ETHNIC IDENTITY OF TRIBES IN INDIA S NORTHEAST: A CASE STUDY OF THE ANAL NAGA TRIBE

Transcription

1 Man In India, 92 (3-4) : Serials Publications ETHNIC IDENTITY OF TRIBES IN INDIA S NORTHEAST: A CASE STUDY OF THE ANAL NAGA TRIBE S. R. Tohring The main focus of this paper is about contesting ethnic identity prevailing among the tribes in Northeast India. I have narrated only Anal tribe because it s the most discussed tribe on ethnic identity issues. In this article, I have discussed about two schools of thoughts: one school says that the tribe in question is old Kuki / Kuki and the other says they are Nagas. This debate began during colonial period and continues till date. During Naga- Kuki conflict, Anals were killed by the Kuki for maintaining their Identity as Nagas. To settle the arguments, I have brought out the history of the Anal tribes, namely, origin, linguistic affinity, political organization and social life. Further, the stance and belief of concerned community is included. I believe by doing this, dispute on Anal ethnic identity will be settled and also other community facing a problem like Anal will also be examined and resolved. India s Northeast is one of the worst regions in regard to contesting ethnic identity and its related problems. There are still many tribes whose ethnic identity remains contested. The region is also witnessing many ethnic movements since India s Independence. Today, almost all the major ethnic entities have armed militants. The demands of these ethnic movements, some fit within the Constitution of India and others are beyond the purview of Indian Constitution. In this situation, questioning one s ethnic identity is a frequent phenomenon, more so for the indigenous minority tribes. The Anal tribe is one of the tribes whose identity is still question despite the Anal tribe maintaining Naga identity. There are many cases like the Anal tribe but here I am going to deal only one tribe which is also to show unsettle question. Thus, in this article, ethnic identity issue of the Anal tribe will be critically examined. Background of the Study Before the study on the politics of ethnic identity of the tribe in question begins, let me introduce the Anal tribe in brief: The Anal tribe is one of the oldest indigenous tribes in the state of Manipur in Northeast India. Acording to Sanajaoba Naorem, in Chakpikarong the relics of the Paleolithic period have been found by the archeologists. Chakpikarong is a land of the Anals since the time the earliest settlers occupied the hill country of Manipur. The Anals are settling both in India and Myanmar, their settlements trans-crossed Indo-Myanmar border. In India, the members of the tribe are found in the state of Manipur, mainly in Chandel district and a few villages in Churachandpur and Thoubal. Chandel district has two Address for communication: S. R. Tohring, Post Doctorate Fellow at Centre for Historical Studies, Jawaharlal Nehru University, New Delhi, tohringjnu@rediffmail.com, tohring@gmail.com

2 506 MAN IN INDIA Assembly constituencies, namely 41 st and 42 nd. It is 41 st Assembly Constituencies where the Anal lives. There are hundred and fourty one villages in Chandel district. The neighboring districts, Churachanpur has three Anal villages, namely Kolen, Dutejol and Warkhu, and the Thoubal district has one Anal village- Moirankhom. Under the Myanmar administrative unit, there are three Anal villages namely, Ngakala, Napaleen and Haika. According to the census report of 2001, the total Anal population in India accounts 21,254. The Anal population in Myanmar is not known because many of them are acculturated to major community. Originally, the Anals were animistic but with the advent of Christianity the Anals have embraced Christianity. However, Christianity became a religion for the Anals only after India s independence. Today, more than 95 per cent of Anals are Christians. One of the positive impacts of Christianity among the Anals is education. Today, the Anals are aware of the importance