International Journal of Electrical Engineering and Technology (IJEET) Volume 12, Issue 3, March 2021, pp. 25-34, Article ID: IJEET_12_03_004 Available online at http://iaeme.com/Home/issue/IJEET?Volume=12&Issue=3 ISSN Print: 0976-6545 and ISSN Online: 0976-6553 DOI: 10.34218/IJEET.12.3.2021.004

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FROM WARRIORS TO JOURNALISTS: MEITEI PANGAL OCCUPATIONAL SHIFT IN HISTORY

Dr. M. Nawaz Khan Department of Mass Communication, Rajiv Gandhi University, Itanagar, India

ABSTRACT The Meitei Pangal community of has undergone tremendous social change over the centuries. Among the factors responsible for the change in the community, the change in traditional occupations is one indicator of social change. From being honest professional soldiers in history to serving as journalists in the contemporary times, members of the Meitei Pangal community engage in a variety of activities as their occupation that supports their physical and emotional well being besides being symbols of their social status. The community has more than sixty clan titles given by different kings mostly based on their either occupations or inhabitations. The multi-occupational nature of the community is reflected in the diversity of these occupation-based clan names. But clan names and traditional occupations of the community have been drifting apart over the centuries even as change has taken place in many aspects of the society. Today members of the community are no more identifiable with their occupation after which their clans were named because their occupations have been diversified while clan names remain merely a group identity. The occupational change is observed in terms of changes in the distribution of activities in the socio-economic structure of society with social implications on the work force of the community. They diverged in various sectors even as the community registered late entry in media sector with some of its members practising journalism profession. Various factors like industrialization, scientific developments, changes in technology, social institutions, population, environment etc. over time play key role in bringing out change in occupations of the members of the community. As such, the shift in their traditional occupations in course of history from being honest professional soldiers to serving as journalists in the contemporary times, is one of the indicators of social change being taken place in the community. This paper explores the occupational shifts that have occurred in the Meitei Pangal community in course of changing times from the days of their founding warrior- forefathers to the present day media practicing descendents in the digital technology- driven media profession leading to social change. Keywords: journalists, occupation, social change, Meitei Pangal, media

http://iaeme.com/Home/journal/IJEET 25 [email protected] From Warriors to Journalists: Meitei Pangal Occupational Shift in History

Cite this Article: M. Nawaz Khan, From Warriors to Journalists: Meitei Pangal Occupational Shift in History, International Journal of Electrical Engineering and Technology (IJEET), 12(3), 2021, pp.25-34. http://iaeme.com/Home/issue/IJEET?Volume=12&Issue=3

1. INTRODUCTION The Meitei Pangals are the ethnic Muslims comprising a unique part of the multi-ethnic state of Manipur in north-eastern India. They comprise 8.40 percent of the total population of the state with majority Meitei community representing about 53 percent.1 Nonetheless, they have been playing a major role in the socio-economic development of Manipuri society thereby earning a unique position for themselves. Being traditionally rural-based, the Meitei Pangal community inhabits about sixty villages in the valley mostly situated in the east, south, and southeast portion of the state. The locations of their present-day settlements stand testimony to the historical accounts that considering their qualities of being honest professional soldiers, the kings settled them at strategic locations of Manipur to counter the Burmese attacks.2 History ever witnessed the brutality of the Burmese, and the then perennial positioning of the Pangal warriors in the frontline speaks volumes of the valour of the Pangal forefathers. They stood guard for Manipur’s cause and contributed their mite to the collective endeavours of the kings and the people for restoration of peace in the erstwhile kingdom. Once peace began smiling on the hills and valley of Manipur, the war time warriors too became engaged in various peace- time occupations and trades for supporting their physical and emotional well-being while serving the society as well. The existence of various indigenous Meitei Pangal Yumnak-Sagei3 (clan) names based on a diversity of their traditional family occupations indicates that the Meitei Pangals were multi-occupational in nature and were engaged in various socio-economic works contributing to the development of the kingdom. Over the centuries, many factors like industrialization, scientific developments, changes in technology, social institutions, population, environment etc. created new situations and the Meitei Pangal community has undergone tremendous change in various socio-economic aspects. As situations changed, new economic opportunities and challenges came up in the society in the form of various types of occupations in various sectors namely primary, secondary, and tertiary sectors. The occupational change is observed in terms of changes in the distribution of activities in the socio-economic structure of society with social implications on the work force of the community. The inability of the traditional occupations to cope with the changing socio-economic needs compelled them to orient towards the new situations through occupational shifts. Today, like in other communities, individuals in the Meitei-Pangal community engage themselves in a variety of paying activities as occupations in various fields like business, transportation, tailoring, carpentry, etc. besides joining private and government services. This shows that their diversified occupations are no more limited to their clan-specific traditional occupations even as their clan names are drifting apart from the corresponding traditional occupations. As a result, their present-day occupations are no more identifiable with their clan names, which remain merely a group identity.4 Change in occupation of the members of the community reflects social change. While many continue to subsist on agriculture and allied activities, some members of the community have been practising journalism profession though the community registered late entry in media sector. As such, the shift in their traditional occupations in course of history from being honest professional soldiers to serving as journalists in the contemporary times, is one of the indicators of social change being taken place in the community.

