Contemporary Conflict in Manipur: Understanding the Root Causes and Prospects for Sustainable Peace
Manipur, located in the Northeastern region of India, has a rich cultural and historical background, dating back to the pre-colonial era. The state witnessed significant changes during the colonial period, which had a profound impact on Manipuri society. This article will explore the colonial era’s influence on Manipur and how it transformed the state’s political, social, and economic landscape. We will also delve into the emergence of armed insurgencies, ethnic movements, and state repression, which continue to shape Manipur’s current situation. Additionally, we will examine the religious and cultural landscape of Manipur and how it has contributed to the state’s socio-political dynamics. Finally, we will analyze the recent triggers and manifestations of violence in Manipur, including the scheduled tribe status issue, and assess the current challenges and prospects for peace. This article aims to provide a comprehensive overview of Manipur’s complex socio-political history and the steps necessary to achieve lasting peace and reconciliation.
The Colonial Era and its Influence on Manipur
Manipur was an independent kingdom for centuries, with its own culture, religion, and political system. However, the colonial era brought significant changes to Manipur’s society and state, as it faced the challenges of foreign invasion, occupation, and integration into British India and later independent India.
Manipur before Colonialism
Manipur’s history can be traced back to ancient times, as reflected by archaeological research, mythology, and written history. The Kangleipak State developed under King Loiyumba with its first written constitution in the early 12th century. Manipur was ruled by the Ningthouja dynasty, which claimed descent from the legendary Pakhangba and Babrubahan. The kings of Manipur issued coins engraved with the title of Manipureshwar, or lord of Manipur.
Manipur had a complex social structure, with various ethnic groups living in the valley and the hills. The Meitei people were the dominant group in the valley, who followed a syncretic religion of Sanamahism and Hinduism. The hill tribes included the Naga, Kuki, Zomi, Hmar, Mizo, and others, who practiced animism or Christianity. Manipur had a feudal system of governance, with the king as the supreme authority and various nobles and chiefs as his subordinates. Manipur also had a unique cultural heritage, with various forms of art, literature, music, dance, martial arts, and sports.
Manipur under Colonialism
The colonial era began for Manipur in the late 18th century when it came under the influence of British East India Company. The first treaty between Manipur and the British was signed in 1762. However, Manipur’s autonomy was gradually eroded by the British through successive treaties and interventions. The British also exploited Manipur’s resources and trade opportunities.
The most traumatic event for Manipur was the occupation and invasion by Konbaung Burma between 1819 to 1826. This period is known as the Seven Years’ Devastation or Chahi Taret Khuntakpa in Meitei language. The Burmese army plundered and destroyed Manipur’s capital Imphal, killed many people, enslaved many others, and forced the king to flee. Many Meitei people resisted the Burmese rule and fought guerrilla warfare. Some hill tribes also joined the resistance movement.
The British intervened in 1824 to drive out the Burmese from Manipur as part of the First Anglo-Burmese War. The Treaty of Yandaboo was signed in 1826 between Burma and British India, which recognized Manipur as an independent state under British protection. The king of Manipur was restored to his throne with British support.
However, this did not mean that Manipur regained its full sovereignty. The British imposed their political agent in Manipur to oversee its administration and affairs. The British also interfered in Manipur’s internal matters such as succession disputes, boundary issues, taxation policies and reforms. The British also encouraged Christian missionaries to convert the hill tribes to Christianity.
Manipur also witnessed some social and cultural changes during the colonial era. Some Meitei people adopted Hinduism under the influence of Bengali Brahmins who came to Manipur with the British. Some Meitei kings also patronized Hinduism and performed rituals such as Durga Puja and Ras Lila. However, some Meitei people resisted Hinduization and revived their indigenous faith of Sanamahism. Some Meitei scholars also developed a new script called Kanglei or Meitei Mayek to replace the Bengali script that was imposed.
Manipur after Colonialism
The climax of the colonial era for Manipur was the Anglo-Manipur War of 1891. The war was triggered by the British attempt to arrest Tikendrajit Singh, who was accused of being the mastermind behind the palace coup that dethroned Surachandra Singh. The British sent a large force under Colonel Charles Skene to capture Tikendrajit Singh, but they were met with fierce resistance from the Manipuri army led by Thangal General and Paona Brajabashi. The war resulted in a series of battles at Langthabal, Thoubal, Khongjom, and Palel. The most famous and decisive battle was fought at Khongjom on 23 April 1891, where the Manipuri army fought gallantly against overwhelming odds and inflicted heavy casualties on the British. However, the British eventually prevailed and captured Imphal on 27 April 1891.
