Articles, District, Rongmei, Tamenglong

Tamenglong – Inrianglong


Description of Tamenglong District

Tamenglong district, located in the state of Manipur, is characterized by several unique features. Despite being one of the most underdeveloped areas in Manipur, it boasts 194 villages and lacks any major towns except for the district headquarters. Covering an area of 4,391 square kilometers, the district had a population of 108,295 according to the 2001 census, with Scheduled Tribes making up 98% of the population. Tamenglong lies between latitudes 24°30 and 25°30 and longitudes 93°0 and 94°0, with its headquarters situated 150 kilometers away from Imphal at an elevation of 1,280 meters above sea level (Oriental Rural Development Organization 2000:3).

The primary inhabitants of Tamenglong district are the Zeliangrong Naga tribe, including Zemei, Liangmai, Rongmei, and Puimei communities. It occupies the north-western part of Manipur, nestled amidst the picturesque hills of the region. The district shares its borders with Nagaland to the north and Assam to the west, while it is surrounded by other Manipur districts, including Senapati to the north-east, Churachanpur to the south, and Jiribam sub-division of Imphal district to the south-west. Tamenglong is renowned for its natural beauty, featuring mysterious caves like Tharon Caves, impressive waterfalls, the enchanting Buning valley (also known as Inpuilong valley), deep gorges, and a wealth of exotic orchids. While Tamenglong is rich in natural resources such as bamboo, medicinal and aromatic plants, the Zeliangrong people have had limited opportunities to engage with the wider world.

According to Kamei (2000), the term “Tamenglong” is derived from the Rongmai (Inrianglong – village of bamboo forest) name of the largest village, popularly known as Tamenglong Khunjao. This village has a history dating back two thousand years. Kamei also notes that following the Kuki rebellion of 1917-1919, the government of Manipur established two sub-divisions: the northwest and northeast. The headquarters of the Northwest sub-division was initially located at Tamenglong village, while the Northeast sub-division was based in Ukhrul.

Kamei further explains that the headquarters of the Northwest sub-division was shifted to the present site known as Tamenglong headquarters in 1923. Eventually, the sub-division was renamed as Tamenglong Sub-Division following the bifurcation of the former Northwest sub-division into several sub-divisions like Churachanpur, Mao, and Sadar. This sub-division was later upgraded to a district, initially called Manipur West District in 1969, which was subsequently changed to Tamenglong.

Climate

Tamenglong district experiences a temperate monsoon climate characterized by variations in temperature, which are influenced by rainfall patterns and elevation. The district typically receives heavy rainfall, with a recorded precipitation of 3,264.10 mm in Tamenglong Headquarters in 1983. This abundant rainfall, combined with the district’s elevated terrain, results in mild summers and cold winters.

Tamenglong district boasts two crucial natural resources: its extensive forests and abundant water sources. The district is crisscrossed by several rivers, including the Barak, which is the largest river in the state of Manipur, and the Irang. Additionally, other notable rivers in the region include the Jiri, Tupul, Makru, and Leimatak. These water bodies play a vital role in sustaining the district’s ecosystem and supporting the livelihoods of its inhabitants.

Shifting Cultivation in Tamenglong District

Agriculture serves as the backbone of the local economy in Tamenglong district, engaging around 95% of the population. Shifting cultivation, also known as slash-and-burn cultivation, is a widely practiced agricultural method in the district. Historically, when shifting cultivation was first adopted, there was minimal population pressure. Consequently, the cultivation cycle spanned nearly twenty years, allowing the soil to naturally rejuvenate its fertility. However, due to increased population pressure on land resources, the cultivation cycle has been significantly shortened, now ranging from five to eight years.

Tamenglong district operates under an Autonomous district system, governed by village councils according to the Sixth Schedule. The Zeliangrong Nagas, the predominant community in the district, collectively own community land within their respective villages. This communal landownership grants all village members, including landless individuals and women, the rights to practice slash-and-burn cultivation on the hill slopes surrounding their villages. Despite the influence of modern technology and the challenges of the 21st century, the Zeliangrong people have retained their traditional cultivation practices.

