IT STANDS as a testament to the enduring spirit of accommodation and goodwill among the Naga people that we welcomed the wandering Kuki, who, driven by circumstances, sought refuge and settled on our ancestral land. Our generosity allowed them to find a home among us, reflecting our deep-rooted values of peace and harmony. We offered them a place to call home, with the understanding that they would pay taxes to the rightful ancestral landowners. This act reflects both our generosity and respect for the longstanding traditions governing our land.
Our openness was rooted in a belief in harmony and mutual respect, with the hope of fostering peaceful coexistence among different communities. Sharing our land with the Kuki was not merely an act of kindness but a profound demonstration of inclusiveness, embodying our enduring hope for a harmonious and collaborative future.
Opinion | ‘Kuki Black Day’ as Propaganda: The Truth Behind the Conflict
Over time, our generosity and commitment to peaceful coexistence were taken for granted, disregarding the values we once upheld. The courtesy and benevolence we extended were met with betrayal, as our lives were sacrificed to satisfy their insatiable greed. What began as an act of goodwill became exploitation, with our safety and peace torn apart by their relentless thirst for power and destruction. Our kindness, once a gesture of harmony, was turned into a tool to fuel their hunger for bloodshed.
Allowing the Kuki to join our community not only left a deep scar on our collective memory but also condemned us to endure untold suffering. The hardships endured by our forefathers, once thought to be in the past, have tragically resurfaced in the lives of the present generation. What was hoped to be the end of hardship has instead given way to a grim reality, where we continue to suffer the consequences of our ancestors’ generosity—not in kindness or peace, but in nightmares and fear. The legacy of goodwill has become a burden, casting a shadow over our hopes for a better future.
What began as compassion has become a source of pain, as we continue to bear the heavy burden of betrayal and hardship that followed our generosity.
Also read | Kuki Inpi Manipur Condemns False Allegations Against Lt. Gen. PC Nair, Calls for Probe into Misinformation
Since the Nagas did not maintain written records, tracing the precise dates of atrocities committed against them remains difficult. Yet, British writers’ detailed accounts provide a crucial window into these dark chapters of history. Their documentation reveals some of the worst acts of savagery, including the deception and cruelty inflicted by the Kukis upon the Naga people. These historical records preserve stories of unimaginable suffering that might otherwise have been forgotten, offering future generations a deeper understanding of the injustices the indigenous people faced.
As my grandmother sorrowfully recounted, the deceitful nature of the Kukis was tragically exposed in their betrayal of Makoi Naga village (Makui Naga village, Kangpokpi Sub-division). With cunning words and false promises, the Kukis persuaded the Makui Nagas to enter into a solemn covenant, vowing to live in peace. To seal this pact, they hosted a feast where the Makui Nagas, trusting in the sincerity of the agreement, celebrated with their Kuki counterparts. Laughter, food, and shared merriment masked the sinister treachery beneath the surface. At dawn, the Makui Naga village, lulled into a false sense of security, was savagely attacked. The Kukis descended upon the village, slaughtering seventy innocent villagers, leaving only a few to escape the nightmare. What began in the spirit of unity ended in bloodshed, forever scarring the survivors’ hearts. (This account was recorded by Sir Robert Reid in his book).
Also read | Naga Hoho Optimistic about Naga Political Talks, Opposes Gau Mahasabha in Kohima
Other British historical accounts further reveal the Kukis’ treachery against the Naga people. James Johnstone recounted troubling actions by the Kuki refugees, including their deceit against the village of Chingsow (now Chingsui). Robert Reid documented the massacre of 176 people in Goitang village, with 76 houses razed. The atrocities continued with over 250 Kharam villagers butchered and their homes burned. In Makoi village, seventy innocent lives were taken, properties looted, and homes destroyed. In Dailong, ten villagers were slaughtered, and over 70 houses were torched. Mongjarong Khunou village was completely annihilated, with 39 villagers massacred. B.C. Allen recounted yet another horrifying episode in which Kuki mercenaries attacked the Naga village of Swemi (Chingjaroi) in December 1892, killing over 600 villagers. These documented accounts reveal a long history of Kuki aggression, with countless lives lost.
The burden of sheltering Kuki refugees, once seen as an act of kindness, is now felt by all indigenous people. What was once a gesture of generosity has turned into a complex issue, impacting the very fabric of indigenous communities.
Must read | Ngahui Village massacre in 1918: Less than a dozen survived
Former Manipur Chief Minister Dorendro Singh gravely miscalculated the consequences of his decision to assist Kuki refugees. His animosity toward the Nagas blinded him, leading him to nurture a force that now haunts his descendants.
Today, Chief Minister Biren Singh is striving to correct the errors made by his predecessors, including both Dorendro and Ibobi Singh, who misrepresented the situation to justify their actions. However, the lasting damage caused by those earlier policies seems beyond repair. Their misguided promotion of Kuki nationalism has now grown into a problem that not only threatens the Naga but also haunts the Meitei people, leaving the state in a nightmare born from past misjudgments.
The only solution to the conflict between the Kuki, Meitei, and Naga communities lies in addressing the historical context and fostering mutual understanding. It is essential for Kuki refugees to recognize and acknowledge their true history, embracing who they are rather than being swayed by distorted narratives. This recognition could pave the way for genuine dialogue and peaceful coexistence.
(The author is a freelance writer he can be reached at liangmai367@gmail.com)
Also read | Why Kukis Cannot Claim Chandel As Part of “Kukiland”: The Lamkang Example
This is not a Ukhrul Times publication. UT is not responsible for, nor does it necessarily endorse, its content. Any reports or views expressed are solely those of the author or publisher and do not necessarily reflect those of Ukhrul Times.
About The Author
