The Kukis, today, are observing the ‘Black Day‘ in remembrance of the victims killed during the ethnic clash starting from 1992 to 1997. The Kukis have been terming the ethnic clash as ‘Genocide‘. However, as Dr. Tuisem rightly points it out, terming the conflict as Genocide, where one community deliberately attempts to wipe out the other – is not the case with the Naga-Kuki conflict as both the Nagas and the Kukis suffered major casualties.
As per the UNC report, from 1992 till 1997, 207 Nagas were killed, 197 injured and 2582 Naga houses were burnt down in the Kuki-Naga conflict. Hence the Kukis terming it as Genocide, Holocaust or ethnic cleansing is wrong in many ways.
Once in an academic discussion in Jawaharlal Nehru University, a noted historian from the northeast stated that the Kukis and the Nagas are traditional enemy, this was resented by some young Naga scholars and make the historian to retract his statement. It is true that despite the history of the Naga-Kuki relationship was marked by mistrust and suspicion, the enmity between the Nagas and the Kukis are not older than the colonial period.
In the colonial writings, the first reference to the ‘Kuki’ was made in 1777 when this tribesmen attack the British subjects in Chittagong when Warren Hastings was the Governor General of Bengal. In Manipur Sir James Johnstone, the Political Agent of Manipur in 1877-1886 writes in his book Manipur and the Naga Hills that ‘Kukis’ were first heard in Manipur, between 1830 and 1840. The influx of Kukis in Manipur during the 19th century created a lot of ethnic tension and administrative problem for the state. The inter-ethnic relation between the Meitei-Naga and Kukis underwent change with the influx of Kukis in 19th century and the settlement of Kukis migrants in the hills of Manipur adjacent to the Naga villages. BC Allan in his celebrated book, Naga Hills and Manipur writes that “ by 1845 the British administration in Manipur faced problems when the Kukis began to come in great numbers and started to ‘drive away’ many of the older inhabitant.”
My beloved countrymen,
First of all I am thankful to the Almighty God, the refuge of Naga people, for His divine providence that has sustained us this far, helping us to withstand forces of our enemies within and without.
Secondly, I extend revolutionary greetings to all the national workers young and old for your contribution to the Nation.
‘Being the best at whatever talent you have, that’s what stimulates life’ is an exact phrase to describe Alex Shimray, one of biggest name of the Indian tattoo industry right now. He has tattooed many Indian celebrates, some international football players and many Indian cricketers, thus getting the title of ‘India’s Best Colour Tattoo Artist.’ He has travelled around the globe to take part in different tattoo convections. He is living the life of his dreams by making a living out of something he loves.
Born in Ukrul district of Manipur in 1984, he spent his childhood in Nagaland where he did his schooling. His childhood brought many trials and tribulations, at a tender of nine, he lost his father to drugs and, in 2002, his mother who has been the pillar of the family passed away from HIV. He then moved to Pune with his brother to pursue B.Com, where he discovered the art of tattooing and from then, there was no looking back.
Miss Rose, a Tangkhul girl of Ngaprum Khullen village in Ukhrul district, was gang raped for hours in the house of Mr. R. Khasung in the night of 4 March 1974 by the officers of 95 Border Security Force. Rose committed suicide on 6 March 1974. She wrote a suicide note in Tangkhul language to her boyfriend. That suicide note was translated into Manipuri, and it was published at a publication of the Pan Manipur Youth League in 1993. The Manipuri version of the note was again translated into English by Ms. R.K. Smejita