of education though they could not put into practice as they desire due to their economic backwardness. Economically, the Anals are still in a primitive stage. They still practice jhuming or shifting cultivation and the forest and its products constitute one of the main sources of their survivals. As a result of their economic backwardness, pace of social development for this tribe is abysmal. Nevertheless, ethnic consciousness rooted amongst the Anals is deep. Thus, any question on their ethnic identity is strongly reacted. With these backdrops, the ethnic Identity of the Anal tribe is examined with a historical perspective in the following paragraphs. Anal s Ethnic Identity Issue The first time as far as I could remember to come across of Anal ethnic identity issue in media was during the Naga-Kuki violent ethnic clash of Prior to their violent clash, Anal ethnic identity was a matter of academic discourses never reported in the local newspapers. During the Naga-Kuki violent ethnic conflict of , Anal ethnic identity was question by the Kuki militants like Kuki National Front in the newspaper. The Anals strongly reacted by replying the Kuki militants. Thus, the Anal ethnic identity turned from an academic war into a sort of newspaper war during the Naga-Kuki violent ethnic conflict. Excerpts from newspapers clippings of will show these: The information and publicity wing of the Kuki National Front today issued a press release seeking clarification from the Zeliangrong Youth Front (ZYF), Imphal and the COFPAI regarding this statement published on May 17 in some of the local newspapers, regarding the attack on the villages of Beula Anal Naga village, in Chandel district, last Wednesday. Among others the KNF ask the ZYF to clarify whether the Anals are Nagas on the basis of linguistic classification, customs, dialects and historical aspects of their origin. The Anals are more akin to the Kukis, who are entitled as Kukis in 1821 much earlier to that of the Nagas as the Nagas in 1948 in Manipur. Are the Nagas campaigning by adding Naga as suffix to the Anal? The Nagas have always been aggressive in invading against the Kukis.

3 ETHNIC IDENTITY OF TRIBES IN INDIA S NORTHEAST 507 Further the press release says, The KNF says that there is not a single Naga in Chandel district but the Anals were killed only as the Nagas since they used the word Naga as suffix under the instigation of seven or eight tribes. The Anals will be forgiven only when they stand as the Anals even if they do not wish to be the Kukis. The above release statement of the Kuki National Front (KNF) shows their claim on the Anals as Kukis/old Kukis or to be under the ethnic identity of the Kukis and if they do not want it, the Anals should remain as the Anals only or without ethnic identity. Further, their action of killings the Anals was a result of maintaining their ethnic identity as Naga. This KNF statement was replied by the president of the Anal Naga Student Union (ANSU), Mr. David Hulang in the same newspaper on 21 st May The excerpt of the press release is given below: The president of the Anal Naga Students Union (ANSU), Mr. David Hulang today issued here a press release with reference to the Information & Publicity Wing of the Kuki National Front (KNF) press released in The Freedom dated the 18th May 96. The Anal tribe is one of the Pakan Naga tribes consisting of the Anal, Maring, Lamkang, Monsang, Chothe and Tarao. The above seven Naga tribes of indigenous inhabitants of the region have been living together in peace and harmony since time immemorial, time and again, the ignorant, landless barbaric, cultureless, nomadic, Makheng Kukis have tried to woo the Pakan tribes to join Kuki group by quoting Gazetteer and records of some ignorant alien/half educated foreign personnel. This clarification is issued by the information and publicity wing of the Anal Naga Students Union (ANSU) to enlighten the ignorant KNF regarding the true identity of the Anal Naga tribe. Custom: The Anals have no customary