Nupi Landa Thaunaphabishing :: Book Translation
- Part 3 -

James Oinam *

Nupi Landa Thaunaphabishing: Part 3
(Brave Women During the Nupi Lan)
Publisher: Lamlai Area Nupi Marup
Cover illustration by: Singh Publicity, New Checkon
First print: December 1991
Copy: 1500
Printer: Haobam Printing Works, Etam Nungoi

Why the fire of Nupi Lan was lit?

Iboyaima
Keishampat

In 1934, a comprehensive party called Nikhin (Nikhil?) Manipuri Hindu Mahashabha was formed with Maharaj Churachand as President and Hijam Irabot as Vice President. The purpose of the party was to try various measures to distance itself from the colonial exploitation. For example, the British awarded the CBE title to reigning king Maharaj Churachand in 1917 for services during the first German war.

Later again the British awarded KCSI. In 1934 to receive the king on his return after getting the award, a meeting was organized at a scale never seen before. In Manipur other than religious gathering (such as Rasa Leela), such gathering at large scale with important dignitaries never happened.

In Chingmeirong, a reception was built with banana, sugarcane, and lamps at the gate and people gathered in large number never seen before. The king was so pleased with it that toward the end Nikhin Manipur Hindu Maha Shabha was formed.

In 1938, when Manipur Mahashabha in its fourth session took many political stands, the court durbar declared the Mahashabha has become illegal. The king resigned from the position of president and several dignitaries left one by one. Shri Elangbam Tompok became General Secretary.

From the past several years the British and the king looked down upon the common people and followed repressive policies, namely: (1) women and princes related, (2) VIP culture, (3) clothing and food related, (4) administration related, and (5) religion related.

Women and princes related: Whether young or old, if someone belonged to the royal family one had to bow one’s head on meeting. In any festivity, they sit in the front. They called the common people as “aramba(?)” (one who is hungry?).

If a girl is liked by a boy of royal family, she would not be able to marry any other. If a boy from royalty married a non-royal girl, then he would be called “shijamawa” and children would be called “shijamawa” or “leima taibungngo maibungngo”.

VIP culture: If someone could beat the king/royalty in wrestling or sagol-kangjei (polo), then he would be either beaten or made to serve the king. If any big feast was organized by the common people, then they would be punished on charge of “king-making”.

Clothing and food related: Since the olden days, there were restrictions on what common women, married and unmarried, could wear. New cloths were donned during the lunar month of Lamta, during the Yaoshang (Holi) festival. The women of royalty were allowed all kinds of cloths, which were forbidden to common village women. Some examples are phanek hangampan (yellow-coloured phanek(?)) and phanek with certain embroidery pattern. Also, other than women of royal family, no village women were allowed to wear bangles on their hands.

Administration related: The royalty and those close to royalty were carried in palanquin in festivities and fairs. They owned paddy fields which were tax-free. For example, if anyone became distant from the royalty the phrase “lau chadaba” (paddy field that would not feed) was used. There were many paddy fields that did not pay taxes to the government.

On the other hand, some fields were taxed so much that unable to pay the taxes, they were gifted to the king or other dignitaries. Not only this, there were many middle-level officials in the administration. At the centre of village or “pana”, there used to be a “padhyai(?)”. They provided rulings over small matters, not big crimes.

To deliver their services, they were helped by “dolai paba” (which was a life-time job), “bambom(?)” and “sambru(?)”. After the proceedings, the members will secretly hold a discussion (called “gupha changba”) and have a vote.

Religion related: Since the olden days, it is believed that the royalty is the family of Pakhangba. Hence, the common people worshipped the king like god. For example, if an illness persisted then it was believed if the king touched with his feet, they would be cured. And the elders bowed to Brahmins and children of the king.

The elders of the village would allow only Brahmin and royalty to sit on “kamen phak” (kamen mat), while others will be sat on ordinary mat or “phan” (wooden stool with two legs) in the “mangon” (verandah). Hill people and Muslim will be sat in “sumang” (courtyard) or “sangoi” (a shed outside the house). After they leave, the carpet will be taken inside only after washing.

In feasts if “yumnak” and “sagei” (familial lines) came in contact, it was considered “mangba” (desecration/defilement). Even if someone is from high-ranking family, they marry “tumman” or a widow, then people would not even accept water from their hands.

If someone married a “Loi” (lower class) girl, people would unfriend him. If one married from same “yek” (family line) or “lailuk tinnaba” (literally sharing the same food offered to god; close neighbours worshipping the same local deity(?)), they were made to live separately from others in “haojonban”.

On the other hand, hill people and plain people lived so differently that no valley boy could marry a girl from the hill. For example, if hill people and valley people had quarrel and if the hill people threatened to spit on the valley people, then the hill people had to run and hide in the land of “mayang” (leave “Meitrabak” and run to “Tekhao”). Also, in the name of religion, until the king applied “chandan" on his forehead, “Chandan senkhai” and “sentek(?)” (a form of tax?) were taken.

In the beginning of 1935, Irabot initiated “samaj sudhar” (social reform) while British power and power of the king were high under which to strengthen the bond between the hill and valley the king of the western hills would come to the valley for few days bringing gifts and cultural festivities would be organized, and thus satisfied the king.

In 1938, in the fourth assembly of Manipur Mahashabha at Chinga, unanimous resolutions were taken on community, government, and politics. Because of this, the Durbar issued a notice that the Mahashabha has become a political organization. Hence, no government employees be a member of the Mahashabha. Gradually, one after another, people left or distanced themselves from it.

When Irabot took the charge of Vice President of Manipur Mahashabha, the Mahashabha expressed its solidarity when labour union of Digboi, Assam oil workers called a strike against the company. At that time politics was not well established in Manipur.

Most of the leaders were followers of “suwidha-wadi(?)” and “sajat(?)”. After 1938, the committee could not sit properly.

Those who did not have the ability to lead like Irabot but wanted a share in the rewards of work, when rebellion against exporting rice and not buying foreign products were taken in 1938, the division became apparent. In December 1939 Nupi Lan, clear division of followers of Irabot and another group emerged.

Incarceration of Irabot: In 1940, Irabot was imprisoned. After spending a long time in Manipur jail, he was exiled to Srihat jail. In Srihat jail he met with many revolutionary leaders. The communist leaders had fought against the colonial empire and got caught. However, you Irabot on the other hand had already organized a people’s movement against the empire and king, they said.

Hence, we believe you are a proper follower of Marx and Lenin, they added. Irabot felt that since he did not know that what he did was in in line with communist ideology, he should study this ideology further.

To bring development to vast majority of farmers in Manipur, after coming out of Srihat jail, he attended krishak sabha (farmers’ meeting) all over India as representative of Cachar jila, wearing farmer’s cloth and singing and dancing like farmer and giving the message of freedom. This was during the time of Second World War.

The biggest enemy of the British colonial empire was communism. When Irabot declared himself to be communist, the government of Manipur tried to destroy his image. They spread rumours like he is an atheist, an enemy of religion, violent man who says something but harbours something else in his heart, and that he cannot come back to Manipur etc.

Towards the end of 1945, Irabot returned to Manipur. Those who were steeped in superstition (believed in the rumours?) watched him closely. However, there was no change in his behaviour. One after another he visited homes of his former friends and those who were in service with the king. All the time he went with Laishram Kanhai(?), Longjam Bijai, and Khetri(?) Iboyaima.

On the other hand, he tried to establish organizations with students studying outside to relieve sufferings of the society. Also, he discussed with former workers on ways to revive the Mahashabha, people’s union, and mahila sammelani (women’s union).

To be continued .....