Thadou kuki Love Song.
About Me
- The Kuki Nation
- The Kukis are indigenous people of Zale’n-gam, ‘Land of Freedom’. Zale’n-gam refers to the contiguous ancestral lands situated in present-day Northeast India, Northwest Burma and the Chittagong Hill tracts in Bangladesh. In India, this includes areas in Assam, Tripura, Nagaland and Manipur; in Burma, predominantly the Sagaing Division, and in Bangladesh, the Chittagong Hill tracts. Prior to the advent of the British colonialists in the twentieth-century, the Kukis were an independent people in their undivided domain, each of the clans governed by the Chief according to its own law, custom and tradition. The Kuki people in Manipur are listed in alphabetical order: Aimol, Anal, Changsen, Chiru, Chongloi, Chothe, Doungel, Guite, Gangte, Hangshing, Haokip, Hmar, Kharam, Koireng, Kolhen, Kom, Kipgen, Lamkang, Lenthang (Telien), Lhanghal, Lhangum, Lhouvum, Lhungdim, Lunkim, Maring, Mate, Milhem, Monshang, Muyon, Paite, Purum, Simte, Singsit, Sitlhou, Tarao, Touthang, Vaiphei and Zou. Kgk@europe.com Ph: +4531177173 Almost: All Decoument/Sources in this Blog Are Directly taken from www.kukination.net
Wednesday, August 31, 2011
Tuesday, August 30, 2011
Ref No: ZG/MS 02-06/08 Dated Manmasi, 2nd March 2008
OFFICE OF THE
KUKI NATIONAL ORGANISATION
GOVERNMENT OF ZALE’N-GAM
Ref No: ZG/MS 02-06/08 Dated Manmasi, 2nd March 2008
KUKI NATIONAL ORGANISATION’S OBJECTION TO THE PROPOSAL FOR A CHINDWEEN
PAKKAI STATE
On February 7 – 10, 2008, a Constitution Seminar was held at Maesot in Thailand. A proposal was put
forward by several MPs of Burma to create a Chindween Pakkai Sate, comprising the lands of Kukis,
Nagas in the Sagaing Division. This proposal is unacceptable to the Kuki National Organisation, which
seeks to create statehood for the Kukis, comprising their ancestral lands. Please note, Kukis fought
against the British colonialists to preserve their ancestral lands from 1917-1919.
In the Kuki rising 1917-1919 which is well chronicled in many contemporaneous British records, the
Kukis fought bravely and fiercely to preserve the freedom and sovereignty in their Zale’n-gam. Zale’ngam
was the land where the Kukis has complete freedom and sovereignty till 1919, when after the war
the British suppressed it. Zale’n-gam then extended from the Chindwin River in the East till the North
Cachar Hills of Assam in India. After 1919 many of the Kuki Chiefs and leaders of the war were
imprisoned at Taunggyi jail as under:
Sl. No. Name Imprisoned for:
1. Kamjadem (Kamjahen Haokip, Chief of Phailengjang I) 3 Years
2. Tongkwalun (Tongkholun Haokip, Chief of Phailengjang II) 3 Years
3. Letkwatang (Letkhothang, Chief of Khotuh) 3 Years
4. Semkwalun (Semkholun Haokip, Chief of Phaisat) 3 Years
5. Zahlun (Jalhun Haokip, Chief of Molvom) 3 Years
6. Shuku (Tukih Lupheng, Chief of Tonglhang) 3 Years
7. Vumnul (Vumngul Kipgen, Chief of Tujang) 3 Years
8. Haokwapao (Holkhopao Kipgen, Chief of Molvailup) 3 Years
9. Notzang (Nohjang Kipgen, Chief of Saisem) 3 Years
10. Ngulkolun (Ngulkholun) 3 Years
This war was not only a war for the preservation of Zale’n-gam’s sovereignty but it was also a war
against British Colonialism. During the Second World War, the Kuki’s
contribution against colonial imperialism and for the attainment of Burma’s freedom from colonial yoke
cannot be underestimated. The Kukis took active part in the war efforts of Subhas Chandra Bose and
his Indian National Warriors (INA) with headquarters at Rangoon. Both India and Burma were under
the same British Administration like us at that time. The Kukis had actively participated in the freedom
struggle against the British colonial power with the hope that they would get back the sovereignty of
Zale’n-gam, viz. The Kuki Nation. Subash Chandra Bose in fact promised this. However, unfortunately,
for us, with the victory of the Allied powers, we again saw our hopes and aspirations crushed. In the
post-colonial period we found ourselves dismembered and scattered into two countries - half in Burma
and half in India.
