Linguistic Matrix in Manipur (November 11)
By U A Shimray 

“A language is a system of arbitrary vocal symbols by which members of a social group cooperate and interact” (Gazetteer of India, Volume I). Language is not only a tool of communication but also has ethnic socio-cultural and political implications. Various ethnic groups typically have their own dialects. These are often seen by those who use them as languages in their own right.

In a society, which has various ethnic groups, the use of one language is often imposed or one language ‘dominates’ the others depending on the importance and number of speakers. The dominant language of the larger community occupies a pre-eminent place subduing the minor language/dialect of the minorities. There are many instances, where the minority languages become a ‘dead’ language. For example, American Indian languages have almost died out (Wordsworth Encyclopaedia, 1995).

This has also been true in India where there is remarkable linguistic diversity. According to Indian language classification there are four broad categories: (a) Sino-Tibetan, (b) Austric, (c) Indo-Aryan, and (d) Dravidian. In India bilingualism/trilingualism has spread in both rural and urban areas and even among the unlettered. This is because when a family, a kin group or a community moves from one region to another, its members acquire the language of their domicile without giving up the language of their ancestors [Beteille, Andre (2000): ‘Language and Civilization’, Hindu, June 20].

The Constitution of India, in its Eighth Schedule recognized certain Indian languages. However, there is no special provision to protect vulnerable minor language, especially tribal languages. Such minor languages could lose their identity vis-à-vis the dominant language. Language has immense social and political implications, and coercion by the dominant community to impose their language could invite political turmoil. Indeed, language assimilation at various interactional levels has been feature of a multi-ethnic region. But the advocacy of single language for homogeneity or cohesiveness is problematic and has been challenged. In this paper I shall be dealing with the nature of multi-lingualism and its social and politic implications for the north-eastern region, with special reference to Manipur state. I also study the relevant scheduled language (Manipuri).

The geographical distribution of the major languages in India neatly fit into a scheme of linguistic regions. Thus, the linguistic reorganization of states. But for the north-east, state reorganization is based neither on linguistic nor ethnic stock. It follows from the colonial division-based on administrative convenience. Today the contiguous Naga inhabitations fall into four states (Nagaland, Manipur, Assam and Arunachal Pradesh) of the region.

The north-eastern region displays very striking socio-cultural features in terms of ethnicity, linguistic and socio-cultural practices. The hill ranges of the region like Naga Hills, Patkai Hills, Lushai Hills and Shillong Plateau are inhabited by numerous indigenous tribal communities. And each ethnic group has its own distinctive socio-cultural identity. According to Indian language classification, the region has people of Mongoloid stock, speaking Sino-Tibetan and Austric languages/dialects. The linguistic matrix of the north-east is made up of a number of polyglots. It is not only different languages of a single family but also languages of different families, which are spoken in different states of this region, as each state is a multilingual complex rather than linguistically homogeneous units.

A linguistic matrix is the Naga group of languages such as Angamis, Ao, Sema, Lotha, Konyak, etc, in Nagaland; Meiteis in Manipur valley (and the dialects of Nagas in Manipur and Kuki-Chin (Zomi) groups); Lushai in Mizoram; Bengali dialect in the Brahmaputra valley; Assamese, Kachari, Bodo, Karb, etc, in Assam; Khasi, Jaintia and Garo in Meghalaya; and Mongpa, Adi, Apatani, Nishi, Nocte, etc, in Arunachal Pradesh.

There has been ethnic assertion in every group for its socio-cultural and political aspirations. In the process a language becomes a vital tool to subjugate a buffer minor ethnic group by larger and stronger dominant groups. This is apparently observed in non-tribal dominant states like Assam, Tripura and Manipur. In these states tribal languages are discriminated against with little scope for growth. The languages of the dominant non-tribals are being forcibly imposed upon the minority tribals, for instance, Assamese in Assam, Bengali in Tripura and Meiteilon or Manipuri in Manipur state. Both Assamese and Manipuri use Bengali script. The Assam tribals like Bodos, Karbis, Kacharis, etc, are being compelled to study Assamese in schools and colleges; the Tripura tribals such as Tripuris, Reang are coerced to study Bengali; the Manipur tribals such as the Nagas and Kuki-Chin (Zomi) are being compelled to study Meiteilon.

