Root Causes of Kuki–Meitei–Naga Differences - A Roadmap for Permanent Peace & Harmony

The root causes of Manipur’s tri-community differences among Meiteis, Nagas, and Kukis are not ancient or inevitable, but largely shaped by historical disruptions, colonial divisions, post-independence politics, and socio-economic inequalities. A deeper inquiry shows how rigid identity classifications, unequal development between hills and valley, competition over land and political power, and long-standing perceptions of marginalisation have gradually transformed cultural diversity into political fault lines. Genuine curiosity helps move beyond blame, fostering understanding, empathy, and dialogue, which are essential for building lasting peace, justice, and harmony in Manipur.

 “When brothers fight, outsiders gain.” - This reality tragically applies to Manipur.

Structural Roots of Kuki–Zo and Meitei Violence (1972–2026): An Academic Analysis with District-Level Illustrations from Manipur

Abstract: This paper traces the structural causes of sustained inter-ethnic violence between Meitei (valley) and Kuki-Zo (hill) communities in Manipur from statehood (1972) through 2026. It argues that colonial-era administrative divisions, constitutional asymmetries (land and Scheduled Tribe protections), competing territorial imaginaries, long-term militarisation, and governance deficits created a layered grievance architecture that crystallised into episodic and large-scale violence. The analysis is localised through district-level examples (Imphal East/West, Bishnupur, Churachandpur, Senapati, Tamenglong, Chandel and Kangpokpi) and is accompanied by a timeline (1972–2026) of major political, legal and violent episodes. Policy implications for trust-building, legal clarity, and devolved governance are offered.

Article 371C of the Indian Constitution and the Tribal Communities of Manipur

 Constitutional Safeguards, Institutional Practice, and Contemporary Challenges

Abstract

Article 371C of the Indian Constitution was introduced as a special provision to safeguard the political, administrative, and cultural interests of the tribal communities inhabiting the hill areas of Manipur. Enacted in the context of Manipur’s transition to statehood, the provision sought to institutionalise participatory governance through the Hill Areas Committee (HAC) and to assign special responsibility to the Governor for hill administration. Despite its constitutional significance, Article 371C has remained under-implemented and institutionally weakened. This paper examines the historical origins, constitutional intent, institutional mechanisms, and practical limitations of Article 371C, situating it within Manipur’s broader ethnic and governance landscape. It argues that the erosion of Article 371C has contributed to tribal alienation and governance crises, and that strengthening its implementation is essential for democratic legitimacy and ethnic accommodation in Manipur.

Manipur’s Uneasy Calm: A Dangerous Silence in Our Own Backyard

From Imphal to Churachandpur, from Kangpokpi to Moreh, Manipur today sits under an uneasy calm. The gunfire has decreased, markets have partially reopened, and highways are operating under heavy security. Yet for ordinary citizens, this is not peace. It is a tense silence layered with fear, separation, and deep mistrust. Neighbours who once shared daily life now live across guarded buffer zones. What Manipur is witnessing is not reconciliation - but enforced coexistence under military watch.

ATSUM as the Primary Political Voice of Hill Tribes

 This article analyses the political evolution of the All Tribal Students’ Union of Manipur (ATSUM) from a student advocacy group into a central constitutional actor in Northeast India’s federal conflicts. Using archival memorandums, constitutional texts, and conflict jurisprudence, the study maps ATSUM’s legal mobilisation against structural marginalisation.

ATSUM memorandum history forms a crucial empirical foundation within Manipur’s broader political evolution. The student-led movement demonstrates how constitutional grievances transitioned from administrative marginalisation in the 1980s to internationalised human rights claims after 2023. The increasing juridification of ATSUM’s demands reveals the maturation of tribal political consciousness within India’s federal system.

Naga and Kuki Political Demands: Feasibility and Obstacles

The political demands of the Naga and Kuki communities in Northeast India are centred on self-determination, territory, and identity, with the government of India seeking a solution within the constitutional framework. The feasibility of these demands is heavily obstructed by competing claims over territory and the reluctance of the Centre to concede on issues of sovereignty.

⛰️ Naga Political Demands and Feasibility

The Naga issue is India's longest-running insurgency, with peace negotiations ongoing for decades, notably since the 1997 ceasefire with the National Socialist Council of Nagalim (Isak-Muivah) or NSCN-IM.