Shifting cultivation in the Zeliangrong Naga community is deeply intertwined with customs, traditions, beliefs, and socio-economic life. Cultural and harvest festivals often coincide with the stages of shifting cultivation, incorporating rites, rituals, and traditional dances. While a significant portion of the Zeliangrong Nagas has converted to Christianity, the practice of shifting cultivation remains integral to their livelihoods.

It’s essential to comprehend the practice of shifting cultivation and its impact on the forest ecosystem. The customary process involves selecting a plot, typically on or near a hillside or within the jungle, where the entire village collaborates. During the dry winter months from November to February, the selected forest area is cleared, and the vegetation is left to dry. Subsequently, in March and April, before the monsoon arrives, the dried debris is burned. After a few showers, the ash settles, preparing the field for sowing.

Following two or three crop cycles, cultivation is shifted to another area due to declining soil fertility, while the previously used land is left to regenerate for years. A hut is often constructed near the fields for storing produce and as a gathering place for villagers to relax and socialize.

The primary factors driving the adoption of shifting cultivation are the geographical location of the land, the socio-economic context in which families operate, and land use policies. For jhumia (shifting cultivation practitioners) families, this method is their sole means of livelihood. It’s imperative to explore alternative livelihoods for jhumia families engaged in shifting cultivation to protect the ecosystem, natural resources, and restore ecological balance.

While shifting cultivation had its merits, including the ability to cultivate multiple crops in one operation and creating a beneficial crop canopy to counter heavy rains, the practice has evolved over time. Soil fertility has declined, and the process has led to deforestation, soil erosion, loss of biodiversity, and other ecological imbalances. With the growth of civilization, changes in lifestyle, and environmental concerns, there’s a pressing need to transition away from shifting cultivation to safeguard the environment, enhance production, improve living standards, and bolster the local economy.

Despite growing awareness of the environmental impact, shifting cultivation endures in Tamenglong district, primarily due to the lack of capital and challenges in establishing permanent fields for paddy crops. The rugged terrain limits opportunities for terrace cultivation, and the labor-intensive, unsophisticated nature of shifting cultivation persists as a tradition and way of life for a significant portion of the population.

Tamei Sub-Division in Tamenglong District

Tamenglong district is divided into four sub-divisions: Tamenglong, Tousem, Nungba, and Tamei. Tamei sub-division, situated approximately 119 km from Imphal (the capital of Manipur) via Kangpokpi or I.T. road, covers an area of 100 square km. What distinguishes Tamei sub-division is its breathtaking natural beauty, characterized by lush green hills, picturesque waterfalls, undulating landscapes, cool climate, exotic orchids, and diverse flora and fauna. Rainfall is abundant in the region, with a recorded rainfall of 3,264.10 mm in Tamei and surrounding areas in 1983. Due to its high altitude and continuous rains, the area experiences mild summers and cold winters, sometimes with more than 20 consecutive days of rain.

Tamei boasts small brooks, rare plant species, diverse birdlife, and unique wildlife, making it an enchanting area. The town of Tamei can also be reached via Tamenglong Headquarters, which is 188 km from Imphal. While there is no air or rail connectivity, occasional helicopter landings are permitted under special government permission during emergencies.

In terms of healthcare and education, Tamei faces significant challenges. There is only one Primary Health Centre in the sub-division, located on a higher elevation in the hill town. The population of Tamei is predominantly tribal, with Christianity being the predominant religion, followed by 99.9% of the population. According to the 1991 Census of India, Tamei had a population of 19,700. However, the 2001 census data indicates a population increase to 21,829, comprising 11,200 males and 10,629 females. Despite the population growth, the area remains relatively underdeveloped and poorly integrated with the rest of the state.

Educational institutions in Tamei sub-division are limited, with a total of 50 institutions. These include 41 government, 6 semi-government, and 3 private institutions, catering to pre-primary, primary, junior/middle, and high school education.

The local residents often lament the lack of administrative and judicial offices, slow postal services, and irregular telephone exchange operations due to staffing and technical issues. Furthermore, frequent landslides during the rainy season can isolate Tamei sub-division from the outside world.

The transport and communication infrastructure in the region are woefully inadequate. State highways leading to Tamei, such as I.T. Road and Khongsang Road, have been riddled with potholes and depressions for several decades without proper repair or reconstruction. Allegations of misappropriation of funds allocated for road repairs and black-topping have been reported in the local media. Unfortunately, the state government has not addressed the issues of water and power supply, education, and transport and communication in the area. Additionally, the administrative system in Tamei sub-division faces shortcomings.

