Manipur News

The first day of the month of Sajibu is here again. On the Meitei lunar calendar, this is the beginning of another New Year. It is interesting that there are so many different dates on which the New Year is celebrated in different parts of the year. The one with the most following is of course January 1 on what has come to be known as the Christian calendar, although there is nothing to signify this has anything to do with Christianity. In fact as is evident from numerous articles, the celebration of New Year was once forbidden by the Church deeming it to be a heathen practice. Whatever the case may be, whichever date is celebrated as New Year by anybody, the notion of a year getting renewed on an annual basis cannot go away. And nobody is wrong for celebrating at different dates either, as long as the cycle is maintained, after all, the earth’s revolution around the sun is on a circular path and this being the case, any point on this circle can be marked as the beginning and by that virtue the end as well. Indeed, in any circular trajectory, the end and the beginning are coterminous.It may be convenient to have a fixed and universal New Year on January 1, but this is with a serious flaw too. Even those of us with just elementary knowledge of school geography knows that between the north and south hemisphere, the seasons are directly the reverse, so that a fixed New Year would amount to very different seasons being celebrated as New Year at the same time in the two hemispheres. The northern and southern hemisphere difference is just the most radical, but seasons vary from place to place, mostly on account of the latitude differences. Other factors include topography and degree of monsoon severity etc. This being the case, if New Year is not to be any arbitrary date but one that coincides with a major landmark in the cycle of season, it is only but expected that it should be celebrated at different times in different parts of the globe. What can be a more appropriate time for this celebration than the onset of the Spring season? Needless to serve the reminder again that Spring comes at different times for different places.
For Manipur and other lands in this latitude and topography, Spring somewhat coincides with April. It is the time the foliage begins to sprout and the sowing season is flagged off and ploughing of paddy fields begins after being allowed to lay fallow for nearly six months. Indeed, the first day of the new moon in the Meitei lunar calendar of Sajibu, is celebrated as New Year or Sajibu Cheiraoba traditionally, and this day is today. Meitei homes will see Spring cleaning followed by a special lunch, and then in the afternoon, a family outing to the Cheirao Ching for a climb to the summit and prayer there. It is a great day for children and parents alike, and indeed for everybody. We wish all our readers a very happy and prosperous Sajibu Cheiraoba. In the spirit of the tradition it is celebrated, we also wish for a good crop and all round peace and progress in the entire state.
But one gets the sense of being caught in a cliché making these too often parroted wishes. What then would we also wish besides these routine and thereby soulless ones? This is something everybody who takes part in this celebration should sit down and ponder through the day. We for one think that the focus on this day should gravitate around the all important question as to what are the most vexing problems besetting the state? What are the problems which have a profound bearing on not just the lives of everybody, but also have been a barrier on everybody’s prospect of a dignified life? What are our leaders doing about this? What are we as enlightened and empowered citizens doing about it? It would be unrealistic to expect the answer to these question to be found immediately just because everybody wish it on Sajibu Cheiraoba. But it would be extremely good and to the purpose if we all at least resolve to begin the soul search on these issues on such an auspicious day. Sometimes, it just needs a single spark to start the engine to a great new project. Our prayer is, a collective resolve on Sajibu Cheiraoba this time would be able to provide this magical spark to kick off a new beginning for the entire people of the state.

