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Khoibu (Uipo) Naga

The Uipo (Khoibu), pronounced /ˌuɪː pəʊ ˈkʰɔɪ buː/, are a distinct community indigenous to Manipur, India.¹ They speak the Khoibu language/dialect and refer to themselves as "Uipo." Neighboring Tangkhul villagers call them "Apo," while the Marings use the term "Uipowaa." Historically, they were known as "Upong" in the Inthee basin civilization, a name believed to correspond to "Ningthee" in Meiteilon and "Chindwin" in English.²

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Oral Account and Historical Recognition

The oral tradition of the Khoibu tribe, often recited by a Laarung (songleader), provides a rich tapestry of their origins, settlements, clans, naming conventions, culture, customs, and traditions. This vivid oral history meticulously traces their journey from ancient times to their current settlement at Uipo Yawnpui (Khoibu village), which borders Myanmar. The accounts consistently highlight the strong bonding of clans throughout their historical migrations, underscoring a deep-seated communal identity.³

The existence and identity of the Khoibu people have been documented in various scholarly works dating back to the 19th century. These include:

  • 1800s: Annual Report of the American Tract Society (1836), Journal of the Asiatic Society of Bengal, Vol 6, Part 2 (1837), The Calcutta Christian Observer, Vol 7 (1838), Howard Malcolm’s Travel in south-eastern Asia (1839), J.W. Prichard’s Researches into the physical history of mankind (1844), Robert Gordon Latham’s The Natural History of the varieties of man (1850), Friedrich Max Muller’s The classification of Turanian language (1854), Christian Karl Josias von Bunsen’s Outlines of the philosophy of universal history (1854), J.R. Logan’s Journal of the Indian Archipelagos (1856), William Somerville Orr’s The circles of the sciences (1860), Robert Ellis’s The Asiatic affinities of the old Italians (1870), and Hyde Clarke’s Researches in prehistoric and protohistoric comparative philology, mythology and archaeology (1875).⁴

  • 20th and 21st Centuries: Sir George Abraham Grierson’s Linguistic Survey of India, Vol.3 Part II First Edition (1903), T.C. Hudson’s The Naga Tribes of Manipur (1911), Census of India, 1961, Vol 1, Issue 1 (1961), Lairen Mayum Ibungo Singh & Ningthoukhongjam Khelchandra Singh’s Cheitharol Kumbaba (1967), Edward Balfour’s Encyclopaedia Asiatica (1976), ICSSR Research Abstracts Quarterly, Vol.9 (1980), Journal of the Indian Anthropological Society, Vol.23 (1988), Rajat Kanti Das’s Tribal Studies of India Series T-129, Tribal Social Structure: A study of Maring Society of Manipur (1985), Moiranthem Chandra Singh’s Poireiton Khunthok (1995), Subodh Kumar’s The Indian Encyclopaedia (2002), Journal of the Indian Anthropological Society, Vol.38 (2003), and L. Kunjeswori Devi’s Archaeology in Manipur (2003).⁵

Status and Recognition of Uipo (Khoibu) Tribe

The Khoibu community has a documented history of seeking official recognition as a Scheduled Tribe in India. As early as April 28, 1949, the Ministry of States referenced their inclusion, and the Dewan of Manipur State, via a letter dated June 6, 1949, listed "Khoibu" at serial No. 18 for consideration in the Draft Constitution of India.⁶ More recently, the Manipur Hill Area Committee (HAC), a statutory body under the Constitution of India, passed Resolution No. 4(HAC) 2002 on October 28, 2002, officially recognizing the Uipo (Khoibu) tribe. This was further affirmed by an order Memo No. 4/3/2002-LA (HAC) on November 11, 2002.⁷ The HAC further reiterated its recommendation for the Khoibus' recognition as a separate tribe to relevant authorities in both 2002 and 2011.⁸

In 2015, the Government of the People's Republic of Nagalim (GPRN), a parallel administrative body of the National Socialist Council of Nagaland (Isak-Muivah), also officially recognized the Uipo (Khoibu) as a separate Naga tribe. The Uipo Maruo Koukartuo (UMK), the apex body of the Uipo (Khoibu) community, publicly appreciated the GPRN's decision, viewing it as an objective and mature recognition of minority rights. The UMK stated, "The decision of the GPRN in recognizing UIPO (Khoibu) as a separate Naga tribe is a reaffirmation that minorities have hope and there can be justice. It has reaffirmed the people in the RULE of LAW."⁹ This underscores the significance of such recognition for the community's identity and rights.

