You may know about Kuki-Meitei clash.... But once in Churachandpur .... you are to soon get a lesson - on what's the difference between Kukis and Zomis !!

Before a visitor enters Churachandpur - a Kuki stronghold township and adjoining areas - he or she might get a refresher course on Kuki-Meitei differences and similarities. But once one is in Churachandpur, the stranger may be greeted by 'Chibai' salutation. 

It's hello or Good morning for the local dialect.  

Technically, one may get a shock -- in Churachandpur district of Manipur -- you must not be too sure which tribe/sub tribe is the majority !!

I spent a few years of schooling in a Mizoram township - Lunglei. Hence 'chibai' and 'kalaw mein' (thank you) still haunt one like that classmate crush -- Ms Siangi. 

But in Churachandpur -- though unofficially abandoned by Meiteis - you are to soon get a lesson - on what's the difference between Kukis and Zomis.

This can leave one confused. 

writing on the wall: Churachandpur 

Misrepresentation by generalisations like ‘Meitei vs. Kuki’ or ‘Meitei vs. Kuki-Zo’ are repeatedly perpetuated, complained a 20-something youth working with a private transport operator. 

Her complaint is something quite similar -- one has heard probably a few decades back in Assam or even in eastern Nagaland.

"If New Delhi discriminates north east.... Dispur or Imphal discriminated Kokrajhar and Churachandpur. In the process, vested groups and political stakeholders have marginalised smaller communities Hmar and Zomi," she says.  

There are some in Manipur who describe Kukis as nomadic group of people. But they also hasten to add that ‘Kuki’ is perhaps only a colonial terminology.

Therefore, all smaller tribes do not subscribe to this definition of Kuki even as 'others' like media and the political class in Delhi or even Dispur and Imphal do put them in brackets with 'other Kuki/Zo groups'. 

One thing that came to light is - the Thadou tribe's denial about their association with the Kuki identity. 

Some members of the Paite, Simte, Vaiphei, Zou tribes, among others, identify themselves as Zomi (meaning Zo people).

But Vaipheis subscribe to the Kuki identity reflecting the multi-layered complexity.

A new dimension has been added as Vaipheis lately (across the border in Myanmar) joined NSCN-IM -- whose Nagalim demand is itself a very complex issue for the policy makers in Delhi.

Where would Vaipheis stand in deciding matters between Kukis and Nagas is any one's guess. 

 

British administrators like William Shaw (1929) in his Notes on the Thadou Kukis wrote, “… the Kom, Gangte, Vaiphei, Chiru and those of inferior lineage were all under the wing of the Thadous… and so were then included under the term (Kuki)”, says an article in 'The Wire'.  

The 1990s actually opened and reopened various layers of wounds. Kukis and Nagas clashed violently both in Manipur and Nagaland. By 1997 the scenario changed a bit. 

Thus in 1996-97, the continual imposition of Kuki identity on smaller tribes resulted in a large-scale conflict between the Kuki and Zomi people, leading to death of hundreds and displacement of thousands.

Relief camp in Churachandpur 

Source: The Wire 

It was on the mid-night of June 24th, 1997, cadres of Kuki community based armed group, Kuki National Front, entered Saikul Paite Zomi village and reportedly shot dead 10 people and injured 5 others on the pretext of giving shelter to the NSCN(IM) cadres.

The Paite Zomis, on the following day, are said to have "retaliated" by attacking the Thadou residents and localities in the town.

Houses belonging to Thadous were ransacked and burned. 

Even two-armed cadres of Kukis and Zomis, KNF (Kuki National Front) and the ZRA (Zomi Re-Unification Army) along with the Zomi National Volunteers (ZNV), respectively were involved in the conflict. 

According to Government record 352 people were killed and 136 people were injured. 50 Villages were destroyed. and 4670 houses were burnt down to ashes along with properties therein. Peace was finally restored in October 1998 when the Kukis Inpi intervened. 

In August 2024, three Manipur MLAs from the Paite and Hmar tribes expressed concerns about the use of the term 'Kuki-Zo' in press statements and social media, arguing that it does not adequately represent their tribes and fails to honour their distinct identities.  

Tipaimukh MLA, N Sanate (elected on JD-U ticket) said, "I remain committed to upholding the aspirations and dreams of my people. I would like to make a solemn clarification that I have never endorsed, nor will endorse, any platform, organisation, or statement that excludes the Hmars."  

Thanlon MLA Vungzagin Valte (BJP) said, "The recent usage of the term 'Kuki Zo' is perceived by many within my community as non-inclusive and assimilative. I cannot accept or endorse any term that does not respect the individuality and dignity of all groups that form the fabric of my community". 

There is thus already a suggestion that the most "suitable and inclusive term" would be 'Kuki-Zomi-Hmar.'

Zomis generally reject the labels 'Kuki' and 'Chin' but they admit the ethnic bonds nevertheless. 

A local educationist sums it up well, "Things are complex because no one knows the communities. My sister is married to a Bengali Hindu - that fellow is Sylheti. But Bengali Hindus are also like Noakhalis in present Bangladesh or Ghoti in Kolkata region. You all must be knowing the differences". 

Similarly, he said, 'Zomi' is a collective identity adopted by some Kuki-Chin language speakers in Myanmar and India and the term 'Kuki' was popularly accepted during the 19th and 20th centuries under British rule.

Wrap up:

Now there is another element of complexity which policy makers in Imphal and Delhi ought to understand.

Inspite of the fact that the Thadou-Kuki speaking people command majority among the ethnic tribes of Manipur under the Chin- Mizo/Zomi-Kuki ethnological group, they are in minority in all the hill districts of Manipur including Churachandpur district.

The story maybe different in newly created Kangpokpi district. This is obviously a set-back to the Thadou- Kuki speaking people. 

In Churachandpur district it is the Paites who form a single largest group, locals say.

In Ukhul district it is the Tangkhul Nagas. In Tamenglong district, the Zeliangrong community commands majority and in Chandel district it is the different tribes of Nagas who together, form majority. 

ends