The State has its written history since 33 A.D. and proceeded as an independent kingdom enjoying true sovereign status excluding short tenures of colonial rulings of Seven Years Devastation (1819-1826), the British regime (1891-1947) together with the period of perplexing political status under controversial the Manipur Merger Agreement 0f 1949. So, the term Manipuri nationalism has been admittedly used as technically appropriate term with a view to putting forth the spirit of unity or, common consciousness among the people which brings and holds them together and which makes them achieve common objectives or, suffer and even sacrifice their lives in the interest of the security of the nation. And nationalism further means a man’s spiritual attachment to his country. People who carry the feeling of nationalism are deeply attached to their nation in the same way as they may be attached to their religion. So, this view-point endorses the inevitability of citizens’ handing over of true nationalism to generations to come.

To study the genesis of the Manipuri nationalism, it is no wonder to say that Manipur has its genetic charm cheering the people to be patriotic enough to dare dedicate their lives for the right cause. The State experienced a lot in its historical course of ups and downs and carried on with committed deciding factors of her fate, which have been revitalizing the spirit of Manipuri nationalism. The continuance of sovereign status which had been for not less than 2000 years became our hall mark, which ever infused tenaciously the nationalism into the mind of the people. To day inspite of facing many political, religious problems, the people never give up the national hope and national characters. The more the nation suffers the greater it instills the national spirit into the mind of its people. It is because of the long history of this sovereign state which could retain developed geographical, historical, cultural, social, racial, spiritual, economic factors the true elements of sovereign states.

Genesis:

To make a mention about the genesis of the Manipuri nationalism, it cannot avert from the Social Consolidation Policy of Nongda Lairen Pakhangba (33-154 AD) who introduced national formation through as a social mingling processes. During his reign, the seven clans (known as YEKs) had been socially integrated. This nation formation process was taken up by way of cultural exchange, social amalgamation among the different clans as a state norm that had completed more or less one thousand years in advanced than a few ancient European nations. According to customary laws and social conventions, no one was allowed to marry to another of the same clan (which is termed as YEK THOKNABA) and this rule has been in force as yet. Such classic rule as the social consolidation process among different clans has been molding its people ripe with nationalism with a view to standardizing the national characters which are, still pulling together as a national code to bring about unity among multi-ethnic identities. This is the nation building process which is carried on as yet to make more integrated among the ethnic groups, to keep the State in tact.

Seven Years’ Devastation (1819-26): Its impact on Manipuri Nationalism

Another root to swell up Manipuri nationalism is the seven years devastation occurred during the reign of Marjit who sought power at any costs and by all means. The activities of the Burmese occupants in Manipur were not only merely oppressive and killing people, but an attempt to extirpate the entire Manipuri race. But they found it impossible even to subdue the rising up people and so they retreated after only 7 years occupation of the state. Among the kings and the princes that fled abroad leaving people to

heir own destiny or, served Burmese invaders during the devastation period, there was still a few leading personalities or, princes who stood for the hapless people by not fleeing from the land but hiding among the panic stricken people of the country. Here the unique role of Herachandra the brave son of Manipur will be worth mentioning. Herachandra with many other youths of hill and plain began to gathering up the scattered and displaced people and took a turn to venture at the risk of their lives by pouncing upon the Burmese army with tactics of guerilla warfare. This news of resistance movement under the leadership of Herachandra organizing militia of about 400 to 800 in number, spread far and wide, and the scattered people even from Cachar came to join him. This bucked up the operation of guerilla warfare until the Burmese morale was disheartened. His efforts materialized the people’s hope to sweep the enemies away to recovered the suspended sovereign status of Manipur and done it with people’s support consolidating the nationalism spirits.