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The first day of the month of Sajibu is here again. On the Meitei lunar calendar, this is the beginning of another New Year. It is interesting that there are so many different dates on which the New Year is celebrated in different parts of the year. The one with the most following is of course January 1 on what has come to be known as the Christian calendar, although there is nothing to signify this has anything to do with Christianity. In fact as is evident from numerous articles, the celebration of New Year was once forbidden by the Church deeming it to be a heathen practice. Whatever the case may be, whichever date is celebrated as New Year by anybody, the notion of a year getting renewed on an annual basis cannot go away. And nobody is wrong for celebrating at different dates either, as long as the cycle is maintained, after all, the earth’s revolution around the sun is on a circular path and this being the case, any point on this circle can be marked as the beginning and by that virtue the end as well. Indeed, in any circular trajectory, the end and the beginning are coterminous.It may be convenient to have a fixed and universal New Year on January 1, but this is with a serious flaw too. Even those of us with just elementary knowledge of school geography knows that between the north and south hemisphere, the seasons are directly the reverse, so that a fixed New Year would amount to very different seasons being celebrated as New Year at the same time in the two hemispheres. The northern and southern hemisphere difference is just the most radical, but seasons vary from place to place, mostly on account of the latitude differences. Other factors include topography and degree of monsoon severity etc. This being the case, if New Year is not to be any arbitrary date but one that coincides with a major landmark in the cycle of season, it is only but expected that it should be celebrated at different times in different parts of the globe. What can be a more appropriate time for this celebration than the onset of the Spring season? Needless to serve the reminder again that Spring comes at different times for different places.
For Manipur and other lands in this latitude and topography, Spring somewhat coincides with April. It is the time the foliage begins to sprout and the sowing season is flagged off and ploughing of paddy fields begins after being allowed to lay fallow for nearly six months. Indeed, the first day of the new moon in the Meitei lunar calendar of Sajibu, is celebrated as New Year or Sajibu Cheiraoba traditionally, and this day is today. Meitei homes will see Spring cleaning followed by a special lunch, and then in the afternoon, a family outing to the Cheirao Ching for a climb to the summit and prayer there. It is a great day for children and parents alike, and indeed for everybody. We wish all our readers a very happy and prosperous Sajibu Cheiraoba. In the spirit of the tradition it is celebrated, we also wish for a good crop and all round peace and progress in the entire state.
But one gets the sense of being caught in a cliché making these too often parroted wishes. What then would we also wish besides these routine and thereby soulless ones? This is something everybody who takes part in this celebration should sit down and ponder through the day. We for one think that the focus on this day should gravitate around the all important question as to what are the most vexing problems besetting the state? What are the problems which have a profound bearing on not just the lives of everybody, but also have been a barrier on everybody’s prospect of a dignified life? What are our leaders doing about this? What are we as enlightened and empowered citizens doing about it? It would be unrealistic to expect the answer to these question to be found immediately just because everybody wish it on Sajibu Cheiraoba. But it would be extremely good and to the purpose if we all at least resolve to begin the soul search on these issues on such an auspicious day. Sometimes, it just needs a single spark to start the engine to a great new project. Our prayer is, a collective resolve on Sajibu Cheiraoba this time would be able to provide this magical spark to kick off a new beginning for the entire people of the state.

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H. Thangtungnung
Theological study is a branch of academic education and knowledge similarly to other disciplines which aim at earning a

degree. It is also based on certification like other academic streams to mould and shape one future career so as to enable

him/her to pursue a higher study of education. It is not therefore, a different application or system of education away

from academic parlance. It is thus likely and necessary that a theological student from S.T/S.C background who is pursuing

a degree gets the Post-Matric Scholarship of S.T/S.C, funded by the Ministry of Tribal Affairs and Ministry of Social

Justice and Empowerment without any hindrance unless, he/she is availing other scholarships like the Post-Matric minority

scholarship, funded by the Ministry of Minority Affairs. The tribal theological students should be allowed to apply the

scholarship smoothly so as to enable them to continue their course of study and to pursue a higher learning without any

financial constraints by availing the scholarship.

The theological students, like the students of  other academic courses like B.A., B.Sc or B.Com, etc are paying full

admission fees, tuition fees, examination fees, academic and other necessary fees. They need to manage themselves like

those students from secular studies and as such, they need maintenance allowances as well in the form of a full

scholarship. Like many secular colleges of learning, most of these theological or Bible Colleges are also affiliated to a

centrally recognized University and alike and are full fledge institutes as per rules and norms laid down in the

educational policy of the Country. 

In fact, the rules and regulations of the Post-Matric Scholarship for S.T/S.C formulated by the Ministry of Tribal Affairs,

Government of India and implemented by the concerned State Governments do not mention anything which would exclude non-

secular studies under the purview of the scholarship. It does not disallow the theological students from benefiting this

scholarship. So, the concerned State Government and its Department which is monitoring and implementing the said

scholarship cannot just simply deny the right of theological students from getting the scholarship.

The theological students of Manipur availed the PMS till the financial year, 2006-2007 continuously but hereafter, from

2007-2008, the same students were denied the Scholarship even though they applied for it, and in the succeeding year, i.e.

for 2008-09, they were not even allow to apply the said scholarship. The only reason expressed by the concerned authority

as to why the scholarship is debarred to these students is that, it is because their course of studies is non-secular!

However, our adjacent states like Nagaland, Mizoram and Meghalaya sanctioned and paid full scholarship to their theological

students. Except in Manipur, that is also recently, no demarcation is drawn between secular and spiritual studies in

respect to giving the Post Matric Scholarship to the Scheduled Tribe and Scheduled Caste students.

Taking into account the above points critically, the Trulock Theological Seminary, Imphal was visited within the first week

of March, 2009. The purpose of the visit was to interview the students and staffs of the Institute and to get first hand

information about their views and to take note of their plights with regard to the Post-Matric Scholarship so that factual

knowledge and understanding could be acquired. A conclusion can then be drawn after analyzing and studying the details of

what has been found out from the information obtained there.