The British annexed Manipur as a princely state under their rule. They executed Tikendrajit Singh and Thangal General by hanging them in public on 13 August 1891. They also deposed Kulachandra Singh and replaced him with his younger brother Churachandra Singh as the king of Manipur. The British imposed a heavy indemnity on Manipur and confiscated large tracts of land. They also destroyed many cultural symbols of Manipur, such as the Kangla Palace and the dragon sculptures.
The Anglo-Manipur War of 1891 is one of the most important events in the history of Manipur. It marked the end of Manipur’s sovereignty and independence. It also showed the bravery and patriotism of the Manipuri people who fought against the British colonial expansion. Manipur observes Patriots’ Day every year on 13 August to pay tribute and honour to the martyrs of the war.
Manipur remained a princely state under British rule until 1947, when India gained its independence from Britain. However, Manipur’s integration into India was not smooth or peaceful. The last king of Manipur, Bodhchandra Singh, signed a Treaty of Accession merging Manipur into India on 21 September 1949. However, this treaty was controversial and opposed by many Manipuri people who wanted to retain their autonomy or independence. Some political parties and movements emerged to challenge the merger and demand self-determination for Manipur.
Manipur became a union territory in 1956 and a full-fledged state in 1972. However, it has continued to face various issues and challenges such as ethnic conflicts, insurgency, human rights violations, underdevelopment, and corruption. Manipur has also witnessed some positive developments such as democratic participation, cultural revival, social movements, and sports achievements.
The Emergence and Escalation of Armed Insurgencies, Ethnic Movements, and State Repression in Manipur
Manipur has experienced a long history of armed insurgencies, ethnic movements, and state repression. Manipur has been a site of political violence and conflict since the colonial era, when it became part of the British Empire. After India’s independence in 1947, Manipur faced various challenges and issues such as integration into India, ethnic diversity and identity, development and marginalization, human rights and security. These factors have contributed to the emergence and escalation of various armed insurgencies and ethnic movements in Manipur, which have challenged the authority and legitimacy of the Indian state. This article will explore the causes, dynamics, and consequences of these insurgencies and movements, as well as the responses of the state and civil society.
Causes of Insurgencies and Movements
The causes of insurgencies and movements in Manipur can be traced to a combination of historical, political, economic, social, and cultural factors. Some of the main causes are:
Historical Grievances:
Manipur has a history of resistance against foreign domination and invasion. Manipur was an independent kingdom until it was annexed by the British in 1891 after the Anglo-Manipur War. The British executed some of the leaders of Manipur, such as Tikendrajit Singh and Thangal General, and imposed their rule and policies on Manipur. The British also divided Manipur into two administrative units: the valley districts under direct British rule and the hill districts under indirect rule through local chiefs. This division created a sense of difference and discontent among the hill tribes, who felt disadvantaged and exploited by the British and the valley people. After India’s independence in 1947, Manipur was merged into India without proper consultation or consent of the people of Manipur. The last king of Manipur, Bodhchandra Singh, signed a Treaty of Accession with India under pressure from the Indian government. Some people in Manipur felt that they were not given a fair choice or voice to join a union that did not respect their autonomy or identity while others felt that they had more cultural affinity with Southeast Asia than with mainland India.
Political Exclusion:
Manipur has experienced a lack of political representation and participation in the Indian polity. Manipur was initially a union territory under direct central rule until it became a full-fledged state in 1972. However, even as a state, Manipur has had limited autonomy and power to decide its own affairs. The Indian government has often imposed emergency laws and regulations on Manipur, such as the Armed Forces Special Powers Act (AFSPA), which gives special powers to the security forces to arrest, detain, search, and shoot anyone suspected of being involved in insurgent activities. The AFSPA has been widely debated for its impact on human rights and accountability for the security forces. The Indian government has also often dismissed or suspended elected state governments in Manipur on grounds of corruption or instability. The Indian government has also failed to address the demands and aspirations of various ethnic groups in Manipur for greater autonomy or self-determination.
