Appeal for peace in Manipur

 Aurobindo Mazumdar

(amzghy@gmail.com)

For quite some time, all was not quiet in Manipur. There is still simmering discontent and a lack of communication among communities that are divided into two camps. Society cannot remain stagnant or inactive. It must progress with modern digital technology. Similarly, a state cannot remain static. All will certainly agree that the ongoing ethnic conflict has retarded the development process in Manipur. So, it demands new approaches in the way to handle such conflicts while still trying to maintain peace and security among the two groups.

It is not the time to narrate what has happened in Manipur, but it is a time to search out why such an event has happened and how such an event could have been avoided. Maintaining domestic peace has always been a difficult task because there is a need for social, cultural, and political will to prevent deadly conflicts among the communities within states while attempting to maintain peace among them. The stalemate has caused a negotiating barrier and complicated the mediation process. A determinant of the mediation process is important to understand when exploring the early efforts. To reduce the pervasive uncertainty surrounding the conflict and to create a minimum of trust inside and outside, it is extremely important to find a way out of the crisis.

This author had the opportunity to study both the Manipuris, or Meiteis, and tribal people of Manipur more personally and intimately. The editor and proprietor of the Manipur Express, published in Churachandpur, Mr. Chinkhanlian, was my student. Besides, Lientinlal Gangte, who was the Deputy Commissioner of Churachandpur, was also my student. Thanks to their invitations, I visited Manipur quite a number of times to preside over seminars and press workshops at Churachandpur. Gangte initiated an innovative method to tackle the drug addicts in Manipur. In January 2020, my book, Vande Mataram: The Epitome of Indian Nationalism, was released by Chinkhanlian at a well-attended function. I had the opportunity to meet various sections of people, from the members of the teaching faculty of Churachandpur College to the common men in the street. I had a number of Manipuri friends, and I attended a seminar at Manipur University also. So, I had the opportunity to closely study both the Meities and Manipuris. I have found the tribal Christians to be very free, frank, honest, and, above all, law-abiding. They have a great admiration for Manipuri music and dance. With all my conviction, I say the Meities, who are very frank and jolly, have never made any adverse comments against their tribal Christian brothers.

But there is a noticeable absence of inter-community interaction, conversation, and relationships. Surprisingly, it has been found even among members of the same political party. Over time, we have transitioned from in-person communications to the digital age. Communication can provide a clear avenue for resolving conflicts in social, professional, and personal lives.

One of the characteristics of modern society is interdependence. This fact of interdependence is visible in every aspect of present-day society. Famous Greek philosopher Aristotle remarked that ‘man is a social animal’. As a social animal, he is dependent on others. The survival and well-being of each member are very much dependent on this interdependence. No individual is self-sufficient. With the advancement of society, the degree of interdependence increases manifold. The remarkable thing is that societies are characterised by their shared values, beliefs, and cultures, a feeling of common interest, and common sufferings. A characteristic of more advanced societies is that their members often share political authority.

The impact of interdependence on society brings tolerance towards partners in social life, and conflicts in society can be amicably settled, which leads to the emergence of new generations. In today’s competitive world, the ability to stay adaptable is necessary. It encourages a growth mindset. When we believe our intelligence, abilities, talents, and even interests to be learnable and ourselves capable of learning through effort and improvement, we are more likely to succeed.

With a growth mindset, we see every challenge as a learning opportunity. We become more adaptable, resilient, and constantly look for ways to improve. Embrace and encourage ongoing learning and growth to help you stay open to new ideas and approaches. It also ferrets out new experiences and perspectives.

Most importantly, we have to understand the important role that women and youth in Manipur, be they Meities or Kukis, could play in advancing the various issues touching society. To underscore the importance of Manipuri women and youth amounts to jeopardising domestic peace and security. Civil society has a dynamic role in the case of Manipur in particular.

The Manipuris and tribal people are intelligent and law-abiding; they are the heirs of an ancient civilization and are worthy of the fullest trust. It is time for every patriotic youth of Manipur to refrain from departing or avoiding, not blaming, not even playing safe, but giving a clarion call to come together as brothers to save their mother land from burning. You can rediscover Manipur in the light of new ideas. A prosperous society is one that believes the future can be better than the present.