Seiminchon,1 the General Secretary of TTSSF (Trulock Theological Seminary Students’ Fellowship) was the first person to be

interviewed. In his interview, he mentioned that the previous theological students availed the scholarship till the year

2006-07 but since then, scholarship was revoked to theological students by the Directorate of Development of Tribals and

SC, Manipur without assigning any reason. There after, i.e., from the academic session of 2007-08, no more scholarship is

granted to them. They were the first students who were debarred from the scholarship. He further stated that there is no

other scholarship or stipend he received from any other source. He also maintained that no one from the institute has

applied the scholarship again since they have been informed that, even if they applied, they will not been awarded the

scholarship. He raised a question as to why they should not also be granted the PMS since the Trulock Theological Seminary

(TTS) is affiliated to the Senate of Serampore, Calcutta, duly recognized by the UGC (University Grants Commission). As the

institute is also directly under the purview of a recognized Institute, the tribal students must be, as per rules, entitled

to benefit the scholarship as long as they fulfill the norms and standard laid down by the Regulations of the Scheme. He

even pointed out that the TTS and MTC at Kangpokpi are full fledged institutes of the Senate of Serampore, Calcutta,

recognized by the UGC while many other theological institutes are affiliated to ATA (Asian Theological Association).

When asked whether there was any measure taken to relieve their cause, he explained that they themselves had brought up the

matter to the concerned authority, but when every step failed on their part, the MUTSU (Manipur University Tribal Students

Union), AMSU (All Manipur Students Union), KSO ( Kuki Students’ Organisation) and the HAC (Hill Area Committee) were

approached. The Director and Deputy Director for Tribal Welfare had been urged, the concerned Secretary was petitioned, but

all these requests vanished in the thick air unsolved.

 Themneimawi, 2 another B.D II Year Student was asked about her reaction on this regard, and she said that she was quite

disheartened and unhappy. She maintained that since they were the first batch being denied the scholarship, she felt

morally neglected and degrading. According to her own statement, no definite reason was given to them for this withdrawal.

She stated that they did not apply for any other scholarship and as such, they were learning without a single scholarship

though most of them hailed from a very poor family background. ‘No one is there to see and understand our plight and to

take necessary measures on this regard,’ she added.

Neingneihoi, 3 another interviewee, said that she came here for her B.D. (Bachelor of Divinity) from Nagaland, where she

resided and completed her B.Th (Bachelor of Theology). She availed the Post Matric Scholarship during her B.Th course. She

said that she was shock to learn that the theological students of Manipur were debarred from the Post-Matric Scholarship

since the past two years. She raised a question why these students should not avail the Scholarship when the same students

of Nagaland and other States were being awarded? She argued that she was pursuing her course of studies not because of the

sole aim of scholarship, but she felt unsatisfactory when she would be denied of what she ought to get as she had no other

source of income to relieve her financial problem. It is true that many poor students, coming from remote areas are in the

hope of getting scholarship to relieve themselves from financial burden. But this expectation and hope is turned into a

mere day dream.

In order to cover a wider range of study and to acquire more evidences, the Grace Bible College, New Lamka and Evangelical

College of Theology, Nehru Mark, both in Churachandpur were visited on June 16, 2009. But the visit coincided with the

summer vocation and there were no students to interview there. One of the main objects or purposes of visiting the two

institutes was to obtain information regarding the initiative that has been taken on this issue.

Rev. Dr. Sonna Langzakham Ph.D,4 the Principal of Grace Bible College was interviewed and it was learned that his students

received the Post-Matric Scholarship till the year 2006-2007, but thereafter, it was ceased. The students organized

themselves with a few other Bible colleges’ students who were being denied the same and urged the concerned authorities to

revoke the order but this went unheeded.  The only reason given to them was that theological studies were a non-secular

course and the Scheme excluded such a study. The students’ body met the Director of Tribal Welfare, Manipur, in 2008 and

urged for uninterrupted payment. To their dismay, they got a reply that final authority was with the Commissioner for

Scholarship/T.D., and he was not in a position to help them if no positive direction came from the higher authority. They

also approached the Deputy Director, Scholarship/T.D. and requested him to do something on this regard. The officer merely

replied that though he understood their (the students) grievances and would like helping them, the higher authorities

should be positive towards this matter in order to materialize something.

