Is “Sikam” a Derogatory Term? Understanding Its Etymology

By Pankaj Debbarma

July 22, 2024

The use of the term “Sikam” has sparked controversy, particularly following a question in the Tripura Tribal Areas Autonomous District Council (TTAADC) government examination for the post of Sub Zonal Development Officer. The question asked, “Which tribal community is known as Sikam?” with options including Mog, Halam-Kuki, Tripura, and Reangs. This led to protests from various student organizations and ethnic associations, who claimed the term was derogatory and culturally insensitive. However, a closer examination of the historical and cultural context of “Sikam” can help determine whether this term is truly derogatory or simply misunderstood.

The Historical Context of “Sikam”

“Sikam” is an exonym used by the Tipra people to refer to certain Kuki tribes. This term, with historical roots, should not be confused with the modern-day Kuki, a specific Scheduled Tribe community. It is believed that “Sikam” originated from the Kokborok word “Swkang” or “Sikang,” which refers to the aboriginal people who lived in the region before the arrival of the Tipra kings.

Historical records from the reign of Dhanya Manikya (1490–1515) frequently mention encounters with Kuki tribes. A notable example is the battle expedition of Kuchuk Ha Sikam, where Raikwchak and Raikosom fought against the Kuki tribes for a prized white elephant. This context indicates that “Sikam” has deep historical significance, linked to the Tipra kingdom’s territorial expansion.

Who are the Kuki?

The term “Kuki” originally referred to a diverse group of tribes living in the Patkai–Arakan Yomas, a range of hills straddling India and Myanmar. Derived from the Arabic/Persian/Urdu term “Kohki,” meaning “people of the hill,” “Kuki” was used by Bengali and later British colonial sources to describe these tribes. Historically, this designation covered various tribes with distinct cultural and social identities. It is important to distinguish this historical usage from the modern Scheduled Tribe community known as Kuki in India today. Within this broad classification, distinctions emerged between Halam and Kuki tribes based on their responses to the Tipra king’s invasion: tribes that were receptive and welcoming were categorized as Halam, while those that resisted retained the Kuki designation..

The Usage of Exonyms in Northeast India

Exonyms, names given by outsiders to people or places, are common across cultures. For instance:

• Manipuri refers to the Tipra people as “Takhel.”
• Mizos use the term “Vai” for non-Mizos.
• Dimasa call their Tipra neighbours “Dibrasa.”

Similarly, “Sikam” was used by the Tipra people to describe Kuki tribes of the eastern hills. Exonyms are often simple descriptors rooted in historical interactions and are not inherently derogatory.

The Goria Mwtai Folktale

The Goria Mwtai folktale is a significant narrative in Tipra culture. It recounts a battle between the Tipra kingdom and the Sikam people, culminating in the capture of the sacred Goria idol. This idol held great cultural and religious importance for the Tipra.

According to the folktale, the Tipra king, aiming to expand his territory, fought against the Sikam and seized the Goria idol as a symbol of victory. The idol was later enshrined in the Tipra kingdom, becoming an important cultural and religious artifact. This story highlights that “Sikam” referred to a group with a distinct cultural identity and underscores that the term reflects a historical relationship rather than a derogatory label.

Expert Opinions on “Sikam”

Consultations with experts in Kokborok language development, given that “Sikam” is a Kokborok-origin word, reveal that none consider “Sikam” to be derogatory. Their insights support the view that “Sikam” was an exonym used to describe neighbouring tribes without negative connotations.

Comparative Analysis with “Lushai”

In contrast, regional terms like “Lushai,” which is used to refer to Mizos in Tripura, are considered derogatory due to its literal translation as “head cutter” or “head taker.” In comparison, “Sikam” does not carry such negative connotations and is regarded as a more neutral term.

While modern perspectives may view “Sikam” with suspicion, historical evidence and expert opinions suggest it was a straightforward exonym. The term “Sikam” has deep historical roots, signifying the aboriginal Kuki tribes before the Tipra kings. Understanding the historical and cultural contexts of such terms is crucial. Although it is important to address and correct racially charged language, recognizing that localized folk names often have deep historical significance and may not be inherently derogatory is equally important.

The controversy surrounding the term “Sikam” should be approached with an understanding of its etymological and historical background.

Special thanks to Sir Bikashrai Debbarma, a renowned Kokborok literary figure, and Sir Pankaj Debbarma, Faculty at TIT, Narsingarh, for their invaluable insights and information contributing to this article.