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Features >> June 21

Agriculture, sedentary and subsistence, is the mainstay of almost 80 per cent of the Muslims in the state. Even the Muslim urban dwellers have cultivation land which they leased out to the rural tenants on crop-sharing basis. The whole family-husband, wife, children-form the agricultural production unit, based on a well-organized division of labor according to sex and age. The allocation of labor and produce and decisions are for the most part domestic stipulations and productions is geared to familial requirements and the few surplus is sold wholesale to women agents or retailed in the daily markets. To supplement their income they also engage in animal husbandry, fishing, plantation, farming and handicraft activities. Muslims at large, being subsistence farmers has not been able to go for modern irrigation facilities. Over and above these, they could not properly utilize the various modernizing programs taken up by the Center and the state like the introduction of various modern agronomic practices – double cropping, multi-cropping, use of farm manures, chemical fertilizers and HYV seeds, etc. They still adhere to the primitive agricultural techniques and implements; cultivation is no more solvent and self-sufficient for the Muslims like in the past leaving them nothing more than being marginal cultivators at large.

Muslim representation in white-collar job of the state is quite low. Out of the total Muslim population, 2.27 per cent are in the government service. As per a survey of All Manipur Muslim's Organization Coordinating Committee (AMMOCCO), done in 1998 on Muslim's share in service sector these are: I class-53, II class - 101, III class - 217, IV class - 1663 servicemen. Muslims are noticeable by their absence in such jobs where higher education is a prerequisite. The highest representation is in the state police force. Besides these, the urban Muslim population engage in various categories of low-profile, informal or unorganized economic activities viz. hotel–industry, shop-keeping, retail-trading, slaughtering and selling of red meat, assembling of cycles, tricycles and motor vehicles, rickshaw-pulling, carpentry, motor-transport, leather-tanning, to name a few. Business in one sector till recently neglected but as of now many Muslims have plunged into it.

Since the last two decades rural Muslims have been undergoing migration towards urban areas. Job prospects in the urban areas have become the 'pull' factor while over-crowding and fragmentation of land-holdings in the rural areas have acted as the 'push' factors. In urban areas the traditional Muslim joint families are breaking up giving way to complete nuclear families. In rural areas, Muslims are to a great extent preserving their traditional joint families are breaking up giving way to complete nuclear families. In rural areas, Muslims are to a great extent preserving their traditional joint families, retaining common income poll i.e. cultivation. This has led to over-crowding in cultivation of land and decline in per capita availability of arable land, which induced them to lookout for alternative avenues of livelihood in the urban areas. Thus, these uprooted inept rural Muslims in turn flock to urban areas, especially to Imphal, the hub of commercial and administrative activities. There, they live marginal lives in slums and squatter settlements, which are haphazardly planned, often unsafe hutments, with bare sanitations, dusty and winding lanes, performing low profile economic activities of all sorts to make ends meet.

Over the years, the Muslims are facing acute unemployment problem and it has acquired a serious dimension, notwithstanding the fact that the state itself is in the throes of it. As on 31, Jan. 1995 the state has 2.52 lakh persons, mostly educated unemployed on the live register of employment exchanges. There has also been much population pressure on the Muslim economic condition. Large size of the Muslim families naturally neutralizes whatever increased income is brought to the family. Others often criticize the community for not being receptive to family planning measures. But, it is a well-known fact that acceptance of family planning measures is dependent upon a host of socio economic factors. Some of the major ones are level of income, occupation, education, access to technology, child survival, the economic value of children and security in old age. Manipuri Muslims are relatively more disadvantaged in most of these areas.

The Manipur Muslim womenfolk unlike their compatriots in other parts of India are very hardworking and liberated. As it is well known that Muslim women in mainland India have a leisurely life with domestic help at the higher level. They live a secluded life observing the rule of purdah (veil) and making absolutely no economic contribution to the family. Manipuri Muslim women unlike them do not have much social inhibitions and disabilities. They, like their non-Muslim sisters of the state, play a significant role in the economic sphere. In fact, Manipuri society is overwhelming in its unexpected contrast with other Indian societies particularly is this so in the ubiquitous presence of women in the economic domain. It will not be an exaggeration to state that an analogy to Manipuri women in other Indian societies is hard to find. 