A major concern for the local population is the lack of access to medical care, doctors, medicines, and essential healthcare infrastructure. Despite the World Health Organization’s “Health for All by 2000 AD” slogan, the area still grapples with basic health facility shortages. There have been reports, albeit unofficial, of maternal deaths during delivery due to the inadequacies of the Tamei Primary Health Centre (PHC). Civil society members have raised their concerns through protests, strikes (dharnas), memoranda, and petitions to successive state governments, yet their grievances have often gone unanswered. This situation underscores the ineffectiveness of the Autonomous District Councils (ADCs).

Cultural and Religious Diversity in Tamei Sub-Division

Tamei sub-division, within Tamenglong district, boasts a rich cultural and religious heritage. Currently, approximately 90% of the population in Tamei sub-division belongs to the Liangmai Naga community. This community takes pride in its rich cultural traditions and is known for its hospitality and simplicity, especially towards outsiders. While the primary language spoken in Tamei is the Liangmai Naga dialect, residents also use Rongmai, Zeme, Manipuri, and English. Educational institutions in the area teach in both Manipuri and English from primary to secondary levels, with Hindi instruction up to the eighth standard. While the Liangmai people use their native language at home and in churches, they use Manipuri and English in educational settings, markets, and other public places.

Historically, the Liangmai Naga community practiced its own tribal religion known as Animism. However, a significant majority of the population has since converted to Christianity. Records indicate that Christianity has been present among the Liangmai people for approximately 85 years. Today, virtually every village in the region has its own church, and these churches are integral to the social fabric of the community. Despite their conversion to Christianity, the Liangmai people have successfully preserved their traditional tribal customs, norms, and laws, which continue to govern them alongside Christian principles and values. They have adeptly integrated Christian beliefs into their way of life while retaining their traditions. In essence, their conversion to Christianity has not restricted the celebration of their traditional festivals. For example, they continue to observe their traditional harvest festival and perform the Blessing Ceremony (Chaga) before the onset of winter. In addition to these, they also celebrate Christian festivals such as Christmas, Good Friday, Easter, and New Year. This harmonious coexistence of tradition and modernity is a distinctive characteristic of the Liangmai Naga community in Tamei sub-division.

Socio-Economic Conditions in Tamei Sub-Division

Agriculture is the primary economic activity in Tamei sub-division, with the majority of the population engaged in slash-and-burn or jhum cultivation, as previously mentioned. This reliance on traditional agricultural practices is due to the absence of viable alternative livelihood opportunities. Poverty is pervasive, and the lack of systematic and scientific farming methods further exacerbates the economic challenges faced by the community. While the government has initiated various schemes to address these issues, the impact of these programs remains limited. Many people in Tamei sub-division live below the poverty line, and the problem of unemployment, particularly among the youth, contributes to a sense of discontentment.

Despite government claims of implementing schemes for economic growth, tangible progress is scarce. Many programs and initiatives, as documented on paper, have failed to yield impressive results. The lack of development in the region cannot be solely attributed to a lack of funding; mismanagement and corruption within the bureaucracy and local leadership have also played a significant role.

One of the economic activities in Tamei sub-division is the weekly market in Tamei Bazaar. Women farmers from neighboring villages sell their produce directly at this market, which is predominantly used and managed by local women. However, there is a lack of infrastructure and support to enable these women farmers to commercialize their products on a daily basis, which could result in higher incomes and profits. Additionally, transportation in the area is challenging, as vehicles infrequently traverse the village roads. This situation forces women farmers to carry their products in traditional baskets on their shoulders or backs, walking several miles to reach the weekly market.

Tamei sub-division has remained relatively unvisited, unexplored, and underdeveloped. Despite this, little has been done to improve the socio-economic conditions of the local ethnic communities under the existing local leadership. There is a sense that the government has lost sight of its commitment to the welfare of the poor and instead prioritizes strengthening its political base. As a result, government-sponsored programs have failed to significantly benefit or effectively engage the impoverished population in Tamei sub-division.

