades are not hurled at public places

Where armed groups don’t threaten people for money

Where textbooks are made available to students in time

Where teachers are paid their salaries commensurate with their works

Where contractors don’t connive with engineers and UGs for compromising actual works for money

Where poor women vendors are not excluded from market area

Where licensed guns are not misused by powerful people and their sons

Where MLAs and their escorts don’t harass innocent people

Where retaining walls do not fall down within a year of construction

Where people pay electric bills regularly

Where power is not off for 20 hours in 24 hours

Where UG groups are not fractioned in tens and tens for leadership

Where adolescents obey the elders

Where married men and women don’t indulge in Extra sexual relations

Where mobile phones and internet are not misused by young people

Into that place called “SANALEIBAK MANIPUR”

Into that place with real freedom, my Father, let my MANIPUR awake.

Read more / Original news source: http://kanglaonline.com/2011/08/independence-day/

Meecham Praja: The forgotten common men in Manipur

By: Amar Yumnam The basic purpose of having an administration and a governance system anywhere needs to be recalled and analysed at this moment of history when we are… Read more »

By: Amar Yumnam
The basic purpose of having an administration and a governance system anywhere needs to be recalled and analysed at this moment of history when we are celebrating six and a half decades of independence from foreign rule. This is because, despite the recent more or less impressive track record of good growth performance, the meecham praja (common people) seem to be at the receiving end of every mechanism of governance.

Manipur Scenario: The situation is worse in Manipur than elsewhere in the country. Whereas the rest of the country has reaped the benefits of modernisation, although the dispersal of the benefits has been an issue, the case is different in Manipur. We have not had the kind of economic expansion experienced elsewhere whereas we have had more than our share of the inflationary trends and growth disturbances. Further, while in the case of other States in the country there are people in the administration who are alive to the fundamental purpose of governance as facilitating the access to administration and livelihood efforts of the common people, we are pained to observe the complete reversal of this principle in the case of Manipur.

We can have multiples of daily life exemplars to drive home this subjugation of the common people. First look at the daily dose of alertness they have to have at their command in order just to be in the business areas of Imphal and cross the streets. They have to bear all the costs of insensitivity of the official vehicles and arrogance of the private ones as well. What I would love to see is the kind of scenario where my senior-citizen “mother” and my aged “father” would feel at home and cared for whenever they set foot in any area of the Imphal city; well, a very unlikely and unrealistic expectation.

I would consider myself as someone who is fairly conversant with own rights and responsibilities. I am also fairly conscious of how to resist encroachments into my personal space and rights arena. But pretending and behaving as if like any of the common men in the street in daily dealings and assert when violated has taught me how hard the daily lives of the commoners are in Manipur. Let me start with an example from an office of the Central government. In a personal post-paid mobile connection for which I have been religious in paying the due bills every month, there occurred recently an interesting development. Even after payment of the dues as reflected in the latest bill, there used to be reminders for payment of dues for at least three to four times a day for about ten days. In the beginning, I had the impression that it must be just machine problems or routine issues. But within a few days, I found all out-going calls barred besides the STD and ISD. When I had sent one of my office assistants to enquire into the status and reasons for the barring of all outgoing calls, two things of great interest emerged. First, the daily multiple reminders for payment of dues stopped immediately after the enquiry for reasons best known to the staff of the department only. Second, the concerned officials sent back my boy with explanations which any reasonable person can immediately establish as nothing more than a bluff. Dissatisfied and angered by this, I did call up a higher ranking officer of the department as a prelude to going for full scale grievance correction complaint. On his intervention, I got the barring removed. But that was not the end. The ISD and STD were still blocked. I had to go for another round of telephonic contacts to get the ISD and STD barring removed. Now the question that arises here is what might be happening in the case of a commoner who is not so conversant on the various recourses to actions to get his due services delivered.

Further, once the barring has been removed, why does not there exist a system whereby the connection is restored to its full functionality instead of requiring further contacts? Still further, it needs to ponder why the indulgence in full blown bluffing when an innocent person was enquiring about the issue. Similar experiences are undergone daily by the common people while dealing with the offices of the State government as well. Now these suppressive features of governance are superimposed on the rising difficulty of the common people to eke out their living. The rise in the prices of commodities of daily consumption in an atmosphere of shrinking livelihood opportunities is a reality everybody is living with.

Now the Resolve: Now in the celebration of the August 15, we need to be very sure of at least one resolve. There is no point in making many promises. The need of the hour is reminding ourselves the existence of a majority of the common people in circumstances un-conducive to their functionings. The administration would be doing a yeoman’s service if it at least resolves and ushers in a period where the facilitation of the survival of the common people is the yardstick of the success or otherwise of governance. We all should remember that not only do we all have a common beginning, but we also have a larger set of relatives among the commoners. Let us all try to facilitate each other’s existence, particularly of the commonest of the common people. Nobody would be a loser in this, and the society would be the gainer in terms of peace and stability.

NDTV show : A must watch

IMPHAL, Aug 13: Irom Singhajit, brother of Irom Sharmila and human rights worker Babloo Loitongbam will take part in the popular NDTV show hosted by Barkha Dutta “We the People”… Read more »

IMPHAL, Aug 13: Irom Singhajit, brother of Irom Sharmila and human rights worker Babloo Loitongbam will take part in the popular NDTV show hosted by Barkha Dutta “We the People” on Sunday August 14 on the topic, fasting as political protest.

Read more / Original news source: http://kanglaonline.com/2011/08/ndtv-show-a-must-watch/

IFMA India National Muaythai at Hyderabad Grand Success

HYDERABAD, Aug 13 (NEPS): The 11th IFMA India National Muaythai Championship 2011 held from August 5 – 7, 2011 at the historic City of Hyderabad has shown remarkable improvement in… Read more »

HYDERABAD, Aug 13 (NEPS): The 11^th IFMA India National Muaythai Championship 2011 held from August 5 – 7, 2011 at the historic City of Hyderabad has shown remarkable improvement in terms of the standard of Muaythai tournaments under Muaythai Federation of India (MFI) in India. Muaythai boxers from Karnataka, Maharashtra, and Orissa have improved a lot this time while boxers from Manipur, Nagaland and Assam have dominated in many divisions. From the Northern India side, Uttarakhand female boxers both in Junior and Senior Divisions won maximum Gold medals. They could altogether fetch 14 Gold medals emerging the only State in India getting maximum Gold Medals followed by Assam with 10 Gold medals. Around 300 Muaythai athletes from around the country participated in this Championship.

Boxers from Manipur and Karnataka had performed excellent Wai Kru that enthralled the large audience in the Amberpet Municipal Indoor Stadium, Hyderabad.

Gold medalists in this Championship would represent India in the forthcoming mega IFMA World Championship 2011 to be held from September 20 – 27, 2011 at Tashkent, Uzbekistan.

Appreciating the National Federation (MFI) for choosing Hyderabad to stage this prestigious 11^th IFMA India National Muaythai Championship 2011, Amberpet MLA, who was Chief Guest at the Closing function, said he would look forward more Muaythai events in their city in future and assured his full support and cooperation.

11th IFMA India National Muaythai Championship 2011 at Amberpet Municipal Indoor Stadium, Hyderabard. Photo By : NEPS

Check out Pictures of the event at Kanglaonline.com Gallery

President of Muaythai Federation of India (MFI) Oken Jeet Sandham thanked the Members of Amateur Muaythai Association of Andhra Pradesh, an MFI affiliated unit for successfully organizing the 11^th IFMA India National Muaythai Championship 2011 at Hyderabad City of central India.