http://iaeme.com/Home/journal/IJEET 26 [email protected] M. Nawaz Khan

Nevertheless, the shift in their traditional occupations in course of history is one of the indicators of social change that have taken place in the Meitei Pangal community. This paper explores the occupational shifts that have occurred in the Meitei Pangal community in course of changing times from the days of their founding warrior-forefathers to the present day media practicing descendents in the digital technology-driven media profession leading to social change.

2. OCCUPATIONS OF FOREFATHERS OF THE MEITEI PANGALS Historians differ in giving a definite time-frame, whether 1606 C.E. or before5, in which Meitei Pangals first settled in the erstwhile kingdom of Kangleipak (now Manipur). Other versions about the arrival of Muslims in Manipur apart, the Meitei Pangal progenitors who fought in the battle of 1606 C.E. against the king Khagemba (1597-1652C.E.) were all soldiers.6Or some of them at least were paramilitary workers engaged in logistic support. After the battle, he settled them in his kingdom by giving them Meitei women as their wives, servants and land for their livelihood. His decision to settle the Muslim warriors might have been prompted by his speculation of future Muslim invasion or the prospect of using their skills and bravery in the protection of his kingdom.7Both reasons seem relevant in the light of the narrative that the name ‘Pangal’ came from ‘Panganba’ which was an attribute given by Khagemba to them for their bravery shown in the battle they fought against him.8If this historical account is anything to go by, then the progenitors of the Meitei Pangals became a part of the Khagemba administration by dint of their being brave warriors and skills they possessed. Though in the beginning they were soldiers occupationally, being endowed with skills in different trades, they diversified themselves in different trades. When the Muslim soldiers were settled in Manipur, Khagemba was ruling the kingdom as per the written decree LoyumbaShinyen (functional distribution of labour), which was first issued by King Loiyumba (1121-41 CE) and later expanded by King Kiyamba (1467-1508) in continuation of codes and conventions of era. Based on the decree, all the subjects were divided into three groups-Phamnaiba (administrators), Lallup (warriors) and Loipot (tribute payers). The Lallup was compulsory service and it required every man above seventeen years to work for the state for ten days in a cycle of forty days.9 This system was executed through four principal administrative units called Pannas namely Ahallup (elderly’steam), Naharup (youngster’steam), Laipham (deity’s place) and Khabam (southern place). Each Panna was headed by a PannaLakpa while LallupChingba served as an intermediary between the officers in capital and men in the villages. Further, each Panna was divided into two wings- Sanglen and Sanguba.10TheMuslims gelled into the Lallup system as King Khagemba set up an administrative office exclusively for Muslims giving it the name PangalSanglen or PangalLoishang, headed by a Qazi. This office was authorized to take up the general administration and judicial matters of the Muslims based on Islamic traditions and customs.11This indicates that the progenitors of the Meitei Pangals were in judicial and administrative occupations besides being warriors.