The students also approached P.C., Lawmkunga, the then Principal Secretary, (Hills/T.D.), and requested his kind approval

for the scholarship which he flatly turned down. The students actually laid much blame on him for non-payment of the

scholarship to theological students. The students argued that Shri T. Phungzathang, the then Minister for Tribal

Development and Shri O. Ibobi Singh, the Chief Minister of Manipur, Government of Manipur, who held the finance portfolio

were in favour of granting the scholarship to the theological students. This was not well received by the concerned

Commissioner and Secretary. The Chief Minister had even given a direction along with an earmarked or budgetary statement

for scholarship payment to the Department but without any outcome. It appears that though the Ministry had allocated fund

for the said purpose, it was not effected by the lower authorities.

Though the scholarship was not granted to theological students in 2006-07, many of them were disheartened to apply in the

following year, i.e. for 2007-08, but their applications were rejected. The Principal of Grace Bible College stated that,

as a result of this, none of his students had applied further for 2008-09 academic session. Since then, the matter had been

left aside by the students’ community. 

When Rev. Kh. Khaizakham, B.A., Th.M, D.Miss,5 Principal, Evangelical College of  Theology, Churachandpur was interviewed,

it was ascertained that his students availed the Post-Matric Scholarship till the academic session, 2006-07 but they were

debarred from the next academic session though they applied for it. All the initiatives taken by the students having failed

already, none of the students applied again from the academic session of 2008-09. When asked what initiatives had been

taken up on their part, Khaizakham replied that initially, his students along with the students of Grace Bible College and

alike put a joint effort and their representatives met the higher authorities to convince them in their favour. The

representatives also approached ATSUM (All Tribal Students Union, Manipur) and the KSO (Kuki Students Organisation) to take

up the issue on their behalf but no positive results turned out. It was a common reaction that P.C. Lawmkunga was so much

oppose to granting a scholarship for Theological Courses. In response to why he was too adamant, it was generally held that

Lawmkunga considered theological courses as purely non-secular and therefore, these religious studies were excluded within

the Post-Matric Scholarship Scheme.
When his personal view was taken, Khaizakham remarked that if it was true that religious courses were outside the

Scholarship Scheme, why Mizoram and Nagaland could grant the same scholarship for such courses! He pointed out that there

was a student from his Institute who used to seek his signature for applying this scholarship which he always got. So, his

general conclusion was that the theological students of Manipur should also be awarded the PMS as there is no other

scholarship or source of income for the students. They pursue their studies without any stipend, grant or scholarship.

The Grace Bible College and the Evangelical College of Theology are both, accredited Colleges of the Asian Theological

Association, India, attached with Andra University, duly recognized by the University Grants Commission (UGC). So, the main

questions which arises after critical evaluation of the above findings are—

1. On what specific ground the theological students are denied their Post-Matric scholarship?
2. If the reason for refutation is that such studies are non-secular and are excluded within the Scholarship Scheme, then

under which rules or regulations it is so?
3. If it is really true that theological study is outside the purview of scholarship scheme and the Rules and Regulations

of the Scheme do not naturally cover such studies, why then, the students were paid till the year 2006-07? Is there any

modification from that point of time?
4. If such a revised rule has become effective, why and how could other states still continue to pay the same to their

students for such courses?
5. If there was alteration of the Regulations of the Scheme, then why is it not notified
Officially through newspapers or intimated to the concerned institutes? And if the Implementing agency or the State

Government are not quite familiar with the
Regulation governing the award of Scholarship as specified by the Ministry of Tribal Affairs and Ministry of Social Justice

and Empowerment, why is the matter not brought up to the notice of the sanctioning Ministry to seek their view, advice or

clarification?
Taking into account the above points, even if the Scheme has excluded the non secular courses from the purview of the

Scholarship, the concerned Ministry has to at least clarify and notify the same stating the reasons clearly.

Notes:
1. Seiminchon, (b. 15-11-1985) B.D. II Year, Kangpokpi, interviewed on the 2nd March, 2009 (Monday) at Trulock Theological

Seminary, Imphal.
2. Themneimawi (b. 09-03-1985), B.D. II Year, Moreh, interviewed on 2nd March, 2009 at Trulock Theological Seminary,

Imphal.
3. Niengneihoi (b. 28-08-1984), B.D. I Year, Saijang Village, Paren District, Nagaland, interviewed during 2008-09 at as

above.
4. Rev. Dr. Sonna Langzakham, Principal, Grace Bible College, interviewed on June 16, 2009, at his office.
5. Rev. Kh. Khaizakham, Principal, Evangelical College of Theology, interviewed on June 16, 2009, at his office.