The MFI President also narrated the current position of Muaythai in the world under IFMA and in India as well. He said no any other organization in India was authorized to use “logos” of IFMA, WMC and FAMA except MFI which is the only National Muaythai Governing Body in India recognized by IFMA, WMC and FAMA. He also lauded IFMA leaders Dr Sakchye Tapsuwan and Stephan Fox for their selfless efforts in pushing Muaythai into various Games in the world, besides extending wonderful support and cooperation to leaders of National Federation (MFI) since day one. “Today, we are here because of our leaders like – Dr Sakchye Tapsuwan and Stephan Fox,” Oken Jeet Sandham said. “They stood through thick and thin for making our National Federation (MFI) one of the strongest Muaythai Members in the world.”

In his message, IFMA President Dr Sakchye Tapsuwan, on behalf of IFMA, thanked the Muaythai Federation of India (MFI) and the City of Hyderabad for hosting “this magnificent event.” The event at Hyderabad, Dr Tapsuwan said, was surely the most positive Muaythai event in preparation for the forthcoming IFMA World Muaythai Championships 2011 to be held from September 20 – 27, 2011 at Tashkent, Uzbekistan.

Wising all participants, athletes and everyone else who was affiliated with Muaythai the best of luck and a memorable experience in Hyderabad, IFMA President said, “Muaythai has become a truly world-renowned sport and people will witness how the completions are full of excitement, sportsmanship and see the tremendous amount of respect the fighters have each other.”

Also in his massage to the Championship, IFMA General Secretary Stephan Fox said, “Muaythai has truly gained international recognition and has evolved from what used to be an exclusive hand to hand fighting style securing the freedom of Thailand into a worldwide recognition martial art, a member of SportAccord, included in many multi-sport games.”

Stating that sport of any kind had the power to unite all “cultures from all parts of the globe,” Stephan said Muaythai was a unique martial art filled with deep traditions and values which date back over a thousand years.

Extending his gratitude to the Muaythai Federation of India and the City of Hyderabad for hosting the qualification event to select Indian National Team for the upcoming IFMA World Championships in Tashkent, Fox said, “May the best athletes win, and see you in Tashkent.”

All Mizoram Manipuri Association observes Patriots Day at Aizawl

All Mizoram Manipuri Association (AMMA), Mizoram had observed Patriots’ Day on the 13th August, 2011 at Aizawl, Mizoram. The function was presided over by the President of AMMA Y. Iboyaima… Read more »

All Mizoram Manipuri Association (AMMA), Mizoram had observed Patriots’ Day on the 13^th August, 2011 at Aizawl, Mizoram. The function was presided over by the President of AMMA Y. Iboyaima Singh.

Offering of Floral Tribute, 13th Aug 2011, AMMA, Aizawl, Mizoram

In the function many Manipurisnumbering about 250 persons attended to observe the Patriots ’ Day. Many of them are fromAizawl and other surrounding areas of it who are working in various government organization as well as in private sector. These Manipuris comes from various parts of North Eastern States such as Manipur, Assam, Tripura and so on. N. Shyamsundar Singh was the Chief Guest and H. Bihari Singh was the Guest of honour in the function. Apart from the dignitaries, Kh. Kanta Singh, the former President of AMMA also spoke in the function relating to the life story of the Bir Tikendrajit Singh and other patriots of Manipur who were the brave sons of the state.

: AMMA observes Patriots Day. Photo By : AMMA

From: Gen Sec. Gopeshore Singh (AMMA), Aizawl – Mizoram

The above press release was sent to Kanglaonline.com by Nelson Elangbam on behalf of AMMA. Nelson also expressed

” It’s really a great experience and fortunate for me to witness this great function here in Aizawl, Mizoram ” – Nelson

How informative are the East Asians?

By: Maisnam Chanu Liklainu I met two Chinese girls who didnt know about Bruce Lee. A teacher once told us- people who speak the Mandarin are the brainiest lot. The… Read more »

By: Maisnam Chanu Liklainu

I met two Chinese girls who didnt know about Bruce Lee. A teacher once told us- people who speak the Mandarin are the brainiest lot. The two Chinese girls were an exception. They had little knowlege about Bruce Lee and other things….. I guess they called him something in Chinese… I was shocked…..Bruce Lee is a big hit here…Till today ,there are people who religiously watch his flicks made in Hongkong… Every year, many students from East Asia flocked to India.

I was fascinated by the Chinese and even took up a course in Chinese Studies…I love to read about the rise of China, its economy,the relations with its neighbours and then its sporting prowess….Latter, I shifted to Japanese Studies ….I came across so many friends from East Asia….The most difficult part was communicating with them….It was very ,very dificult to communicate with the East Asian students…They looked very lovely and very subdued.

The epitome of Confucianism……. Confucianism as a belief is admirable but females are expected to be submissive.Our friends from East Asia weren’t argumentative,interactive or participatory….The East Asian students didnt want to mingle much….They were okay with the Northeasteners like me….I could sense their paranoia and uneasiness with others . The East Asians lack ettiquetes and the social skills. They look refined and polished in soap operas and movies.

There is a story…..Once an Indian Professor went to Korea. He took a cab. In the course of the conversation between the cabbie and the Indian Professor…..The Korean cabbie said to the Indian Professor-”Oh India,you are from my enemy country.” On the other hand, Indians would never say this to a Pakistani. In one of the seminars on East Asia… A Japanese women referred to Indians as very backward. To them India was all about snakes and people living in slums. The teachers gathered on that day handled those remarks very well. This was where Indians score over them……Which is the art of diplomacy.

Then,I met a Japanese girl, Ria….She was very shrewd….She narrated to me how her general knowledge about Manipur came in handy. She knew about Ibobi,the capital of Manipur, and several other tidbits….This came in handy when she visited the Taj or any other monuments of importance in India.She bluffed the people in the ticket counter that she was from Manipur. The people in the ticket counter asked all those questions to ascertain whether she actually was from Manipur or a foreigner…..She was crafty enough to pose as a Meitei….She didnt have to pay for visiting those important monuments. Another Korean researcher knew everything about Manipur. How many tribes are there, how many districts,who belongs to general category and who belongs to Schedule Caste and who belongs to Schedule Tribe… I was pleasantly surprised. Further,another Korean I met was Yoon.She used to take my class notes.She lost that class notes written in a big fat Register. The Register contained many important information about English Literature which I copied painstakingly during my graduation days and wanted to keep it for future reference. I had to bid farewell to that Register. She lost it in an auto-rikshaw. My worst days and nightmare came after that incident….East Asians,we love them…There are numerous instances of their quirkiness. They can be weird, funky, whacky, blunt and odd at times.

The East Asian girls are cute. Their countries project cute as a soft power element. They are all the product of that……

Read more / Original news source: http://kanglaonline.com/2011/08/how-informative-are-the-east-asians/

Who will guard the Guards of Manipur?

By: Babina Wahengbam Who will protect us from the hands of dirty politicians & filthy militants? The biggest fear rising in the minds of every single citizen of the state… Read more »

By: Babina Wahengbam
Who will protect us from the hands of dirty politicians & filthy militants?

The biggest fear rising in the minds of every single citizen of the state right now is who will protect and ensure safety of the people in Manipur. Almost all the top political leaders who have set itself up as the guardians of the public trust are rotten and corrupt to the core. All self-declared guardians of the state are dishonest or crooked at heart. Who then is to guard the guardians of the state?

We have a grave situation in Manipur in which personal accumulation of wealth have been closely tied to politicians backed by armed groups and vice-versa either through corruption or extortion. And since positions of leadership have been dominated by these individuals, the two vices of corruption and nepotism have become part of the daily vocabulary of many under our political system.

