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Battle of Imphal: The Forgotten Chapter of Manipur’s History

Opinion | Articles | Irene Salam | 15-Oct-2021

In school days, we have studied something about World War-I and World War-II. But did this include the Battle of Imphal which was the fiercest Battle of World War-II fought in Imphal and Kohima. Are we aware of the reasons why this battle was fought in Manipur, a place the Japanese were certainly not acquainted with. Even most Britishers and most Indians outside of N.E. India had little or no knowledge of Imphal. The question arises, why is this important chapter of history not included in the school, college and university curriculum where the History of Manipur is taught. Manipur was definitely impacted in a very real way by World War-II. But most Manipuris did not know why the Japanese invaded Manipur. Till very recently, most Manipuris have not shown any interest in learning the answer to this question. Was it the advent of colonial rule in Manipur and Manipur's strategic location - a gateway to both South East Asia and East Asia that was the deciding factor?

The Battle of Imphal in local parlance is often referred to as 'Japan Laan'' or 'Japan Gal' (the latter name is more popular among the Kukis). Most Manipuris who witnessed or heard the stories of the Battle of Imphal were ignorant or indifferent as to the cause of the war. Yet Manipur was both positively and negatively impacted by the events of 1944. Isolated Manipur was catapulted fast forward to imbibe a new world view, modern technology, modern means of transport, etc. Simultaneously, their lives were turned upside down especially for the residents of Imphal, the only town at that time in Manipur. Most had to abandon their homes and flee to the countryside for shelter. They were ordered to do so by the British Officers. With no means of transport, only a few affluent families could afford the luxury of a bullock cart to carry themselves and few essential provisions to their place of refuge. And most families who returned to their homes after the war, found their homes either destroyed, or badly damaged. They had to start building up not only their destroyed homes, but also their destroyed lives. Even members of the Royal Families were compelled to leave Imphal. One reason for the destruction of local houses was to prevent the Japanese forces from finding shelter within.

But the Battle for the first time in Manipur's History brought the Manipuris in close contact with Indians from outside North East India, members of the British Indian Army, and soldiers of other nations like the American, Canadians, Africans. No doubt significant changes in society and culture had occurred earlier- the most significant being the conversion of the Meites to Vaishnavism in the 18th century and the conversion of tribals to Christianity at the end of the 19th century and onwards. Moreover, the Christian missionaries brought in the modern system of education to replace the informal system of education that had previously existed. The exposure to people of different cultures and nations effected a transformation in Manipur's society. Manipur was set on the path of Modernity. There are references of Manipuri traders going to China on horseback as early as the 4th century A.D. but there had been no contact between the Manipuris and Japanese up to the time of the Battle. If this is a historical fact, why is it that the Manipuris exhibited a pronounced liking for the Japanese who were the aggressors? The Kukis especially, exhibited a great empathy towards the Japanese in many ways, giving them food, supplies, information, carrying messages, but a few of them joined the Japanese INA coalition and one Kuki established a school where the Japanese language was taught as also the Japanese National Anthem. Another Kuki returned to Japan with the defeated Japanese Imperial Army.

In this Battle, Manipur was the chief stakeholder but Manipuris were never taken into confidence about the nature and duration of the war. Maharaja Churachand who had been raised to the throne of Manipur by the British, after the Anglo-Manipur War of 1891, placed the resources of the state at the King Emperor's disposal for the prosecution of the war. Yet, M.K. Binodini has spoken about the travails of the Queen and the Royal Princesses during this battle. It is important to recall the nature of the state at the time. The Government of India declared that the State of Manipur had become forfeit to the Crown, but the queen Emperor of India had been graciously pleased to forego her undoubted right and to permit re-establishment of native rule under a minor Raja. This was because the re-establishment of native rule and setting up of a Regency administration during the minority of the Raja, apparently under the overall control of British officers, largely suited the convenience of the Government. So, when the Japanese attacked Manipur, it would only be logical that the British would retaliate. The Japanese reason for fighting this battle, can be ascribed to the Japanese claim- that by defeating the British in the Battle, Japan would be helping to liberate India from British rule. Historically, however, Manipur only became a part of India, when it merged into the Indian Union on the 15th October, 1949.