affinity or similarity with the Kukis proved by marriage, land law, village administration, dress, family inheritance and ancestor property. The KNF without authentic knowledge of the customary laws of the Anal claims that the Anals are akin to the nomadic Kukis. The publicity wing of the KNF is asked not to confuse the people of Manipur by blatant lies, without any research and knowledge. Dialect: All the Mongoloid tribes living in the Indo- Burma belt from South East, Tibet in the North and Chindwin in the East, Brahmaputra in the West down to the Chittagong Hill tracks have common food habits, similar physical feature/ structure, way of living, similar names, a few common words, example:- mit, na, sam, dui,tui, thing and mei etc. Historical Aspect: The Identity of Anals (Pakan tribe) cannot be determined by Gazetteers/records of the British aliens of the 18 th century. A) The Anals are the indigenous people of Manipur, History of Moirang (a Meitei kingdom) and the Anal traditional songs /tales proves our existence in the presence inhabited areas since the beginning of the 1 st century AD or much earlier. B) The Anal cultural and traditional relationship with the Meitei brethren dates backs to 33 AD, the marriage

4 508 MAN IN INDIA alliance of the Meitei King Wangbarel (Pakhangba) with an Anal lady belonging to the Wanglum clan of Anal Khullen proves it. C) The barbaric nomads/gypsy Kukis invaded the Pakan areas during the mid 1840s. As per Anal record the present village occupied by the Kukis-HAIKA, RALVAL, AIBUL, LAMPHAI, KHANGBAROL, AISI, etc, were rested by the Makhengs Khongais or the socalled Kukis. All the Pakan Naga group have many similarities/affinities with the other Naga tribes in culture and traditions-rituals/customs, ancient ornaments, marriage, inheritance, landownership etc. Therefore the Anals can never be a kin to the so called Makheng (Kuki) who are the recent invaders of our motherland. The above points prove our identity as Nagas and no forces or argument can confuse the Anals as regards to our identity. The reactions of the Anals represented by ANSU could be seen from above press released. The language used in the statement of ANSU itself shows their anger against not only the Kukis who question their identity but also the British colonialists. According to David Hulang, the statement released by KNF is based on the British administrators, linguists and ethnographers like G.A Grierson and J Shakespeare. The Anals are Nagas in their heart, mind and action. But why the Anal ethnic Identity as Naga is still attacked not only by the Kukis or Chin-Mizo- Kukis but also at the higher-level politics. Samrat Choudhury writes, Padmanabhaiah describes the question of blurred identities, especially of smaller tribes like the Anals, as social dynamism, groups shifting allegiances. The Hindustan Time, 19 th January The above quote from Samrat Choudhury s article in the National Newspaper-The Hindustan Times shows how ethnic identity of the tribes, particularly of Anal Naga tribe is question for whatever intended purpose. This article came out when NSCN leaders- Mr. Issak Swu and Mr. Th. Muivah came to India for Indo-Naga Peace Talks. It is well known fact that Padmanabhaiah is an interculoter of the Indian government and the Nagas. This statement hurt the feelings of the Nagas in general and the Anals in particular. Origin of the Debate and its Consequences The British administrators, linguists and ethnographers, etc., since their penetration into remote area of Manipur hill, were divided on the question of the Anal s ethnic identity. Some of them, particularly G.A Grierson and J. Shakespeare, grouped the Anals as old Kuki or Kuki while others identified them as Nagas. These writings and references of the Britishers had a great impact on the post-independent scholars, researchers, administrators and the politicians. The ethnic identity of Anal tribe is not merely a disputed identity within an academic circle but has also become a tool for political purpose.