There is a crippling inability on the part of the political leadership to deal with this issue of militancy. Could it be that this inaction stems from the fact that we are expecting action to be taken from the very people that are corrupt? For, power can and does transform good men and women into corrupt and greedy leaders. And the victims of this struggle for spoils have obviously been the people of this state.

Why is our government doing nothing despite claiming of having concrete evidences of the particular militant organization involving in carrying out the recent bomb blast at Sangakpham that killed 5, including that of a father and son duo and 2 little innocent girls aged around 10 years? How can our state leaders just ignore when armed goons enjoy unbridled freedom to carry out brutal attacks on civilians in broad daylight and go scot-free?

ISTV news on 2nd August 2011 carried that, at a news conference held at New Delhi, Home Minister Chidambaram declared that the bomb attack at Sangakpham was done by the NSCN (IM). Why then is the Govt of India unable to take up any action? Or is it GOI’s one dirty strategy to intensify the ethnic clashes between the Nagas and the Meiteis?

Several organizations and associations condemned the Sangakpham blast, but surprisingly, none of the revolutionary groups cared to condemn the act nor tried to prevent such inhuman and barbaric act of planting bombs at busy market place. How can they just watch silently the half-torn bodies lying on the same soil like a piece of log? How can they just let NSCN (IM) plant a bomb in such public place and stay quiet, if at all the said outfit was behind the blast? Whether they realize it or not, but NSCN spat on the face of the many revolutionary organizations operating in the heart of Imphal by attacking the public right under their nose. The very statement given by NSCN (IM), “the fact that some groups in Manipur targeting innocent public in order to make their political statement has become a matter of grave concern” is rather a big shame for our meitei revolutionaries.

Refuting the allegations that NSCN was responsible for the blast at Sangakpham, the outfit also slaps the Govt of Manipur saying that the reaction of the Manipur government and its CM, Ibobi is nothing but an act of impropriety and recklessness, considering their irrational opposition to peace and the ongoing political dialogue between the government of India and the NSCN.

Officially or unofficially, NSCN (IM) has been carrying out its terror administration along with setting up offices in all the Naga inhabited districts of Manipur, although the ceasefire is not legitimately extended to the state. In a press statement published in The Sangai Express, Manipur Naga Revolutionary Front (MNRF) said the AC battalion of NSCN (IM) is at Phunchong in Chandel district, the NP battalion is in Oklong in Tamenglong district, Kishimung battalion is in Grehang village in Ukhrul district and Huthrong Brigade is in Senapati district. Moreover, NSCN (IM) has been openly collecting taxes at Mao Gate in Senapati, Pallel Gate in Chandel district, Litan Gate in Ukhrul district and at Noney in Tamenglong district, MNRF added.

Why then is the Govt of Manipur as well as the Govt of India giving a blind eye and deaf ear to this outfit? Is NSCN (IM) bigger than the state and central government? Is NSCN (IM) bigger than PLA, RPF, UNLF, PREPAK, KCP, KYKL, and the endless number of factions?

The government must not only have those responsible for Sangakham blast victims brought to justice immediately but also deactivate all militants who have become a law unto themselves in Manipur. So long as they are given freedom to act according to their whims, civilians will not be safe. It is high time they are dealt with appropriately. Else, attempts being made to rebuild Manipur are bound to fail. Needless to say development does not take root in a culture of impunity.

We can’t accommodate terrorism. When someone uses the slaughter of innocent people to advance a so-called political cause, at that point the political cause becomes immoral and unjust and they should be eliminated from any serious discussion, any serious debate. Every leader, and every regime, and every movement, and every organization that steps across the line to terrorism must be banished from the discourse of civilized human life.

If the so called sons of the soil really want to build a new Kangleipak, then they should pull up their socks before the public starts protesting against them. They should stop slaughtering innocent people in the name of revolution before the public starts killing them morally. They should stop being the obstacle to the state’s development before the public throws them out of the very state they are fighting for. They hurl bombs and threaten anybody who refuses to pay them money but they can’t stand up and fight the infiltrators. If they can be the first to impose illegal tax and extort money in the name of the state’s welfare, how can they be the last on earth when it comes to protecting their own people?

Try as we should, the question that I want to pose is this: Is there any hope that we will ever root out corruption and terrorism in this new millennium? Does anyone out there in the corridors of power listening to us? Yes, perhaps they are but many of them not hearing!

The real epidemic in our state is poor political leadership, government economic mismanagement, corruption and insurgency. These are the causes of our continuing crisis and not much else. Accepting responsibility for one’s actions and for a system that has gone badly wrong is the starting point on the road to our economic recovery. I see this as the greatest challenge facing today.

And as civic society, we must continue to pile pressure on corrupt leaders so that in the end they do the honorable thing and resign from their positions of power whether they are politicians or self-declared guardians because the latter can be corrupt as well.

However, my faith in Manipur is strengthened by the fact that brave men will stand against any injustice and by my belief that the people of this state will never lack the leaderships of dynamic and dedicated men and women in the future.

The above article was sent to Kanglaonline by Babina Wahengbam. She can be reached @ babina.wahengbam[@]gmail.com

Read more / Original news source: http://kanglaonline.com/2011/08/who-will-guard-the-guards-of-manipur/

Peoples’ Demonstration for Peace in Manipur by MSAD

Office of the Manipur Students’ Association Delhi New Delhi Press Release Monday, 8 August 2011Press Ref: 20110808 MSAD Demo A demonstration with the theme “Peoples’ Demonstration for Peace in Manipur”… Read more »

Office of the Manipur Students’ Association Delhi

New Delhi

Press Release
Monday, 8 August 2011Press

Ref: 20110808 MSAD Demo

A demonstration with the theme “Peoples’ Demonstration for Peace in Manipur” was organised today under the initiatives of the Manipur Students’ Association Delhi, at Jantar Mantar from 3 p.m. onwards. The demonstration was attended by more than two hundred students and representatives of All India Revolutionary Students’ Organisation, All India Students’ Association, Campaign for Peace & Democracy (Manipur), Delhi Association of Manipuri Muslim Students, Hmar Students’ Association, Indian Social Action Forum, International Manipur Mothers’ Association, Janpaksh, Journalists’ United Civil Society, Karantikari Yuva Sangathan, Peoples’ Union for Democratic Rights, and Religious United Friendship of the World. Memorandums endorsed by the above organisations and submitted to the Prime Minister and Union Home Minister pressed upon; (1) The Government of India to initiate peaceful democratic process to address nationality questions in the Indian subcontinent with due acknowledgement to the sentiment and aspiration of the peoples who claimed for different nationhood, (2) The Government of India to repeal the Armed Forces Special Powers’ Act 1958 and other repressive Acts such as NSA, UAPA, Seditious Act, etc. on the one hand and at the same time demilitarise Manipur, (3) The Non State Parties to stop targeting civilians in the name of revolution or for sectarian gains, and (4) The Civil Societies in Manipur to take non-partisan position and collectively work when it comes to the question of targeting innocent civilians or terrorism in any form by any force.