The Japanese forces had a liking for the Manipuri people. As a Japanese Professor explained, India is a root of Japanese culture. Both regions are located within Monsoon Asia, Maritime Asia and Forest of Shinny Leaves. North East India and Japan share the common cultural tradition, creating the same human way of life, under slash and burn cultivation, in clothing, fashion (the Japanese soldier’s often disguised themselves wearing tribals meklas/ sarongs and women's hats during the battle) food, cooking, housing utensils like reeling silk off cocoons, dyeing teeth in black, (e.g. Maring of Manipur) eating fermented soya beans (this is also mentioned by one of the Kukis in his narration about events of, 1944 how the Japanese appreciated the Manipuri 'Hawaijar') wooden huts with high levelled floor and thatched roof and bamboo work, praying to the Supreme Existence in Nature was the beginning of religious notion (concept). (Y. Kaburagi) The Meiteis too believe in nature worship, as did the tribals before their conversion to Christianity. Yamato is the original place in Naga Prefecture (Nara was the old capital of Japan), where the nation of Japan was founded by Ten'no (Emperor) 2680 years ago according to Kojiki (Record of Ancient Matters). Japanese people proudly call themselves Yamato Race, who revere Ten'no, as the descendant of 'Kami' or the 'God Alive'. Under such a sense of being a superior and chosen people, Imperial Japan promoted the propaganda - The Emancipation of Asia by the Dogma of Greater Asia-ism, against the "whites'. The Meitei Puyas reveal that all families trace their roots from the Immortal Father, Lord of the Universe, Taibang Mapu Sidaba. The ancestral spirits, both divine and human are designated as 'Umanglais". One can perhaps draw a parallel between the ' Meitei Umanglais' and the 'Japanese Kami' (an honorific for noble virtues and authority). All beings have such spirit, so in a sense all beings can be called ' Kami'. (Y. Kaburagi, Reena Laisram)

With regard to the Kuki collaboration with the Japanese, the Thadou Kuki used a origin myth for propaganda purposes and to justify their support of the Japanese. Zamkithanga, a second clerk in the SDO Tamenlong Office, stirred up the Thadou Kuki people secretly saying: The relationship with the Japanese is that our clan originated from two brothers. The Thadou clan from Saungthu and the Japanese from Saungja. So, we are closely related and cannot but help the Japanese. (Sonthang Haokip)

Anthropologically, the direct ancestor of the Japanese was proto-Mongoloid, who originated from the South part of East Asia in the late Paleolithic Age. The origin stories of the Manipuris also point to a Mongoloid ancestry - so basis of co-operation or empathy could have been a common ethnicity. The Manipuris perse, did not actively collaborate either with the allied Forces or the Japanese INA coalition. A few Meitei joined the INA and a few thousand tribal joined the 'V' force under Maj. Bob Khathing, 'the Unsung Hero of North East India'. Local people gladly donated fish and vegetables to the Indo-Japanese forces. The Japanese have to a large extent been eulogized by the Manipuris. ‘The tenacity and valor of an ordinary Japanese soldier is far beyond, one can imagine. Its determination and the resolute character is not a recent one.’ (Angamba Arambam) General Slim himself commented 'whatever one may think of thus pursuing a hopeless object, there can be no question of the supreme courage and hardihood of the Japanese soldiers who made the attempts. I knew of no army that could have equaled them.’

The hill tribes stated (mainly the Tangkhuls and Kukis) that not only were the Japanese a friendly people, but they resurrected an old legend myth, that claimed that the Japanese and the Tangkhuls were brothers, both being of Mongoloid stock. The Japanese on entering the Tangkhul Hills where the Battle of Shanshak was fought made gifts of cows to the people. This stood in stark contrast to the attitude of the Allied Forces, though they sometimes gave small gifts of food to Manipuri children who performed errands for them. But as war progressed and Japanese supplies ran out, the Japanese forces seized both paddy and livestock by force, but paid for it in Japanese currency, which had no purchasing power. The Manipuris also admired the forbearance of the injured Japanese who never whimpered or complained. Kuki's hostile attitude towards the Allies was in part the result of the unkind treatment meted out to them after the Anglo Kuki Rebellion/War of 1917-1919.

Japanese Perspective: 60,000 Japanese soldiers died in Manipur. Most were very young - mere teenagers. Why did they enlist in the Japanese Imperial Army? They had no choice, because of the belief prevalent in Japan, that it was an honorable thing to sacrifice their lives for Emperor and Country, if the need arose. They defeated Japanese who returned to Japan were treated as 'Pariahs' who had failed in the mission, they were banned from speaking about the war and became depressed alcoholics. The Japanese soldiers took pride in sacrificing their lives for a noble cause, but being human, they did not want to die in a foreign land where they were fighting a losing battle. They were malnourished, starved and wracked by disease, they were dying in a foreign land with nobody to cover them with a grave cloth or bury them in a grave. A Japanese that I interviewed remarked: I think it was sheer stupidity and lack of rational judgment as well as a lack of global perspective about the world, that propelled the Japanese Army to start World War- II, to continue the war, even after it became apparent that Japan will lose and to head straight into the Battle of Imphal, which was the impossible fight.

