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The Naga-kuki clash of 1992 to 1997 has deep scars of fearful and painful memories for both the communities. The conflict brought so much of sufferings to both the communities on all sides of life. The violence of that time brought so much of miseries to individual’s life and communities at large. Many children became orphans, many parents lost their sons, many women became widows and many villages were burned down, forcing villagers to evacuate and fled to safer village or place. And as we remembered the horrendous incident 25 years after, it is but moments of regret and pain. How can we as people ever succumbed to such bestial carnage? The more one ponders upon the sad incident one is reminded of how thinly veiled our human sanity is, how little can an individual withstand the challenges forced upon each of us when faced with communal discourse that comesalong concealed with sense of community and loyalty to each tribe and communities.

My personal letter to Revd Dr Hawlngam Haokip, who administered 25th Black Day Observation at Churachandpur

I once had an opportunity to help carry your bag as a young boy of 15 when you visited a Maring area during your MBC tenure. I deeply respect you till today as an elder clergy. I am in the ministry now inspired by all of you and called by our Lord. As a youth, I have had many good and cherished memories with our Kuki brothers attending a school in Ideal Mission School Pallel in the 80s. I was educated because the owner of Ideal Mission School gave me scholarships for my whole schooling. His name is Hawlthang Mate. I remain indebted and grateful to him till today.

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.”

If nothing else, at least God-given sense of self respect nudges us to the point of inevitable question mark: what have we got as citizens in general n as tribals in particular in Manipur all the while 70yrs since independence, 45 years since statehood? Democratic, secular republic that India is, clearly defines her exclusive domain as of the people, for the people n by the people. Here in Manipur, thanks to spineless, toothless n visionless leadership and the hangers-on sliming around non-stop, we tribals n nagas in particular have developed n refined the culture of being lorded over by friends of the valley . Sure enough, friends in the valley have grabbed vulnerability of the tribals as golden opportunity to subject us to their lordship. Unthinkable, unimaginable!
Yuimi Vashum’s Love. Lust. And Loyalty is a profoundly personal, honest exploration of emotions, questions, and confusion one experiences and feels as a victim of child sexual abuse (CSA); without rancor or self-pity, the book mourns the loss of trust and innocence, sense of betrayal, the immense self-doubt and unimaginable trauma, the anger and fears that comes with it.

Kaka D. Iralu

In a recent interview by an Indian T.V. News Channel, I was asked the question: “Now with the NSCN IM- GOI talks having given up the issue of Naga integration under one political entity, will the Naga integration issue become just a dream for the future?” My immediate reply was: “Naga integration under one political entity is not a future dream but a living reality that has been going on for the past more than 2000 years.” Now, what I meant by what I said, are based on the following facts.

Nagaland surely is among the most corrupt places in India. The usual politicians and bureaucrats merrily looting at will. These are people with no conscience. I have sat down with some Naga politicians and interacted with them and it is sad because after brief interactions I have realized that these are people with no vision and no responsibility towards our people.

I’ve met quite a lot of bureaucrats, most are well educated but then soon you realize the greed in their hearts. It is sad, really sad.

The image of all Nagas sitting in their respective kitchens feasting on dead fishes preserved in formalin for the past 30 plus years has not been able to leave my mind since I read the papers this morning. And here, I say “all Nagas”, because even in the most interior villages, I have seen villagers relishing Pankaj, the non-local fish, which had mostly been supplied from outside for all these years. I have also often thought how this fish suddenly made its appearance in Nagaland after so many years, because we never saw this species in our markets till the late 1980’s.
Bill hi kapa chitharan kaphungnaowui ngalei kala lansinli haklak eina  saza kapai khalei khamataia provision chiya section 15 (3) “The local Authority” da kapikahai hiwui kakhalatva Village Authority kala District Councilna marketing sakhavai wuivang Ngalei zimiksho 7 (shinithang) wui lungli ngaranmi phalungra. Kalikha Village Authority kala District councilna Ngalei mamirarkha Deputy Commissionerna ngalei kala building chi Marketing Committeeli mikahaora. Chieina kaphungwui ngalei kala building hi DC na awui ningkhan eina Govt. li mihai kapaiwui pangshap hiya arbitrary salak kahai kala michang salak kahaiya sectionna.
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