3.EMERGENCE OF OCCUPATIONAL CLANS OF THE MEITEI PANGALS Within three decades of their first settlement in Khagemba’s reign, the Muslim community diverged into two broad groups namely Khut-heiba (skilled) and Khunja (villager).12While those in Khunja category served as soldiers, individuals in Khut-heiba group were engaged in generating goods and commodities in various trades. Thus, the Muslim warriors, besides attending the Lallup, also diverged into other activities or occupations like agriculture, fishing, poultry, weaving, carpentry, black-smithy, pottery, weaving, paper making, handicraft, copper

http://iaeme.com/Home/journal/IJEET 27 [email protected] From Warriors to Journalists: Meitei Pangal Occupational Shift in History utensils making, dairy production, boat-making etc. as evident from the existence of production units like PangalPhundrei-shang, PangalPhiisa-shang, PangalHisa-sang, etc. They had a special skill in cultivation of rice and they introduced the method of transplantation of paddy in Manipur.13 When they first settled in Manipur, there was yet another work allocation system known as YumnakMashin (household occupation) in addition to Lallup. Each Yumnak (household) was assigned with a specific Mashin (occupation) related to socio-economic, political, religious and cultural aspects of the society.14The nature of the household occupation determined the corresponding name of the family. Based on their traditional family occupations, Khagemba assigned the Muslims with their Manipuri Yumnak (family title), which went on to become the name of their Sagei (clan) even as their Meitei Pangal identity evolved. As for instance, the pot makers were named PhusamMayum (phusam means pot), copper-utensil makers as KoriMayum (kori means copper), paper makers as Cheshaba (che means paper), dairy producers as SangomSumpham (sangom means milk) etc.15Their new-found Manipuri Sagei names predominated their previous Muslim titles names such as Sheikh, Ansari, Syed, Pathans, Mughals, etc. in establishing their intra-community sub-group identity. They contributed much in making the kingdom generally self-sufficient. The diversity in their occupations was reflected in the historical accounts that the king gave indigenous Sagei names to majority of them based on theirtraditional family occupations, though some other Sageis were named considering their place of settlement, their progenitors’ status and relationship with the successive kings etc. This emergence of indigenous Meitei-Pangal clan names based on their family occupation heralded the arrival of the occupational clans amongst the Meitei Pangals.

4. MEITEI PANGAL OCCUPATIONS IN THE POST-KHAGEMBA ERA In the post-Khagemba era, migrations of Muslims traders, artisans, skilled professionals, etc. from outside the kingdom continued during the reigns of king Khunjaoba (1652-1666 C.E.), and king Paikhomba (1666-1697C.E.). Their continued migration is reflected in the evolution of the name PangalSangleninto Mangal Shang or Mangkan Shang, which was later named as MangalKhutsam Shang (Khutsam means hand-holding) symbolizing the historical event of king Paikhomba’s ushering of two Mughal princes by holding their hands into the PangalShanglen.16Likein Khagemba’s times, the institution of PangalSanglen, despite the change inname, continued to play a responsible role in the socio-economic tasks of the kingdom under the Lallupsystem.17This office functioned for general administration based on the kingdom’s law while Muslim judicial matters were based on Islamic traditions and customs. With an increase in population, by around 1688 C.E., the Meitei Pangals community was further categorized into four groups - Khut-heiba (skilled), Khunja (villager), KhunjaLanmi(soldier), and Ingkhol-Sangba (estate keeper).18 Islam could thrive in Manipur’s cultural blend as Meitei Pangals adopted the indigenous traditional way of life under Meitei rulers who had high religious tolerance based on the liberal and enlightened principles till king Garibniwaj (1709-1748) instituted Vaishnavism as the state religion. The superimposition of Hindu caste system over the traditional Manipuri culture created extreme inequalities, untouchability and unapproachability among communities thereby bringing about a sea change in position of their dignity and responsibility.19Being rendered untouchables, the hill tribes and Meitei Pangals were side-lined from serving in important administrative departments except PangalLoishang, and HaomachaLoishang. The Meitei Pangals once adorned the kings’ courts as brave soldiers and served the kingdom but Brahmin predominance marginalized their traditional significance in the kingdom’s administration even as Garibniwaj expanded LoyumbaShilyenby specifying duties of hill tribes and other communities to the kingdom. None the less, Meitei Pangals continued to engage in military

