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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.”

The musical instruments of Tangkhuls are not younger than the music itself. The Tangkhuls are music loving people; they used different musical instruments for different purposes. Everything has its own time and musical instruments are play according to time and season. The musical instruments of the Tangkhuls can be broadly divided into three categories. 1. String instruments 2. Blowing instruments 3. Percussion instruments

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.

To the organization that helped shape the politics and destiny of women’s movement in its land and beyond; that represents the voice of women in the hills of Ukhrul; that has built a history of struggle and resistance against militarization and injustice from 1974 and continues to do so: we write this letter to appeal with good intent; remembering and recalling families grappling with life and livelihood issues on an everyday basis.
Resu, the founder and first Khullakpa, originally lived on Khundei hill. From there he moved to what is now the site of Phaibung Khunao. One day he went hunting, and wounded a large deer. He followed the tracks to a pool of water near the present site of the Khullakpa's house. He climbed a tree and found millet, which he took. Next morning he went home, and his wife offered him rice and zu, but he refused it. That night he sought omens in a dream, and the dream told him to change the site of his village. He was to tie a rope round the neck of his mithan and a stone to the other end, turn the mithan loose and follow it. When the stone fell off, the site was reached. However, he found a suitable site behind the present one, and did not wait for the stone to fall. As he was clearing his house-site many lice came up from the ground, and after he had settled there tigers came and killed his cattle. Then he remembered the omen of the lice, and moved up to the present site of Chingjaroi, where he built a house in the position of the present Khullakpa's.
In the thick of political turmoil where patriotism and corruption are alleged to be one, the movie LAY (Lan Ashee Yur) is a welcoming move. Written and directed by one of Tangkhul’s favourite actors Khavangpam Mahung who debuted his first act in the movie Kha Yurna Mataimei, I went expecting a romanticised patriotic movie and surely so, it was. Although the glorification could’ve been more subtle, they brought in a lot of real issues packed with punchlines, and I nevertheless enjoyed the show.

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

For us, the land and people are inseparable, if one is affected the other is affected also. Beneath the earth lies the bones of my grandfathers and great great grandfathers, above the sky lives the spirit of my great great ancestors! We as people, live in the space between, with our feet on our Mother, the land which provides for our physical needs, and our heads in the sky which provides our spiritual nourishment. For us land and the spiritual significance and the people are inseparable. We have a sacred responsibility to care for the land. Land belongs to me and I belong to land, I am the land and the land is me, we are inseparable!
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