However, since after the Second World War we had never taken up arms or raised the banner of revolt
against either India or Burma, even while other ethnic groups in both the countries have been
continually raising their voices of dissent.
An autonomous enclave for the Kukis is warranted a hundred times over both in India as well as in
Burma but such a concept has been elusive in both the countries.
Kukis will not allow any other peoples to settle their lands in any other way than their own will.
This missive explains the reasons for KNO’s stand:
Kuki and Naga are two separate peoples. They are ethnically, socially, culturally and linguistically
unique from each other. In the case of our people in India, from 1992-1997, the NSCN (IM) carried out
the Kuki genocide in which over 900 people were killed, 350-odd villages uprooted and 50,000 plus
souls displaced. Therefore, it is not possible to create a situation where the two ethnic groups could be
put together in one administrative set up, such as a state. KNO is a member of the Federation of Ethnic
Nationalities of Burma. This organisation wants a state for each of the ethnic groups in Burma.
Presently, FENB members include Wa, Palaung, Paoh, Lahu, Chin,Arakan and Kuki. Each of these
groups has its own revolutionary organisation to fight for their political demand. Similarly, NSCN (K)
have been engaged in seeking their own political agenda for the last few decades. Their sentiment also
must be respected. It is therefore inappropriate that an idea like Chindween Pakkai State should be
mooted without consulting KNO and NSCN (K).
A study of the proposal for Chindween Pakkai State shows that the intention is to create division
between the Kukis and Nagas.
Burma is a large country which can have at least 20-30 states. This is the way each entity is duly
recognised and made integral parts of the nation.
The fourth FENB meeting was held on 18 June 2004. Excerpts of a press release from the Thai-Burma
border is as follows:
1) The fourth meeting of Federation of Ethnic Nationalities of Burma - FENB, which is formed by ethnic
nationalities from Burma, was successfully held on June 18, 2004 at Thai-Burma border. Wa National
Organization, Palaung State Liberation Front, Lahu Democratic Front, Kuki National Organization have
formed FENB in January 2002 and then came the Pa-O People Liberation Organization after one month
and today with the joining of Democratic Party of Arakan and Chin National Confederation the alliance
had seven members. FENB will keep fighting for a federal union of Burma where each and every ethnic
nationality has a state of their own and will ensure the equality of ethnic nationalities in Burma and
their right to self-determination.
2) FENB, which is based on ethnic nationality, identify their common needs and agreed to promote each
other as well as all ethnic nationals of Burma, who are owners of their ancestral land. These ethnic
nationalities have political rights, regardless of the size of their land and size of populations, advanced
or backward socio-economically have agreed to establish a genuine federal council, and a federal state
union.
3) FENB will initiate to establish a genuine federal council, so that all ethnic nationals can participate
and can guarantee their rights. FENB also aims to support the National Democratic Front and other
current political alliances, which oppose the illegal military regime.
With regard to the history of the Kuki people certain salient aspects are included in this missive for your
reference.
Culture and History:
Traditionally, Kuki form of governance is based on Haosa ki vai po (Chieftainship). The government is
comprised of a two-tiered system (bicameral): a) Upa Innpi or Bulpite Vaipohna (Upper House) and b)
Haosa Innpi or Kho Haosa Vaipohna (Lower House). Semang and Pachong (council of ministers and
auxiliary members) aid the chief in the day-to-day administration. Cha’ngloi (Assistant), Lhangsam
(Town crier), Thiempu (High Priest and Judge), Lawm Upa (Minister of Youth & Cultural Affairs), Thihpu
(Village Blacksmith) include the essential elements of a Kuki community.