Peoples’ Demonstration for Peace in Manipur by MSAD

Check out the pictures of the event at our gallery site

The demonstration that was conducted by Malem Ningthouja began with assemblage and welcomeS address by the General Secretary of MSAD RK Sanayaima. In the keynote address President of MSAD miss Beerjurekha expressed that the demonstration was aimed at registering protest against institutionalised terror activities in any form by State or any non-state force. She asserted MSAD’s commitment to fight for justice, peace and development in Manipur. MSAD’s former president Rojesh Seram traced the genesis of terrorism in the colonial intension of the Indian State that used militant means to suppress people’s democratic voice and emphasised that terrorism within an administrative entity was dominantly nurtured and perpetuated by the governing State. Associate professor Akoijam Bimol endorsed the demands mentioned in the memorandum and suggested that apart from public protests there was urgent need for pressing upon the concerned authority to register police case vis-a-vis the Sangakpham Bazaar bomb blast of 1st August 2011 and to take up due legal or official process to investigate into the matter. President of IMMA Ms Khuman Leima called upon the people to unite and fight against suppressive and terrorist activities particularly perpetrated by the government. She demanded immediate repeal of the controversial AFSPA. Other representatives expressed solidarity to the Manipur people’s struggle for justice and peace. Various slogans such as “Terrorism Down Down,” “State Terrorism Down Down,” “Resolve Manipur National Question Democratically,” “Long Live Democracy,” “Apubana Yaifarae” and etc were raised in the course of the demonstration. Mr. Akhu, a Manipur progressive singer, presented two songs that condemned corruption and oppressive character of the ruling class. The demonstration was concluded at around 6 p.m with a general consensus to fight for democratic rights and peace.

The above press release was sent to Kanglaonline by Beerjurekha Samom President,Manipur Students’ Association Delhi 8 August 2011
For information please contact MSAD at: +917503689305,+918802201824,+ 91 9953877262, +91 9250446722

Open Letter to the Prime Minister of India – ” Government apathy to the recent bomb blast at Sangakpham, Imphal and the present state of governance in Manipur “

To, Dr. Manmohan Singh Honorable Prime Minister of India Government of India, Respected Sir, It is with extreme sadness that we as citizens of Manipur, currently residing across the world,… Read more »

To,

Dr. Manmohan Singh

Honorable Prime Minister of India

Government of India,

Respected Sir,

It is with extreme sadness that we as citizens of Manipur, currently residing across the world, write to you in strong condemnation of the many violent and inhuman acts in the state of Manipur – the most recent being the one in Sangakpham, Imphal, in which five person including two young school-going girls were killed.

These calculated acts of violence have devastated many families and have shattered the fabric of our close-knitted society. The common people are in a state of paranoia, and with a feeling of complete sense of helplessness as our daily lives are dictated by constant fear and unending violence.

This beautiful part of the world is filled with an ever increasing number of grieving parents and families at the loss of their loved ones. These mindless acts have far exceeded the tolerance level of any civilized society and we believe the citizens of Manipur deserve some answers and solutions to this present state of turmoil.

We are a hardworking, law abiding citizens of this country but lamentably have to lead a life of constant state of fear and apprehension, continually facing the prospect of losing the lives of our loved ones, to these mindless acts of violence which should not have any place in any civilized society. We, the public, regret to say that we have minimal confidence in the existing government and the state machinery especially when it comes to safeguarding its citizens

Manipur, we believe, has become a ‘stage’ for the many politicians and leaders of various organizations, both legal and illegal, to indulge in disturbing and violence-based politics at the cost of countless lives of innocent public and the society. The state has unfortunately even witnessed unimaginable acts of genocide and ethnic cleansing in the past. The recent incident in Imphal has further substantiated our fear of Manipur being used as an experimental stage for violence.

At this juncture, as citizens of the state in particular and the country at large, we would like to raise some serious questions that need immediate attention – questions that need to be addressed.

1. Why is it that the action of the State and Central Government is limited to official condemnations and lack concrete plan and policies? Whilst we appreciate the swift action of the government in tracing and making a strong official statement of having concrete evidences of those behind the attack and murder, we would like to share our deepest concerns, especially the failure to arrest and hold anyone accountable so far, and despite knowing who those individuals are, who carried out the heinous act, allow them to continue to live freely in the community.

2. Why has no action been taken against the government officials under whose jurisdiction these incidents happened for dereliction of duty and failure to maintain law and order?

3. Why is it that the famed RAW, IB, Crime Branches and all other Intelligence Agencies unable to provide intelligence inputs / information to prevent such acts of terror? Why is action against such agencies not taken for such failures?

4. Why has the political machinery and the government not taken any concrete steps to bring an end to the decades old armed insurgency in the state despite taking thousands of innocent lives and bringing economic development to a grinding halt? If the Punjab Accord can bring an end to the turmoil in Punjab despite being backed and funded by Pakistan, and if the Mizoram Accord can bring peace to a similar problem in neighboring Mizoram, why cannot a negotiated settlement be brought about in Manipur?

5. Does the political system have the moral right to be still in power if it has failed in its primary duty of looking after the welfare of its citizens?

6. Do the present national media houses of the country have any moral responsibility to cover the present turmoil in the state and initiate debates with the public of the country?

We would like to remind the Government of India and the state of Manipur that they have failed time and again to implement any concrete programs and policies. We believe this lack of concrete steps has allowed this present state of misgovernance to flourish, leaving these individuals / organizations free to continue their activities and establish a sense of lawlessness.

We want to be part of a responsible society where everyone lives in peace. We want a society where there is no more bloodshed or mindless killings of innocent lives, a place where education can flourish without any bombs near schools and a place led by people with high standards of political moral values.

We would like to request all concerned and responsible people of land to please come together on a common platform and militancy and insurgency issues are solved based on highest humane values.

We once again would like to strongly urge the Honorable Prime Minister, the Chief Minister, and the leaders of the various Organizations of the state to introspect, take moral responsibility and give justice to the innocent victims of the recent act of violence. We urge you to restore the faith of the people by delivering justice and promote democratic ideals and establish a peaceful and prosperous state.

We would ever remain grateful for any attempt to create fair governance and a chance for a dignified life to the people of Manipur.

Sincerely Yours,

1/ Ex-Students from Don Bosco School (DBS), IMPHAL

2/ Ex-Students from Little Flower School (LFS), IMPHAL

3/ Ex-Students from C C Higher Secondary School IMPHAL

4/ Ex-Students from Jawahar Navodaya Vidyalaya (JNV), Kakching

5/ Kuki Student Organisation, Delhi

6/ Komrem Student Union, Delhi

7/ Manipur Youth Foundation

8/ Hyderabad Manipuri Soceity

9/ All Mizoram Manipuri Association (AMMA)

Date: 6th August 2011

This mail is copied to :-

1/ President of India, Smt. Pratibha Devisingh Patil

2/ Vice President of India, Shri Mohammad Hamid Ansari

3/ Chairperson of the ruling UPA, Smt. Sonia Gandhi

4/ Chief Minister of Manipur, Shri. Okram Ibobi

5/ Home Minister of India, Shri P. Chidambaram

6/ Chief Justice of India, Hon’ble Mr. Justice S.H. Kapadia

7/ Leader of the Opposition in the Lok Sabha, Smt. Sushma Swaraj

8/ UN High Commissioner for Human Rights, Ms. Navi Pillay

9/ National Media Houses

10/ Media Houses of North East India

11/ Media Houses of Manipur

12/ International Media Houses

13/ Supreme Court Judges

14/ Joint Secy North Eeast, Shri. Naveen Verma

The above Press Release was sent to Kanglaonline by Nelson Elengbam. He can be contacted @ elangbam[@]gmail.com

Sangakpham: We deserve to know

By: A. Bimol Akoijam In a swift response, the Chief Minister of Manipur said that the terrorist violence that struck Sangakpham on 1st August, 2011 was the handiwork of NSCN… Read more »

By: A. Bimol Akoijam

In a swift response, the Chief Minister of Manipur said that the terrorist violence that struck Sangakpham on 1st August, 2011 was the handiwork of NSCN (I-M). This is a development which is quite uncharacteristic of the Govt. of Manipur on such incidents or as an editorial in the Sangai Express, a leading newspaper in Imphal puts it, “can’t really recollect the last time that a case of this proportion was laid bare so fast and so conclusively”. However, the said organization, according to a report released by Newsmai News Network from Dimapur, has denied the allegation. Besides, according to a press report, contrary to the statement made by the Chief Minister at the Press Conference on 2nd August, 2011, the Koren (Koireng) Youth Organization has denied that the suspected bomber one Anthony s/o Bonkolung of Sadu Koireng is “a resident of Sadu Koireng Village, Saikul sub-division…and he is not known to the people of Koireng”.

