Meiteis, the Majority who are neither Dominant nor Privileged in Manipur

Melody Kshetrimayum *

The dichotomy between tribal-non tribal, majority-minority, and different religions, Hindu-Christian (or Hindu-Muslim), and rural-urban is very distinct in India. Caste, creed, ethnicity, religion, and topography create wide inequalities and disparities between these dichotomies. Simply put, there are stark differences between those at the top and bottom of caste hierarchy in terms of their social, economic, and political positions.

The majority-minority narrative also portrays large differences in terms of population percentages and political power. The differences between these dichotomies are as big as the differences between Indian mainland and the North Eastern States. In the light of the ongoing violence, one should not analyse Manipur’s dichotomies in the same way as s/he analyses India’s other States.

Most importantly, one should not decide what is right for the people, based on cherry picked information offered to them. The population concentration, topography, religion, social structure, collective knowledge, and local socio-political understanding are differently intertwined.

Far in the North East, Manipur stands with 36.5 lakh population consisting of multiple communities, specifically the Meiteis, Naga group of tribes, Chin-Kuki-Mizo group of tribes, other tribes who are neither Naga nor Kuki, Meitei-Pangal, Biharis, Punjabis, Bengalis, Marwaris, Tamils, and so on.

These communities are more concentrated in the valley while the Naga tribes, Kuki tribes and other smaller tribe groups are more concentrated in the hills. The valley districts cover about 10% while the hill districts cover 90% of the total geographical area.

According to the Economic Survey 2020-21, the density of population per sq. km. in the valley is 730 as against 61 in the hills. The valley is open to any Indian citizen to reside but the hills are exclusively for the Scheduled Tribes. A large section of the Scheduled Tribes reside in the valley area.

Due to this land imbalance, Meiteis, the valley dwellers are left to compete with other communities for land in this miniscule valley. Contrary to the popular belief that valley’s high population is due to ‘concentrated development’ only, population concentration has more to do, first with the topography and climate as compared to the hills. Many scholars have pointed out that there are disparities between the hills and the valley in terms of key indicators of development.

It is important to note that one can see similar disparities in different parts of the valley itself. The Meitei population on the periphery lack connectivity and good infrastructure. It is not unusual for rural or hill areas to lack good infrastructure as seen across the globe. Imphal, the capital city, where there is ‘concentrated development’ embraces all communities (including the Kuki group of tribals) to give access to its ‘better infrastructure’.

The Meiteis, the Naga groups, and the Kuki groups who constitute the majority of Manipur’s population, belong to the same Tibeto- Burman Family of the Mongoloid race. In TC Hodson’s (1901) words, “prior to the advent of the Hindu missionaries in the beginning of the eighteenth century, the Meitheis were very much what the hillmen are today, only with a greater amount of material civilization and culture.”

All the three communities are amalgams of clans and tribes. They speak Tibeto-Burman languages/ dialects. Their cultures are distinctive with local variations. They have shared a common territory from an independent kingdom to becoming a princely State in 1891, a Part C State in 1950 after the merger with India and finally becoming a State in 1972. This sense of shared legacy of a State (erstwhile a Nation) is beyond a clan or a tribe. Historically, racially and culturally, these three communities along with other smaller groups of tribes share the same legacy.

All communities of Manipur are equally isolated from the rest of the country due to its geographical structure. The entire North Eastern region is connected to the mainland India through Siliguri, a tiny land in West Bengal. Prof Bimol Akoijam of JNU asserts, Manipur is a hill State with its Imphal valley elevated at 790 metres and surrounding hills, Churachandpur, for instance is elevated at 922 metres.

To put this into context, he takes the example of Brahmaputra valley (50 metres) and Kohima (1,444 metres) to show the differences between valley and hills. Precisely, Manipur’s valley and hills do not differ much in terms of their topography. Both hills and valley are parts of one topographical structure.

The valley does have hills and not all hill areas are entirely hills. Besides, the hills are connected to neighbouring States like Nagaland and Mizoram, while the valley is situated in the centre, surrounded by the ranges of the hills, thereby physically more distanced from other States.

Meiteis worship ancestral Sanamahi deity (Naga tribes such as Kabui and Zeliangrong, and Kom tribes also worship Sanamahi) and believe him as the supreme Lord. Every Meitei household has a sacred place in the south west corner in the house for Lord Sanamahi. In the 18th century, Meiteis accepted Hinduism under the behest of the king and started practicing Hindu cultural beliefs and rituals. With Hinduism, came along beliefs and practices such as pure-impure communities.

Those who resisted Hinduism were either outcasted or exiled as impure communities. Having said this, Meiteis followed only selected Hindu practices and there was no caste system (read no segmental division of society) as observed in many other States. However, since 1940s, Meiteis revived their lost culture, religion, and script. Original beliefs, literature and practices were reconstructed.

Pure-impure practices faded with the revival of ancestral religion and modernization. Fast forward to the present day, even the sections of Meiteis who practice Hindu rituals have their sacred place for Sanamahi. Hinduism for Meiteis means more of ritualistic and observance of religious activities rather than social divisions. Today, there are Meiteis who worship only their ancestral deity (Meitei Marup), Meiteis who practice Hindu rituals, and Meitei Christians.

Meanwhile, in 1901, Nagas adopted Christianity with help from William Pettigrew and marked the arrival of Christianity. Christian missionaries and Churches brought western education to both the valley and hill areas. Most of the tribal communities adopted Christianity and Churches were more concentrated in hill areas. Missionaries established schools, buildings, libraries and laboratories in the hills. They used education and scholarships to spread Christian philosophy and Gospel.

The Naga groups, the Kuki groups and other tribal groups changed their social lives tremendously with the conversion. While a large section of Meiteis revived the ancestral religion and script, Naga group of tribes, Kuki group of tribes, Kom, Kabui and a small section of Meiteis embraced Christianity. All communities embraced different religions at one point or the other to get social or socio-economic benefits. There is diversity rather than dominance. All communities in Manipur agree that they have an egalitarian society both within and across the communities.

Meiteis, being the majority population, not necessarily the dominant or privileged, are sandwiched between multiple political demands by other communities. In view of the ongoing violence, Meiteis need to find appropriate channels to have a dialogue and come into an inclusive agreement with other communities, currently with the Kukis.

Kuki groups of tribes need to take into account the collective conscience and socio-economic network, and come to an agreement. The Central and State Government’s role is crucial in reconciliation of the two communities. The total breakdown of law and order and extreme violence have not been enough for the Central Government to speak up and take action.

Every small community locked up in their own tiny boxes blocks the growth and opportunities. Using identity politics to fulfil larger political agenda has crippled Manipur’s development. Isn’t it necessary to fix the social relationships and assume social fear of being dominated by other communities before fixing the political structure ?

Instead of opting for divisive politics, why can’t the grievances be solved collectively by all communities ? Could all communities question their own political representatives instead of blaming other communities?