http://iaeme.com/Home/journal/IJEET 28 [email protected] M. Nawaz Khan services and warfare as evidenced from their participation in the battle fought between Garibniwaj and the Burmese at Wangjing in 1718 C.E. Thus, the Meitei Pangal community continued serving the kingdom and contributed much to its composite culture to which several other communities had contributed.

5. MEITEI PANGAL OCCUPATION IN PRE-COLONIAL ERA British contact with Manipur began when King Bhagayachandra signed a treaty with the British East India Company in 1762 C.E. and regained his throne in 1768 after ending Burmese occupation of the kingdom. The Pangals were engaged in protection of the kingdom from Burmese invasions. During the reign of Chourjit (1803-1813), Burmese attacks and counter attacks devastated the political, social, cultural and religious demography of Manipur. With Burmese help Marjit (1813-1819) defeated his brother Chourjit and ascended the throne in 1813 but Manipur became a Burmese territory again in 1819 when Burma conquered the kingdom and Marjit fled to Cachar. During the haunting ChahiTaretKhuntakpa (Seven Years’ Devastation) from 1819 to 1826, people including Pangals flee Manipur and settled at different places in Cachar and in the present day Bangladesh while those captured were taken to Burma.20 Being sheltered in Cachar, Chourjit and Marjit decided to retire while (1826-1834) with the help of the British formed the Manipur Levy in 1824 and drove the Burmese from Manipur in which many Cachar-based Meitei Pangals took part. As Manipur became a British protectorate, the process of social development, which was jeopardized during the seven years’ devastation period, got pace once again in bringing about political, social and cultural development. Meanwhile, small groups of Muslims from outside Manipur reached the kingdom in search of fortune during the reign of Chandrakirti (1850-1886 CE). They brought with them varying degrees of technology ranging from warfare to agriculture and metal tool usage thereby contributing to various socio-economic aspects of Manipuri society leaving Muslim impact on people’s life and culture. The occupational patterns of the Meitei Pangals can be judged from the fact that they were the most industrious sections of the population of Manipur21and they were employed in many departments besides being buglers and drummers attached to the royal army. The Muslims had the reputation of being honest and hard working. War-time participation apart, during the later part of King Bhagyachandra's rule the Meiteis continued to regard the Pangals and other tribes as untouchables. They were forbidden to enter even courtyards of Meitei houses thereby changing their cordial social relationship drastically. Hitherto, otherwise liberal Pangals realized the need to reinvent their own identity by reviving their religion. They encouraged the study of Islamic theology after coming into contact with religious Muslims from outside the kingdom, and by 1891 Meitei PangalIslamic theologists known as Moulvi emerged. MoulviTanjou, who came from Cacharin Assam and settled at ThoubalMoijingin Manipur, was the first Moulvi in the community.22Beingmore intimate with religion, the Moulvis pioneered Quranic education through Mak tabs and mosque thereby commanding high respect. They adopted the occupation of teaching in the field of Islam thereby influencing the Manipuri language and literature by bringing in a number of Arabic, Persian and Urdu words. Thus, another occupational category of Meitei Pangals emerged in the form of Moulvi as religious teachers. With this exception, in the pre-colonial era the Meitei Pangal occupations did not experience much shift.