In the aftermath of the ‘Kuki rising, 1917-1919’ (OIOC) the British colonialists divided Kuki ancestral
lands between British India and British Burma. Kuki ancestral land in Burma begins from the river
Chindwin, stretching to the west bordering India, in the north, up to the river Nantalit and its
surrounding regions, and to the south, the region up to the northern border of Chin State.
Following Burma’s independence from Britain in 1948, the Kukis were reconciled to being an integral
part of the country. However, general neglect of the people by the Government prompted KNO’s armed
cadre, Kuki National Army to carry out offensives against the Burmese army. These activities have now
ceased completely in view of KNO’s decision to pursue through peaceful means a solution to the Kuki
problem in Burma. In this connection, some of the grievances faced by the people are being highlighted
fro your appraisal:
In 1967, under U Muang Maung’s “Khadawami Operation” the Government of Revolutionary Council
headed by General Newin, displaced 20,000 Kukis in the Kabow valley under the excuse that they were
holding bogus “National Registration and family registration cards”.
From 1980s there have been deliberate attempts at displacing the Kukis and populating the Kabow
valley with other ethnic Burmese tribes. The settlements of Ongchija, Tanan, Myothit, Saya San,
Bandulah, Nanaungow, Mantong and Ywatha, which were deliberately set up by the Military
Government in the Kabow Valley are existing examples of discrimination against the Kukis. We do not
have objection to live with them peacefully but only as long as there is an equitable approach at the
Government policy levels. Till now the Military Government has given us a step-motherly treatment.
Since 1990 the SLORC Government have been extracting forced-labor from the Kukis in the Kabow
Valley. The Army has dispossessed many Kuki villages of their lands. A glaring example of this is at
Watsu in 1992 under the direct supervision of the General Secretary II Gen Tin O.
In the beginning of 1993 Nungkam, a Kuki village was burnt and bulldozed and in its place a new
military settlement, Saya San Ywo, was set up. The ostensible reason for this was that the Kukis refuse
to convert to Buddhism. The village Church was burnt down. There are many other instances, which
are glaring examples of SLORC’s discrimination against the Kukis in Burma (Myanmar).
The student community Kuki Students Democratic Front, Burma (KSDF) has submitted a representation
highlighting Human Rights violation by SLORC against ethnic Nationalities (1993-94) in Burma
(Myanmar). Apart from mentioning forced labour and forceful occupation of village lands by the warriors
they highlighted one incident at Phailen, a Kuki village in the Kabow Valley. It appears that one soldier
from the 89 battalion of Burmese warriors deserted his camp based in Phailen village with a few rifles
and ammunition. Subsequently, a Burmese platoon stormed into the village, killed four people and
arrested twelve others (all are consisting of Kuki religious leaders of Phailen Baptist Church). A ransom
of 200,000 Kyats was demanded for their release. U Mangpu (45), Chairman of village, Law and Order
Restoration Council; Rev. Yangkholet (48), the Pastor of Phailen Baptist Church; U Thangkhai (28) and
U Haopu (25) were brutally tortured to death, during the first week of August 1993. U Maungpu’s house
was demolished and his cows and domestic pets were used as ration for the platoon. His wife has been
imprisoned in Monywa jail since then. This news was broadcast by BBC Burmese section on11.08.93.
All these incidents of harassment, torture and discrimination by the Military Government have been a
matter of deep concern for us. We are surprised and shocked, mainly because we have never raised
the banner of rebellion against independent Burma like the other ethnic groups, such as the Chins, the
Kachins, Karens, etc. Even then we have been continuously treated as anti-nationals. The only reason
for this seems to be that we are not Buddhists but Christians in general. In this regard Myanmar has at
no time declared itself as a theocratic Buddhist State. Buddhism, as we know it, is a non-violent allencompassing
religion and in this context, the actions of the military-regime are paradoxical. As per our
understanding, Myanmar is supposed to be a democratic and peace-loving country where all ethnic
groups may live in harmony, professing any religion of their choice.
