18 Nov Page 2

Imphal Times Supplementary issue Page No. 2 OF MALE AGGRESSION AND SUPPRESSED VOICES: POETICS OF VIOLENCE IN THE POETRY OF MANIPURI WOMEN AUTHORS By- Linthoingambi Thangjam The northeast region of India is now in Manipur ‘prefer to remain silent for involvement and recognition of [Memchoubi and Chanu, eds., 2003: comprised of eight states namely fear of repercussion in the form of women writers in Manipuri Literature 112]. The addressee is silent in the Assam, Nagaland, Manipur, Tripura, social ostracism, or from shame, and began mostly after the end of the poem, but it is clear that it is one who Arunachal Pradesh, Mizoram, a plethora of complex emotions and Second World War (1939-45). The is above her. The speaker humbles Meghalaya, and Sikkim. All these feelings’ [ Ibid., 3], holds true. It is dearth in the number of women herself as she conveys how she could states except Sikkim had hitherto been assumed that women in traditional writers before the war, or even meagre only get the flowers that had fallen at independent until their annexation societies in the northeast enjoy percentage after is explained by the the legs of the plants after having into British India in the 19 th Century. greater freedom compared to other prevalent conventional rules and ended their blooming journey. The Sikkim became a part of the Indian societies in India. But, if we look into restrictions placed by Manipuri humbled speaker, throughout the Union in May, 1975. The total these societies as autoethnographers, society on women, and Western poem, repeatedly presents herself as population of all the eight northeast this notion is a misconception not education being strictly discouraged a weak, innocent and submissive states is 3.1 percent of the total only from the politico-historical by ‘amang-asheng’ 1 practices. The woman. Had it been a male poet/ population of India, as per the 2011 perspective, but also from works of the three most important speaker, would he have spoken from Census. anthropological and cultural women figures, considered to be the that humbled position? Or is it only According to the 2011 Census, the viewpoints. In the essay, ‘The pioneers, in Manipuri Literature called because the idea that a woman has to population of Manipur is Manipuri Women and Changing the ‘yotshabi makhong ahum’ (the stay subservient having internalized Wedding approximately 2.8 million. Three World’, in the book ‘North East India: three legs of a tripod) namely in t he woman poet/speaker portrays By-Dr Nunglekpam Premi Devi dominant tribes inhabit in the state of Selected Regional Issues ’ edited by Takhellambam Thoibi Devi, Khaidem herself as such? Independent Scholar Manipur namely the Nagas, the Amar Yumnam , VijaylakshmiBrara and Pramodini Devi and M.K. Binodini Even if my garland lacks perfection Kukis, and the Meiteis. The Meiteis Seromena Asem find that in most Devi, are all dated after the war. Dr. S. of beauty are the dominant community having cultural and religious traditions, Shantibala Devi and Dr. W. Kumari Considering me unskilled Wedding’s not an ugly manner, their own language and script. women play an indispensable role not Chanu [ 2015: 19] in their book, Happily, and heartily Wedding’s a beautiful and memorable instance; However, the archaic script, ‘Meitei only as transmitters but also ‘as ‘Woman Activism in Contemporary Please accept this garland of mine, Mayek’ in local parlance, came to be creators and custodians of culture’, Manipuri Literature’, observed that: without any hesitance. Wedding’s an example cause; replaced by the Bengali script, during and ‘this relationship between gender Literature in Manipur during the 1960s Longjam Ongbi Ibempishak in her All I remembers’ a prediction; the reign of King Pamheiba ( 1709- and culture is used as a basis for tends to depict idealistic and romantic poem ‘Kadaidano Achumba: Mami All I experience’s a sudden exhibition; 1748AD). The ‘Puya Meithaba’ or the justifying violations of women’s aspects of woman’s lives which Shamlaba Khonjel)’/ ‘Where Lies the burning of ancient Manipuri human rights’ [ Yumnam, ed., 2011: gradually evolved to express in the Truth: A Faint Voice’, expresses a Dull and stupid and carelessly, scriptures in 1729 during the time of 127-128]. In a traditional Manipuri following decades tensions feeling of being deceived and lost Victimizing and saddening and desolate; King Pamheiba is of great significance family, both men and women have underlying societal norms in hope in mankind [Memchoubi, and Abandoning and lonely and timidly, in the history of Manipur and its equal responsibilities as they are matrimonial alliances and individual Ibemhal, Thounaojam Chanu, 2003: Gloomy and down-hearted and fallen; literature because the reading and required on the paddy fields in choices 120]. The speaker in the poem is ‘a writing in the local script was activities such as tilling, sowing, and Though there