Abstract
The book under review is a biographical profile of Lalkhohen Thangeo, one of the prominent Kuki leaders who worked for peaceful coexistence in Manipur and sacrificed his life for this cause during the peak of Kuki–Naga conflict. One of the major root causes of the ethnic conflict was the rise of ethnic nationalism among the Kukis and Nagas in the post-Independence period. It uprooted hundreds of villages, leading to a loss of more than a thousand lives, destruction of valuable properties and internal displacement (Haokip, 2013).
The book is divided into 19 chapters. The first two chapters trace the ancestral lineage of Lalkhohen, and his birthplace, Longphailum. A brief history about the Christianisation, and the involvement and contribution of Longphailum to the socio-political spheres as well as to the traditions and customs of Kukis are narrated. The third chapter defines the term ‘Kuki’ and the land occupied by the Kukis. According to Lalkhohen, the Kukis occupied a wide area of land in India and Myanmar and some parts of Bangladesh. He points out how the British Empire and the Naga leaders divided the indigenous Kuki people. The involvement of Lalkhohen in the field of politics and his patriotic ideal towards Kukis are stated in the fourth chapter. The next chapter eulogises Lalkhohen’s debut and the author tries to define the Kuki National Volunteer and how Lalkhohen took part in initiatives for peace in, what he calls, Hmar-Gal which was a war-like situation between clans of one ethnic origin. The sixth chapter discusses the formation of the Mizo National Famine Front (later rechristened the Mizo National Front) and their declaration of independence. The involvement of Lalkhohen in the Mizo National Front movement, his arrest, his torture and that of his comrades are also analysed.
The formation of the Kuki National Assembly (KNA) and issues regarding Sadar Hills, Tengnoupal and Jiribam, and the representation submitted by KNA to the Chief Minister of Manipur are analysed in Chapter 7. The next one presents Lalkhohen as a member of the Sadar Hills Autonomous District Council and his critical political views about Sadar Hills; and in the ninth chapter the author presents Lalkhohen’s participation in Chavang Kut, a festival of Kukis and his views regarding the festival. The tenth chapter provides the origin and formation of the Kuki Inpi (the Kuki traditional Parliament) as well as the rise of Naga nationalism. The 11th and 12th chapters focus on the political views and movements led by Lalkhohen and also the origin, formation and aims of the United Kuki Freedom Organisation have been stated. Chapter 13 of the book clarifies the actions taken by Kuki Inpi, Manipur and the quit notice served to the Kukis and genocide carried out by Th. Muivah and the revamping of Kuki Inpi. The 15th chapter deals with the reign of terror where hundreds of innocent Kukis were murdered including infants. The author depicts the genocide and butchering of the Kukis by Th. Muivah. The 16th chapter includes songs and poems dedicated to Lalkhohen and the 17th and 18th chapters are a series of tributes to Lalkhohen by different eminent persons and include various quotes by Lalkhohen.
The last chapter of the book is a supplementary note by Joseph Suantak. Dr Suantak points out that the Kukis had settled down and occupied the hills of present-day Manipur before the Meiteis and clarifies the British policy of divide and rule among indigenous Kukis. The love and efforts of Lalkhohen towards the Kuki nation has also been narrated. The last part of the book includes annexure and transcripts including some photos.
The words of Lalkhohen that ‘Kuki is a one-language nation with a common culture, customs and traditions but those who wanted to contest and run for elections have divided the Kukis’ became a general debate among the Kukis and a nuanced analysis regarding this issue could have given the readers a better understanding of Kuki society and politics. The author also does not dwell enough on the political stand-point and ideologies of Lalkhohen towards the Kuki nation and the impact of his political views towards the Kuki movement.
The book introduces several topics that need further research. A number of annexures and transcripts that are included in the book could have been analysed. The author has also not described in detail the events leading to the death of Lalkhohen. Some remarks in this regard have been made in his description of the Committee for the Restoration of Normalcy along with the last moments of Lalkhohen and his funeral ceremony. Various sources inform us that as Vice President of the Kuki Inpi, Manipur, a Kuki civil society organisation, Lalkhohen attended a peace meeting at Manipur Baptist Convention Centre during the peak of the Kuki–Naga conflict; he was kidnapped after the meeting and was later found dead in the heart of Imphal city. The psychopathic genocide of Th. Muivah towards innocent and defenceless Kukis has been clearly articulated. The participation of Lalkhohen towards various Kuki civil society organisations, and in the political and religious spheres have been clearly described.
The author has collected abundant information from various sources which would help researchers in having a better understanding of ethnic relations in Northeast India, particularly on Kukis’ political aspirations, and the participations and contributions of Lalkhohen towards Kuki society.