Establishment of Community Informatics Centre (CIC) at Tamei Headquarters by the State Government

In 2001, the Ministry of Communications & Information Technology, under the Department of Information Technology, National Informatics Centre: Manipur State Unit, took a significant step by establishing a Community Informatics Centre (CIC) in Tamei Headquarters. The center was equipped with a few computers and internet facilities for public use. It is situated at the Block Development Office (BDO) in the heart of Tamei town, striving to provide services to the local population, even in the face of frequent power outages.

The CIC offers various services, including internet browsing, email, chatting, typing, and printing, all at affordable rates. While it encounters occasional challenges due to infrastructure limitations, the center has managed to conduct three computer awareness camps to date.

These awareness campaigns play a vital role in educating the local community about the immense significance of Information Technology in today’s globalized society. The awareness of opportunities linked to connecting with the outside world has gradually taken root among the people. The CIC serves as a lifeline for people to maintain instant contact with others, especially during emergencies when traditional communication methods, such as postal services and telephone exchanges, prove inadequate.

Government employees also benefit from the CIC’s services, using the internet to access essential information for official purposes. For example, students no longer need to travel to Imphal to obtain their mark-sheets when the Matriculation results are released by the Manipur Education Board. Instead, they can simply download their results from the internet and print out their mark-sheets at the CIC itself. Additionally, the CIC has assisted the Block Development Office (BDO) in computerizing their Below Poverty Line (BPL) Census for official records.

The CIC also plays a crucial role in gathering news items from various relevant websites for the local weekly newspaper, “Pawancham.” This newspaper operates as part of an NGO called the Social Educational Cultural and Economic Development Society (SECEDS) and circulates widely among the Liangmai Naga tribe, not only in Manipur but also in Assam and Nagaland. The CIC’s contribution involves downloading news from different sources and translating it into the local dialects for publication.

In terms of capacity building, the CIC has provided one-month Computer Literacy training to eleven individuals, including government staff, students, teachers, and unemployed youths. This training took place from October 15th to December 15th, 2004. To manage the administrative tasks, the CIC has recruited a few young professionals on a temporary basis. The staff’s salaries are supported by the National Informatics Centre, Manipur State Unit, ensuring the center’s continued operation and service delivery to the community.

The Zeliangrong Naga People

The Zeliangrong tribe is part of the Naga community and is spread across the states of Manipur, Nagaland, and Assam. While there is a lack of historical evidence to trace their exact origin, their history can be explored through folklore and archaeology. Historically, the Nagas, including the Zeliangrong, have not left recorded histories, and even information about their pre-British period is scarce.

According to J.H. Hutton (1921), tradition has it that their ancestors came from the direction of Japro Mountain in Nagaland and then spread southward. Some connections have been made between the Zeliangrong and the headhunters of the Malay Peninsula and races of the Southern Seas, as well as a link back to China. Verrier Elwin (1969) suggests that they are not a wandering tribe like the Kacharis and Kukis, and they rarely changed the site of their villages, usually moving only short distances when they did. This would lead to the conjecture that they are descended from the earliest inhabitants of the areas they now occupy.

The Zeliangrong tribe consists of the Zeme, Liangmai, Rongmei, and Puimei sub-tribes. The British referred to the Zeme and Liangmai as Kacha Naga, while the Rongmei and Puimei were known as the Kabui, a name given by the Meiteis of Imphal valley. The term “Kacha Naga” is derived from the Angami word “Ketsa,” which means thick forest. When the British arrived in Kohima, they asked the Angami about the area beyond the thick forest, and the Angami responded that it was a dense forest where no humans lived. Later, the British discovered that tribes did, in fact, inhabit the region behind the forest, and they coined the term “Kacha Naga.” This name has been officially recognized, even though the tribe prefers not to use it today.

The Zeliangrong people are ethnically and linguistically linked to the Tibeto-Burman group of southern Mongoloids. It is believed that they migrated to northern Southeast Asia and northeast India around 1000 years before Christ. Linguistically, the Zeliangrong dialects and languages are classified under the Naga Bodo sub-family by G.A. Grierson in his linguistic survey of India. Although there are no historical documents about their migration or origin, the tribe has myths, songs, and oral traditions that form the basis of their sense of the past.