Economic Deprivation:
Manipur has suffered from chronic underdevelopment and poverty due to neglect and exploitation by the central government. Manipur has been dependent on central grants and subsidies for its development needs, but these have been inadequate and irregular. Manipur has also faced discrimination and exploitation in trade and commerce, as it has been isolated from the mainland by the Siliguri Corridor and surrounded by international borders. Manipur has also faced environmental degradation and resource depletion due to unsustainable practices and policies. Manipur has a high unemployment rate and a low human development index, which have fueled frustration and discontent among the people.
Social and Cultural Factors:
Manipur has a diverse and complex social and cultural landscape, with more than 500 different ethnic groups living in the valley and the hills. These groups have different languages, religions, customs, and traditions, which have often led to conflicts and tensions among them. Some of the major ethnic groups in Manipur are the Meitei, Naga, Kuki, Zomi, Hmar, Mizo, and others. Some of these groups have claimed historical or ancestral rights over certain territories or resources, which have clashed with the claims of other groups or the state. Some of these groups have also sought to preserve or assert their distinct identity and culture, which have been threatened or eroded by the forces of assimilation or modernization. Some of these groups have also faced discrimination or oppression from the dominant or majority groups or the state.
Dynamics and Consequences of Insurgencies
The insurgencies and movements in Manipur have evolved and changed over time, depending on the political, economic, social, and cultural context. Some of the main dynamics and consequences of these insurgencies and movements are:
Emergence and Proliferation of Armed Groups:
The first armed group to emerge in Manipur was the United National Liberation Front (UNLF), which was formed in 1964 with the aim of achieving independence for Manipur from India. The UNLF was inspired by the Naga National Council (NNC), which had launched an armed struggle for Naga independence in 1956. The UNLF was followed by other armed groups with similar or different objectives, such as the People’s Liberation Army (PLA), the People’s Revolutionary Party of Kangleipak (PREPAK), the Kangleipak Communist Party (KCP), the Revolutionary People’s Front (RPF), the Kuki National Army (KNA), the Zomi Revolutionary Army (ZRA), the Hmar People’s Convention-Democratic (HPC-D), the United People’s Party of Kangleipak (UPPK), and others. These groups have used various tactics such as guerrilla warfare, ambushes, raids, bombings, kidnappings, extortions, assassinations, etc., to target the security forces, government officials, rival groups, or civilians. These groups have also formed alliances or coalitions with each other or with other insurgent groups in neighboring states or countries, such as the United Liberation Front of Assam (ULFA), the National Socialist Council of Nagaland (NSCN), or the Chin National Army (CNA).
Ethnic Mobilization and Polarization:
The insurgencies and movements in Manipur have also led to ethnic mobilization and polarization among different groups. Some of the armed groups have claimed to represent or protect the interests of their respective ethnic communities, such as the UNLF for the Meitei, the NSCN for the Naga, or the KNA for the Kuki. These groups have also tried to mobilize their communities for their cause through propaganda, education, recruitment, etc. These groups have also tried to polarize their communities against other communities or the state through violence, intimidation, boycotts, or demands. These actions have often resulted in ethnic clashes, riots, killings, displacements, or divisions among different groups. Some of the major ethnic conflicts in Manipur have been between the Meitei and the Naga, the Naga and the Kuki, the Kuki and the Zomi, and the Meitei and the Pangal.
State Repression and Counterinsurgency:
The state has responded to the insurgencies and movements in Manipur with repression and counterinsurgency. The state has deployed a large number of security forces, such as the army, paramilitary, police, and special forces, to combat the armed groups. The state has also enacted various laws and regulations, such as the AFSPA, the Disturbed Areas Act, the Unlawful Activities Prevention Act, etc., to empower the security forces and curb the activities of the armed groups. The state has also used various strategies and tactics, such as cordon and search operations, combing operations, encounter killings, arrests, detentions, interrogations, torture, etc., to target the armed groups or their supporters. The state has also used various methods of co-option or negotiation, such as surrender schemes, rehabilitation packages, peace talks, ceasefires, accords, etc., to persuade or induce some of the armed groups to give up violence or join the mainstream.
A Brief Overview of the Religious and Cultural Landscape of Manipur
Manipur has a rich and diverse religious and cultural heritage. The state is home to more than 30 ethnic groups, each with their own language, culture, and religion. The state’s population of about 30 lakh is divided into two broad regions: the valley and the hills. The valley region, which accounts for about 10% of the state’s landmass, is inhabited mainly by the Meitei community, who follow Hinduism as the dominant religion. The hill region, which covers about 90% of the state’s area, is populated by various tribal communities, who follow Christianity, Islam, Buddhism, or indigenous faiths.