In this missive, KNO would like to draw the attention all to the following issues concerning the Kuki
people in Burma:
i) Safeguarding the territorial integrity of Kuki lands and preservation of their identity by the
Government of Burma is imperative. To the Kuki people this issue is more important than the political
status of Burma, i.e. military state or democracy.
ii) Kukis want to be fully integrated within the Union of Burma. To achieve this objective, KNO
wants the Government to accord statehood to Kuki ancestral lands.
iii) The proposal for Kuki statehood includes their ancestral lands starting from the river Chindwin
towards the west bordering India; in the north, up to the river Nantalit and its surrounding regions; and
to the south, the region stretching to the northern border of Chin State.
iv) Statehood would allay the fear that the Government might plan to inhabit ethnic Burmese
transplanted from other regions of Burma and settle them on Kuki lands with a view to rendering them
a minority in their own territory. For example, in 2004 as well, a new Burmese village, Yan Nyang Aung
was established between Lallim and Panda Kuki villages.
v) Prevent Meitei militants from Manipur in India to use Kuki lands in Burma to carry out activities
against the Kuki people, as well as the Indian army across the international border. For example, in a
recent Manipur People’s Army (conglomeration of Meitei militant groups) attack on the Assam Rifles
out-post at a Kuki village, Chavangphai, Ward 7 Moreh, near the Indo-Burma border, four local civilians,
including two women suffered severe injuries (20 July 2006, Imphal Free Press). A house at S Moljol, an
adjacent village was also hit by a 60 mm bomb, injuring two people. The BBC
http://www.bbc.co.uk/burmese/ also reported that on the Burmese side of the border, two Kuki
villages, Valpabung and Namphalong, were affected when Assam Rifles retaliated. The injured village
folks were refused immediate medical attention at the hospital at Tamu, a town in Kabaw valley
because the Burmese police reported the casualties were not caused by the crossfire that occurred the
previous night.
KNO believes that it would not be presumptuous to state that fulfilment of their aspirations would
contribute to peace and stability of the nation. Therefore, I request the Member of Parliament in exile to
support creation of Kuki statehood rather than propose a Chindween Pakkai State. Your support would
inspire confidence among the Kukis and dispel notions that Burmans and other ethnic groups intend to
exploit Kuki lands and its people.
Yours sincerely,
PS Haokip
President
Kuki National Organisation
Zale’n-gam
MANMASI
Title: KUKI NATIONAL ORGANISATION’S OBJECTION TO THE PROPOSAL FOR A CHINDWEEN PAKKAI
STATE
Author: PS Haokip (via e-mail)
Date: 3/6/2008
Wednesday, August 17, 2011
Exclusive Interview with President KNO, Pu P.S.Haokip
Pu. PS Haokip President KNO | |
Manipur Express: Mr. President, It is almost 20 years that you have championed the Zale’n-gam movement. Looking back at the past, how and what do you think are the important positive political development amongst us, especially among the people in Manipur?PS Haokip: a) The recent past (50-odd years) of our ethnic people was beset with internal division, mainly owing to politics of clanism rather than nationalism. The movement of Zale’n-gam has turned that around because of its inclusive ideology based on principles of federalism: politics on the basis of sheer numbers has been replaced by representation of every clan and group on equal status. The divisive nature of clan centred politics has been abolished.
b) Division is not confined among our people alone; others have the same problem, but in a different way. Others may face the common problem of internal strife, but their identity is intact and so they do not suffer political set back. Sadly, our identity has been in a state of flux. Consequently, although we are one ethnic people, we have been seriously disadvantaged politically. This is why KNO explicitly stresses unity on the basis of our irrefutable age-old Kuki identity, which is on record, e.g. at the British Library in London.
Manipur Express: What, according to you, is the greatest challenge or drawback in our politics: Clanism, tribalism, development or electoral politics?
