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Identity documents, including Aadhaar cards and electoral rolls, verify that Thengkhogin Baite and Thangboimang Lunkim, found dead and bound in Thawai Kuki village on March 12, were Indian citizens and registered voters from Manipur. Countering social media claims of "illegal immigrants," records list Baite (EPIC MMJ0339218) from Phungyar AC...

11,598 görüntüleme • 3 ay önce •via X (Twitter)

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The heart of the Kuki Radicalisation Programme The Kuki Worship Service Guwahati congregation sang a highly political, violence-inciting and radical Kuki patriotic song at church on May 3, 2026, during the observance of Kuki Separation Day. The video has since gone viral on social media. The song’s central theme focused on Kuki unification and revenge against those perceived as enemies of Kuki. One particular line states, “Do you not feel pained by other people killing us like wild animals,” a message intended to incite violence and emotionally mobilise so-called Kukis against perceived adversaries. Rather than conveying the gospel of Jesus or biblical teachings, the song was filled with emotionally charged slogans promoting violence, ethnic nationalism, militant radicalism, and revenge-driven sentiments. Clearly Kuki churches have for decades been the centre and heart of Kuki radicalisation backed by Kuki militant and civil groups. They openly promote radical Kuki nationalism and supremacist rhetoric, and actively campaign against other Christian communities. For many years, wholly-radicalised Kuki society have annually observed September 13 as “Kuki Black Day” across churches, villages, and various political, social, and religious platforms. Such observances have contributed to the radicalisation of young minds within the Kuki society, drawing successive generations into violent ethnic and political movements directed against other communities. Just like the global jihadist movement, the Kuki radical movement has increasingly assumed an extremist character that justifies, promotes, and glorifies violence in pursuit of ethnic supremacy over other communities, particularly indigenous groups such as the Aimol, Kom, Thadou, Hmar, Mizo, Meitei, and tribes grouped and identified under the Zomi and Naga nomenclatures. Just as the annual observance of Kuki Black Day has sustained Kuki radicalisation since the 1990s through religious, church-based, and socio-political platforms, the annual observance of May 3 as “Kuki Separation Day” is sure to further entrench and advance Kuki extremist violent agendas in the years ahead. This is designed and bound to contribute to future large-scale ethnic violence involving Kuki and intensify recurring conflicts in Manipur and neighbouring regions in advancement of Kuki supremacy. Kuki radicalisation has expanded its influence into the state administration through political patronage and support networks involving politicians and government officials at various levels. Examples include former chief minister O. Ibobi, current chief minister Khemchand, a Meitei politician strongly aligned with Kuki political interests, and Alfred Arthur, a Tangkhul Naga leader who serves as a Kuki-backed Member of Parliament from Manipur. The truth about the impact of Kuki appeasement politics has to be told. Kuki influence has long been underestimated because many people accepted narratives portraying Kuki primarily as victims, despite open organised political and militant activity. This influence has been sustained with the support of certain Indian government agencies, sections of the military, influential political actors, and activist media groups for nefarious motives. Kuki has is now is an existential threat to the people of Manipur and India and the society. Kuki is not an ethnic group but a radical, violent movement, and it should be referred to exactly as it is, not otherwise. The evidence is ample. Lasting peace in Manipur will not be possible so long Kuki exists, and until and unless all forms of Kuki militancy, extremism, and Kuki radicalisation are addressed and ended collectively and impartially. The people of Manipur and India must unite against Kuki terrorism, militancy and extremism, and make the Government of India to stop Kuki appeassement and end state sponsorship and support for armed proxy groups, the Kuki militant groups, and instead uphold democracy, justice, and peace.

Michael Lamjathang Thadou

10,325 görüntüleme • 1 ay önce