Peaceful co-existence in Manipur (December 31)
Communal harmony-A political perspective
By W. Kulabidhu Singh, Ex-M.P.

Towards the study of "peaceful co-existence in Manipur" I am required to throw some aspects of communal harmony and peace in Manipur. Manipur and its people, living both in the hills and the valley, are unique for their living in peace and harmony for centuries since time immemorial. Foreign visitors, tourists, and national political leaders who happened to visit this state till the first three quarters of the 20th century, highly praised the hospitality of the people of Manipur in both the hills and the valley. 

Pandit Jawaharlal Nehru, the first prime minister of India was enamored by the art, culture, dance, drama and hospitality of its people and particularly the girls and women folk of Manipur. He described Manipur as the "Jewel of India". Dr. Ram Manohar Lohia, the original thinker and one of the top founders of the socialist movement described Manipur as "Bastion of Indian Nationalism" and its nationhood when he visited this state in early fifties of 20th century. But unfortunately things slightly changed after the Emergency of 1975-76.

Inhabited by 29 scheduled tribes, the Meiteis, the Meitei-Pangals, the Mayangs (including the Bengalis, Marwaris, Punjabis, Biharis, Hindustanis and several others) there are numerous ethnic groups in Manipur. Each of the ethnic groups has its own identity and culture. As a matter of fact preservation of one's culture is protected under Article 29 of the Constitution of India as a fundamental right in part III. Hence, preservation of ethnic identity is a good thing, and it is a must. But ethnicity with a negative intent with a negative purpose is harmful and leads to ethnic crisis and turmoil in society and communal disharmony.

Population: Before discussion of communal harmony and disharmony we are required to know the breakup of the communities and their population with accurate census figures.

Based on January 2001 census figures the entire population of Manipur is 23,88,634, while in 1991 it was only 19,37,149. With reference to scheduled tribes, which are 29 as mentioned above, the following has to be noted alphabetically viz: 1. Aimol, 2. Anal, 3. Angami, 4. Chiru, 5. Chothe, 6. Gangte, 7. Hmar, 8. Kabui, 9. Kacha Naga, 10.Koirao, 11.Koireng, 12.Kom, 13.Lamgang, 14.Mao, 15.Maram, 16.Maring, 17.Mizo (Lushai), 18.Monsang, 19.Moyon, 20.Paite, 21.Purum, 22.Ralte, 23.Sema, 24.Simte, 26.Sahte, 27.Thadou, 28.Vaiphei, 29.Zou (based on Presidential Order under Art.342 of the Constitution of India.)

Kuki-Naga Tension: There cannot be any gainsaying that there has been tensions/conflicts between the Nagas and the Kukis, and some times skirmishes and killing in the past about a decade. Some Naga underground groups were reported to have demanded some "lamsals" (i.e. rent tax money) from the Kuki inhabitants of Chandel district of Manipur. On the latter's refusal and resistance the underground groups started to serve quit notices to the Kuki inhabitants to leave their villages alleging that the Kukis were late entrants from Myanmar to Manipur. Subsequently other 'quit notice' was reportedly served on other Kuki hill villages in Ukhrul, Senapati and Tamenglong. 

In this way several Nagas and several Kukis were killed, and made refugees in their home state of Manipur. These Naga-Kuki conflicts and killings were an extension of the game plan of the National Socialist Council Of Nagaland (NSCN) for a so-called Greater Nagaland contemplating to grab certain districts of Assam, Arunachal Pradesh and Manipur, and even Naga inhabited areas of Myanmar. The infeasibility and immaturity of this concept of Greater Nagaland now appear to be appreciated by some senior Naga leaders as also by Church leaders of Nagaland, despite very efficient and widespread publicity and propaganda networks of NSCN (IM) in London, Bangkok, Amsterdam, Geneva etc. 

Mention may be made here that the Bangkok Agreement of Govt. of India and the NSCN (IM) of 14th June, 2001 A.D. for extension of the cease-fire beyond Nagaland i.e. to Manipur was a complete ignorance and lack of knowledge of the Union home minister and the present Ministry regarding the 29 scheduled tribes of Manipur, particularly of the Naga population of Manipur. I have given above the number of population figure of Manipur at 23,88,634 according to official census of 2001 A.D. just published. But no official figure is yet published or available of the scheduled tribe population community-wise in respect of 2001 census. But of the total population of Manipur by the 1991 census, which put it at 18,37,149, the Nagas is 3,62,651 and the Kukis are 2,69,522. To repeat this figures lucidly, please see below:

1. Total Manipur population by 1991 census: 18,37,149
2. Total Naga population by 1991 census: 3,62,651
3. Total Kuki population by 1991 census: 2,69,522

The dubious nature and Himalayan blunder of the present home minister and his ministry (L.K Advani, K. Padmanabhaiah and Co) was that most of the 20 scheduled tribes of Manipur, if not all of them, were supposed by Delhi to be Nagas in the sense of "Nag Sadhus" (i.e. naked Sanyasis of orthodox Hindus). This illusion is now cleared since after 27th July 2001 when the cease-fire was withdrawn by the central government of India.