Important to note here is that whether the Manipuri history during the devastation period had it with the mass to write or, after the devastation with the monarch to dictate as it was and whether the fugleman like Herachandra was averted from the usual course of Manipuri history even after the devastation or, streamlined to ever produce such national heroes are today’s turning points in thoughts. It was really a landmark of Manipuri history when the Manipuri nationalism was deeply attached to the people with the Herculean task of Herachandra who did ever hold out of olive branch for the throne. Had it been like other Meitei princess who lost reason in betting throne and who looked out for petty gain, it would have created an atmosphere for most of them to be at daggers drawn with each other. As luck favored the people, such demeanor was not appeared that time. It did never draw a line of division among the people out of their true nationalism since the appearance of leader like Herachandra. Throughout the period for four years in service among the scattered people and maneuvering guerilla warfare till the day of his last breath, Herachandra kept on resistance against the invaders with a vengeance for the sake of his motherland. What with the rare opportunity he got to run on with Sana Yumjaotaba during that rough passage and, what with a forceful light of nationalism emitted upon their union, which led them to the service of the people, was all the stories to tell up to the elbows in our history of nationalism. On the other hand, Gambhir Singh’s timely organization pulling up the brothers together with consensus and looking out for strategic diplomacy with the British was the excellent token of nationalism, which boosted up the morale of the Manipuris. Besides the credit of hill people from Tamenglong Kabui Khul, Kharam Khungjai etc. came to grief through thick and thin of the incident remains to be the speaking volume of Manipuri nationalism.

Post war Impact on Manipuri Nationalism:

Another historic event worth mentioning is the Anglo-Manipuri war (1891). The people wit pains taking heart at the colonial occupation began to rise up with one voice. Despite having differences in opinions among the people was about the over dethroning of the King Surchandra, the mass discontent above the British for unjust actions, patched up all the divisions among the people and kept on consolidating Manipuri nationalism. Manipur though defeated in the battle gained exalted magnificence and increased the taste of nationalism day by day. History showed renaissance of modern Manipuri nationalism when Naoria Phulo (1888-1941), Hijam Irabot (1896-1951), Hijam Angahal (a poet) together with the Kuki Rebellion and the Jadonang’s resistance movement stood against the colonial rule with a view to reviving indigenous culture, religion, language, economy etc of the land. The leaders accomplished remarkable changes in politics and social systems too. One of the most remarkable events in Manipur history was the women’s movement known as ‘Nupi Lan’. On many occasions where men could not do so, were only the womenfolk who performed social, economic, political activities. It becomes our pride to be with such miraculous trend of Manipuri nationalism which our women kept pace with since time immemorial. Not only did the women struggle for political, economic truisms which is successfully known as Nupi Lan but also they carried on social activities and still continuing on to patch up the differences among groups of social activities in Manipur. Today’s Manipuri women’s Meira Paibi movement acting as defenders against all colonial mal practices enhancing nationalism spirits among Manipuris.

The most significant chapter is the post merger scenario which shows both the contradiction and the degree of excellence of Manipuri nationalism. The Indian rule could not act honorably for years in response with the Merger agreement and drew a blank for years past to the aspiration of the people of Manipur. Instead, treated as inferior status with deceitful action. The people losing heart have to hope against hope. Discontented with the neo-colonial rule, resistance movement and national liberation movement have been on. Many social organizations come up to motivate Manipuri national character among the people specially the youths. All the rough passages met through this Indian voyage make nowadays fertile ground to a degree of giving birth to Manipuri nationalism.

Geographical awareness:

But the people of Manipur can never forget Kiyampok Lamjao (Kabo valley) which was ceded to Burma by India just within 5 years after merger. To day too the territorial integrity has been threatened time and again. Manipuri people believe in the theory that whenever Manipur remains within the Indian ambit, its territorial integrity will never be secure. This sensitive issue will be their button to press at any time for gaining an advantage secretly. The most important factor of national feeling is this geographic unity. It is this unity which exhibits to promote our pride of possession of this common abode, which is worshipped as motherland Manipur. Without a sense of pride for this coveted homeland it becomes difficult to develop our real national feelings. Our people, who live together on this common land for a considerably long period, can devise new ways of living, working and developing common aim, ideal and aspiration. If territorial integrity is maintained then national interest increases among the people, which helps in bringing up the growth of nationalism.