It is very common in the rural areas to see Muslim women working in the paddy field. In fact, they constitute almost half of the total agricultural labor. Their labor is used specially in agricultural operations like broad-casting of rice-seeds and its transplantation. They also participate in sowing and reaping the harvest, threshing, drying of the paddy and it's pounding. In addition, they tend and manage vegetable –gardens, attached to their homesteads, the productions of which, besides for home consumption, are supplied to the local markets. In their spare-time they weave clothes for their own family and for sale.

The most striking feature of the Muslim women's economic role is their extra familial activities by participating in the market economy. They, like their non-Muslim sisters, are keen and energetic sells women with a good sense of business. It is a common sight to have market at convenient spots by the roadside selling groceries and all the basic commodities, which they manage to amass from the villages. An all Muslim women's market can be seen at Lilong, the highest Muslim concentrated area almost 6 km for Imphal city. There, around 200-300 Muslim women occupy regular stalls daily, selling commodities of daily consumption. These days, even Muslim girls of tender age, engage themselves in various activities–embroidery, wool Knitting, haberdashery, shop keeping (paan-kiosks) - thereby supplementing the family income.

Albeit Muslim women have contributed significantly in every sphere of economic life and have promoted the sustenance and growth of the production system. Yet, for various socio-religious and cultural reasons they still remain backward, devoid of their de jure place in society, and their contribution have not been acknowledged. The community's traditional attitudes prevent a correct appreciation of the meaningful role of women in the economic domain. The same traditional perspective not only glosses over the unequal deal their women get but also finds nothing wrong with the arrangement.

The Manipuri Muslim women like elsewhere, are at disadvantage and inferior in legal status (in codified Muslim law) with special reference to marriage, divorce, adoption and guardianship of children, maintenance and inheritance. One finds, thus, a yawning gap between the idealized concept of women and the real life situations in which the Muslim women find themselves. Muslim women are still given to understand and feel that there is special merit in leading a miserable life under men. Such socio-religious factors have affected adversely the social status of Muslim women in Manipur. Sadly, over the years, one finds a declining role of Muslim women in the economic sphere. The general decline of handlooms and handicrafts, increasing pressure of population in agriculture, increase of poverty in the rural sector resulting in migration development of modern industrial units are the main forces which pushed Muslim women out to the economy.

One of the reasons for Muslim's backwardness can be traced (which can also be said to be the root cause of all other problems) to the condition of its education. It is a generally acknowledged fact that education helps in the formation of one's attitude and outlook. Muslim took to modern education as late as 1970s and that too cause of all other problems) to the condition of its education. It is a generally acknowledged fact that education helps in the formation of one's attitude and outlook. Muslim took to modern education as late as 1970s and that too by a privileged few. Till now one finds a wide margin in literary rate between the Muslims and other communities. This aspect has been dealt at length in an article published in this paper (April 26-27, 2002).

The alarming trend as for now is the situation in which the Muslim youths find themselves. It may not be amiss to state that the ever increasing trend of unemployment has further disillusioned the Muslim youths and detracted them from education as jobs become scarce and the competition for jobs intensified. As a result, many out of frustration become easy victim of drugs, and other delinquent behaviors. As Manipur is located in a transit point of drug–trafficking, between Golden Triangle and other parts of India, drug business thrives in state. As a result, many Muslim youths like that of the other communities, become victims of drug addiction, thereby, also falling prey to the incurable disease, AIDS. As per the survey from September 1986 to February 2001, the sero-positively rate of the state per 1000 samples screamed is 151.28. Unlike the Meitei community, the Muslims do not have Nisha Band, the highly effective movement activated by Meitei women to check drug abuse. There is a need to take immediate action plan to check drug abuse. There is a need to take immediate action plan to contain the situation.