5 ETHNIC IDENTITY OF TRIBES IN INDIA S NORTHEAST 509 As mentioned earlier, there are two schools of thoughts on the ethnic identity of the Anals: One school of thought advocates that the Anal belongs to the Naga group, while the other grouped Anal as old Kukis. These schools of thoughts emerged with the advent of the British colonialism. After India s independence, most of the work or references done on the Anal identity follow one or the other school. They quote and requote the earlier writings of the British colonialists to suit their own view point. As a result of the existence of two schools, since British days in India until today, the ethnic identity of the Anals remains with a question mark for many. Here is a brief review on the discourses of the two schools and also the points made by the tribe in question on their ethnic identity as Nagas. Besides these, the stance of the government, government of India or the Manipur state, are excerpted. The school that made references of Anal as akin to Kukis or grouped them as old Kuki. This study has taken three famous and popular ones of the British era, namely, R. Brown, G.A Grierson and J. Shakespeare. In 1893, R.Brown wrote: The people in large track in the southeast are called by the name Anal Namfow. In personal appearances they are much like khonjais, with whom, they are at deadly feud, and they appear to have an affinity: the practice of hereditary chief which is no longer practiced. Interior villages, however retain this old customs of hereditary heads. The houses of the Anals are made like the khonjais. Social customs like marriage also have an affinity to the Kukis. G.A Grierson belonged to early 20 th century. He was a brilliant linguist. In his linguistic survey, Grierson classified the tribes, from his linguistic point of view, under two heads, namely the Nagas and the Kukis as distinct. Further he also classified the Kukis into old Kukis and new Kukis. In this grouping of the tribes, the Anals was grouped under old Kuki. However, he also says, the Anal shows a closer connection with the Naga languages than the other dialects of the Kuki-chin. Besides languages, he also makes three points on ethnic bases to distinguish them. (a) The Kukis who are closely related to the chin and Lushias are migratory; shifting their villages sites every 4 or 5 years and never taking to permanent irrigation and terrace rice cultivation by means of irrigation. Their cattle are invarably Methan. Nagas, on the other, have almost invariably permanent irrigated and terrace rice fields and they keep ordinary Indian cattle. (b) The Kukis have hereditary chiefs who are greatly respected while the Nags live in domestic communities and their headmen, if any, have little or no influence in the village. (c) The Kukis wear thin hear long and cover their head with a pagri. The Nagas have thin hair short and used no head covering accepting occasionally during festivals or war period.

6 510 MAN IN INDIA John Shakespeare is one of the most prominent of this school of thought who also belongs to early 20 th century. Below is the excerpt of his writing on the Anal tribe from the book entitled Lushai-Kuki clan. He wrote, It appears practically certain that the ancestor of old Kuki (it includes Anal) is related to the Lushai-kuki they are the descendents of couples claming that they have come out from the earth hole. Their houses are made by rising a post off the ground also suggests similarity the customs of burying their dead is special cemeteries outside the village while those who die unnaturally or unfortunately are buried outside the cemeteries without ceremony. The post independent academicians, administrators and politicians quote or based their claims on the above statements that Anal is a branch of Kuki or old Kuki. There are many such writers but a few of them are taken here to prove their existence. Chakravartti writes, Originally Anal belonged to old Kuki clans but it has changed their affiliation and are now included in the Naga sub nation. G. Kabui, The Anals were already described by the British administrators and writers before J.Shakespeare as Nagas. There is also enough documentary evidence including official records, in support of this. But it must be clearly understood that, the Anals are ethnically linked up with Kuki-chins and their tradition points to such a conclusion. However, there are strong Naga traits amongst the Anals But political aspiration are a determining factor to decide, the identity of a tribe and the Anal have common political aspiration with the other Naga tribes. Now let us come to the other school of thought that advocates Anal tribe as a Naga tribe. Prior to British era till very recent, in the Royal Chronicle of Manipur, the Anal or Anan was written as Anal Naga, even to the Kukis or Khonjais the term Naga was suffixed. There are many writers belonged to the Bristish period, however only two of them are taken here: Capt. R.B Pemberton writes, The Anal tribe of Nagas settled in southeastern part of Manipur 2. Carrey, There is a small clan called Haul on the Manipur southern borders consisting of the Phiran, Okhlu, Kabbung and Angnal are called Nagas. In the post independence India, the study on the Nagas and its identity increases with the increase in the intensity of the Nagas movement. Any question put up on the Nagas identity is mostly based on the minority tribes of the Nagas. Thus, the minority tirbes of the Naga become a target point to question the Nagas identity.