As a Japanese person, I felt ashamed of the Japan invasion in Imphal and also, I despise the leaders of the Japanese Army like Mutagachi, who did not take any responsibility for killing so many lives unnecessarily, for his faulty plans. The top leaders of the Battle of Imphal who did not take any responsibility after Japan lost the war, were shameless and cowards. I think, it was the tragedy of Japan to be led by those military leaders, lacking the capabilities and integrity during World War-II. These leaders survived and lived comfortably after the war. I feel it necessary for us who know about the history of the Battle of Imphal, to talk and write about the Battle and learn from the history, to make a better world. It was unjust, and a big mistake of the then rulers of Japan. I despise Mutagachi - such an irresponsible army leader. He is against the traditional Japanese chivalry - Kshatriya Dharma. It is against humanism to invade a foreign land. The death of the soldier was merely dying in vain, a wasteful sacrifice of life. The Japanese I interviewed, have made a sincere apology for their kinsman invading Manipur, and disrupting the lives of the indigenous people. ‘We believe that all nationalities involved in World War-II should share the war stories and experiences. In this way, if we keep talking and communicating to create peace and stability for future generations, rather than provoking each other and creating violent conflicts, it is possible that reconciliation and peace can be achieved.’

The British: They were certainly interested in the strategic location of Manipur and because of the prevailing theory - 'Britannia rules the waves', they were intent on the conquest of Burma. Manipur was needed not just as a frontier defense base, but to ensure smooth commercial exploitation of both Burma and Assam, and as Mackenzie pointed out - as a springboard, to control the 'unruly frontier tribes'.

The attitude of the Manipuris towards the British must certainly have been influenced by the changes they effected in the administration. In fact, it was the insensibility of the colonial officials in Manipur to the people's sentiments that invited protests and challenges - 1904, 1st Nupi Lan which forced to British to rescind their orders. When World War-I broke out, the colonial officials in collaboration with Maharaja Churachand and his vassal tribals chiefs, raised the Manipur Labour Corps of 2000 Nagas and Kukis to be spent to war zones in Europe, especially France. When they decided on a second recruitment, the Kukis rose in open rebellion from 1917-1919. The yoke of Imperialism became heavier - the imposition of land revenue, forced coolie and the pothang senkai and behari (used as porters)/laborers, and to provide free eggs money, poultry, etc to touring British officials). The result of the 1917-1919 Rebellion/War was that the Kukis became antagonistic towards the British. Equally intense and irksome, was the Zeliangrong Naga Rebellion in 1930-1932 which aimed to establish a Naga Raj Little after World War-II broke out, occurred the Second Nupi Lan, and the movement for responsible government in Manipur. Even after the formal installation to the Gaddi of Churachand in 1907, the British Political Agent remained the de-facto head of State. His successor Bodhachand maintained a close relationship with the British Viceroy in India. Local support to the British, came only from the 'V Force'. Fortunately, for the British the Hill People never put forth a combined resistance and British officers levied forced labour and collected a hill tax of Rs 3/- (rupees three) per house. The British ‘Divide and Rule Policy’ was evident, in their instruction to foreign Christian missionaries to work only in the hills of Manipur. And the first Missionary Rev. William Pettigrew was made an officiating state officer, As Johnstone put it: The Nagas had no religion - we might just as well give them our own. By the time, the Battle of Imphal occurred a large majority of the tribals had converted to Christianity- the colonial power more or less directly exploited the mission for their own ends (the white man's burden to civilise the savage people). The conversion widened the rift between the Meiteis and tribals.

There are many war histories and accounts written by the British but the thoughts and feelings of those who fought and died have largely been neglected. The average British soldier was very young, there was no compulsion to join the army, but young men wanted to enlist, both from a spirit of adventure and to serve 'King and Country'. The Trauma of the JIA was also experienced by the British Army, many soldiers were wounded, many died, and their families grieved. As a relative of a soldier, one British lady told me: the one thing which was almost unique to those who fought in India and Burma was that they rarely spoke of their experiences. My father was typical of most servicemen, and he only spoke in later years, and then only to veterans or relatives of those who had seen active service in World War-II.

What I would say is this: that what they experienced definitely affected their spouses and children. My father came home a changed man and did not like conflict. He left the discipline to my mother and it was only on one occasion when I was a child, he lost his temper with me, that I saw very briefly a side of him which was hidden. He went to hit me with a stick. I screamed and immediately, his demenour changed - he picked me up and hugged me. Many relatives of British soldiers I speak with, tell of how their fathers drank, were violent, or had terrible nightmares for years. Many families were split up, or plagued by violence. A Japanese lady married to a Britisher and residing in the UK, whose father fought in the Battle of Imphal said: Those who lived and fought in the war cannot forget - her father's war dairy was destroyed by her mother because she said, he should concentrate on getting food to eat on their table in Japan. War memories cannot be obliterated -Reconciliation comes from within.

(The Author is a retired Professor of History, and could be reached on drsalamirene@rediffmail.com. The Article is an excerpt from her forthcoming book) 

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