CM O Ibobi Singh inspecting the site of Sangakpam bomb blast. Source: Imphal Free Press

The contradictory reports do not help the citizens who are at the receiving end of such violent and atrocious crime. This being the case, we, as citizens must know the truth as to who is/are behind the dastardly and gruesome act at Sangakpham. The government must put the system and institutions at its disposal to task so as to come out with the truth and bring those who are responsible for the crime to justice at the earliest.

And we as citizens must also know that we must not rest till the institutions for investigations and protecting the life and dignity of the people are made to perform their assigned and expected duties and responsibilities. Only then, we can expect to live with certain sense of normative and institutional mechanisms of a civilized life.

All those who cried out for justice, and those who have statements such as “enough is enough” etc must put their statements into action by seeking and pursuing this: to know the truth and make the above institutions accountable. Only then, can one say that their slogans and outpouring of emotions have some sense and value. Otherwise, those statements shall remain as symptoms of a pathological mind which make them vulnerable to atrocious violence and indignity.

This being the case, we deserve to know:

a) Who is Anthony, the suspected bomber?

b) What are the material and circumstantial evidences on the basis of which the officials have established the identity of the suspected bomber and the organization of which he was a member or on whose behalf he allegedly carried out the heinous act?

c) As per the statement of the Chief Minister, the Bajaj scooter (Chetak) which was allegedly used in the blast had a Nagaland number (NL-O1E/1394) registered in the name of one K. Daniel s/o K. Angami of Diphu Par, Dimapur (Nagaland). Now the question is:

i) Was this information based on the recovery of the necessary document(s) from the blast site or provided by authorities in Nagaland?

ii) Has the investigating agency in the state kept in touch with their counterpart in Nagaland on this matter a) to establish the facts of the case and b) to trace the owner for further questioning?

d) ISTV news mentioned that the Union Home Minister also reportedly blamed NSCN (I-M) for the blast at Sangakpham. (There was one line in Morung express which also reported the statement of the Union Home Minister). If this is so, which agency has given them this news? This is crucial for two reasons: a) The Union Government has been in talks with the said organization and b) for the deeply ethicized and communalized mindset, the words of the Government of Manipur can be subjected slanderous allegation. Moreover, this has serious implication for the “ground rules” of the “cease fire” between the Government of India and the NSCN (I-M), which, as far as Manipur is concerned, is nothing more than a farcical enactment and a part of a make-belief world of those who were ostensibly happy with the withdrawal of the “three words” from the “ceasefire agreement” following the so-called “uprising” in Manipur in 2001.

We must avoid communally charged perspective; what we have seen at Sangakpham is the display of a horrible act of a naked and illegitimate violence that attack the life and dignity of the citizens. Democratic ethos demands accountability of institutions and transparency for a civilized life in the state. And we must work to restore such institutional imperatives, not hollow talks and rhetoric.

By the way, such a note as this one is something that one can legitimately expect to come in media in Manipur. I am sure that many of us have seen such reports and news analysis in media across the globe following such incidents. If it doesn’t come, it only speaks of our media guys just as it speaks of the people of Manipur in general. It’s time to take responsibility, each one of us, for a change.

Read more / Original news source: http://kanglaonline.com/2011/08/sangakpham-we-deserve-to-know/

Financial Assistance to Entrepreneurs for Setting up Food Processing Industries

New Delhi, Aug 3: Government provides financial assistance to entrepreneurs for setting up food processing industries to avoid wastage of perishable products. The assistance is available to all…

read the full article at manipurhub.com

New Delhi, Aug 3: Government provides financial assistance to entrepreneurs for setting up food processing industries to avoid wastage of perishable products. The assistance is available to all…

read the full article at manipurhub.com

If Bankimchandra Chattopadhyay Were a Manipuri?

var addthis_product=’wpp-252′;var addthis_options=”Google+1″By : Bimol Akoijam In a seminar held at Manipur University recently, a gentleman who happens to be a ‘mayang’ (outsider) dares to say that…

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It was just another bomb blast right?

var addthis_product=’wpp-252′;var addthis_options=”Google+1″By: Sanatombi Angomcha It was just another bomb blast right? Rupees 50,000 each for the injured victims and Rupees 1 lakh as ‘Asiman’ for…

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Eight (8) Hours of Electricity in a Day: A Cruel Joke on the people of Manipur or IS It?

var addthis_product=’wpp-252′;var addthis_options=”Google+1″By: Bimol Akoijam In response to a Public Interests Litigation (PIL), the Government of Manipur has reportedly promised that it is working…

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Peace and Development in NE India

by Dr. R.B. Thohe Pou Many people talk about peace and development, but how many of us sincerely want peace and development in North East India? Arms Force Special Power… Read more »

by Dr. R.B. Thohe Pou

Many people talk about peace and development, but how many of us sincerely want peace and development in North East India? Arms Force Special Power Act (AFSPA) was introduced in NE regions in 1957 and re-imposed in Manipur and Nagaland in 1985. Nagaland State has again been declared as a disturbed area in July 2011. The draconic law of AFSPA has mentally and physically affected the people in the region, and it will have a great impact even in the future. Some people may allege that there is peace in the region, but controlling the people by a gun barrel cannot be called as PEACE. If you are really talking about peace, let there be peace and development in the region in letter and in spirit.

The government wants to bring peace and development in the region, but it cannot do so while denying the rights of the people. If rights and justice of the people are denied, there cannot be peace and development in NE India; this is true not only in NE India but anywhere in the world. With mutual understanding and knowing the facts of the history, no problem is so abstruse as to be unsolvable.

The BJP government took the initiative in the Indo-Naga peace talks with the senior leaders like Atal Vajpee Bihari. However, the younger generation have different views on the Naga political problem; some are even ignorant about the essential Naga historical facts. There is medicine to kill pain, and we can prescript medicine to reduce it, but a doctor needs to diagnose the root cause and problem, and give the complete dose to heal a patient. Repressing the rising voice of the people through military might is only like a doctor prescribing only the pain killer to be relieved ephemerally.

Mizoram state is becoming one of the fastest developing states in NE and has achieved the second highest literacy rate in India after the insurgent problem was solved. The State has recently celebrated the 25Years of Peace in the State on 30th June 2011. It has become one of the model states in terms of developments and peace in NE. Only those who have genuinely studied the issues and problems can only understand the real cause of the problem and issue of NE India. Recently, Rahul Gandhi – one of the promising future Indian Prime Ministers, says, “Army is not the solution to Kashmir and NE.” Many other Indian Army officers having previously served in NE region also gave a similar report.