The Meitei Community and Hinduism
The Meitei community constitutes about 50% of Manipur’s population and follows Hinduism as the dominant religion. However, Hinduism in Manipur is not monolithic, but rather a syncretic blend of Vaishnavism, Shaivism, Shaktism, and indigenous traditions. The Meiteis worship various Hindu deities such as Vishnu, Shiva, Durga, Ganesha, Hanuman, etc., as well as local deities such as Sanamahi, Pakhangba, Leimarel Sidabi, etc.
The Meiteis adopted Hinduism gradually over several centuries. According to historical records and legends, the first Hindu temples were constructed in Manipur in the 15th century by Brahmin priests from the Shan State of Myanmar. King Kyamba (1467–1523) built a Vishnu temple in Bishnupur to house a Vishnu emblem given to him by King Khekhomba of Shan. King Charairongba (1697–1709) was initiated into Vaishnavism by a Bengali saint named Ramandi Goswami and changed his name to Pitambar Singh. He also introduced the worship of Govindaji (a form of Krishna) and Radha in Manipur.
The Meitei kings patronized Hinduism and encouraged Brahmin migration from other parts of India. They also adopted Sanskrit as the official language and introduced Hindu festivals such as Holi, Durga Puja, Janmashtami, etc. However, they also retained their indigenous customs and traditions such as Lai Haraoba (a festival of ancestral deities), Cheiraoba (a new year festival), Ningol Chakouba (a festival of sisters), etc.
The Meitei community has been demanding to be included in the Scheduled Tribe list since 2012. They argue that they are also indigenous to Manipur and face socio-economic and cultural discrimination from the central government and other communities. However, their demand has been opposed by the tribal communities of Manipur who fear that it would dilute their own rights and benefits as well as threaten their land and identity.
The Tribal Communities and Christianity
The tribal communities of Manipur account for about 40% of the state’s population and follow Christianity as the main religion. The major tribal groups are the Kukis and the Nagas who inhabit the hill areas of Manipur. They also have their own languages, cultures, and traditions.
Christianity was introduced in Manipur by British missionaries in the late 19th and early 20th centuries. The missionaries converted many tribal people to Christianity by providing education, health care, social welfare, etc. They also translated the Bible into various tribal languages and established churches and schools.
Christianity became a source of identity and solidarity for the tribal people who faced oppression and exploitation from the Meitei kings and later from the British colonial rulers. Christianity also helped them to resist assimilation into Hinduism or Islam. Many tribal people joined various insurgent movements to demand autonomy or independence for their regions.
The tribal communities have opposed the Meitei demand for Scheduled Tribe status since they fear that it would dilute their own rights and benefits as well as threaten their land and identity. They also accuse the Meiteis of being dominant and oppressive towards them historically and politically.
The Muslim Community and Islam
The Muslim community of Manipur constitutes about 8% of the state’s population and follows Islam as the main religion. The Muslims of Manipur are mainly divided into two groups: Pangals (descendants of immigrants from Bengal) and Meitei Pangals (descendants of intermarriages between Meiteis and Pangals).
Islam was introduced in Manipur by Muslim traders from Bengal who settled in Manipur in the 17th century. They intermarried with local women and adopted some aspects of Meitei culture such as language, dress, food, etc. They also contributed to various fields such as trade, commerce, art, literature, etc.
The Muslims of Manipur have faced discrimination and violence from both the Meitei and tribal communities at various times. They have been accused of being outsiders or infiltrators who have encroached upon land or resources belonging to other communities. They have also been targeted by communal riots or insurgent attacks.
The Muslims of Manipur have demanded equal rights and opportunities as well as protection from violence and harassment. They have also sought recognition of their distinct identity and culture as well as preservation of their historical monuments and heritage sites.
The Recent Triggers and Manifestations of the Manipur violence
The violence in Manipur has exposed the deep-rooted ethnic fault lines and grievances in the state, which have been simmering for decades. The state has witnessed several insurgencies, agitations and clashes over issues such as autonomy, identity, land rights, development and governance. The state has also been affected by cross-border infiltration, illegal poppy cultivation, drug trafficking and militant activities.
