Khoibu


The (Uipo) Khoibu u: ɪ p əʊ (k h ɔɪ ɪ b u:) - are one of the oldest communities of Manipur.[1] They call themselves "Uipo". Neighbouring Tangkhul villagers call them ‘Apo’ . Marings call the "Uipowaa". They were called ‘Upong’ in the Inthee (believed to be so called ‘Ningthee’ in Meiteilon and ‘Chindwin’ in English) basin civilization.

Oral Account

Books that mentioned the 'Khoibu'

The identity of the Khoibu had been recorded and elaborated in the works of scholars of the 20th and 21st century:

Status of Uipo (Khoibu) Tribe

With reference to the Ministry of States’ letter No.D.4101-B-49, dated 28 April 1949, the Dewan of Manipur State, vide his letter No.2/AG/49/0695-96 dated 6 June 1949, gave the list Scheduled Tribes of Manipur mentioning ‘Khoibu’ at serial No.18 of the list for inclusion in the Draft Constitution of India. The latest recognition document is the one granted by Manipur Hill Area Committee, which is a statutory body under the Constitution of India, in its Resolution No.4(HAC) 2002 dated 28 October 2002, vide order Memo No.4/3/2002-LA (HAC), Imphal dated 11 November 2002.[2] The Manipur Legislative Assembly Hill Area Committee (HAC), in the year 2002 and 2011, recommended the recognition of the Khoibus as a separate tribe to authorities concerned [3]

In the year 2015, the GPRN recognised the Uipo (Khoibu) as separate Naga tribe. The Uipo Maruo Koukartuo (UMK) appreciated the GPRN for standing for the rights of the minority by looking into the matter objectively and taking a very matured decision. “The decision of the GPRN in recognizing UIPO(Khoibu) as a separate Naga tribe is a reaffirmation that minorities have hope and there can be justice. It has reaffirmed the people in the RULE of LAW” the UMK observed.

Settlement

Rituals and Festivals

Name of Ritual/Festival Month/Day of the year
Khoibu New Year Phairen 1 ahanba
Aitlaangthoy
Mawldaamthoy
Nawngyerkachier
Khanaa ka-ud
Chaa kabuthoy
Yui Kasyem Lamta 3 humnipanba
Rapal kasaa Sajiphu 7 taretnipanba
Raallu kalaam Sajiphu 8 nipannipanba
Yawn kashoy Kaalen 1 nongmapanba
Chaasang kadaa Kaalen 3 humnipanba
Khulpu Chaa Kousalaag Kaalen 4 marinipanba
Chim kasaa Kaalen 5 manganipanba
Intring kachier Kaalen 6 taruknipanba
Phu kabaang Inga 2 ninipanba
Ram kanam Kharu kashoy Inga 29 kunmapan panba
Khawngrui karaan Thawaan 13 taraahumdoinipanba
Chayun Kapen Thawaan 14 taraamarini panba
Thawng koumaru Thawaan 15 purnimaada
Phu kayaar Thawaan 15 purnimaada
Kaapkathawd Laangbanga Mera marakta
Khadunglam kalai Mera 10 taraani panbada
Khalaampui kathoy Mera 11 taramathoini panba
Khalaampui kathoypui Mera 12 taraanithoini panbada
Khanod kathrai
Koukanseng Mera 12 taraanithoini panbada
Haichingbawng Mera 15 taraamangaani panba
Tlaanglon kalai Mera 17 tarataretni panbada
Tlungsyel kalaad Mera 19 taramapanni panbada
Meirui kasaan Wakching 1 nongma panbada
Chaataangthoy/ Mawl kasaam Wakching 5 mangani panbada
Maiso Kayia

Khoibu Dialect

Khoibu tribe should be declared as endanger tribes of the world and be called for the protection of their cultural, language and historical heritage.[5] According to Grierson’s Linguistic Survey of India, Vol. III part II (1903), Khoibu belongs to the Kuki Chin Naga group branch of the Tibeto- Burman Family which is an undocumented and highly endangered. It is spoken by approximately 2800 speakers in Manipur. [6] There are six syllabic patterns in Khoibu. Consonant cluster and syllabic structure plays an important role in the phonology of Khoibu. [7]

Political weakness

The Uipo (Khoibu) tribe is a highly endangered community of Manipur and in great need of social recognition and constitutional protection from the Government since their identity, traditions and cultures are endangered and today hanging on the brink of extinction. The equation of powers among the ethnic enclosures in hill areas of the state also matters while deciding who should be recognised as tribe or ST. Even the state that has the authority to recognise tribes as schedule tribe is influenced by strong lobby of a powerful tribe who is against the recognition of certain groups as ST.

The case study of Khoibus is important because it is a case of negotiating a distinct tribal identity in between the ethnic enclosures in Manipur. It is argued that the enclosures of tribes around the generic ethnic identities like Naga have made cultural identity of Khoibus invisible. The study is also important in the sense that despite non-recognition of Khoibu as an official tribe, they live themselves as an independent tribe.[8]

References

  1. ↑ Singh, M. Romesh (2003). Tribal development in 21st century: an experience from Manipur. New Delhi: Mittal Publication.
  2. ↑ Khoibu Students Union, New Delhi (2004). Brief Historical Background of the Khoibu tribe.
  3. ↑ UMK puts record straight{http://www.thesangaiexpress.com/page/items/43556/umk-puts-record-straight}
  4. ↑ Priyoranjan Chongtham Singh, Priyoranjan Chongtham (2009). Tribalism and the tragedy of the commons. Delhi: Akansha Pub. House.
  5. ↑ {Bishwajit Okram, An Article on cultural and linguistic rights of some tribes in Manipur, http://kanglaonline.com/2012/01/an-article-on-cultural-and-linguistic-rights-of-some-tribes-in-manipur/}
  6. ↑ {Laishram Bijenkumar Singh, http://ijee.org/yahoo_site_admin/assets/docs/24.17211546.pdf}
  7. ↑ {LAISHRAM BIJENKUMAR SINGH, Department of Linguistics, Assam University, Silchar, India, Consonant Cluster and Syllabic Structure in Khoibu, http://euacademic.org/UploadArticle/328.pdf}
  8. ↑ {G. Amarjit Sharma, Inside and Outside of Ethnic Enclosures: Khoibu as a Separate Tribe, http://kanglaonline.com/2012/01/an-article-on-cultural-and-linguistic-rights-of-some-tribes-in-manipur/}
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