Communalism defined: For an academic discussion on communalism it has become important to define "Communalism" today. Communalism is an ideology, which states that society is divided into religious communities whose interest differ and are at time, even opposed to each other. The antagonism practiced by the people of one community against the people of other community and religion can be termed "communalism". "Communal persons" are those who practice politics through religion. Six dimensions of communalism are suggested by the columnist T.K. Oommen of south India: (i) Assimilationist, (ii) Welfarist, (iii) Retreatist, (iv) Retaliatory, (v) Secessionist.

Assimilationist claims that small religious groups are assimilated into big religious group. Welfarist communalism aims at the welfare of the particular community for education or health for a motive like converting into their fold. Retreatist communalism is one in which a small religious community keeps itself away from politics e.g. Bahai community. Retaliatory communalism attempts to harm, hurt and injure the members of other religious communities. Separatist communalism is one in which one religious or a cultural group wants to maintain its cultural specificity and demands a separate territorial state within the country, for example, the demand of some Nagas in the North-East or Bodos in Assam.

Secessionist communalism is one in which a religious community wants a separate political identity, and demands an independent state e.g. Khalistan by a few Sikhs or independent Kashmir by a few Kashmiri Muslims. Of these six types of communalism, the last three creates problems endangering communal riots, terrorism, and insurgency. The pluralistic society of Manipur is composed of Hindu, Muslims, Christians, Sikhs, Buddhists, and Jains. Peaceful coexistence of these religious groups are essential. Similarly, peaceful coexistence of Meiteis, 29 scheduled tribes, Meitei-Pangals, Mayangs etc. is a must for progress, development and removal of poverty and industrialization of the state.

Growth of Communalism: Muslim invasions of India started from the tenth century. Early Muslim conquerors were more interested in looting rather than in establishing religious dominance. Later, it was the Moghuls who consolidated their empire and Islam in the process. When the British established their dominance in India, they initially adopted the policy of patronizing Hindus. But after the first war of independence in 1857 in which Hindus and Muslim fought shoulder-to-shoulder, the British adopted the policy of 'divide and rule', which resulted in communal clashes. Hindu-Muslim communalism in India is a direct legacy of British rule during the freedom struggle under Mahatma Gandhi and the Indian National Congress. 

The Meitei and Meitei-pangals relations in Manicure were and are still very cordial and fine. But when L.K. Advani visited Manipur in early 1993 and contacted some underground leaders in Manipur he inflicted some venom for a hate-campaign against Meitei-Pangals. The result was a communal-like riot on 3rd May 1993 when 97 Muslims and 6 Meiteis were killed in a single day. The problem of Naga insurgency of NSCN is well known in Manipur, and need no further reckoning.

Political Climate: Inspite of growth of regionalism and formation of various regional political parties in the names of "Manipur Peoples Party "(MPP), "Federal Party of Manipur "(FPM), "Manipur State Congress Party" (MSCP) and "Manipur Peoples Conference" (MPC) and "Manipur Democratic Party", these regional parties have links with some national parties of India or other. Their only aim is that they can get some more votes by posing themselves away from the national mainstream political parties. Most of them are a few months old. Looking at our elections of state Assemblies and of Parliament of India a London daily "Economist" recently made a rather caustic editorial comment. Another poll, another coalition, another set of rogues and incompetent to govern India.

H.D. Devegowda, the then Prime Minister said: "The country has hit the rock bottom. We are all to blame. Instead of blaming each other let us admit we have failed this country". Once Dr. Lohia said if the water at Gangotri is polluted; it cannot be any better down below.

Prospectives: With the realization by some senior Naga leaders as well as Church leaders of Nagaland of the infeasibility of a sovereign or independent Naga state a political solution is likely to emerge. It appears that the major underground organizations of the Manipur valley are discriminated against by branding them as terrorist organizations while those in Nagaland are not so branded. We feel that the principal outfits of the valley viz. the PLA and the UNLF may respond if the government invite them for a political settlement round the table peacefully. I think and demand that such an approach be immediately taken up by the government of Manipur. Ved Prakash Marwah put it in a recent speech that Manipur has made the greatest achievement in sustaining a multilingual, multi-religious and multiethnic society. We hope for a probable and expective bright future for Manipur at the earliest.

(Courtesy:The Imphal Free Press)