When the NE burns, it affects all of India; when the Naxalites affected regions burn, it affects the entirety of India. Unfortunately, only some logical and visionary leaders see this aspect. According to the govt. of India – Home Ministry Affairs (HMA) 1967, NNC was listed as a banned terror group in NE India. On 17th May 2010 the govt. of India released another list of terror groups in India in which more than 100 terror groups are banned like – Maoists, ULFA, NBDF, SIMI, etc., but the NSCNs factions are not included. However, some people alleged the NSCN – the Naga National Workers as terrorist, criminal, extortionist, etc. If the NSCN are terrorist and criminal then the whole Naga civil leaders and Naga people also can be booked under TADA and criminal cases for supporting them to bring peace in the region as an accomplice also can be punished under IPC.

India will become a peaceful Nation and develop more progressively once some of the threats and problems are solved. Today the three biggest problems being encountered by the GOI are –

i). The Jammu and Kashmir issue and problems
ii). NE insurgent Issue and problems (especially the NSCN and ULFA)
iii). Maoist problems (Naxalites) issue and problems

India has been investing a huge sum of money for counter-insurgency. Such expenditures would be reduced significantly if the above three problems were solved, yielding not only peace, but also greater economic prosperity. Those three problems have different issues and problems, and it needs to consider patiently in each case separately. It is high time that the GOI gives serious thought to these burning issues in India. Corruption is another mania in India, but the above three issues are more important than other issues in India. If the GOI wants the Naga political to be solved and to restore peace in the region, it needs to acknowledge and accept the genuine cause of the Naga political problem and prescribe the complete dose to heal the region completely.

The people of NE India yearn for peace and development, but more than 60% of the Indian population does not understand the root causes for the lack of peace and development in NE. One should not think that the problem in NE region is just a law and order problem. While considering the size of the region and demographic aspects, some people may want the Seven Sisters to become one nation, but there is no historical basis for such a union. Why has the giant India had a ceasefire with the small Naga army since 1997? The size does not matter but the historical fact counts.

It is well-known that NSCN is considered as the mother of insurgents in Northeast India, and everyone who loves peace and development in the region needs to extend support to resolve the Naga political and ULFA problems. Then someday the beautiful greenery of the NE States of India can become one the best tourists’ destinations, and also become one of the commercial hubs of India. The people around the world want peace and development in the region and in a recent Annual Gathering in Kuala Lumpur, Malaysia, the World Baptist Alliance (WBA) which consists of 120 Nations support Naga Reconciliation. NE people have suffered enough for more than 50 years under AFSPA and the insurgency problem, and it is time now for everyone to think more positively and to have the desire to the most pressing issues and problems in the region.

The Naga Political problem is not problematic only to the Naga indigenous people; it affects the whole NE region and India. Directly or indirectly, development in the northeastern region is depending upon solving the Naga Political and ULFA problems. Once the Naga Political and ULFA problems are solved, we can see the dawning of development and peace in northeastern region of India. It is alleged (reported) that the Naxalites have a link with the ULFA, and the network may continue to enlarge as times passes. It is also alleged that the NSCN is giving shelter to the ULFA cadres some where in the border of India and Myanmar. So in one way or another, all three groups are closely linked, which shows the insurgent epidemic in the future in India.

Solving the NSCN and ULFA problems in NE will bring solace to India and in particular to northeastern region. The GOI and the people of northeast need to understand not only the factual issues, but also to acknowledge and accept the genuine cause of the Naga Political problems. In previous Central-NSCN-IM Peace-talks, the Chairman of NSCN-IM said that the Peace-talks are coming to most crucial stage, and in more recent talks (18 July 2011), NSCN Special Emissary V.S. Atem told the Telegraph, India, “The talks were positive and we now enter the most crucial phase of the negotiation.” Moreover, it is also reported that the Naga political problem will be solved in “shortest possible time” and the solution will be based on “the uniqueness of Naga history and situation which was recognized by the government in 2002”. After more than 60 rounds of Peace-talks held in different countries and in Delhi, now it is showing a positive result in their Peace-talks. Consequently, the people of Naga-land and NE India should be in euphoria and extend their support to the ongoing Peace-talks to bring a long-lasting peaceful solution in the region.

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Why do I love Korean Movies and admire Manipuris living in Bangladesh??

By: Sanjib Meitei Nowadays, I often came across many articles debating on the pros and cons of ban on Hindi movies in Manipur and entry of Korean movies and its… Read more »

By: Sanjib Meitei

Nowadays, I often came across many articles debating on the pros and cons of ban on Hindi movies in Manipur and entry of Korean movies and its subsequent impact on Manipuri society. Some people openly advocate lifting of the ban on Hindi movies claiming that it will help Manipuris to learn the Hindi language which is of course the national language of India. Some people, declaring their undying love for Hindi movies, expressed their desperate desire to watch Hindi movies and how trips to Delhi or Guwahati become a great opportunity to catch up a movie or two. I respect all the views and sincerely believe that most of the articles carry certain valid points in support of their claims. I am not a compulsive movie buff. But, I too watch Hindi movies whenever there are good ones. I am not very adventurous when it comes to watching movies per se. I won’t dare to watch any Salman Khan or
Akshay Kumar movies unless there are some good critical reviews or good response from some of my fiends whom I consider having similar taste of movies with me. Further, having been living in central India for the last decade, I never felt that desperate to go after Hindi movies also. Unfortunately, I don’t get to watch Manipuri movies very often and a few which I tried out was not that good. Recently, I watched a Manipuri movie called “Nobab” and even though the story line seem repeating a Lagaan or Chak De, I really liked it. As for Korean movies which seem quite popular in NE states of India now a day, I never get to watch one and do not intend to watch in near future since it’s not readily available here besides my inability to understand Korean language. I am also not the type of person who can watch a Tamil movie without understanding the language even though the movie is hit. But, why do I love Manipuris to watch Korean movies instead of Hindi movies?

I don’t have a concrete statistics to prove all my points which I am going to write in this article. However, I frequently come across some attributes of Manipuris living in central and northern India which, I think, may be a precursor to the eventual down slide of Manipuri traditions and culture for our people living in these areas. Manipuris, specially living in Hindi belts of India, are facing a serious identity crisis. Everything seems normal and everybody seems to love Manipur, Manipuri culture, Manipuri cuisines and enthusiastic about Manipur whenever there is a gathering of Manipuris. However, in their day to day life, it is a different story. Most of the Manipuris are living with serious identity and personality crisis which are even oblivious to themselves. Knowingly or unknowingly, they are unable to accept their identity as a Manipuri (of course, everybody will deny) be it in their look, accent and other physical appearances like nose, eyes, and many more things which define the traits of being a Manipuri. People seem to be trying too hard to be Indian. By Indian, Manipuris consider the Hindi speaking people with north Indian look as Indian and try to assimilate their culture, traditions and even cuisines in day to day life. I am afraid to say that the grandchildren of current parents living in Hindi belt of India will forget that we Manipuris have an identity in terms of culture and tradition, much different from the traditions, culture and religions of people living in central India although some of Manipuris are devout Hindus (Gouranga Sampradyay).

I came across many such instances when I interact with Manipuris living in my adopted city for the last decade. Once, during a random conversation, one of my senior Manipuri persons told me that all the people excluding scheduled tribes, scheduled castes and other backward classes are good looking even though some of them have dark complexion. I didn’t react to the topic. But, I think that my fellow Manipuri person has developed a few problems even though he consider his knowledge or experience regarding the people living there is true in general.
(1) Unknowingly, he becomes familiar with the dirty caste system being practiced in central and northern India.
(2) He forgot radical definition of good look of a person. His definition of good look becomes caste driven and over dominance of people with north Indian look and that too, those from high castes in his life in central and northern India forced him to think that the specific pattern of look is good or not good or better than others.