7 ETHNIC IDENTITY OF TRIBES IN INDIA S NORTHEAST 511 The study on the Anal as Nagas has been carried out both by Naga and non- Naga scholars as well as by the concerned tribe. Most of the sources for their studies are based not only on the British writings but also oral history of the Nagas as well as of the tribe. Y. L. Roland Shemmi by refuting ethnologist who holds that the Anal is one of old Kukis of Manipur writes, The legends tell us that the ancestors of the Anal were among the primitive Nagas who come out of the immemorial cave or earth hold situated in the North East beyond the Naga Hills. The culture and traditional ways of the Anal have slightly been modified in course of their long association with Lushaia chins during their migratory stage through the Lushai and Poi Hills. Like other Nagas, the Anals erect the curved beams on the front part of their morung. B. D Thundal writes, By origin and by blood, the Anals are Nagas.. the Anal shared, experienced, inherited owned and sang about the same antiquity, origin, history, migration, customs and culture, tradition and land, values, songs, etc. with all the other Nagas tribes from Nagaland, Manipur, Assam, Arunachal Pradesh, Myanmar particularly with their seven sisters tribes, the Marings, Moyons, Monsangs, Chothes and the Taros of Chandel district in fact the Anals are one of the oldest Naga tribes of Manipur. Interestingly enough, they have preserved and nurtured their original identities and rich culture and heritage keeping in tune with the fast changing world. Like other Naga tribes, Anals, are simple, frank, honest, and straight forward, broad minded hardworking and are especially known for their hospitability and cleanliness. They are moderately tall, sturdy and sun-tanned in complexion. The Anals have common political aspiration with other Naga tribes. They also share the same feelings and sentiments with other Naga tribes and are deeply involved with the spirit of Naga Nationalism. Indeed, the dormant spirit of Naga-Nationalism running through their veins and blood finally resulted in paving the way for moral integration and oneness with all the other various Naga tribes. As a true patriotic Naga tribe, the Anal have actively participated in all the Naga Movements and uprisings and sacrificed their precious lives and blood. It was o n October 22, 1957 that the first Manipur Naga Council was formed at Ukhrul and late Mr. KL Angnal Anal was unanimously elected as its first president. Its immediate aim was for the unification of all the Naga areas and secession from the Indian Union. History also clearly records the facts that prominent leaders like late Mr.Hb Khelshung Anal ( ex MLA, late Mr. NL Thumsing Anal (1972) ex Chairman, Chandel Autonomous District Council and late Ht.Thunggam Anal (1969) former minister and other leaders took keen interest in the Naga integration movement. Lastly, but not the least, the Anals will ceaselessly uphold, the true Naga Unity, Integrity and Solidarity and shall endeavor to live and fight for the Nagas rights, progress, prosperity and above all for achieving our long cherishes goal. There are many Anals who wrote on their identity as Nagas in booklet etc. Nevertheless, the above excerpt and newspaper clippings of ANSU are enough to show how Anal tribe maintains and guard their identity as Nagas. Besides two schools of thought, let s have a glance at the attitude of government of India or Manipur state. In 1951, the government of India recognized 29 tribes including the Anals of Manipur as tribes on their linguistic basis 3. This recognition

8 512 MAN IN INDIA of the tribes by the Indian government broke up the earlier classification of ethnic groups Nagas and Kukis though the Naga and Kuki still retains their respective ethnic groups. As a result of this recognition, there are 16 tribes under the word Naga in Manipur. In 1981, the government made an official list of the tribes 4. According to it, there are three groups namely the Naga group of tribes, the Chin-Kuki-Mizo group of tribes and the intermediary group of tribes. In this official list the Anal tribe was included in the intermediary group of tribes. The designation intermediary tribes seem to imply that they are distinct and belong to none of the two groups. But this intermediary group of tribes on the official list does not exist as one cohesive group or any homogeneity amongst them. In fact, seven out of eleven maintained their identity as Nagas. A brief analysis on the classification of the Nagas and Kukis, and Old Kukis and New Kukis The appearance of the word Naga is very old and has unending theories and stories attached to its origin and its meaning but the occurrence of the term Kuki, however, is recent. The migration of the Kuki to North-East has been date backs to late 18 th century by writers like lieutenant Steward and others. The classification of these ethnic groups came into being after the migration of the Kukis and the extension of British rule into the area. According to lieutenant Steward, The term Old Kuki appeared by the end of 18 th century in Cachar the old Kukis who appeared in Cachar about 1780s are divided into three clans-rengkhol, Khelmal and Betch the term New Kuki appears so often in the records of Cachar and Sylhet in the middle of the last century ie The legends of Anal, which are associated with the legends of Meiteis or other tribes are dated back to 1 st century A.D. And also many scholars of Naga school of thought and even G. Kabui and others from Kuki school of thought accepted that the Anal is one of the oldest tribes of Manipur Ï. The gap between the appearance of the term old Kuki and the existence of the Anal in Manipur is greatly wide. Thus, the term Old Kuki or New Kuki is a very recent phenomenon belonged to early British period and it is purely the creation of the British writers. So it is most likely that Anal have identity prior to the arrival of the Kuki as well as the colonialist. In 1887 Soppit complained that, The designation Kuki is never used by the tribes themselves nor by their neighbouring tribes like Kacharis and Kacha Nagas but when addressed to it they used to answer it. The word Kuki seems to have originated from the plain people and a great stumbling block has been the term Kuki and the term Old and New should not have been used instead they should have retained their regular appellation.