What is the Scheduled Tribe Status Issue?
The Scheduled Tribe status is a constitutional category that grants special rights and privileges to certain indigenous and marginalized communities in India, such as reservation in education, employment, and political representation. The Meitei community, which constitutes about 50% of Manipur’s population and follows Hinduism as the dominant religion, has been demanding to be included in the Scheduled Tribe list since 2012. They argue that they are also indigenous to Manipur and face socio-economic and cultural discrimination from the central government and other communities.
However, the tribal Kuki and Naga communities, which account for about 40% of Manipur’s population and follow Christianity as the main religion, have opposed the Meitei demand. They fear that granting Scheduled Tribe status to the Meiteis would dilute their own rights and benefits, as well as threaten their land and identity. They also accuse the Meiteis of being dominant and oppressive towards them historically and politically.
The issue came to a head on May 3, 2023, when thousands of Kuki and Naga people took part in a rally in Imphal, the state capital, against a court order that directed the central government to consider the Meitei demand. The rally turned violent when some protesters clashed with Meitei groups and security forces, setting fire to vehicles, houses, schools, churches, and shops. The violence soon spread to other districts of Manipur, where mobs attacked each other along ethnic lines.
What are the Historical Roots of the Conflict?
The conflict in Manipur is not a new phenomenon, but a manifestation of decades of ethnic strife and political unrest in the region. Manipur was once a princely state under British rule, and was merged with India in 1949 without much consultation with its people. Many Manipuris felt alienated and betrayed by this decision, and several insurgent groups emerged to demand independence or autonomy for Manipur.
The state is home to more than 30 ethnic groups, each with their own language, culture, and religion. The Meiteis are concentrated in the valley region of Manipur, while the Kukis and Nagas inhabit the hill areas. The relations between these groups have been marked by competition and conflict over land, resources, identity, and political representation. Several incidents of violence have occurred between them in the past, such as the Naga-Kuki clashes of 1992–97 that killed over 900 people, or the Kuki-Meitei clashes of 1997–98 that displaced over 30,000 people.
The central government has tried to address some of these issues by signing peace accords with some insurgent groups, such as the Naga Framework Agreement of 2015 or the Suspension of Operation Agreement with some Kuki groups in 2008. However, these agreements have also created suspicion and resentment among other groups who feel excluded or threatened by them. For instance, the Meiteis have opposed any move to grant greater autonomy or territorial integration to the Nagas or Kukis within or outside Manipur.
Why do the Meiteis want ST status?
The Meiteis are the dominant ethnic group in Manipur, accounting for about 50% of the state’s population. They are mostly Hindu and inhabit the valley region of the state. The Meiteis have been demanding ST status for several years, claiming that they are facing economic and cultural marginalization due to the influx of migrants from other states and countries. They also argue that they are indigenous to Manipur and share many cultural traits with other ST communities.
Why do the Kukis and Nagas oppose it?
The Kukis and Nagas are two major tribal groups in Manipur, constituting about 35% and 15% of the state’s population respectively. They are mostly Christian and inhabit the hill regions of the state. The Kukis and Nagas oppose the Meiteis’ demand for ST status, fearing that it would dilute their own benefits and rights. They also contend that the Meiteis are not indigenous to Manipur and have historically oppressed and exploited them.
What are the Current Challenges and Prospects for Peace?
Manipur has witnessed a surge of ethnic violence since May 3, 2023, when clashes broke out between the majority Meitei community and the tribal Kuki and Naga communities over a contentious issue of Scheduled Tribe status. The violence has claimed at least 60 lives, injured over 230 people, and displaced more than 23,000 people from their homes. The state government, led by the Bharatiya Janata Party (BJP), has taken swift and decisive action to restore law and order in the state. It has imposed curfew in 11 districts, deployed the army and paramilitary forces, blocked internet access, issued “shoot at sight” orders for “extreme” cases, airlifted students from other states who were stranded in Manipur, appointed a security advisor for Manipur, made an overall commander overseeing the peace restoration operations, announced some relief measures for the affected people, and formed a committee to look into the Scheduled Tribe status issue. The state government also sought help from neighbouring states such as Assam and Tripura to provide relief materials and medical assistance to the affected people. The central government has also extended its full support and assistance to the state government in dealing with the situation. However, the situation remains tense and volatile in the ethnically diverse and conflict-ridden region.