PS Haokip: Under the present politico-territorial arrangement called Manipur, the majority community has deliberately turned us into beggars in our own land. They equate demands for autonomy with secession. They want to grab our lands, and therefore refused to implement provisions of the Indian Constitution that guarantees protection of tribal land and way of life, and that seeks to prevent tribal land alienation. The MLR& LRA Act, 1960 and its Amendment Bill kept pending, Manipur Hill Areas (Acquisition of Chiefs Rights) Act on 14 June, 1967 are brazen attempts to alienate our land from us. The blunt opposition to the delimitation exercise revealed their firm determination to deny us any greater say or share in the governance of the state. Once we realize the gravity of these together as a people, which is the greatest challenge I perceive, the so-called clannisms, tribalisms, development problems or the sting electoral politics will all disappear. These are there today because we are made to fight over crumbs that fell from their table.
Manipur Express: What is the difference between SoO for Non-Nagas UGs & Ceasefire for the Naga UGs?
PS Haokip: Firstly, a clarification: As is clear in my preceding answers, KNO does not subscribe to ‘Non-Naga’ to identify our people. It is an insult to our forefathers to adopt such an identity and shows an utter lack of creativity. Besides, ‘Non-Naga’ represents every other community on this planet except the Naga people.
The Naga outfits initially stood for secession and therefore fought the Indian Security forces, involving numerous exchange of fire. Cessation of firing at each other is termed a ceasefire, while our outfits were raised primarily in protest for the government’s lack of concern for our safety, their deliberate denial of security forces for our protection when we were under genocidal attack, and to protect ourselves and our land until the Indian government restore our self governance to us in the form of a state of India. There had been no exchange of hostilities, only operations by both parties to carry out their respective duties, hence, Suspension of operations. Both are a prelude to political dialogue to resolve the people’s demands for their rights.
Manipur Express: It’s been 2-3 years since we signed SoO. Have you received an official invitation from the government for political talks? At which level would the talks be held, PMO or MHA?
PS Haokip: SoO was signed to set up an atmosphere conducive for political dialogue. Therefore, as a prerequisite, if you like, cadres need to be in designated camps and weapons kept under double-locking system. Although SoO has been in place with GOI since 2008, the camps were formally occupied by 20 September 2010 and extension of SoO took place on 1 October. One month has passed since. The ball is now in the court of Ministry of Home Affairs. KNO has fully complied with the obligation set by GOI. Next, it is MHA’s turn to honourably fulfil its obligation.
KNO delegates have met the Union Home Minister and had spelled out the desired framework of dialogue that will be acceptable to the KNO. The Political Dialogue should begin in right earnest, the Union Home Minister should officially engage in the Dialogue, an interlocutor should be appointed, the dialogue should be bilateral.
Manipur Express: What outcome can we expect from the present SoO: Sixth Schedule/UT/or state within a state?
PS Haokip: KNO expects nothing less than the highest, as well as what is legitimate (i.e. statehood) that the Constitution of India can give to the Kuki people comprising their ancestral lands, which is presently within the political boundary of Manipur. We are clear on what we want. A separate state for the Kuki people to be carved out of their traditional lands, comprising the Churachandpur, Chandel and Sadar Hills regions and all Kuki villages in contiguity to these districts/region. We cannot settle for anything less, nor should we.
Please note: the present-day map of Manipur is a construct of British colonialists. Manipur, i.e. Kangleipak, from time immemorial comprises the valley; the hills, the historical domain of Kuki chieftains, were forcibly ruled by the British and included within Manipur. KNO has categorically stated it will not disturb the territorial integrity of Manipur, i.e. Kangleipak.
Manipur Express: The Valley UGs as well as civil societies appears to be against any form of Autonomy in Tribal areas, even though we may not raise Manipur boundary issues? How are we trying to make them understand our political stand?
PS Haokip: KNO is neither apologetic about its political stands that does not compromise the interest of the Kuki people, nor intend to adversely affect the interest of their neighbours. KNO is for mutual respect of one another’s identity and territory among all communities. Nobody should harm the political and human rights of any people by design or intent. It is not the right of valley-based UGs or any other group to try and determine the fate of another community. We are under no obligation to make anybody understand our political stand. We know our land and our rights and we will fight for it. It is their duty to shed greed and accept what is theirs and be content with it. That alone can restore the Ching-Tam cordiality in future.