I remember the Bollywood diva Katrina Kaif saying over and over in interviews that her look is not accepted as beautiful by Hollywood people or western people in general. It is the same case here. I consider Serena Williams, the top seeded Tennis player as beautiful and sexy even though many people living in central India or Manipur who don’t know her may ridicule me. But, for me, she is one of the players whom I follow and quite impressed with her playing prowess. So impressed is me that even though she is slightly over muscular as per the conventional definition of feminine look, I like her. It doesn’t mean that Katrina Kaif or Lin Laishram or Jwala Gutta is not beautiful to me. Unfortunately, many of my fellow Manipuris are so influenced by the Indian look to the point their definition of good look become somewhat biased. I don’t have anything against Indian look but my main concern is Manipuris being so hooked up with those Indian looks that they start hating their own look and other physical appearance like nose, eyes, hairs etc. I came across news in Times of India and Hindustan times that many NE girls are going for nose job and eyes job so that they look more like a Indian lady. Here is the point where I start believing that Korean movies can do a good job for Manipuris in restoring their lost confidence at least where look and physical appearance are concerned. Movie is a powerful medium which really influence peoples’ thought process. At least, Korean movie will instill young generation of Manipuris to love and accept their look which is very different from Indian looks but close to those Korean artistes.

Another disturbing trend is that most of the Manipuri children cannot speak Manipuri and their parents never make an effort seriously to teach it to their wards. The root cause is that majority of the Manipuri parents living in Hindi land have a constant fear that their children will not be able to speak Hindi properly if they speak Manipuri at home. Reality is they hate their own Hindi accent. Perhaps they had been or are still a laughing stock of Hindi speaking people for their wrong Hindi sentence construction and mispronunciation of Hindi words. They are also afraid that their children would face the same problem as they do. A big fallacy! The accent of any children born and brought up among Hindi speaking people will never be our Manipuri accent. Hindi will be their primary language irrespective of how much Manipuri you taught to them. But, no, Manipuri parents won’t dare to teach Manipuri to them. South Indians, Sindhis, Marathis and Bengalis living in northern and central India for generations always speak their own language fluently in their home and among their own community members. They face no problem in speaking Hindi. Isn’t it embarrassing to be a Manipuri parent who cannot pass on the Manipuri language and tradition to our wards? How can Manipuris be so irresponsible, under confident and embarrassingly trying too hard to be an Indian (Indian by Manipuri definition) as much as possible at the cost of our own Manipuri identity? So much so that I came across Meitei girls living in north India writing their name in total mayangnized fashion like “Nita Singh”. Well, I just can suggest that that is not the way how Manipuris write their name.

Another not so disturbing trend but still I consider it to be identity crisis is slowly changing eating habits of Manipuris. This happens when a Manipuri family invites some of his Indian friends. Very well organized and again, trying too hard to be Indian again. Dishes will include puris, rotis, palak paneer, daal/daal makhani, alu dum etc. No malicious intention on the part of Manipuri hosts. They think that if you invite a person for a meal and if the person cannot enjoy the meal, then the organized meal are meaningless. I respect the feeling of the Manipuris hosts, but somewhere doesn’t this reflect the inferiority complex of Manipuris (or am I over pessimist) while flaunting our eating habits and vast cuisines? What about Manipuri cuisines like Iromba, Utty, Alu Kangmet, Kangsoi etc for veg people and Nga toithong many more in case of no vegetarians? I was invited to many of my mayang freinds (In fact, I am the mayang for them as per the definition of the word mayang). South Indian families would bring out their cuisines such as idli, dosas, masala dosas, chutaneys made of coconut, pakodas etc. Those are not so spicy but healthy and tasty. North Indian cuisine is spicy and tasty. Of all the cuisines of north India, I like alu ke paratha. In central India, Daal bafale/bati is special. I like it. Bengalis, I love all the fish dishes. Assamese, khaar is very common. As from my side, whoever visits my home for a meal, I make sure that they taste real taste of vegetable Kangsoi. It is healthy and believe me it’s really tasty. I am not sure if any chef of well known restaurants can cook boil vegetable as tasty as Manipuri Kangsoi. I have explored many dishes of boil vegetable dishes but a Kangsoi like Thai boil vegetable dish comes very close to Manipuri Kangsoi taste. However, it was not as good as ours (my friends said that and I too feel the same). Utty with utsoi, chakhaou kheer (it’s the 8th wonder for non Manipuris whoever taste this and always on demand) are some sure hit dishes. Alu kangmet is very appreciated with daal in Manipuri style. Some of my friends become so fond of kangsoi that they include kangsoi as mandatory dish in their home at least twice a week. It’s not that other Indian cuisines are not tasty but it’s just that ours is no less by any standards.

Finally, had the cultural and traditional values of Manipuris who migrated to Bangladesh, Assam, Myanmar, Tripura at least a hundred of years back been so embarrassingly weak like current breeds of Manipuris who had just started living outside Manipur only for the last one or two decades (that too, after getting basic education from Manipur only), then they could have been a long forgotten history. I appreciate the fact that those Manipuris still speak Manipuri language even though there is some mix up with other language. There are even writers and poets who are working for development of Manipuri language and preserving Manipuri culture and traditions. Looking at the current trend of Manipuris who cannot take pride of the fact that they are Manipuri, preserving cultural and traditional identity of Manipur seems a big asks. It is unfortunate and I hope it is not the sore reality we have to live with.

The above article was sent to Kanglaonline by Sanjib Meitei.

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A Meitei’s Dream

Dr Irengbam Mohendra Singh June 10 2011 Last night I went to sleep in Bradford City. I dreamt about my mama and green rice fields of Khurukhul, their tall blades… Read more »

Dr Irengbam Mohendra Singh June 10 2011

Last night I went to sleep in Bradford City. I dreamt about my mama and green rice fields of Khurukhul, their tall blades fluttering in the gentle breeze, giving the green grasshoppers
a free joyful rollercoaster ride.

I had a spendid dinner in the comfort zone of our house, cooked by my wife who is a Cordon Bleu cook. I had Black label with soda while my wife had Glenmorangie on the rocks.

The starter was cauliflower and white stilton soup and the main course was cod fish wrapped in Parma ham, with roasted peppers, tomatoes and aubergines. A glass of red wine – Sauvignon Blanc enhanced the enjoyment. For dessert we had bread and butter pudding with rum and prunes.

I went to bed thinking of my childhood and growing up and career. In the mist and shadow of sleep I saw my native land, Manipur.

I swam in the dirty Nambul River in spate and dived in from the suspension bridge connecting Uripok with Sagolband. I strolled and played among the rows of tamarind trees along the dusty Uripok road. I went with the Uripok scout Party led by Moirangthem Gojendra to the Baruni Hill for the safety of boys and their girlfriends on the day Baruni ching Kaba – annual pilgrimage to the Baruni hill of our ancestors.

I heard the crow crowing at the break of dawn. I went to swim with friends in the ponds at Lamphel Pat under the shadow of the Langol Hills. I watched the cows grazing at Lamphel where sometime, I plucked a rare purple Konbirei (Manipuri Iris)

The epic tale of pride and passion overwhelmed me with shouts of liberty. I smiled at my tempestuous glee. But alas! I woke up in the middle of the night and recollection at hand brought me to despair. It was the political reality in Manipur.

Events seem to be flashing by at a gallop rather than the gentle hand-canter of yore

The political reality is that liberty is not going to come to Manipur in the foreseeable future and that the survival of our grand children depend on nothing but the hideous hope that one day peace will prevail.

