Kuki people

Ethnologist C. A. Soppitt argued that the Kuki tribes must have settled in region west of Irrawaddy river from at least the 11th century, based on the fact that they had no traces of Buddhism, which was already prevalent in Burma by that time.[14][15] He grouped the Kuki tribes into two broad classes: Hrangkhol along with the co-tribe Biate, and Changsan along with the co-tribe Thadou, each of them grouped with several subtribes.[16] Soppitt suggested that, by the 16th century, the Hrangkhols and Biate inhabited the Lushai Hills region (currently divided between Mizoram and Chin State). They were said to have been pushed out by Changsan, who moved in from the east along with Thadou, forcing them to move to the North Cachar Hills, Manipur and Tripura. The Changsan–Thadou combine was, in turn forced out by newer tribes in the 19th century, and followed the same routes as the earlier tribes according to this theory. The first two groups were referred to as Old Kukis and New Kukis by the British administrators, which did not receive endorsement from Soppit.[17] Modern scholars also disapprove the terminoloty of "Old Kukis" and "New Kukis", but it does appear that they followed different migration routes and thus developed significant cultural differences.[18]

Per the 1881 census, the Kukis and Nagas together numbered 20,000 in the North Cachar Hills (present-day Assam), 15,000 in the Naga Hills (present-day Nagaland), 30,000–40,000 in Manipur and 6,000 in Tipperah (Tripura). In addition, the plains of Cachar had 6,000 people.[19] The Gazetteer of Manipur (1886), based on the same census, noted that there were approximately 8,000 "Old Kukis" in Manipur, who traditionally lived in the state, and about 17,000 "New Kukis" who migrated from Lushai Hills in the more recent past.[20] There were also considerable number of Kukis in Lushai Hills region, which was at that time not covered in the census.

On 31 January 1860, Kuki Riang led the Kukis of Hill Tippera in raiding the Chhagalnaiya plains (then under the administration of the Twipra Kingdom) which was inhabited by ethnic Bengalis and British officers.[21] The Kukis looted the area of Bakhshganj and murdered Kamal Poddar of Basantpur. They then proceeded to molest Poddar's women until Guna Ghazi and Jakimal waged war against them in the village of Kulapara. Whilst the Kukis abducted 700 women, Munshi Abdul Ali informed the British authorities of the atrocities. 185 Britons were assassinated, 100 of them were kidnapped and the Kukis remained in the plains for one or two days. British troops and policemen were finally despatched from Noakhali, Tipperah (Comilla) and Chittagong to suppress them but the Kukis had already fled to the jungles of the princely state and they never returned to Chhagalnaiya ever again.[22]

British administrators believed that "New Kukis" migrated to the Manipur area during the first half of the 19th century.[23][24][14] But scholars point out that these groups were known to Manipuris earlier by other names such as "Takhens", "Khongjais" and "Saitons". These names appear to be geographically based rather than tribe names. The "Old Kuki" tribes were, on the other hand, identified by their tribe names.[25]

The Administration Report for 1877–88 reported around 2000 Sukte tribesmen were settled near Moirang, South west of Manipur Valley by the then Maharajah of Manipur and political agent, Colonel Johnstone.[26]

Long ignored by Europe, an important landmark in the history of the Kuki people was the arrival of missionaries and the spread of Christianity among them. Missionary activity had considerable social, cultural and political ramifications while the acceptance of Christianity marked a departure from the tradition religion of the Kuki peoples as well as both the Kuki peoples' ancestral customs and traditions. The spread of English education introduced the Kuki people to the "modern era". William Pettigrew, the first foreign missionary, came to Manipur on 6 February 1894 and was sponsored by the American Baptist Mission Union. He, together with Dr. Crozier, worked together in the North and the Northeast of Manipur. In the south, Watkins Robert of the Welsh Presbytery mission organised the Indo-Burma Thadou-Kuki Pioneer Mission in 1913. To have a broader scope, the mission's name was changed to North East India General Mission (NEIGM).[27]

The first resistance to British hegemony by the Kuki people was the Kuki Rebellion of 1917–19, also known as the Anglo-Kuki War, after which their territory was subjugated by the British.[28] Up until their defeat in 1919, the Kukis had been an independent people ruled by their chieftains. The Dobashi, Lengjang Kuki was credited as responsible for preventing the Kukis of the Naga Hills from joining the Kuki Rebellion of Manipur.[29]

During World War II, seeing an opportunity to regain independence, the Kuki fought with the Imperial Japanese Army and the Indian National Army led by Subhas Chandra Bose but the success of the Allied forces over the Axis group dashed their hopes.[30]

Sawm, a community centre for boys – was the centre of learning in which the Sawm-upa (an elder) did the teaching, while Sawm-nu took care of chores, such as combing of the boy's hair, washing of the garments and making the beds. The best students were recommended to the King's or the Chief's service, and eventually would achieve the office of Semang and Pachong (ministers) in their courts, or gal –lamkai (leaders, warriors) in the army.[31]

Lawm (a traditional type of youth club) was an institution in which boys and girls engaged in social activities for the benefit of the individual and the community. It was also another learning institution. Every Lawm has a Lawm-upa (a senior member), a To’llai-pao (an overseer or superintendent) and a Lawm-tangvo (assistant superintendent). Besides being a source of traditional learning, the institution of the Lawm also facilitated the transmission of both technical as well as practical knowledge to its members, especially with regard to particular methods of farming, hunting, fishing and sporting activities such as Kung–Kal (high jump, especially over a choice mithun), Ka’ng Ka’p, Ka’ngchoi Ka’p (top game), Suhtumkhawh (javelin throw using the heavy wooden implement for pounding-de-husking-paddy) and So’ngse (shot put).[31]

The Lawm was also a centre where young Kuki people learned discipline and social etiquette. After harvest season, the Lawm meet is celebrated with a Lawm-se’l and, as a commemoration, a pillar is erected. The event is accompanied by dance and drinking rice-beer, which sometimes continues for days and nights.

With regard to governance, Semang (cabinet) is the annual assembly of a Kuki village community held at the Chief's residence represents the Inpi (Assembly). In such an assembly, the Chief and his Semang and Pachong (cabinet members and auxiliary of Inpi) and all the household heads of the village congregate to discuss and resolve matters relating to the village and the community.[32]