Manipur Express: You have been travelling extensively around the world, meeting different people at different places, and perhaps you might have also met other UG groups of North East India. How do you see our movement among the various Revolutionary movements in the country?
PS Haokip: Whereas I choose to refrain from commenting on other movements, our movement is based on solid rights of the people and is the most civilized movement in terms of our preference for dialogue before any violence against the state. The state, i.e. India, must encourage this example by addressing our concerns in right earnest.
Manipur Express: In view of the changing circumstances in international politics, Indian Government appears to be very concerned with Chinese aggressive pose, their presence in Burma and support or sheltering NEI- UG leaders in China. Do you see that our movement is a part of these changes or are you least concerned about such changes?
PS Haokip: Geopolitics that does not unfavourably affect the Kuki people is no concern for KNO. However, should our people’s interest be affected, we would not leave any stone unturned to resolve the problem. This message should be clear to all concerned.
Manipur Express: Coming back to Manipur, the central officials as well as the Army seems to be more concerned with the growing number of factions or disunity among our people. What could be the reason and how can we address this problem?
PS Haokip: The central officials, as well as the Army, are rightly concerned about factions and disunity among our people. The reasons for such a state of affairs are numerous. Some go back to the past arrogance of certain clan members. More importantly, lack of visionary leadership and a cohesive political ideology to lead our people following the British incursion on our lands and subsequently in post-independent India are the crux of the problem.
Deeply perturb at the existing situation, KNO evolved the ideology of Zale’n-gam, which is inclusive and above clannish politics. Ideology and committed leadership is the key to change. This is KNO’s commitment; this is our aspiration, i.e. to adopt ideology and offer genuine, but humble leadership in order to bring peace and development to all of our kith and kin. KNO is fully conscious of the vital need for ideology and quality leadership, long absent among our people.
Manipur Express: In your book, “Zale’n-gam: The Kuki Nation” you have extensively discussed the Kuki genocide committed by NSCN (IM). This is certainly a crime against humanity, and you must have been raising the issue at different national and International forums. How far has such human rights violation been helping us in making our political issue understandable to others or has it neutralised the Naga’s movement to some extend?
PS Haokip: The Kuki genocide has been well publicised the world over. NSCN (IM) have realised their fatal error against the Kuki people, which has caused a major setback to the Naga movement. AZ Phizo, the father of Naga nationalism achieved great heights. Sadly, NSCN (IM) brought it to low ebb by communalising Naga nationalism. What Phizo achieved was hijacked to avenge Kukis, whom Tangkhuls projected as committing atrocities by selectively referring to instances in history.
The Northern Baptist Church of America, who were formerly influenced by NSCN (IM)’s version of history were the first to learn the truth that Kukis were the victims, not the aggressor. It appears NSCN (IM) have realised the futility of ‘revenge’ on their neighbour when engaged in a revolutionary movement.
Kuki nationalism, as ‘In Celebration of Kuki Unity’ demonstrates, is firmly on the rise. This success, which expresses our political stand to others, is attributed to ideology and leadership.
Manipur Express: It appears that anti-Naga, anti-Meetei or anti-Kuki policies are not going to serve our collective purpose if we look at the present-day Manipur. Is there any possible meeting point in this context?
PS Haokip: KNO is anti-communal. It does not believe in anti-someone politics. It advocates mutual recognition and mutual respect of each other’s rights for peaceful co-existence and progressive cooperation in development. The Meitei state of Manipur, the Kuki state of Zale’n-gam and the Naga state of Nagalim can, and must be partners in promoting the welfare of the people of each state.
Manipur Express: When we look back during 1960s till 1970, Manipur was comparatively peaceful, development was faster, our political leaders were more visionary and there was nothing like Hills v/s valley, or Tribal v/s Meitei. But, today after 1980s, the emotional divisions and separation appears to be very strong. Why is it so? Is it because the majority community became insecure and started engaging in exclusive politics or is it that we began to exert our identity on ethnic line?