Meitei–Kuki–Naga Relations Before and After Indian Independence

History, Colonial Transformations, Post-Colonial State Formation, and Contemporary Conflict

Abstract

The relationship among the Meitei, Kuki, and Naga communities in Manipur is shaped by pre-colonial political economy, colonial ethnic classification, and post-independence state restructuring. Prior to British intervention, relations were characterised by fluctuating patterns of trade, warfare, tribute, and political subordination between valley-based Meitei kings and surrounding hill tribes. Colonial policies restructured land, identity, and administration, crystallising ethnic boundaries. After India’s independence and Manipur’s merger in 1949, democratic politics, constitutional safeguards, insurgent nationalism, and competing territorial claims transformed earlier socio-political interactions into rigid ethnic contestations. This paper traces these transformations through archival records, colonial ethnography, and post-independence political developments, demonstrating how historical state formation, identity institutionalisation, and development asymmetries culminated in protracted ethnic conflict, including the large-scale violence from 2023 onward.

The Kuki-Zo Political Movement: An Overview

The Kuki–Zo political movement refers to the collective political, cultural, and socio-ethnic aspirations of the Kuki, Zo, Zomi, and related tribes spread across India (Manipur, Mizoram, Assam, Tripura, Nagaland), Myanmar (Chin State, Sagaing), and Bangladesh (Chittagong Hill Tracts).

The movement is rooted in identity, autonomy, security, ethnic rights, and homeland aspirations.

1. Historical Background

a. Pre-colonial & Colonial Period

• Kuki–Zo tribes lived in clan-based chieftainship systems across the Indo–Burma frontier.
• They were never fully under the control of any single kingdom before the British.
• The Anglo-Kuki/Zou War (1917–1919) was a major anti-colonial uprising resisting British rule.
• Colonial administrative boundaries split related tribes across India, Myanmar, and Bangladesh—creating long-term geopolitical and ethnic issues.

A comparison of Kuki vs Zo vs Naga ST status

 A clear, neutral, and structured comparison of the Scheduled Tribe (ST) status of Kuki, Zo, and Naga groups in India, with special focus on Manipur and the North-East.

COMPARISON: KUKI vs ZO vs NAGA – SCHEDULED TRIBE (ST) STATUS

1. Core Difference at a Glance

Aspect	Kuki	Zo	Naga
Nature of Identity	Legal–Political + Ethnic	Ethno-linguistic (Cultural)	Legal–Political + Ethnic
Mention in ST List	✅ Yes (as “Any Kuki Tribes”)	❌ No (as “Zo” not listed)	✅ Yes (tribe-wise)
Constitutional Recognition	✅ Direct	❌ Indirect	✅ Direct
Used in Official Records	✅ Yes	❌ Rarely	✅ Yes
Homeland Concentration	Manipur, Mizoram, Assam, Tripura	Manipur, Mizoram, Myanmar	Nagaland, Manipur, Assam, Arunachal
Administrative Councils	ADCs in Manipur	None as “Zo”	Village Republic, Tribal Councils

Indo-Naga Peace Accord: Hei sungah I ding uai?

India khangthu a chiemte a um ding India solkal leh NSCN(IM) te’n August 3, 2015 ni’n ‘Kilemna Thuhun’ India Prime Minister Narendra Modi lamkaina nuai ah ana siemta uhi. Tuani apat tunitan in North East state thum – Manipur, Assam leh Arunachal Pradesh te ah Framework Agreement sunga bangthu kituun ahiai chi’n lung-awpkaina a um tawntung.

NSCN(IM) in Naga mi umna teng gam khat hisah ding chi’n giet ua, a suhkha ding state dangte’n lah chin-le-ha toh pangin doudal zing uhi. NSCN(IM) tup-le-ngiim tangtung ding, tangtung lou ding chipen India solkal upa vaihawmte’n Nagaland kim-le-paam a state dangte suhke hilou ding chi’n gen zing nan uleh Naga mipite’n tawplou a kiphinna nei zing ahiman un athutawpna bang a hing keding chipen genthei hinai tadilou hi. 

Tuabang kawmkal ah Manipur sung entalei, nam lian mama thum – Kuki, Naga leh Meitei I tengkhawm ua, singtanggam teng Naga leh Kuki te’n iluo dim uh ahiman in, phaijang neinou sunga teng Meitei te’n amaban ding uh thei ahiman un Manipur pen akikhen nen ding ngaigam lou uhi.

KNO LEH UPF POLITICAL DEMAND TOH KISAI VAIGUONTE

With the intention of documenting the recent development related to political demand of the Kuki community in Manipur, the Press Statement which was released by the President of Kuki National Organisation on August 10, 2016 is translated into Zou language as it shows a new chapter in the political movement of the Kuki people.