9 ETHNIC IDENTITY OF TRIBES IN INDIA S NORTHEAST 513 However, it continued and reasserted particularly by G.A Grierson and J. Shakespeare by using their own criteria for classification and many other writers follows them despite receiving criticism from other writers as well from many of the concern tribes particularly the Anal tribe. The yardsticks used in grouping the Nagas and the Kukis were an invention of the Britishers and never were homogenous criteria implied. It is an established fact by now that the Nagas were one of the oldest tribes which inhabited their present areas whereas the Kukis were late comers. At present, two ethnic groups maintained themselves as distinct. However, linguistically both belonged to Tibeto-Burman family and racially to Mongoloid race. Besides this, thought their differences on ethnic basis are remarkable still there are certain shared similar characteristics. One may assume it as due to the influence they exerted with each other or were neighbors before or after migration or even originated from the same ancestor stock. Thus, while preserving their distinctiveness, it will also be interesting to have further studies on their shared characteristics. The term, old Kukis and new Kukis were purely an 18 th century origin. For instance in 1887, Soppit complained against its usage. Even in a practical sense, these terms seem unsuitable to use it as terms, giving example, could anyone classified Nagas as old Nagas and new Nagas or old Meteis or new Meteis or old Assamese and new Assammese? Soppit belonged to 19 th century and found it inappropriate and made a complaint against it usages. The History and the Stance of the Anals 1. Origin: Cave or Earth Theory J Shakespeare related the Anal (included in his old Kuki group) on the basis of their shared origin. in 1960 s while Naga Nationalism was deep rooted amongst the Anals, some political interested leaders joint khul movement (cave origin movement) and was purely for electoral politics but soon it disappeared. Nevertheless cave or earth hole theory as the origin is not confine to Lushai-kuki alone. In the words of Horam, in Naga Polity, it can be said that the Nagas at first live in stone caves or in the womb of the earth. YL. Roland Shemmi also writes, Angami, Lotha, Rengam belief that they came out from the earth hole. Tangkhul came out from earth hole at Hundung. Ao tribe believes that they were the first to come out of underground cave. Thus cave theory as an epicenter of their origin is common among many tribes and all the Nagas tribe shared this theory. Secondly, if Shakespeare emphasized their relations on the couples who issue out of the cave or earth hole, then many of the Naga tribes including his old Kuki group do not have couples instead Hero with his tribesmen. As for the Anal, the legend had two heroes (not the couples)- Hanshu and Hantha to attribute equal contribution of two major clans of the society.

