Manipur’s socio-cultural and religious milieu is an interesting area for sociologists. Its legacy of an indigenous history marked by spirit worship and that of natural forces was radically changed following the decision of the ruler of the land in the 15th century to make Hinduism the order of the day. This marked the beginning of idol worship and practices of ‘pure’ and ‘impure’ that may well have contributed to social schisms among the common indigenous traditional followed by the hill and valley people. The conversion to Hinduism was not a gradual process and nor was it a voluntary one. A king’s edict meant total obedience and those who did not agree lost their lives and many indigenous texts were destroyed on one hand while on the other, there were efforts to preserve whatever could be hidden away. As it happened, the introduction of Hinduism also brought about unique transliterations of mythologies, rituals and traditions, cuisine, social and cultural practices in Manipur. The assimilation of a forced tradition on an ancient indigenous legacy has also led to near similar renditions of the stories of indigenous deities that mirror Hindu narratives.
The influence of Hinduism, which has been in practice for a mere 300 odd years can be also seen in the nature of a generation of people brought up on tenets of being vegetarian and shunning meat and rituals around birth, death, marriage and various festivals mirroring common elements that is seen in the rest of the country among Hindu communities. On the social front of course, the idolization of Lord Krishna in place of animist and forest spirits led to the birth of the famed Ras Leela dance form. But where earlier practices were replaced by new concepts, there were fascinating assimilations taking place. The marriage of centuries long indigenous practice and beliefs and a forced religious tenet however inauspicious the beginning, brought in extensions of socio-cultural overlap and blurring the edges of separate entities. If the Lai Harouba earlier marked only indigenous practices, subsequent observations would see Hindu traditions being incorporated starting from the idolization of indigenous deities, which were earlier worshipped in spirit form only.
But in the scheme of things of change being the only constant, the hold of Hinduism is now being increasingly challenged in the state. In the same manner that Hinduism was imposed by force but also taken in with great enthusiasm, the earlier Meitei traditions and practices are slowly making an appearance in the social religious sphere. But just as there are sections of people who are beginning to shun Hindu names and other related practices, there are many others who allege a near to fanatic approach to root out Hinduism that brooks no opposition. This near to militant approach of ‘getting back to one’s roots’ brings on the dictates for marrying within the community, retaining Meitei names amongst others and is seen in its most vociferous best in internet comments and ‘discussions’. The uneasy truth of course is that when cultures melt into each other, it can get complex to separate into its earlier constituents.
That said, it is not uncommon for societies and cultures to go through phases of examining its traditions and beliefs, including religion and reforming practices that are either outdated or prone to lead to social disadvantages. Even within Hinduism itself, the hold of the Brahmin class saw the reform movement calling for more austere measures and a call to spirituality with even Sikhism also being accepted as an offshoot of the reform movement of Hinduism. The restraints on what can be eaten and not eaten by people born into Hindu families have undergone a sea change under the impact of the global world opening up and people of the younger generation experimenting with their palate. This, and other voluntary approaches to reclaim age old practices and beliefs only means that cultural and religious practices and norms will go back and forth and sometimes together. The current social phenomenon of Emoinu observations is one such example. Many will see its observation as a validation of going to one’s roots. But what also needs to be seen is that the elements of offering rice, paddy and vegetables and fruits while wishing for prosperity and well being is a common refrain in most societies and culture all across the world. It boils down to one thing: sustenance.