~ ROMENDRO L. SINGH.
Churachandpurians are now witnessing a new era of yet another ethnic politics – the ‘war of mother tongues’ – after the state government decided to begin operation of Churachanpur Radio Station later this year. This brings back bitter memories of the first clear communal clash (I witnessed with my own eyes) in Churachandpur took place between the Kuki and Paite tribesmen back in 1994-95. Hundreds were brutally murdered with scores injured and thousands rendered homeless, when Paite youths clashed with Kuki youths in this restive district of South Manipur.
The question bothering me since then is: What does that barbaric incident signal? The response I got from many was this: Being a Peite, or a Kuki, or even a Hmar or a Lusei or a Zou can be very tough in Churachandpur, where tribe and ethnicity-based politics seems to be emerging as a new game. But, we are not always what we may look like. My own experience is that regional constructs can also be elusive. Due to my naturally “Naga physical features” – a medium nose, fair, brown eyes, black hair, etc,. – I have often been mistaken to be a Naga, Tibetan, Nepali or even a Mizo when I first ventured out of Churachandpur (Manipur) to mainland India.
I spent two years doing my master degree in south India listening ad nauseam to my ‘Indian friends’ who insisted I was a either a Tibetan with ‘chinky eyes’ or at least a Nepali. Some kids on the Malabar beach even called me a ‘Chinese’! The closest ones tell me that I look like a Manipuri, that too after many tips about my birth place. By the end of the final semester, I concluded: Tibetans, Nepalis and Manipuri were ‘brothers’.
The bottom-line is this: A Paite can look like a Kuki who can look like a Hmar who can look like Manipuri. Confusing; isn’t it? It all depends on who you are comparing with whom.
Aside from my “Tibetan/Naga features,” these days I have other things going against me. I have never felt anything but Hmar. The fact is that I was born from a Hmar mother and a Manipuri father. The close proximity with my mother’s side gives me an identity of being a Hmar since the Kuki-Paite barbaric ethnic war. During those days, the Hmar community was provoked by the Paites (as I learnt from my cousins) to join the ‘ethnic war’. But the Hmar leaders who were known for holding numerous/endless committees (even to this day) did not fall to prey to that war-call. In that sense, I’m proud to be called a Hmar more than ever. The Hmar leaders have shown exemplary courage and maturity in the face of adversity. I have heard many people say, “Oh, the Hmars won’t hurt us/attack/hit back before they called a general committee…” with ridicule; but to me this is a sign of strength rather than weakness. Their love for peace is clearly shown in their attitude towards the other kindred tribes in Tuithaphai valley and elsewhere. One thing I understood from their ‘committee nature’ is that you’ll always have room for negotiations and dialogue with the Hmar leadership no matter what the crisis is.
Back to present: Known collectively as “Chin-Kuki-Mizo group” due to their cultural and linguistic affinity, the ‘Hmar-Peite-Kuki’ troika in Churachandpur, however, are Hmar first, Kuki first and Peite first. All three are then either a Mizo or a Kuki (Kukis now do not want to be under Mizo). Their common link, however, is that they were born Mizo and they will die a Mizo. Sure, a vast majority of Hmars/Peites/Kukis may look down upon each others in ethnic hierarchy and so on. But the solution to Churachanpur’s tribe-based discrimination, or for that matter, to the “Hmar-Kuki-Peite” troika supremacy is neither subjugation nor payback time.
The three communities must see that they have equal share in the growth and development of Churachandpur district. This approach is applicable even in the Congress-led government’s decision on Peite language to be the host link language for Churachandpur Radio Station. If Paihte/Peite language is imposed on the other tribes, situation could go out of hand in Tuithaphai valley.
As an observer and analyst, this shortsighted decision of the state government and the Prasar Bharati team (who weren’t well versed with the ground situation) seems to be taken at the behest of some local politicians who have been trying to project themselves as the ‘messiah’ of their own communities. If a single language is favoured and the other two major spoken languages ignored, the radio station instead of being an instrument of peace and harmony will become yet another ‘weapon’ of hegemony. I won’t be surprised to see another communal flare-up if the decision is implemented.
Another question that has been bothering me is: Can the two other tribes show maturity like the Hmars did and let LOVE be in the ‘AIR’ (All India Radio)?
I love to mingle with all communities and I feel that a peaceful atmosphere is the need of the hour in Tuithaphai Valley. Let us not fall for false promises of politicians irrespective of their ‘war rhetoric’. We – Hmar, Kuki and Paite – are better off together than being alone within the narrow walls of politics and languages.