10 514 MAN IN INDIA 2. Linguistic Affinity It is a fact that G.A Greirson belonged to early 20 th century stood as one of the genius linguistic surveyor of British period in India. His survey on the tribal languages is one of the major works that contributes to the study of various tribes and sub tribes. However, one need to be cautious that the sources of Grierson for his survey particularly regarding the smaller tribes in the interior areas was based on information provided by the district magistrate of that area. So, the limitation particularly with those tribes with whom he never had a contact is great. As for the Anals tribe, Grierson was the earliest persons who grouped the Anal as old Kukis from linguistic point of view but at the same time he also pointed out that the Anal show a closer connection with the Naga languages than the other dialects. Further, he also agrees to the influences of Manipuri language on the Anal. This shows a contradiction in the position of Grierson, the reason being if the Anal language is closer to the Naga dialect than Kuki-Chins then the tribe in question need not to be grouped under old Kukis. The fact is that the language of Anal is unintelligible to the Kuki and vice versa. No doubt there are many words or its meaning common between them. This do not implied that similarity confined to them alone, sharing of words and meanings are also found amongst the Nagas, the Kukis and the Meteis, that s why they come under Tibeto-Burman family. Another thing that needs our attention is the absence of an established literature, language could be modified and remodified or influence on each other in the course of their migration or as a neighbor. The tradition of literature or written records began in Anal society only with the advent of the Christianity. Prior to this, many neighboring communities influenced the Anal language to a great extent. Today, even after they have their own literature society, the influence of major community language like Manipuri (which is a state language of Manipur) in their verbal language is clearly visible. This happens too with other tribes living in Manipur state. 3. Political Organization Legends of Anal has that before the down of some sort of political organization, the tribe practiced might is right i.e hero of the tribe ruled over them. The hero of Anal tribe in olden days means a man who was strongest and good in warfare etc. Each of these heroes are mentioned in their folksongs, folktales etc. R.Brown made affinity between Anal and the Kuki on the line of hereditary chief. G.A Grierson, besides language, classified the Nagas and the Kukis on their ethnic basis. Kukis as having hereditary chief, while the Nagas headmen, if any, have little or no influence in the village. It is a fact that the Kuki have hereditary chief even till today. The Naga political organization varied from monarchical system to extreme form of democratic system, but most of them practiced democratic system. In the case of Anal, there is no evidence of practicing hereditary chief. According to their legends and customary laws, found even today shows that with the emergence of

11 ETHNIC IDENTITY OF TRIBES IN INDIA S NORTHEAST 515 political organization they elect the chief by the villager themselves. The advisers to the chief too were elected in the same manner. The tenure of the chief and his advisers depends on the circumstances, sometimes for a few years and at times for a life time but never were a hereditary posts in the Anal society. Thus, making affinity on the hereditary chief between the Kukis and the Anal tribe has no historical basis. 4. Social Life The social organization among the Anals is peculiar that whole society is divided into two clans- Moshum and Murchal, continued from Hanshu and Hantha and each major clan has many sub-clans. This social division is strictly followed by the tribe till today which is also reflected in their marriage practice. In the Anal marriage, only inter-marriage is permissible. If any endogamous marriage takes place, customary laws take its own course. For the Anal society, marriage between mother brother s daughter and the sister s son is a social taboo. In the case of Kuki social practice, marriage between mother s son and mothers brother s daughter (called Tucha- Songgao) is the most preferred form of marriage, so that the lines of Songgoa relative continue to be in a single family 5. This distinctive and peculiar practiced in Kukis marriage are not found in any of the Naga