6. MEITEI PANGAL OCCUPATIONS IN COLONIAL PERIOD With support from princeTikendrajit, princes ZilaNgamba and Angousana revolted against king Surchandra (1886–90) who abdicated the throne in 1890 when his brother became king and Tikendrajit, the Senapati. The British refused Surchandra’s request to reinstate him on the throne but decided to arrest Tikendrajit. Killing of the Chief Commissioner of

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Assam, James Wallace Quinton and other four British officers who came to arrest Tikendrajit at led to the Anglo-Manipur War of 1891 in which the Meitei Pangals also fought with valour.21 On defeat, Manipur became a princely state under British rule and Major Maxwell took the charge of the valley as the political agent. Abolishing the Lallup system in 1892, he introduced a house tax of Rs. 2 for every house occupied by a male adult. Thiscaused occupational shift amongst the Meitei Pangals as they were freed from the abolished Lallup system. After Churach and Maharaja’s assumption of throne in 1891 C.E., the Manipur State Darbar was constituted with the king as the President and a British official as the Vice President. While the king was responsible for the valley administration, the British officer was entrusted with the hill administration. A few Meitei Pangals were members of the Manipur State Durbar of the king under British suzerainty. The continuation of some Meitei Pangal-related departments like PanganSanglen, PanganSingaLoisang, PanganPhundreiLoisang etc. vouch for their participation in the administration though their numbers were minimal. Like in other parts of India, the beginning of marketing of British machine-made goods in Manipur contributed to marginalization of traditional household industries like handicrafts. The artisans shifted their occupation because of less productivity with onslaught from people’s interest in becoming middlemen of British trade and commerce. Besides, as the available agricultural land was limited, heavy dependence on agriculture also became unsustainable. There was no industrial generation of employment opportunitiestoo as modern industry was yet to reach the kingdom. The lack of alternative employment opportunities in the rural areas forced the Meitei Pangal work force to migrate to towns for earning wages as manual workers, rickshaw pullers or porters since the nascent secondary and tertiary sectors were unable to absorb the surplus labour force spilled over from agricultural sector. With the arrival of the rich commercial middle class in Manipur mostly in the form of Marwari businessmen, import of large-scale manufactured goods and export of local produce like rice, cotton, jute etc. began. The exploitation by traders continued leading the people to protest against the system. Not only Meitei Pangal men, but their women too showed their courage in fighting for the cause of Manipur in united manner. A glaring example of this being the Meitei Pangal women vendors of Khwairamb and Bazar in capital Imphal who took part in Second NupiLal (1939) protest against the British and the Indian business community.22

7. MODERN EDUCATION AND MEITEI PANGAL OCCUPATIONS Before the advent of modern education, the Meitei Pangals gave much importance in physical education as their occupation, either in military or civil work, needed health and fitness, which played an important role in the on many crucial occasions. However, this need-based trend came to an end thanks to the arrival of combative Britisharms and ammunition. Meanwhile, being patronized by the king, the Brahmins enjoyed monopoly in this field of education and the masses were denied education as evidenced from the fact that only the Brahmins and royal family members handled the writings in king’s court. Owing to the new system of administration, the British government had to introduce modern education in India to meet their pressing needs of commerce and economic activities by producing literate Indian manpower mainly for employment in clerical staff. As the British took little interest in the promotion of education among the masses, the new English education helped the better-off Brahmins leading to their entry into the high Government posts and occupations. The Meitei Pangals were left out of the new educational movement as they considered modern education as antagonistic to Islamic education and gave due importance to Islamic education. This deprived them of modern education, which in turn made them unqualified for employment, or to be professionals like lawyers, doctors, teachers, managers

