This reality points toward the fact that racism is not just about discrimination and ignorance, it is more than that. Power structure and sense of cultural superiority, and historical basis of dominance are central to racism and its perpetuation in various forms. It is on this regards that as much there is nothing as such as ‘reverse sexism’, ‘reverse casteism’, or ‘reverse homophobia’, there is also nothing like ‘reverse racism’. This is not to say that a form of ill treatment towards the other (non-local) doesn’t exist in Manipur or adjoining states. It does exist which is contextual and specific to particular circumstances. We must discuss that as well, but not by cancelling out racism experiences of people from northeastern states which has its historical basis and power dynamics. This kind of balancing by inventing concept like reverse racism does equal harm and gives an impetus to racism to thrive and continue to perpetuate without holding people accountable for its existence and practice.
Author: Richard Kamei
Richard Kamei, PhD Candidate, School of Management and Labour Studies, Tata Institute of Social Sciences, Mumbai.
Why is it so hard for Indian Liberals to understand that CAB is both anti indigenous people, and anti secular? To label the protests in northeast as a call for “everyone kicked out” and xenophobic is simplistic and historically ignorant when there are ways to seek solutions without the need of inconveniencing, traumatising, and harassing people who do not belong to indigenous people.
Kuki Rebellion has been has been usually portrayed as a heroic act of fighting the Colonial force but this particular ‘anti-colonial’ narrative ignores the sufferings meted out to Zeliangrong people (a conglomeration of Naga tribes (Zeme, Liangmai, Rongmei and Inpui). How a significant part of historical event has been obscured so far requires a retelling/rewriting experiences of Zeliangrong people from Kuki Rebellion, 1917-1919.
Black Panther, apart from its spectacular reconstruction of an “Afro-future, also encapsulates the reality of indigenous societies of North East India succinctly. I don’t think there is any other popular movie in recent times than Black Panther that has engaged with the questions of modernity and oppression. It may have its problems (after all it is a movie) but the message of Black Panther needs reflection.
States in North east of India- Arunachal Pradesh, Manipur, Mizoram and Nagaland share border with Myanmar. Looking into geography in relation to present situation, Mizoram is closer to Rakhine state of Myanmar than other states in the northeast of India. A Christian dominated state- Mizoram which takes pride in being a beacon of helping the needy and imparting teachings of Christianity, is silent when it comes to fleeing refugees at its backyards. It throws a question on how faith can be blinding in this hour of crisis. The porous Indo Myanmar border along Nagaland, Manipur, Mizoram have cases of people crossing from one side to other side of the border from the past.
Food as cultural identity in regards to dog meat is an under researched area in South Asia or places where dog meat is consumed; in the case of Nagaland, Manipur and Mizoram- consumption of dog meat is very much in their cultures (for some it is a choice) and can be counted as an expression of their cultural identity. When practice like this happens in places like Delhi, it is meted with sneering and disgust from the pedestal of high moral ground.
In the latest survey conducted by India Human Development Surveys (IHDS) II in 2011 to 2012 which is a continuation of their last survey IHDS I held in 2004 to 2005 tells a staggering claim on inter-caste marriages. The survey is a collaboration between National Council of Applied Economic Research and University of Maryland funded by the U.S. National Institute of Child Health and Human Development, and the Ford Foundation, and it is headed by sociologists and economist[i]. The analysis of the survey as reported by IndiaSpend[ii] presents data on inter-caste marriages in India. The findings tell that 95 per cent of marriages took place among same caste, and the remaining 5 per cent practiced inter-caste marriages. Break-up of this data places Mizoram as the state with highest incidence of inter-caste marriages at 55 per cent of its population, and Madhya Pradesh at the opposite end with same caste marriages at 99 per cent of its population. The data portrays the whole population of India under Hindu society by overlooking various communities who fall outside ‘caste system’ especially tribal communities.