tribes. Thus R. Brown statement of Anal and Kuki having affinity in a social customs like marriage is misleading. Secondly many tribes like the Ao Naga practiced pile-dwelling or raise the post from the ground. R. Brown says the houses of Anals are made like Khongjais (kukis). The Anal usually make their house by raising the post from the ground. This practice found in the Anal tribe is similar not only with the Kukis but also with the other Naga tribe like Ao. There are many customs and traditions that mark the Anal differed from the Kuki. Such as: laws of inheritance, according to the Anal custom, the youngest son of the family inherits family heirlooms and other properties and he is responsible to look after the parents and the grand parents. But in case of the Kuki it is the eldest son to do so. Secondly, practice of administration of justice, in the Anal is rested not only with the chief but also with the elders of the village, whereas, among the Kukis the chief has the final word. In ownership of land; land belongs to the village community and each inhabited clan of the village has their share of ownership of land and there is also individual ownership of land like paddy field etc. Thus the Anal tribe has received unfair attention on their identity as Nagas. This resulted from the existence of two schools of thought during the British colonialism. Besides enumerated points above, the oldest written records dated 33AD, the Royal Chronicle of Manipur specifically used the word Anal Naga since the 16 th century 6. Therefore, while raising question on Anals identity as Nagas it is imperative to look into insights not only the British writings but also the

12 516 MAN IN INDIA pre British period which are mostly in Royal Chronicle and oral history such folklores, narratives, legends etc. Reference Brown, R. (1893). Statistical Account of the Native States of Manipur and Hill Territory Under its Rule. Delhi: Sanskaran Prakashah. Carry. (1893). Military Report on the Chin Lushia Country. Shimla. Chakravarti, Rana. (1987). People of Manipur. Delhi: B. R. Publishing House Corporation. Culloch, M. Maj. Account of the Valley of Munnipore and the Hill Tribes. Datta, R. B. (1989). Tribal Identity and Tension in North East India. New Delhi: Omsons Publications. Gangte, T. S. (1993). The Kukis of Manipur: A Historical Analysis. New Delhi: Gian Publishing House. Grierson, G. A. (1903). Linguistic Survey of India. vol. III, Part III. Horam, M. (1975). Naga Polity. Delhi:.B.R Publishing House Corporation. Kabui, Gangmumei (1985). Anal: A Transborder Tribe of Manipur. Delhi: Mittal Publication. Khamhenthang, Vaiphei, et al. (1986). In Search of Identity. Imphal: Kuki-Chin Baptist Mission. Pemberton, R. B. (1966). Report on the Eastern Frontier of British India. Calcutta. Sanajaoba, Naoren, ed. (1995). Manipur: Past and Present. Vol. 3, New Delhi: Mittal Publication. Shekespeare, Col. J. (1912). The Lushai Kuki Clans. London: MacMillan. Shemmi, Roland. (1988). Comparative History of the Nagas: From Ancient Period Till New Delhi: Inter-India Publications. Shimray, R. R. (1988). Origin and Culture of the Nagas. New Delhi: Regency. Singh, Capt. Rajendra. (1981). The Anals of Manipur. Manipur: Published Under the Directorate for Welfare of Tribal and Backward Classes. Singh, L. Joychandra. (1995). The Lost Kingdom: Royal Chronicle of Manipur. Imphal: Prajatantra Publishing House. Smith, W.C. (1925). The Ao Naga Tribes of Assam. London: MacMillan & Co. Ltd. Soppit, C. A. A History of the Kuki Lushai Tribes on the N.E. F. Districts: Cachar, Sylhet, Haga Hills and the North Cachar Hills. Shillong. Soppit, C. A. (1893). Kuki-Lushai Tribes. Aizawl. Mizoram. Steward, Lieut (1955). Notes on the Northern Cachar. Journal of the Asiatic Society of Bengal, Vol. XXIV. Zehol, Lucy. (1998). Ethnicity of Manipur. New Delhi: Regency Publication. Unpublished Customary Law Committee. (2000). Anal no. (Anal Customary Law). Anal Naga Taangpi. (1999). The Brief History of the Anals. B.D. Thumdal. (2000). A Profile of Anal Land and the Identity. Anal Naga Union. (1998). Souvenir of the Second Anal Bungna.

13 ETHNIC IDENTITY OF TRIBES IN INDIA S NORTHEAST 517 Kanthung, Ruwndar.(1990). The Social and Political Life of the Anal Tribe in Manipur. Dissertation, Manipur University. Articles Kabui, Gangmumei. (1971). Tribal Culture of Manipur., Imphal: Culture Flow. Dev, Roy Burman. Structure of Bridge and Buffer Communities in the Border Areas. Man in India. Vol. 46, No The Freedom. Imphal. Wednesday 18 th May 1996.