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By Amar Yumnam
We have been very critical of the nature of the state as it manifests in Manipur. This critical attitude had at times shown

to have been a prevailing view among the masses as well. But very unfortunately for all of us, from both temporal and

posterity perspectives, the quality of the state not only continues to speedily decline, but the people of the land have as

well started performing the functions which would otherwise be the only domain of the state. We can no longer afford to

wait and watch for the reforms and changes to occur, but have to exercise our mind collectively in order to stop the

deceleration. We have to stop this deceleration not only for the collective interests but also for the benefits of

individual safety and welfare.

A Recall and The Issues: In order to meaningfully discuss the issues as prevailing in Manipur, we can briefly recall as to

what we mean by state. In this the definition of Yoram Barzel, a contemporary theorist from the Washington University, is

of absolute quantitative relevance. He defines the state thus: “The state consists of (1) a set of individuals who are

subject to a single ultimate third party who uses violence for enforcement and (2) a territory where these individuals

reside, demarcated by the reach of the enforcer’s power.”  The beauty of this definition is its avoidance of jargons and

adoption of yardsticks easily understandable by a commoner while at the same time incorporating the attributes emphasised

by all the political economists.

By this definition, all those residing within the territorial boundaries of the province called Manipur are to be

considered subjects of the state of Manipur. Now the fundamental power of state to use violence is to be exercised solely

and effectively by the government administering the land on behalf of the state. The problem before us is that the

prevailing situation is in absolute contrast to what it should be. We now have more than our share of violence in every

sphere of social existence and community interactions. We have a nobleman’s son shooting to death a non-nobleman’s son. We

have umpteen number of instances where someone or a group would just do to death anyone not in agreement on something. We

would also have a group of people coming out in full retaliation and finishing the lives of a couple. Dismantling and

burning down of houses are a dime a dozen.

Causal and Facilitating Factors: As said above, the adoption of violence for enforcement has to be the option exercised

only by the state. Here we may ask as to why force should be used at all. The fundamental purpose of having a state is in

order to establish justice. Now this justice should be there as an outcome as well as a quality characterising the

endeavours to establish justice. Here it would be worth quoting extensively from the Leviathan of Thomas Hobbes: “….men

have no pleasure, (but on the contrary a great deal of griefe) in keeping company, where there is no power able to over-awe

them all. For every man looketh that his companion should value him, at the same rate he sets upon hemselfe. And upon all

signes of contempt, or undervaluing, naturally endeavours, as far as he dares (which amongst them that have no common power

to keep them in quiet, is far enough to make them destroy each other,) to extort a greater value from his contemners, by

dommage; and from others, by the example.

So that in the nature of man, we find three principal causes of quarrell. First, Competetion; Secondly, Diffidence; Thirdly

Glory.

The first maketh men invade for Gain; the second. For Safety; and the third, for Reputation. The first use Violence, to

make themselves Masters of other mens persons, wives, children and carttell; the second, to defend them; the third, for

trifles, as a word, a smile, a different opinion, and any other signe of undervalue, either direct in their Persons, or by

reflexion in their Kindred, their Friends, their Nation, their Profession, or their Name.

Hereby it is manifest, that during the time men live without a common Power to keep them all in awe, they are in that

condition which is called Warre; and such a warre, as is of every man, against every man”.

Rereading these paragraphs from Hobbes, I am sure, everyone would feel as an apt description of Manipur today. But the

question to be asked is why such a situation has arisen.

While attempting to answer the million lives question, I would certainly blame the existing state as well as the forces

challenging this for a new one. The powers that be in the existing state have increasingly converted their legitimate

powers into indiscriminate powers. Just a look at their street behaviour is enough to experience this. The culmination of

this is the recent case of a nobleman’s son shooting to death a non-nobleman’s son. Such an incident would not have

happened in an environment where legitimate powers are exercised only as such and never as indiscriminate powers. We should

be recalling here the dangers of such scenario explained by Rousseau long back.

Further, as stated above, the fundamental purpose of state is to establish justice. But the state as manifested in Manipur

has with rising frequency and terrifying intensity failed on this score. The individuals as subjects as well as groups have

simply stopped expecting delivery of justice from the machineries of the state. This is the reason why people as

individuals and groups have started taking law into their hands and deliver instant justice. The latest example is the

death of a husband and his wife in the hands of an angry mob.

At this point, we are reminded of the fast qualitative deterioration and decline in positive hold of the organisations

fighting against the existing state promising another state with greater self-respect. All these organisations have failed

the deterioration in terms of individuals executing self-indulgence in their name and claiming lives in the process. This

has left the public devoid of any agency, the state or the anti-state, from which to expect justice. The resultant outcome

for the people and land of Manipur has become one where delivery of justice has been let loose. What a frightening and

painful scenario it is!!

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