http://iaeme.com/Home/journal/IJEET 30 [email protected] M. Nawaz Khan etc. and for working in the modern enterprises, state administrative machinery etc. MeiteiPangals continued a parallel education system based on theological education. Indigenous Madrasas were established in select places in the Manipur valley on individual initiatives where theological education was imparted in Urdu and Arabic. All these factors limited their participation in the new set-up of the economic system for a long time. Though the issue of untouchability still existed, the British’s legislation of new secular laws based on the principle of equality for all communities, the attitude of people underwent a sea change during period of British rule. Besides, modern education played a great role in increasing the number of independent thinkers among the masses thereby creating political awakenings, which played a great role in bringing out social and cultural change. Some Meitei Pangal pioneers felt the role of education in social change and realized its importance as a powerful instrument for social betterment. They started sending their children for modern education while continuing the Islamic education simultaneously. Nevertheless, in the pre- independence time, there were a few high-ranking government officers among the Meitei Pangals while majority of them was in various agricultural to non-agricultural occupations. Thus, there was little shift in the occupational distribution of the Meitei Pangal population.

8. MEITEI PANGAL OCCUPATIONS IN POST-INDEPENDENCE ERA In post-independent era, some Meitei Pangals engaged in business as petty traders and shopkeepers with the growth of small cities and towns. Barring some plantations in some select areas, there was no modern industry, railways and other industrial sectors in Manipur which left the pauperized peasants and ruined artisans predominantly out of work unable to maintain their families with women being mostly homemakers and seldom engaged in economic activities unlike the Meitei women. Nonetheless, Meitei Panals continued to take active part in the political development that took place in Manipur after 1947 C.E. Two Muslims- Md. Qazi Waliulla and Md. Basiruddin Ahmed - represented the committee formed to draft a constitution for Manipur in 1947. When King Budhachandra (1941-1955 C.E.) abolished the Manipur State Durbar in July 1947, only one Meitei Pangal, Md. Basiruddin Ahmed was inducted in the Interim Council, which functioned from August 1947 to October 1948. However, in the first general election to the Territorial Council held in 1948 four Meitei Pangals were elected including Md. Alimuddin who was inducted in the first Council of Ministers. The community took active part in the statehood movement and Md. Alimuddin, a prominent leader of the movement, became the first Chief Minister of Manipur (March 1972-March 1973) after it became a state in 1972. During this period Manipur’s economy was primarily agriculture, forestry, cottage and small trade- driven. Limited absorption capacity of agricultural sector and economic development caused shifts of more Meitei Pangal work force from the essential primary sector to secondary and tertiary sectors thereby bringing about changes in their occupational structure. With increased population, the Meitei Pangals occupational structure tilted towards the agriculture though the proportion of working force engaged in primary occupations remained very steady over the last few decades. This slow economic development and shift in occupation was mirrored in the satirical saying that was prevalent in Manipur during the 1970s that “Meitei ama likli ama, Haoama ta ama, Pangal ama rickshaw ama” (A Meitei with a wine bottle, a tribal with a spear, a Pangal with a rickshaw) reflecting the occupation distribution of the communities. This saying satired the leisure-happy nature of the Meitei menfolk while the women folk toiled in economic activities, tribal men were busy in hunting and tribal women in tending terrace farms, Pangal men earning by doing mean work like pulling rickshaw while Pangal women remained at home.

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The present occupational structure of the Meitei Pangals clearly reflects a high degree of backwardness prevailing in the community. Despite the various opportunities provided by the new economic growth, the Meitei Pangal occupational shift towards the sunrise sectors is not remarkable. Nowadays, Meitei Pangal parents take much interest in educating their children even the girls realizing the fact that girl education is essential to develop the community. Today, there are many Meitei Pangal doctors, engineers, teachers, journalists etc. and many of them have been able to enter government services though majority of which is not in directive ranks even as the number of IAS and IPS in Meitei Pangal community is very low.