In the erstwhile sovereign state of Manipur human rights and individual liberties were protected. But since India has forcibly annexed Manipur there has always been a risk that Manipur would defend itself by armed resistance, hurting its own people both in the short term and long term while hoping that the world’s “policeman” whether in the form of the USA or the UN may arrive to sort things out.

There will always be a government in Delhi that will not let Manipur regain its sovereignty and the government will function in the same way as the one it replaced. Because there are procedures of running a democratic government and they do not change.

“To be governed is to be watched, inspected, spied upon, directed, law-driven, numbered, regulated, enrolled, indoctrinated, preached at, controlled, checked, estimated, valued, censured, commanded, by creatures who have neither the right nor the wisdom nor the virtue to do.” P.J.Proudhon.

“No government is ever in favour of freedom of the individual. It invariably seeks to limit that freedom, if not by overt denial, then by seeking to constantly widen its own functions. All
governments, of course, are against liberty…”–H.L. Menckenso.

But in Manipur there is an incremental feeling of loss of liberty by incrementally eroding peoples’ right to freedom because of the Delhi Government and the dictates of the insurgents.

Though there is no country in the world where the people in it are equally happy but in Manipur all the people are equally unhappy.

For Manipuris, the idea of an independent Manipur is an immensely noble idea and is nobler for those insurgents who have been sacrificing theirs and their families’ life. Manipur is not like Kashmir that wants to join Pakistan.

As life takes unexpected turns we don’t always get what we hope for and a meaningless hope comes to pick us up only to break us at the end.

The revolutionary movement or insurgencies began many decades ago. It is not going forward, if not backwards. The leader of a major group UNLF, RK Meghen is now in police custody. So is the leader of ULFA.

There is no revolutionary activity in Manipur. The agitation against the AFSPA is now in cold storage as there are no seditious activities apart from commercial activities like extortion, kidnapping and shooting of innocents, as the remnants of insurgency in the failed state of Manipur.

Still, New Delhi will not remove the AFSPA and is waiting for Irom Sharmila to succumb to her force feed.

Everyday, many insurgent cadres are arrested by the security forces and their arms seized, decimating the already minuscule insurgent strength. The Manipuris are in a state of inertia with no prospect of peace in sight.

Nobody in Manipur is safe and the education of school children is affected. There are so many young widows with their children in abject misery. So many grand projects remain unfinished because of corruption and undergrounds’ share of the funds.

A revolution (Latin revolutio, “a turn around”) is a fundamental change that takes place in a relatively short period of time. Its use to refer to political change dates from the scientific revolution occasioned by Copernicus’ famous De Revolutionbus Orbium Coelestium.

Aristotle described two types of political revolution: 1. complete change from one constitution to another and 2. modification of an existing constitution.

A revolution does not mean it has to be violent. And it can’t go on for ever. There will come a time in every Manipuri’s life when they get sick of trying to go for a change.

The progress to civilisation in Manipur has been delayed year by year. Restricted area permits discourage tourism in Manipur as well as non-resident Manipuri Indians. Tourism is the only Industry which will be viable for Manipur, giving employment to thousands.

The prevailing corruption and lawlessness in Manipur have shied away any mayang investor in Manipur’s economy while many qualified Manipuris seek jobs in mayang India and abroad, adding to other various causes of economic downturn in Manipur.

The question is how long will this political reality survive? In revolutionary terms, how long the Meitei revolutionaries who have been fighting for the independence of Manipur would go on while the civilian population who are fed up to the back teeth, will continue to live under the Indian military rule. Manipuris have no liberty unlike the rest of Indians.

Isn’t time for the revolutionaries to wear their hearts on the sleeves? Isn’t time for them to do some arithmetic and reassess the evolutionary survival chances of all Manipuris? The revolutionaries may come and go, while the public in Manipur remain in fear of when the next bullet is coming for them.

On the Plebiscite front, shouldn’t it be circumspect to find out its feasibility or infeasibility before the GOI takes further police action. Like all democratic methods, plebiscite requires
certain conditions for its successful operation. It has to be viewed from a background of
political, economical and psychological factors. Won’t it be prudent to have a gallop poll of a
cross section of 1,000 people in the plain and another 500 in the hills to test the temperature?

Likewise, for the Manipuri Nagas who are clamouring for secession from Manipur, isn’t time for them to revaluate the chances of their succeeding? They also can’t go on for ever. It will only delay their economic progress.

They have now devolution with limited power to exercise over their own welfare as a devolved sovereignty in an ethno-federated Manipur, though it is intended to work at the level of adherence to governmental institutions. The combination of devolution and local sovereignty preserves both majoritarian democracy and individual liberty. This allows liberty to exist independently and simultaneously.

As independence or secession is not a commodity that one can buy, how long will the people of Manipur wait in misery while the insurgents themselves are sacrificing their lives in hiding? How long will the Manipuri Naga people wait while their own people are living in abject poverty?

It has been many years since Meitei insurgencies began. Manipuri Naga secessionist activities
have taken much longer. There is no light at the end of the tunnel. There are only dark clouds on Manipur.

An insurgency can go on for decades as defeat is an unacceptable dishonour. However, in the interest of insurgents and the Delhi regime it can be brought to an end with an honourable compromise acceptable to both sides.

Lead kindly light amidst the encircling gloom. Lead thou me on. The night is dark and I am far from home. Lead thou me on.

The writer is based in the UK
Email: imsingh@onetel.com]
Website: www.drimsingh.co.uk

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Higher Education: For a better Manipur

Written by: Khuraijam Jibankumar Singh, FLS (Founder and Managing Trustee) North East Centre for Environmental Education and Research, Imphal Every year colleges in different Universities across the country are increasing… Read more »

Written by: Khuraijam Jibankumar Singh, FLS (Founder and Managing Trustee)

North East Centre for Environmental Education and Research, Imphal

Every year colleges in different Universities across the country are increasing their cut off marks for admission to under graduate courses. Students of states like ours are facing difficulty in getting admissions in good colleges like St. Stephen College, Sri Ram College of Commerce due to low aggregate in their marks in Board Exams. Only a few get admissions in reputed colleges and the remaining had to settle for correspondence courses or had to go for some certificate or diploma courses.

Students of our state are very good in studies, extra –curricular activities and are well aware of the happening across the country or globe. In spite of all the turmoil in the state as the result of the prevailing situation in the state, students are still not losing their hope to achieve their dreams. We need to give them support, encouragements, appreciation and proper guidance. Not only these, our teachers and education system should change their approach in giving marks or grading system. Our students are second to none but are still facing problems in getting admission after XIIth. Manipur Education Board and Council should encourage teachers to give marks according to what the students deserves. Every year thousands of Manipuri students couldn’t get admission due to low grade in Board/Council Exams. However, the situation is different for students studying in other boards like CBSE, ICSE. Does it mean that students studying in CBSE, ICSE are better than students of Manipur Board/Council? Take example of Manipuri students (not only Manipuri students) studying in Assam Valley School (CBSE) in Assam get admission in colleges easily as compare to students studying in schools of Manipur Board. The only difference is marks/percentage.

Every year Manipuri students topped in colleges and university somewhere or the other across the country. We have several Gold medallists and toppers in every field of sciences, arts, engineering, medical and commerce. However, the number could be increased if all the talented students get proper education and this can be achieved if they get admission in good colleges and universities. Manipur Government/Education Departments should hold regular meetings and interaction programmes with teachers, officials of Board/Council and principals to address the situation and problems faced by the students of the state in getting admission for higher education.

Encourage students to pursue higher education for better Manipur. Education will bring peace and development to the state.

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