The current violence in Manipur has exposed the deep-rooted ethnic divisions and grievances in the state. It has also posed a challenge for the BJP-led state government, which came to power in 2017 with the support of some tribal parties. The government has shown its commitment and resolve to maintain peace and harmony among all communities by taking various measures to control the situation.
However, these steps may not be enough to address the underlying causes of the conflict or satisfy the demands of all stakeholders. The Scheduled Tribe status issue is a complex and sensitive one that requires a careful and inclusive consultation process with all communities involved. Moreover, there is a need for a broader dialogue and reconciliation process that can address the historical injustices and aspirations of different ethnic groups in Manipur, as well as foster a sense of mutual respect and trust among them.
The violence in Manipur is a reminder of the fragility and diversity of India’s northeast region, which has often been neglected or misunderstood by the mainstream media and academia. It also calls for a more nuanced and empathetic approach to understand and resolve the conflicts in this region, which cannot be reduced to simplistic binaries or stereotypes.
How to end the cycle of violence in Manipur
The state and central governments have taken various measures to restore law and order, such as imposing curfew, deploying security forces, blocking internet access and providing relief to the affected people. However, these measures are only temporary and do not address the underlying causes of the conflict. The violence in Manipur is not a spontaneous or isolated incident, but a manifestation of decades of mistrust, resentment and alienation among different groups.
Therefore, a lasting solution to the ethnic problem in Manipur requires a holistic and inclusive approach that involves all stakeholders and addresses their concerns and aspirations. Here are some possible steps that can be taken to end the cycle of violence in Manipur:
Acknowledge the Diversity and Complexity of Manipur.
Manipur is a state with a rich and diverse cultural heritage, comprising various ethnic groups with their own languages, religions and traditions. However, this diversity has also been a source of conflict, as different groups have competed for resources, recognition and representation. The state has also witnessed several insurgencies and movements for autonomy or secession by various groups.
Therefore, any solution to the ethnic problem in Manipur must acknowledge the diversity and complexity of the state and respect the identity and dignity of all communities. It must also recognize the historical and contemporary factors that have shaped the relations among different groups and address their grievances and demands.
Initiate a Comprehensive Political Dialogue.
One of the main reasons for the ethnic conflict in Manipur is the lack of a meaningful political dialogue among different groups and between them and the state and central governments. The existing political institutions and processes have failed to accommodate the aspirations and interests of various communities, leading to frustration and alienation. The demand for Scheduled Tribe status by the Meiteis is one such example of a political issue that has sparked violence.
Therefore, a comprehensive political dialogue is needed to resolve the ethnic problem in Manipur. The dialogue should involve all stakeholders, including representatives of different communities, civil society groups, religious leaders, academics, media persons and government officials. The dialogue should aim to create a consensus on various issues such as constitutional status, devolution of power, land rights, cultural rights, development policies and security arrangements.
Promote Peace, Education and Reconciliation.
Another reason for the ethnic conflict in Manipur is the lack of peace education and reconciliation among different communities. The violence has created a vicious cycle of hatred, fear and revenge among different groups, which has been fuelled by misinformation, propaganda and stereotypes. The violence has also affected the younger generation, who have grown up witnessing bloodshed and hostility.
Therefore, peace education and reconciliation are essential to end the cycle of violence in Manipur. Peace education should be imparted in schools, colleges and other educational institutions to foster a culture of tolerance, respect and dialogue among different communities. Reconciliation should be facilitated through various initiatives such as inter-faith dialogues, cultural exchanges, sports events, joint projects and festivals.
Strengthen Civil Society and Media.
A final reason for the ethnic conflict in Manipur is the weak role of civil society and media in promoting peace and harmony among different communities. Civil society groups and media outlets have often been divided along ethnic lines or influenced by political agendas or vested interests. They have also failed to provide accurate information or constructive criticism on various issues affecting the state.
Therefore, civil society and media should be strengthened to play a positive role in ending the violence in Manipur. Civil society groups should work together to create a common platform for dialogue, advocacy and action on various issues concerning peace and development in the state. Media outlets should adhere to professional ethics and standards and report objectively and responsibly on various issues affecting different communities.
These are some possible steps that can be taken to end the cycle of violence in Manipur. However, these steps require political will, public support and collective action from all stakeholders. Only then can Manipur achieve lasting peace and prosperity for all its people.