PS Haokip: As the saying goes, when the politics is right everyone benefits. Clearly, politics has not been even close to right, because every community has not benefitted equitably. There is gross inequity, not only economically, but also in blatant abuse of hill peoples’ political rights. For example, the Sixth Schedule, a Constitutional provision gainfully enjoyed by other Northeast hill states, was out rightly denied to the hill peoples by the Meiteis, the dominant population in Manipur. Perpetuation of the status quo would be perpetuation of abuse and continued deprivation of the hill peoples by the Meiteis.
In short, bad politics prompted by communal tendencies has sharpened divisions on ethnic lines. The impasse can be resolved by each of the three major communities Kuki, Naga and Meitei mutually respecting one another’s rights and striving for and achieving their respective political solution.
Manipur Express: Most of us agree that, whether we are called Kuki, Chin, Mizo or Zomi, we are one people. But, unlike the Naga, we have not accepted a common Name. Do you foresee a united force or a federation or a confederation type of political system for our future administration?
PS Haokip: We are indeed one people, separated only in name (pun intended). Politics is the way forward now. We have Chin state in Myanmar, Mizoram state and our territories placed under Manipur in India. History predominantly recorded us as Kuki people. Political identity and the legacy associated with a people is often not the choice of its people. But it is important to gainfully utilize that political legacy and heritage to reclaim the lost rights of a people. That is why we need to utilize Kuki identity to secure our heritage, presently subdued under Manipur, and Sagaing Division of Myanmar. Once we secure these, a unification of Kuki, Chin and Mizo could be under the name Zomi. KNO, as stated earlier, proposes a federation of the Kuki clans and groups in Zale’n-gam, the Kuki state.
Manipur Express: The Government, including the Army, consider our problems as law and order problems, whereas we consider it to be a political issue. For instance, District council election was held after 20 years. The ADC in Manipur has no legislative and financial power, etc till date. Is there any other political issue you would raise before the government of India?
PS Haokip: The only political issue that needs to be raised before the government of India is, we have trusted in your judgment only to be disillusioned, now we want to govern our own affairs over our land under the Union. We have had enough of being dominated and pushed over, made to scramble over spills. This is non-negotiable. We want a state of our own over our land.
ADC election concerns the state Government.
Manipur Express: We, the non-Nagas in Manipur call and named ourselves as Kuki/Tedim-Chin/Zomi/Mizo/Khul and others as well. Who do you think will be the best solution to put forward among these given names in times of Political talks or would it be best to put forward the agenda for creation of new and a common name(land) with the absence of the term ‘nomenclature’.
PS Haokip: In KNO’s view, an alternative nomenclature to Kuki is a subject that should be discussed and deliberated in due democratic process in our state Assembly. KNO is sensitive to the issue of nomenclature and therefore has projected for our state a poetic and neutral name, Zale’n-gam, land of freedom.
Manipur Express: In the agreement signed with the Centre Govt., it is agreed that both parties would uphold and protect the territorial integrity of Manipur state, but will it not affect the SoO against the statement made by you in creation of Kuki state during Celebration of Kuki Unity Program held recently?
PS Haokip: Prior to signing SoO, which included the clause, ‘within territorial integrity of Manipur’, KNO submitted in writing to MHA, ‘…During the course of dialogue KNO will raise their political objectives for consideration within the Constitution of India’ (dated 15 July 2008, cc: Government of Manipur).
KNO has officially reserved its right to raise its political demand and so does not in any respect contradict SoO, which is primarily concerned with ground rules to be observed by KNO cadres and the Security Forces.
Manipur Express: What initiative and steps should be taken by the civil society, student leaders and church organisations to assist the unity and oneness among us?
PS Haokip: In order that Kuki unity is truly beneficial, the identity must be appreciated by every kith and kin. In this regard, it is vital that representatives of civil societies, student leaders, Church bodies, etc take a positive and active step to maintain a stable society and help achieve our political objective.
KUKI TE CHAVANG KUT Miss Contest:
Tuesday, August 16, 2011
KUKI NATIONAL FLAG ZALE'N-GAM [KNO/KNA] |
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