The Zeliangrong people are a composite of the Zeme, Liangmai, Rongmei, and Puimei sub-tribes. Each of these groups shares common origins, ethnic, cultural, and linguistic affinities. According to legend, their ancestors migrated from Makhel village (now in Mao Naga area) after a prolonged stay there. As their population increased, clans decided to leave the village and set up new ones. Before departing, they erected a large stone called ‘Tadmaratu’ or ‘stone of dispersal.’ After migrating from Makhel, the Zeliangrong people settled in Makuiluongdih village for several generations. The village originally had 7777 households, and at that time, the Zeliangrong people were known as ‘Hamei,’ and they spoke a common dialect, likely the precursor to the modern Liangmai Naga dialect.

Over time, a conflict over chieftainship between two brothers, Manu-Magangtubou and Manu-Kading, led to the separation of the Zeliangrong sub-tribes. Magangtubou left the village along with his followers and settled in the Barak (Buiki) river valley. The youngest brother, Manu-Rengbangbou, and his group found new fertile land and settled in the southern part of the present Zeliangrong Naga area, which had no previous inhabitants. This group later became known as ‘Maruangmai’ or ‘Rongmei.’ The Liangmai were those who stayed in their original village with Manu-Kading. The term ‘Liangmai’ likely originated from ‘Liangkhatmai,’ meaning ‘one group,’ referring to those who remained in their original village.

It’s important to note that the origin stories and interpretations may vary among the Zeliangrong sub-tribes, but they collectively contribute to the rich tapestry of the Zeliangrong people’s history and culture.

In the context of the Zeliangrong Nagas in Tamei sub-division, there has been a notable shift from joint families to nuclear families, a trend often observed in contemporary societies. The nuclear family is seen as the preferred family structure among the younger generation, despite concerns about the decline of traditional family values. The nuclear family is typically defined as a family consisting of a man and his wife along with their children.

However, it’s important to note that while nuclear families are becoming more prevalent, the clan and lineage system still play a significant role in the everyday life of the Zeliangrong Nagas. The clan and lineage system is deeply rooted in their social structure and customs.

In the Zeliangrong Naga society, clans are composed of families, forming a group of agnatic kin who share a common ancestor. Clans occupy specific portions of the village and strictly practice exogamy, which means that members of the same clan cannot marry each other. Clan names often serve as surnames in this society.

These clans are further divided into lineages and sub-lineages. For example, among the Liangmai Nagas, the Pamei clan is divided into seven sub-lineages or families, each with its own totem, such as the green wild pigeon or black monkey. The Niumai clan is also divided into lineages like Gonmei, Rongmei, Gonthangmei, and Niumai, with the totem of Loingao (a local bird). Among the Rongmei, the Gangmei family is notable for having the tiger as their totem.

Overall, the Zeliangrong Nagas maintain a patriarchal social system in which clans hold equal status. Clan exogamy is a strictly followed practice, ensuring that marriages occur outside one’s own clan. These traditional kinship structures coexist with the changing dynamics of family life, such as the increasing prevalence of nuclear families.

Facts an Finding

The provided information offers insights into the state of infrastructure and demographics in Tamenglong district:

1. Road Infrastructure:

  • Only 16% of roads in Tamenglong district are black-topped, indicating a lack of proper road infrastructure.
  • About 14% are considered all-weather roads, meaning they can be used in various weather conditions.
  • A significant 34% are categorized as fair-weather roads, suitable for travel only during favorable weather conditions.
  • Approximately 36% of the roads are extremely small and challenging to use in hilly terrain.

2. Electricity Access:

  • Tamenglong district faces challenges in terms of electricity access, with only 48% of villages electrified according to government records.
  • Even in electrified villages, there are issues with a consistent power supply due to technical problems at the electricity department.

3. Education Infrastructure:

  • The district has limited higher education facilities, with just one college located at Tamenglong Head Quarter.
  • There are three higher secondary schools, fifteen high schools, thirty-four junior high schools, fifty private schools, and a significant number of one hundred and sixty primary schools.
  • The State Government has been emphasizing the improvement of education quality at all levels.

4. Demographics:

  • The population of Tamenglong district has shown steady growth over the years.
  • The decadal growth rate of the district increased from 12.38% in 1961 to 38.51% in 1991.
  • In the 2001 Census, the population stood at 108,295, reflecting a 25.91% growth rate from 1991 to 2001.
  • It’s important to note that the population growth rate is higher than the national average.
  • Ethnic strife in the 1990s led to the displacement of Kukis to other districts. Approximately 10,000 Kukis left the district during this period, but they have since started returning and resettling in the area with the help of the Naga community.