No doubt the dominant language in any state or region eventually develops to the status of the ‘lingua franca’ of the state. And this is true for the state of Manipur where Meiteilon or Manipuri is commonly used to communicate between the various ethnic groups. But most tribals cannot write it because Manipuri uses Bengali script.

As per 1991 Census Manipur has a total population of 1.8 million. The plains areas (2,238 sq km) consisting of three districts, viz, Imphal, Thoubal and Bishnupur, account for 66.6 per cent of the state’s population. The vast hills (20,089 sq km) consisting of five districts, viz, Ukhrul, Senapati, Tamenglong, Chandel and Churachandpur are home to the remaining 33.4 per cent. The hill population is mainly the tribals: Naga groups and the Kuki-Chin (Zomi) groups. Among the plains inhabitants, the Meitei or Manipuri (non-tribal) community is the majority group accounting for 52 per cent of the population. There are smaller communities like the Pangals or Muslim (non-tribal) who constitute roughly about 12 per cent. Table 1 indicates the distribution of tribal and non-tribal population in Manipur. The two groups – the hills and the plains inhabitants – have distinct socio-cultural practices and speak their own respective languages/dialects. Although, the Meiteis, like the hill tribals, belong to the Tibeto-Burman family, their culture has developed a distinct tone owing to more pronounced external influences. They practise Vaishnavaite Hinduism and use Bengali script for their language – Manipuri or Meiteilon. The tribals converted from animist to Christianity during colonial rule. They use the Roman script.

The tribals are divided into 29 tribes (recognized as scheduled tribes) and have their own distinct dialects and culture. The recognized tribes are: aimol, anal, angami, chiru, chothe, gangte, hmar, kabui, kacha naga, vaiphei, koirao, koireng, kom, lamkang, mao, maram, maring, any mizo (lushai), monsang, moyon, paite, purum, ralte, sahte, sema, simte, suhte, tangkhul and thadou. Interaction within and between the different groups has been limited. There has never been scope for the development of a common language. This is exemplified by the fact that even among the various Naga groups from different hill villages, there are considerable differences in dialects. Therefore, this lingua franca does not have to be studied in schools as a pure academic subject unless such study can contribute to tribal growth.

Manipur often witnesses a tug-of-war among dozens of tribal languages versus the dominant Meiteilon. The language problem in Manipur began during the early 1980s when the state government tried to introduce Meiteilon as a compulsory subject in class X. But the issue was settled by keeping Meiteilon as an option for the tribal in lieu of additional English or state’s recognized tribal languages. But the tussle continues with the insertion of Manipuri in the Eighth Schedule in 1992. Recently, UPSC tried to impose Manipuri language as a compulsory subject in civil service (mains) examination for the candidates from Manipur state. But this was prevented by Gauhati High Court interim order to exempt tribals from writing Manipuri language. The irony is that while Manipuri is not taught in the schools, it is introduced as a compulsory subject at higher levels, especially in competitive examinations.

The number of speakers of scheduled languages and non-scheduled languages (tribal languages) in Manipur has 65.85 per cent speaking Manipuri as their first language, and 43.15 per cent speaking non- scheduled languages. Among non-tribals, only Meitei community and Pangals (Muslim) speak Manipuri as the first language.

The use of first, second and third languages in the state is also interesting. The tribals who speak their traditional language hardly speak Manipuri even as second languages. In fact the tribals prefer to speak English (as per 1991 Census) in spite of Manipuri being declared as an official language in the state.

The problem of language has immense political implications. The language problem in Manipur creates or worsens ethnic tension in the state. Moreover, government policy as well as social pressure is such that minority communities are encouraged to speak the dominant language and today fewer people are speaking tribal languages in the state. Language, a means of communication, becomes a barrier when it is used to subjugate a people. 

(Courtesy: The Economic and Political Weekly)

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