Linguistic nationalism:

The dialects of the different ethnic groups of Manipur are the rare sources of Manipuri nationalism having common relative affinity among distinct identities, which bind them together into one ribbon-wreath and it begets finally Manipuri as lingua franca. So, Manipuri language is playing a vital role in binding Manipuri people together and creating consciousness among the people of their common heritage. This common language enables people to project common ideal, sentiment and feeling. It could really set up the common standards of morality, justice and manners among the people and could conserve historical values. Its aim for generating a common national psychology should be encouraged from all quarters.

Social Conglomeration:

As blended tight, oneness of thought the common race being the unifying force, binds the hearts of the people owing to having common ancestry and, it helps greatly in promoting and sustaining the national spirit, as it is regarded as the first priority in ancestral viewpoint. Though this process had been started for amalgamation of different social groups since N.L. Pakhangba as social consolidation process, it could well complete national building process and still carrying on inspite of having interruption by alien religions. As religion has been the mainspring of national survival, it seems people sidelining the alien religious impacts and striving of preserving indigenous religions and respect different beliefs and practices of the land with a view to completing the Amalgamation process.

Cultural Nationalism:

Regarding nationalism through cultural diversity, we have really common cultural traits signifying our unity of ideas and ideals among ethnic groups. As its examples, we have common customs, traditions, common manners, folklore and common tastes in art and literature in various aspects and our, common cultural heritage. Our national pride of common heritage had been tarnished during the reign of Pamheiba for a while but today still we are on the way clean up the remnants of cultural imperialism. Now there is mass participation on definite but original cultural functions of the nation. So really how we share equally in every walk of social cohesiveness through cultural bindings is perceived as the only way of all.

Economic Nationalism:

Since economy plays a vital role in the national process, Manipur as in the status of sub-nation by now becomes consumer society being drained out the state’s wealth at large scale outside. Having seen the degradation of our national characters, many of us become intolerant in the psychological pressure of imperialist economy which makes us think that our state or, this fool’s paradise may be extinct if India does not stand by us. Interestingly, many organizations now are active in rejuvenating small-scale industries, corporation, industrial sectors and even dictating the alien dress codes. Many NGOs and leading personalities are on the verge of emphasizing on cultural renaissance like MERA HOU CHONGBA, EPANTHABA, marriage functions etc. in which local productions are used only to promote economic nationalism. Our ancestors knew well that common economic interest is the most potent factor contributing to the promotion of nationalism. Looking after our common economic interest will be more meaningful only after attaining a social code of consuming Indigenous products and it is really set in operation. We have a lot to revive traditional economic usage and exploring on modernization in full view of the LPG so as to develop local/indigenous products, which shall greatly help in binding the people together in the web of Manipuri Nationalism.

Neo-Colonial Rule Upshot:

The post annexation/merger period of Manipur is a history of mass discontent against the hard luck state rule, which is also spelled as the neo-colonial rule. This handed down right from the British rule to the Indian rule as colonial legacy, rolled back as India’s basic policy to torture and eliminate North East state people specially Manipur by divide and rule, ethnic cleansing, militarization campaign, economic exploitation, unemployment etc. causing to rubbing off the footmarks of generations to come. The people of Manipur become more and more disgruntled against the despotic rule for having imposed multifarious black laws which are used as devices of state terrorism such as torture, gang rape, killing innocents at random etc.. This becomes out and out counter productive and yearns to pick up inherited thread of self-determination in many issues and starts orchestrating renaissance of Manipuri nationalism. Today, the more the people suffer out of the repressive rule, the more loudly yell the people for the renaissance of the Manipuri nationalism which is amplifying to a degree of holding the trump card.