Do you remember how Meities, Kukis, and Nagas fought together against British rule in India? Do you know that the women of Manipur, in spite of their complete ignorance of letters in pre-independence days, are the pioneers of the women’s movement in India? They spearheaded a vigorous movement for the stoppage of rice exports from Manipur to other states by the mill-owners in the hope of better business during World War II. On December 11, 1939, a huge gathering of thousands of Manipuri women gathered in the Darbar Hall while the Darbar was holding its session, requesting the Darbar pass an order for the stoppage of rice export. His Highness the Maharaja Sir Churachand Singh, King of Manipur, a devotee of Sri Chaitanya, was at Nabadwip. By telegram, the king was apprised and got the final order for the stoppage of rice from His Highness. Atonkhombi Devi, Khongnang Devi, Mukhi Devi, and Amoobi Devi were the leaders of the women’s movement in Manipur. They were hauled up before the Darbar on a charge of causing disturbance in the state. They were ordered to furnish a personal bond of Rs 50, but they refused and preferred to go to jail.

The Assam Provincial Political Conference, which was held in February 1939 in Golaghat, adopted a resolution moved by Surendranath Buragohain supporting a movement launched by the people of Manipur. The conference also adopted a resolution, moved by Debakanta Barua, requesting the A.I.C.C. to adopt a resolution for the removal of the ban on the Communist Party of India inasmuch as the ban interferes with civil liberty. The resolution was supported by Mahendra Barua, Liladhar Barua, and Rajendranath Bora.

Do you remember that Nikhil Manipur Mahasabha demanded Guidallu’s release from jail in public meetings held in 1938 in Imphal? The young Naga girl was charged with murder along with twenty-four others co-accused by the President of Manipur State Durbar. Guidallo’s issue was raised in the Assam Legislative Assembly. In June 1939, ‘All Assam Guidallo Day’ was observed all over Assam by recalling the heroic struggle of Guidallo in various public meetings. Presiding over a meeting, Deven Sarma, a prominent leader of Assam, came down heavily on the government. Some of the prominent speakers of that meeting whose names merit mention were Gokul Medhi, Md. Ismail, and Haridas Deka. So we all fought together for our common cause.

We should not forget that here in Manipur, the INA, led by Netaji Subhas Bose, fought against the British and unfurled India’s tri-colour flag for the first time. Manipur, which means land of jewels, consists of a valley surrounded by mountain ranges. Manipur is hoary in antiquity. It is the land of Chitrangada to whom Arjuna, the third Pandava, came in the course of his long exile. Manipuri still believes that the Manipur Hills are a repository of precious stones as much as the Mandalay Hills are. Manipuri music, dancing, and the fine arts are of all-Indian fame. King Bhagya Chandra and his daughter Maharajkumari Bimbavati were great lovers of music and dance. They brought Manipuri dance all over India. So, Manipur could be one of the best tourist hubs in India.

All vital progress must spring from within, and it is to the youth of Manipur, the state’s most progressive and enlightened minds, that your state looks for the initiative from you. You do not lack the public spirit; you have the highest form of altruistic devotion that leads men to subordinate obstacles. Try to realise and stand prepared to act upon the eternal truth that self-sacrifice and unselfishness are the only unfailing guides to emancipate the state from conflicts, to lead it to happiness, and to a new height of economic development in the 21st century.

Today, let us look back for a while. We know that the Indo-Mongoloids participated in Indian history more than three thousand years ago, and they contributed to the evolution of Hindu or Indian culture. The Indo-Mongoloids, from the Vedic times onwards, have been the fourth basic element in the formation of the Indian people, and we find them taking their share in Hindu history, beginning with the battle of Kurukshetra in the 10th century before Christ. The Indo-Mongoloid influences may have affected the life and religion of the Vedic Aryans as well. The question of Indo-Mongoloid influences in the lives of the Pandavas still remains an open one. One of the most outstanding international personalities of both India and the world, Gautam Buddha, who is among the greatest thought-leaders and teachers of mankind and who embodies in himself the principles of Ahimsa, Karuna, and Maitri, non-injury, mercy, and charity, which are so characteristic of India, was, for we ought to know, of pure or mixed Indo-Mongoloid origin; and through him and other personalities, we have a material and spiritual kinship with the Buddhist Mongoloid world. Can we think of Indian history and civilization without the contributions of the Ahoms, the Jaintias, the Meitheis, or Manipuris, and the Kukis, who are of Indo-Mongoloid origin? We quarrel anytime and every time because we do not know ourselves.