9. MEITEI PANGAL JOURNALISTS The initial participation of Meitei Pangals in media profession was late comparing to the historical origin of the media and publication houses in Manipur. The British introduced printing in Manipur in 1910, even as the colonial era saw the early publications like Meitei Leima (1917-1918), Masik Jagran (1924), Meitei Chanu (1925-26), Yakairol (1930) Dainik Manipur Patrika (1933), Manipur Matam (1938), Manipur Paojel (1939) etc. However, there is no information about any Pangal associated with these publications. The post-independence era also witnessed the rise in Manipuri journalism when publications like the vernaculars Praja (1949), Prajatantra (1950), Khollao (1964), and English journals like Manipur Arbitor (1971), and Eastern Standard (1972) emerged. Meanwhile, various magazines were published including Biswarani (1961), Macha Leima (1969), Eikhoigi Kangla (1969) etc. while the late 1970s saw the emergence of Meitei Pangals in the field of media as periodicals such as Payam Islam (1977) and Khonthang (1978) were published by Mohammed Hussain and Pukhrimayum Kayammudin respectively. However, no Pangal journalist could emerge with a name for reckoning. In the 1980s, Manipur saw the emergence of several vernacular daily newspapers like Hueyen Lanpao, Poknapham, Naharolgi Thoudang, Khollao, Janata, Mannaba, Ching-Tam, and Imphal and English dailies like Freedom and Eastern Herald Tribune. The decade also saw publications of popular magazines like Anouba Yawol, Ema Leipak, Chingkhei Hunba, Matamgi Ichel, Lingjel, Sanathong etc. The 1990s saw Pangal participation in mass media with the publication of a quarterly journal Kaoshing edited by Khan Md.Asgar Ali and a fortnightly journal called Ima Leibak edited by Rashid Ali in 1994 but these could not outlive the dacade. Though there have been many Meitei Pangals associated in the publication of periodicals, there were few Pangal journalists who could make it with a name. The reasons for Pangal community’s limited participation in media in general and in journalism in particular could be attributed to the low literacy rate of the community, lack of awareness of the importance of print media and the significance of newspapers, inability to sustain long financial constraints, lack of professionalism, non-acceptance of journalism as a profession, lack of professionally trained journalists among the Pangals etc. The advent of English daily The Imphal Free Press in 1996 brought a significant change in reporting and presentation styles besides using innovative printing technology which set a new standard for all the existing Manipuri dailies leading to the emergence of another multi-edition newspaper Sangai Express in 1999. This landmark in the timeline of journalism in Manipur also witnessed the emergence of the first Meitei Pangal media person in English journalism when Nawaz K Thouba joined the Imphal Free Press and went on to become the pioneering Meitei Pangal broadcast journalist when he joined the All India Radio, Imphal in 2003 and Doordarshan News in 2006 as reporter and Desk Editor. Later two Pangal women, Rahena Sultan and Reena Ahmed joined the All India Radio, Imphal as news readers besides Mahmood Khan.

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A decade later, the first vernacular daily published by members of the Pangal community saw the light in 2015, when Ichel Express was launched. This enabled many members of the Meitei Pangal community to join media houses and participate in Manipuri journalism even as social media platforms empowered many of the community to become content creators beside being content users.

