The Taboo of Casteism in Manipur after the Burning of Meitei Puya

Madhu Chandra *

( Talk about Casteism becoming vibrant after the attempt to expand Hindutva in Manipur )

Shantidas Gosai, the Hindu missionary, who came to Manipur early 18th century, burnt the Puya – the sacred scripture of Meiteis after converting them to Hinduism. The burning of Meitei Puyas has assaulted the culture, language, religion and social harmony among the society of Manipur. Pure and impure among the sections of the society after the coming of Hinduism in Manipur has affected the lives of people.

The concept of untouchable or the word used in Manipuri is very confusing terminology. The people denied the existence of caste within the Meitei society. It is denied because; the people of Manipur do not like himself or herself to be labeled with the untouchable people of India. Whereas, the practice and symptom of caste are seen in every part of life from birth until the end of life.

However, the talk of the untouchable or its word in Manipuri “Pure and Impure” “Amang – Asheng” has become the talk of the day in the social media. The word for casteism and untouchability in Manipuri is used as "Amang-Asheng". The literal meaning of "Amang-Asheng" is "pure and impure" in English. The concept of pure and impure blood of the birth is rather closer to the description of casteism in Vedic scripture.

After the attempt to insert the Hindutva machinery in Manipur University from the central government and ignorantly accepted by the state government, the talk about the practices of pure and impure – Amang-Asheng) has become a talk of the day in social media among the people of Manipur. It was fueled by the unconfirmed rumor about the construction Rash Lila Mandop within the sacred place of Kangla, appalled by the people to keep the Kangla sacred for Sanamahism.

Did the Amang-Asheng exist before the coming of the Hinduism in Manipur or is it the same connotation of casteism or untouchable? For the last twenty years, I have been addressing the casteism and its impacts on the life of people in Manipur. Every time, I identify caste, I am accused of bringing casteism in Manipur. The attempt I did was to help our people to understand and the practices of caste among the section of societies in Manipur.

Brahmins not eating food cooked by other communities, no intermarriage between Brahmins and Meiteis and other communities, restriction of temple entry to non-Brahmins are the real life in Manipur, yet they are not seen as caste. If these are not caste, then what are they? Meiteis as well other communities in Manipur before the coming of Hinduism had the concept of sacred places, sacred days and sacred events. The sacredness or sanctity of the belief system of Meiteis is different from the untouchability or caste system. However, it becomes mixed with the practice of casteism or untouchability after the Meitei adopted the Hinduism.

Amang - Asheng (pure and impure) is rather an appropriate word for a confused and mixed concept of casteism and untouchability. The concept of Brahmin becoming defiled if touched by the untouchable, the practice of Brahmins not eating food cooked by the untouchables never existed in Manipur. Now, this has become a part of life after Hinduism came to Manipur.

The intermarriage between the people of the valley with the people of the hill has been the practice in the history of Manipur. The kings of both valley and hill used to have wives from both valley and hill. There was not the concept of untouchable like Meiteis becoming defiled by marrying the tribal women as it is now after the coming of Hinduism. Sudhikaran in Hindi, Shengdokpa in Manipuri is the word for purification ceremony after marrying a tribal woman. This practice never existed among the Meitei society before the coming of Hinduism in Manipur.

After the coming of Hinduism, untouchable became a part of life in Manipur. A Meitei marrying a tribal woman had to go through the purification ceremony either of two forms. One used to the old practice of purification by giving the tribal women to drink the cow dung mixed with water or cow urine. Another practice by asking the tribal women to drink holy water collected from the washing of the feet of the Brahmins, which is known as pavitra choran – the holy feet of Brahmins.

Until the purification ceremony takes place, the Meitei man and the tribal woman remain unclean. Until then the parents of the man will not allow the tribal woman to enter inside the kitchen to cook food for them. If the parents of man happen to die, both the man and the tribal woman will not be allowed to perform the ritual for the parents.

These social taboos never existed among the societies of Manipur before the coming of Hinduism. These social taboos of Amang-Asheng become worse among the Meitei society that it is not just between Brahmins and Meiteis. The untouchability extended between the royal families and general Meiteis. It extends further between the general Meiteis and scheduled caste communities and the hill people.