The Role of NGOs in Development: Addressing Challenges and Opportunities in Tamenglong District, Manipur

The provided information sheds light on the isolation and challenges faced by the Zeliangrong Naga people in Tamenglong district, Manipur. Here are some key points:

1. Marginalization and Neglect:

  • Despite 58 years of independence, the Zeliangrong Naga people in Tamenglong district feel marginalized and deprived of the benefits of development.
  • The district faces neglect in terms of infrastructure, education, healthcare, and overall development.

2. Educational Neglect:

  • Educational institutions in the district have been functioning without adequate resources, including buildings, furniture, equipment, and teachers.
  • There are concerns about the lack of pragmatic measures to improve educational standards in the region.

3. Poverty and Vicious Circle:

  • The district is caught in a vicious circle of poverty, where low income, poor health standards, high child mortality rates, and low life expectancy contribute to and are exacerbated by poverty.
  • The economist Gunnar Myrdal’s concept of the “vicious circle of poverty” is seen as applicable to the conditions in Tamenglong district.

4. Rodent Menace and Crop Destruction:

  • Bamboo flowering in 2003 led to a surge in the rodent population, resulting in extensive crop destruction.
  • Poor farmers faced significant losses, and while compensation was sanctioned, corruption at higher levels prevented it from reaching many of those in need.

5. Lack of Strong Leadership:

  • The district lacks strong leadership or organizations to address its problems effectively.
  • The benefits of India’s freedom struggle have not reached the people of Tamenglong.

6. Role of NGOs:

  • Non-Governmental Organizations (NGOs) have emerged in Tamenglong to promote development and create awareness on social issues.
  • Some people view NGOs as an alternative to the government in delivering services and addressing development needs.

7. Historical Figures and Struggles:

  • The Zeliangrong Naga community has a history of resistance against foreign rulers, as seen in the efforts of figures like Rani Gaidinliu and Haipou Jadonang.

8. Challenges and Call for Action:

  • The challenges faced by the Zeliangrong Naga people, including poverty, substance abuse, and health issues, highlight the need for government intervention and development initiatives.
  • The study underscores the importance of addressing the isolation and neglect faced by marginalized communities like the Zeliangrong Naga in Tamenglong district.
Conclusion

In conclusion, the Tamenglong district in Manipur, home to the Zeliangrong Naga people, represents a complex tapestry of challenges and opportunities. This region, blessed with natural beauty and cultural richness, has long grappled with isolation, poverty, and neglect.

The Zeliangrong Naga people, comprising Zeme, Liangmai, and Rongmei sub-tribes, have a unique cultural and historical background. They have preserved their traditions while embracing Christianity, and their society remains structured around clans and lineages.

Despite its natural splendor, Tamenglong faces multiple hardships. Infrastructural deficits, particularly in road connectivity and power supply, hinder progress. Education and healthcare services are under-resourced, leaving a significant portion of the population in poverty.

The region’s isolation has perpetuated a vicious circle of poverty, and rodent infestations have devastated agriculture. While there’s a need for strong leadership and government intervention, Non-Governmental Organizations (NGOs) have started to fill the gap, providing hope for development.

In the face of these challenges, Tamenglong’s potential is undeniable. The Zeliangrong Naga people, who once produced freedom fighters like Rani Gaidinliu, are resilient. With strategic support, infrastructure development, and sustainable initiatives, this district can harness its strengths, empower its people, and break free from the cycle of neglect.

It is imperative that both the State and Central governments recognize the urgency of addressing Tamenglong’s issues, aligning with the principles of equality and inclusive development for all of India’s diverse communities.

Rewritten from Thesis:

Title: Non government organizations NGOs in development a sociological study of selected NGOs in Manipur
Researcher: Niumai, Ajailiu
Guide(s): Panini, M.N
Keywords: Manipur, NGO, Sociological, Tamenglong
Upload Date: 24-Dec-2014
University: Jawaharlal Nehru University
Completed Date: 2006
Abstract: None
Pagination: 321p.
URI: http://hdl.handle.net/10603/31667
Appears in Departments: School of Social Sciences

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