is a scanty literary faint voice’, and speaks for everyone Discouraging and demoralizing and uninviting; obliterated. harvesting. Both men and women product following the Great War, who feels defeated by the reality of Hating and sickening and comfortless; Manipur was a princely state till its have equal responsibilities in rites and women authors quickly tried to circumstances around her. She is Loosing strength and confidence; invasion by the British at the Anglo- rituals performed round the year. contextualize their issues and referring to the situation that is the Manipuri War of 1891, and the While the male shaman (high priest) problems. Shantibala and Kumari state today: corruption, disputes, I knew nothing to embrace sweet fully; kingdom got its independence in 1947. called ‘Maiba’ functions as a healer further add that the main themes of political unrest and so on. It is a world So terribly dumb struck, sitting wholly It had merged into India during the or medicine-man, his female the new woman writers were, ‘the fear where human greed has taken over, No utterly words heard, disqualifying totally; reign of King Bodhchandra Singh counterpart called ‘Maibi’ (high and anxieties of the times, corruption and the question arises as who is to (1905-1955), after signing the Merger priestess) has very significant role to in economic and political lives, the judge right from wrong. No friends a happy guest altogether, Agreement of 12 th September 1949 in play right from childbirth to fortune widening gap in relationships and the Whom to ask No purpose a welcoming action unconditionally; Shillong. In the later centuries, a telling. However, women are cast unrelenting dilemma of the poor’ Where to seek, Sudden struck a blame institute, unique syncretisation between Hindu aside in the matters of the state in the [ Ibid. ]. Most of the Manipuri women In the battle for survival culture and the traditional culture and enterprise of reading and writing. writers were influenced by their Who is truthful? All I favors’ a damn good shutting and securing. customs ensued. Adoption of Reading and writing, which was solely personal experiences, and from the Who is wrong? Hinduism (Vaishnavism to be precise) a royal court’s affair, and handled by witness of day to day happenings. Moirangthem Borkanya, in and Hindu ways separated the valley the ‘Maiba Loishang’ (The House of While there have been countless ‘Fragments of Earthen Pots’/ ‘Chaphu Wedding’s not an ugly manner, from the hills. Lines drawn on religion, Scholars), was a forbidden place for critical works done on Manipuri male Machet’ [ Ibid. ,] describes the woeful ethnicity, and culture put Manipur in women. poets like Anganghal, Chaoba and tale of earthen pots that lie scattered Wedding’s a beautiful and memorable instance; a trajectory of dangerous competitive The status of women further took a Kamal, critical work done on Manipuri on a graveyard, expressing the Wedding’s an example cause; ethno-nationalisms. No wonder that back-seat after Hinduism was women poets and authors is very frequency of deaths taking place No activity’s a great concern and uncertain; the state still faces the challenges of adopted as the state religion. Many limited. One obvious reason could be every day and what has become a insurgency, ethnic rivalries, political freedoms enjoyed by women in pre- the late entry of women writers into normalcy in the state of Manipur. With Hiding all I can knew of, unrest, corruption, and human rights Hinduism period were soon to change the Manipuri literary sphere. This acts like AFSPA that has been in force Smelling fishy and too scared to handle; violations. Manipur which is a part of after the advent of this religion. In the paper will focus on selected poems in the state for so many years, human What a wedding life I am too? the northeast region is one of the 18 th Century, Vaishnavism got firmly of the Manipuri women authors. life is unpredictable, affecting the lives most violence affected states due to rooted in a Manipuri’s religious and Poetry was the first literary genrethat of the common people. The value of All I expose is to keep my little strength, multiple reasons. Political unrest in the cultural life. This meant that Manipuris Manipuri women writers human life has become worthless as Alive and shinning and afresh; state includes frequent bandhs, were introduced to new cultural and experimented with. The first Manipuri death can take one at any time of the Enclosing that four –corned room dim and general strikes,total shutdowns, societal norms which were alien to women poets to address the issue of day. Incidences of fake encounters boycotting general elections, national them. New norms of cooking, feeding, women were Khwairakpam Anandini, are a daily highlight in the shadily; holidays and celebrations, economic visiting a temple, dress codes, etc.

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