Photo Caption: After of lull of more than 10 years, the Central Government initiated the first ever political dialogue with the United People’s Front (UPF) and Kuki National Organization (KNO) on June 15, 2016 in New Delhi. The political talk at New Delhi was chaired by Satyendra Garg, IPS, Joint Secretary, Ministry of Home Affairs in the presence of Brig Prasad, Director General of Military Intelligence (DGMI), Col Amit Tewatia, DGMI, Lt Col Pankaj Shar-ma, Director General Military Operations (DGMO). Manipur State Government was represented by Dr J Suresh Babu, Addl Chief Secretary (Home). The six-member representative of United People’s Front (UPF) was led by Aaron Kipgen, spokesperson UPF while KNO Spokesperson Seilen Haokip led another six-member representatives of the Kuki National Organization (KNO).

Bridging the Zo people through Music

We all know that music can do great things, music can bridge the gaps and music can build walls. We may think that music is just a kind of entertainment or just an accompaniment to a song. Music rocks and pull the youngsters, give peace of minds to the sorrows, give comforts to the lonely people. So, lets use music to bind us and build a new bond of love.

Recent example, some of the well known and popular Mizo singers in Tutkhawl Zaikhiang did a great job. Some people from Mizoram as far as i have experienced from chatting might not be aware of what Simte language or who and where they are from. It is highly appreciable that the Mizo singers

with lots of difficulties learnt and bring out such a great album. Through this Simte VDO Album, i have a great expectations that there would be certain closeness as well as awareness among us who and where we are.

Therefore, Let Mizo singers often come to Churachandpur and Zomi or Kuki Singers in Mizoram.

Zolengthe.Net opinion poll result

Zolengthe.net conducted an opinion poll on the choice of the nomenclatures which are being imposed on the Zo decendants by a foreigners. These nomenclatures are known as Kuki and Chin. On the other hand, the Zomi and Mizo are in a vice versa arrangement. The question of the poll goes...

Which nomenclature is politically acceptable in your opinion?

Amazingly, out of 52 opinions, 46 percent consisting of 24 votes opined Zomi as the best acceptable nomenclature for the Zo people. Sisteen votes (31%) go for Mizo and 9 and 3 votes for Kuki and Chin.

ZLT Opinion Poll result

ZLT Opinion Poll total votes

Chin, Mizo, Zomi or Kuki- Which is the most politically acceptable identity for the Zo?

The first and foremost thing to do is, properly digest the terms of the nomenclatures which were given to the Zo people by several great scholars of the world. Only then, we would be clear which one is acceptable. I am not trying to convince this or that is the most acceptable. It totally depends on you. Here are the terms:

ZOMI / MIZO

The term 'Zomi' meaning, Zo+mi 'Zo People' is derived from the generic name 'Zo', the progenitor of the Zomis. Mizo is the reverse of Zomi. Pu T. Gougin quoted "it should be Zomi not Mizo, because when God created the universe. He starts with the earth and only then human being. Therefore, Zo should come first and mi should follow suit"

CHIN

As already mentioned, in Burma the Zomi are known as Chin. It has since become a matter of great controversy how this terminology originated. In this respect many scholars advanced different theories. B. S. Carey and H. N. Tuck asserted it to be a Burmese corruption of the Chins word “Jin” or “Jen” which means man. Prof. F. K. Lehman was of the view that the term might be from the Burmese word ‘Khyan” which means ‘basket’, saying,

“The term ‘Chin’ is imprecise. It is a Burmese word (khyan), not a Chin Word. It is homologous with the contemporary Burmese word meaning basket”.

Implied thus is that the basket carrying inhabitants of the Chin Hills bordering the plain Burmans are Chin.

KUKI

Probably the first recorded used of the name “Kuki” appeared in the History of Tripura as early as 1512 AD . During the reign of Tripura Raja Dhanya Manikya (around 1490 AD), it was pointed out that, wild race called Kukees live Thannangchi Forest of Tripura. Yet the origin of the word itself is most obscure. The colonial historians divided the Zomi under two names, i.e. the “Kuki” and the “Lushai”. This was clearly demonstrated in the writing of Rawlins. In his paper published in the Asiatic Research Vol. II, p.12 he called the people “Cucis” or “Mountaineers from Tipra” by adopting the name used by the Bengali and Assamese when referring to the Zomi of Chittagong Hill Trace and Tripura Hills. Colonel John Shakespeare clubbed them together and called them “the Lushai-Kuki Clans”.

After reading all this findings, I guess you are clear enough to decide which of the following Nomenclature is politically acceptable?

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