Politically too, as of now, the Manipuri Muslims are in a lamentable condition. They are plagued by low level of consciousness, mainly due to mass illiteracy, clan-based politics, and neglect of political participation by urban literates. The number of Muslim representatives in the state Legislative Assembly has dwindled over the year. Once they had a sizable number. It is worth remembering that Muhammad Alimuddin became the first CM of Manipur with the attainment of its statehood in 1972.

In sum, Muslims vis-à-vis the other communities began to lag behind in various spheres to varying degrees since independence and are unable to realize their full potential on this account. Except for a limited few, the general economic conditions of the Muslims are not at all satisfactory and it has deteriorated or become more pronounced over the years. A large section of the Muslims in the state is living at a low level of subsistence. Agriculture, which services as the largest sector of Muslim employment has not been able to adjust to the increasing population. And there is a visible lack of proportional representation of Muslims is the government services and over the years, it is continuously on the decline. And the community has, in fact not received their due share in the fruit of development are party due to lack of government initiatives and partly due to educational backwardness and political immaturity.

Therefore, it has become the responsibility of the upper echelons of Muslims through collective action and endeavor to put the economic shambles in order by maximizing and pooling advantage, resources and adopting modern progressive, constructive and result-oriented outlook. As education has been an indispensable instrument for socio-economic advancement, Muslims need to go all out for it. Then only they could take full advantage individually and collectively of the state and central sponsored schemes and policies and concessions, of the various development projects and welfare schemes. Needless to say, the status of job is positively correlated with the level of education. Muslims should also evolve a mechanism to tap women’s resources through effective management and development of their abilities, skills interests and other potentials, which will be of paramount importance for the mobilization, and development of the community's human resources in the state. The community also needs enlightened leaders who are capable of comprehending and analyzing the nemesis and other related issues objectively, with a knack for choosing the right priorities. Muslim politics in the state should also rise above emotions and non issues and adopt more economic oriented policies and programs, not just electoral calculations.

Last but not the least, the Muslims offer unlimited possibilities for development and can play a constructive role if given the right priorities like in the past. Moreover, the state government needs to realize that the economic future of Muslims is obviously and dissolutely linked with the economic future of the state. So, the state needs to evolve a corrective mechanism to bring the Muslims at par with other communities for ensuring healthy and balanced development of all sections of the society.

It is very common in the rural areas to see Muslim women working in the paddy field. In fact, they constitute almost half of the total agricultural labor. Their labor is used specially in agricultural operations like broad-casting of rice-seeds and its transplantation. They also participate in sowing and reaping the harvest, threshing, drying of the paddy and its pounding. In addition, they tend and manage vegetable–gardens, attached to their homesteads, the productions of which, apart from home consumption, are supplied to the local markets. In their spare-time they weave clothes for their own family and for sale.

The most striking feature of the Muslim women's economic role is their extra familial activities by participating in the market economy. They, like their non-Muslim sisters, are keen and energetic saleswomen with a good sense of business. It is a common sight to have market at convenient spots by the roadside selling groceries and all the basic commodities, which they manage to amass from the villages. An all Muslim women's market can be seen at Lilong, the highest Muslim concentrated area almost 6 km for Imphal city. There, around 200-300 Muslim women occupy regular stalls daily, selling commodities of daily consumption. These days, even Muslim girls of tender age, engage themselves in various activities–embroidery, wool knitting, haberdashery, shop keeping (paan-kiosks) - thereby supplementing the family income.

Albeit Muslim women have contributed significantly in every sphere of economic life and have promoted the sustenance and growth of the production system. Yet, for various socio-religious and cultural reasons they still remain backward, devoid of their de jure place in society, and their contribution have not been acknowledged. The community's traditional attitudes prevent a correct appreciation of the meaningful role of women in the economic domain. The same traditional perspective not only glosses over the unequal deal their women get but also finds nothing wrong with the arrangement.

The Manipuri Muslim women like elsewhere, are at disadvantage and inferior in legal status (in codified Muslim law) with special reference to marriage, divorce, adoption and guardianship of children, maintenance and inheritance. One finds, thus, a yawning gap between the idealized concept of women and the real life situations in which the Muslim women find themselves. Muslim women are still given to understand and feel that there is special merit in leading a miserable life under men. Such socio-religious factors have affected adversely the social status of Muslim women in Manipur.