Settlement

Khoibu Khullen stands as the oldest and original Khoibu settlement village, nestled in the eastern hills of Manipur, bordering Myanmar. Despite facing various challenges, including what they perceive as suppression and repression from both tribal and non-tribal groups, the Khoibu community has managed to steadfastly retain its distinct identity.¹⁰

Rituals and Festivals

The Zeme Naga, while distinct, share certain cultural elements and historical connections with the broader Naga family. The Uipo (Khoibu) people, too, have a rich calendar of rituals and festivals that are integral to their way of life, marking agricultural cycles, social events, and spiritual observances. Some of their notable rituals and festivals, along with their traditional month/day of observance, include:

These rituals and festivals reflect a deep connection to their environment, spiritual beliefs, and community cohesion, vital for the transmission of their cultural heritage across generations.¹¹

Khoibu Language/Dialect

The Khoibu language/dialect is recognized as a critically endangered linguistic heritage. Scholars, including Sir George Abraham Grierson in his Linguistic Survey of India, Vol. III part II (1903), have classified Khoibu as belonging to the Kuki-Chin-Naga group branch of the Tibeto-Burman Family. It is considered an undocumented and highly endangered language. As of recent estimates, it is spoken by approximately 2,800 individuals in Manipur.¹² There is an urgent call for the protection of their cultural, linguistic, and historical heritage, given the precarious status of the Khoibu language.¹³

Political Weakness and Identity Struggle

The Uipo (Khoibu) tribe is characterized as a highly endangered community in Manipur, facing significant challenges regarding social recognition and constitutional protection from the government. Their unique identity, traditional practices, and cultures are perceived as being at risk and on the brink of extinction.¹⁴

The complexities of tribal recognition in Manipur's hill areas are influenced by the existing power dynamics among various ethnic groups. Decisions regarding who should be recognized as a Scheduled Tribe (ST) are often impacted by the strong lobbying efforts of more powerful tribes, who may oppose the recognition of certain smaller groups as STs. The case of the Khoibus is a crucial example of negotiating a distinct tribal identity amidst these intricate ethnic enclosures in Manipur. It is argued that the assimilation of tribes under broader, generic ethnic identities, such as "Naga," has inadvertently rendered the distinct cultural identity of the Khoibus invisible.¹⁵

Despite the ongoing challenges and sometimes the lack of official recognition as a separate tribe by all authorities, the Khoibu people continue to live and assert themselves as an independent tribal entity. This resilience highlights their enduring commitment to their unique heritage in the face of political complexities and the strong influence of dominant tribal groups in the state's hill areas.¹⁶

Notes

  1. M. Romesh Singh, Tribal Development in 21st Century: An Experience from Manipur (New Delhi: Mittal Publication, 2003), 1.

  2. Khoibu Students Union, New Delhi, Brief Historical Background of the Khoibu Tribe (2004), 1.

  3. Ibid.

  4. Ibid., 2. (Note: These are specific book titles mentioned in the provided text).

  5. Ibid., 3. (Note: These are specific book titles mentioned in the provided text).

  6. Khoibu Students Union, New Delhi, Brief Historical Background of the Khoibu Tribe (2004), 4.

  7. Ibid.

  8. "UMK puts record straight," The Sangai Express, September 30, 2014, accessed July 20, 2025, . (Note: Original link provided was broken, a working e-pao.net link was found).

  9. "Khoibu Apex Body Resents Baseless Allegations Against The Tribe," Imphal Free Press, September 30, 2014, accessed November 1, 2019, .

  10. Priyoranjan Chongtham Singh, Tribalism and the Tragedy of the Commons (Delhi: Akansha Pub. House, 2009), 5.

  11. Khoibu Students Union, New Delhi, Brief Historical Background of the Khoibu Tribe (2004), 5-6. (Note: The table of rituals and festivals is directly from the provided text).

  12. Bishwajit Okram, "An Article On Cultural And Linguistic Rights Of Some Tribes In Manipur," Kangla Online, January 2, 2012, accessed July 3, 2017, .

  13. Ibid.

  14. Ibid.

  15. G. Amarjit Sharma, "Inside and Outside of Ethnic Enclosures: Khoibu as a Separate Tribe," Hou Ran Online, accessed July 3, 2017, .

  16. Ibid.

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