Phanek

Phanek () or Fanek is a traditional Meitei clothing, indigenously worn by women, in Manipur (Kangleipak).
One ancient design is the lotus and the bee bordering the phanek fabric.
The Phanek Mayek Naibi, one of the most popular phaneks, is one such lower garment, which has stripes at its bottom. It is worn when one goes to office works and in marriage ceremonies. It is worn like a wraparound. Its bottom is adorned with heavy embroidery in different designs.
According to Meitei culture, the phaneks are untouchable to the menfolk.

A phanek is a traditional wraparound skirt worn by the Meitei people of Manipur, India, as well as the Meitei diaspora worldwide. It is part of women’s clothing and is known for its distinct weaving patterns and motifs. These designs vary by community, reflecting regional traditions, history, and cultural identity.

 Similar traditions 
Similar lower-body garments are found in other parts of Northeast India. For example, the mekhla is worn in Assam and the puan in Mizoram. Each group expresses its ethnic heritage through the colors and weaving styles of such clothing.

 Variations among ethnicities 

In Manipur, different tribes have their own names and patterns for this type of skirt:

 Among the Kukis, it is called ponve

 Among Kabuis (also known as Rongmeis), it is called pheisoi

 Among the Tangkhuls, it is called kashan

 Among the Anals, it is called lungvin

These local names and styles show the cultural diversity in the region.

 Cultural significance 

In Meitei civilisation, the phanek is considered sacred. Its patterns often include symbols from Meitei mythology, Meitei folklore, nature, and historical stories. Traditionally, women weave the phanek, although in recent times, men have also taken up weaving. The garment reflects the community's artistic and cultural values.

The phanek is more than clothing. It has become a symbol of femininity and women's agency. However, this also highlights the mixed views on gender roles in society.

 Sacred and taboo 

The phanek holds a special, yet paradoxical, place in Meitei civilization. It represents care and life, often linked to feminine virtues. A well-known story is about the queen of Sugnu, who used a phanek to save people from execution by covering them with it, which symbolized giving them a new life.

In the past, a separate court for women, known as the pacha court, existed in Manipur. The wife of the Sugnu chief had the authority to change a death sentence to a life sentence using this symbolic gesture.

Phaneks made of muga silk are used in sacred rituals such as child ear-piercing ceremonies and communal feasts. Different types are used for daily wear, formal occasions, dances, and religious events.

 Weaving tradition 

Weaving phaneks has traditionally been a skill passed down among women. It was an important way to earn income and gain some economic independence. Girls were expected to learn this craft from a young age.

 Taboos and beliefs 

Certain beliefs about the phanek suggest fear or mistrust. It was considered bad luck to wash it with men's clothes or hang it in the open, where a man might touch or pass under it. It was believed such contact could bring harm to men.

One example is phanek bashing, where men are hit with a phanek as a form of punishment and humiliation. This act is believed to take away a man’s masculinity and is used symbolically in protests. While this shows the emotional power of the garment, it also continues some traditional gender roles.

 Symbol of protest 

The phanek has also become a symbol of protest and political resistance in Manipur. Women in the state have led major protests, often while wearing phaneks.

 Nupi Lan movements 

The nupi lan () are key examples:

 Nupi Lan I (1904): Women opposed the British political agent's attempt to reintroduce lallup, a forced labor system.

 Nupi Lan II (1939): Women protested against rice export policies that led to high prices and food shortages.

In these movements, women wearing phaneks stood up to colonial power. Many lost their lives, and their actions are remembered in public art and memory.

 Meira Paibi movement 

The Meira Paibis () are grassroots groups formed in the 1970s. They patrol communities to prevent alcohol use and protest against military and human rights violations. Their activism also uses the symbolic power of the phanek.

 Nude Protest at Kangla Fort 

In 2004, twelve women protested in front of Kangla Fort by removing their phaneks after the rape and murder of Thangjam Manorama by Indian security forces. This powerful act reversed traditional ideas of modesty to protest state violence. Their banner read, “Indian army rape us,” confronting the idea that the state protects its citizens.

Phaneks are also hung across streets during blockades to symbolize protest. This use highlights both the cultural and political meaning of the garment.

 Negotiating identity and gender 

The phanek represents both empowerment and limitations. Meitei women are respected for their activism, but the figure of the ima (mother) often becomes the only accepted symbol of female power. This narrows the space for other gender identities.

The phanek is used to show cultural pride and define morality. As such, it is used to set rules on how women and gender minorities should behave. For example:

 Some groups push for schoolgirls to wear phaneks

 Transwomen () are sometimes banned from wearing them

 In some cases, those who break these rules receive threats

These actions are criticized as moral policing and attempts to control culture through narrow ideas of identity.

 Legacy 

The phanek reflects many sides of Meitei civilization: tradition and protest, pride and control, empowerment and restriction. It stands at the center of debates about gender, culture, and identity in Manipur.


 Related pages 
 Meitei clothing in Bangladesh
 Meitei clothing in Myanmar
 Meitei headgears
 Other websites 
 Phanek - Meitei traditional attire

 Bibliography 
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 Grosz, Elizabeth. ‘Sexual Difference and the Problem of Essentialism.’ In Inscriptions 5 (1989).

 Parratt, John, and Saroj N. Arambam Parratt. ‘The Second “Women's War” and the Emergence of Democratic Government in Manipur.’ Modern Asian Studies 35, no. 4 (Oct, 2001): 905–919.

 Lamabam, Damodar Singh. ‘Makers of Indian Literature: L. Kamal Singh.’ New Delhi: Sahitya Akademi, 2000.

 Ray, Panchali. ‘Political motherhood and a spectacular resistance: (Re) examining the Kangla Fort Protest, Manipur.’ In South Asian History and Culture 9, no. 4 (October 2018): 435–448.

 Sharma, Ditilekha. Nations, Communities, Conflict and Queer Lives. Delhi: Zubaan Publications in collaboration with Sasakawa Peace Foundation, 2019.

 Soibam, Haripriya. ‘From the Shackles of Tradition: Motherhood and Women’s agitation in Manipur.’ In Geographies of Difference: Exploration in Northeast Indian Studies, edited by Mélanie Vandenhelsken, Meenaxi Barkataki-Ruscheweyh, Bengt G. Karlsson, 215–232. London: Routledge, 2018.

 Yambem, Sanamani. ‘Nupi Lan: Manipur Women's Agitation 1939.’ In Economic and Political Weekly 11, no. 8 (Feb 21, 1976): 325–331.
 References 

Category:Meitei clothing