10. CONCLUSION The Meitei Pangals played a big role in socio-economic development and protection of Manipur from external aggression particularly the Burmese attacks. Being highly trustworthy, bold and adventures, they were engaged in administrative as well as military services. Though some consider themselves as descendants of renowned Muslim dynasties like Sheikh, Sayed, Pathan etc., their indigenous Manipuri clan names on the Meitei clan line predominates their identity which in turn consolidated social unity in Manipur. Most of their clan names were based on their occupations and the nature of duty towards the kingdom. However, the social groups in the community were never decided by the occupations they followed unlike the occupational aspect of the Hindu caste system which determines economic status through artificial grading of castes on the basis of arbitrary standards of sanctity and custom. New situations and new age change the nature of work and occupation. As changing times had brought new situations in course of Manipur’s history, various shifts had occurred in the traditional family occupations of the Meitei Pangals leading to change in occupational patterns. Clan names continue to be their identity but the traditional occupation corresponding to their clan name is no more their identity. They had shifted from being soldiers to new occupations like agriculture, labour, journalism etc. or a mixture of old and new occupations. There has been a trend of change in the occupation pattern of Pangal community and also they are slowly sifting to other professions fully or partly. The changes that had occurred in the traditional occupational pattern in the Pangal community had transformed their life in many ways. They think the change in their occupational patterns is inevitable thanks to the changing situations over the years. Getting employment in other sectors, change for better income, not happy with old occupation could have been some of the reasons for these changes. Many factors were responsible for the occupational shifts over time in their struggle to live a secure and settled way of life. Though their ancestors did that work, the new generation no more like traditional occupation because they feel traditional occupation are the employment of old generation. It could be due to underestimating their traditional occupations while giving due respect to their present occupations since the nature of occupation determines their social status. Besides, in the new situations, the traditional family occupations no more are able to provide them with economic security and social status. The Pangal community is economically, socially and educationally backward. The literacy rate in the community is still quite low. In the early days they required no higher learning and were to be satisfied only with the basic knowledge. Over time, education has led the community to change in their traditional occupations. When English education was opened to all, they could not orient towards the change. With the emergence of a new social and political consciousness, the Pangals became aware of their place in society. With modern education prevalent, change in occupational pattern, status of life and perception of people have occurred as evident from the current pattern of their occupations. We have little historical sources about what the past daily life of the Meitei Pangals might have been in terms of their occupations and works. After undergoing various shifts in the nature of the occupation, current pattern of occupation in Meitei Pangal community is diverse in all the sectors of the economy. With this we can conclude that there was virtually no clear shift of working population from primary sector to secondary and tertiary sectors. The community has not been able to bring desired change in its occupational

http://iaeme.com/Home/journal/IJEET 33 [email protected] From Warriors to Journalists: Meitei Pangal Occupational Shift in History pattern though the occupational shifts indicate social change in the community. However, the occupational journey from wielding swords and guns as soldiers for protection of Manipur to holding pens as journalists, the watch dogs of the people, the Meitei Pangal working population has been contributing to the cause of the state as well as its people.

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[2] Khan, Chingiz Md. (2016). Settlement and migration of Muslims in northeast India with special reference to Manipur. The Quarterly Review of Historical Studies, LVI (1& 2), Kolkata, pp. 31-53.

[3] Khan, Janab M. A. (1972). Manipuri Muslim. Imphal. pp.53-72

[4] Khan, Chingiz Md. (2014). Socio-Cultural and Religious Facets of Manipuri Muslims during the 17th and 18th Centuries. International Journal of Research. 1 (8), pp. 1451-1482.

[5] Khullakpam Kheiruddin. (1997). Turko-Afghangee Chada Naoda, Imphal, p.35.

[6] McCulloch, W. (1980). An Account of the Valley of Munnipore. Gian Publication, Delhi, p.14.

[7] Parratt, Saroj Nalini A. (2005). The Court Chronicle of the Kings of Manipur: The Cheitharon Kumpapa, vol. 1, Routledge, London,

[8] Rafayattullah. (1929).Yaddasht Kursi-Nama, Lahore. tr. Maulana Muhammad Jalaluddin et al., Circles, Imphal, 1997, pp. 1-10.

[9] Shah, Baharuddin Md. and Khan, Chingiz Md. (2019). The state of affairs of Pangal women: A feminist perspective, Feminist Research 3(1-2), pp. 10-20.

[10] Shah, Hakim A. (2008). The Manipur Governance to the Meetei Pangal (Manipuri Muslim), Pearl Publication, Imphal, p.68.

[11] Sharma, K. and Badaruddin. (1991). Meitei Pangal Hourakpham, Chingtam Press, Imphal, p. 3-4.

[12] Singh, Iboongohal L. (1997). Introduction to Manipur, Imphal, 1987, p. 102; Somorendro Arambam (ed.), Manipur and Meitei Pangal, Imphal, p.3.

[13] Singh, O. B. and Khan, M.A. J. (1973). (ed.), Nongsamei Puya, Manipur Stationary and Printing Industries, Imphal, pp.34-39. p.104.

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