Sadly, over the years, one finds a declining role of Muslim women in the economic sphere. The general decline of handlooms and handicrafts, increasing pressure of population in agriculture, increase of poverty in the rural sector resulting in migration development of modern industrial units are the main forces which pushed Muslim women out to the economy.

One of the reasons for Muslim's backwardness can be traced (which can also be said to be the root cause of all other problems) to the condition of its education. It is a generally acknowledged fact that education helps in the formation of one's attitude and outlook. Moslim took to modern education as late as 1970s and that too by a privileged few. Till now one finds a wide margin in literary rate between the Muslims and other communities. This aspect has been dealt at length in an article published in this paper (April 26-27, 2002).

The alarming trend as for now is the situation in which the Muslim youths find themselves. It may not be amiss to state that the ever increasing trend of unemployment has further disillusioned the Muslim youths and detracted them from education as jobs become scarce and the competition for jobs intensified. As a result, many out of frustration become easy victim of drugs, and other delinquent behaviors. As Manipur is located in a transit point of drug–trafficking, between Golden Triangle and other parts of India, drug business thrives in state. As a result, many Muslim youths like that of the other communities, become victims of drug addiction, thereby, also falling prey to the incurable disease, AIDS. As per the survey from September 1986 to February 2001, the sero-positively rate of the state per 1000 samples screened is 151.28. Unlike the Meitei community, the Muslims do not have Nisha Band, the highly effective movement activated by Meitei women to check drug abuse. There is a need to take immediate action plan to check drug abuse. There is a need to take immediate action plan to contain the situation.

Politically too, as of now, the Manipuri Muslims are in a lamentable condition. They are plagued by low level of consciousness, mainly due to mass illiteracy, clan-based politics, and neglect of political participation by urban literates. The number of Muslim representatives in the state Legislative Assembly has dwindled over the year. Once they had a sizable number. It is worth remembering that Muhammad Alimuddin became the first CM of Manipur with the attainment of its statehood in 1972.

In sum, Muslims vis-à-vis the other communities began to lag behind in various spheres to varying degrees since independence and are unable to realize their full potential on this account. Except for a limited few, the general economic conditions of the Muslims are not at all satisfactory and it has deteriorated or become more pronounced over the years. A large section of the Muslims in the state is living at a low level of subsistence. Agriculture, which serves as the largest sector of Muslim employment has not been able to adjust to the increasing population. And there is a visible lack of proportional representation of Muslims is the government services and over the years, it is continuously on the decline. And the community has, in fact not received their due share in the fruits of development, party due to lack of government initiatives and partly due to educational backwardness and political immaturity.

Therefore, it has become the responsibility of the upper echelons of Muslims through collective action and endeavor to put the economic shambles in order by maximizing and pooling advantage, resources and adopting modern progressive, constructive and result-oriented outlook. As education has been an indispensable instrument for socio-economic advancement, Muslims need to go all out for it. Then only they could take full advantage individually and collectively of the state and central sponsored schemes and policies and concessions, of the various development projects and welfare schemes. Needless to say, the status of job is positively correlated with the level of education.

Muslims should also evolve a mechanism to tap women's resources through effective management and development of their abilities, skills interests and other potentials, which will be of paramount importance for the mobilization, and development of the community's human resources in the state. The community also needs enlightened leaders who are capable of comprehending and analyzing the nemesis and other related issues objectively, with a knack for choosing the right priorities. Muslim politics in the state should also rise above emotions and non issues and adopt more economic oriented policies and programs, not just electoral calculations.

Last but not the least, the Muslims offer unlimited possibilities for development and can play a constructive role if given the right priorities like in the past. Moreover, the state government needs to realize that the economic future of Muslims is obviously and dissolutely linked with the economic future of the state. So, the state needs to evolve a corrective mechanism to bring the Muslims at par with other communities for ensuring healthy and balanced development of all sections of the society.

(An edited version of this article was published in the North-East Sun in May 2002)

(Courtesy: The Imphal Free Press)