Four Assembly constituencies are located in the district .
- Hiyanglam Assembly Constituency
- Wabagai Assembly Constituency
- Sugnu Assembly Constituency>
- Kakching Assembly Constituency
Hiyanglam Assembly ConstituencyHiyanglam Assembly Constituency (A.C.) was initially in erstwhile Thoubal District till the new creation of Kakching District in 2016 by the Government of Manipur. It is one of the 4 (four) A.C.s of Kakching District. On the East lies Kakching A.C., Wabagai in the North, Mayang Imphal A.C. (of Imphal West District) in the North Western, Sugnu A.C. in the south and by the Loktak Lake (Bishnupur District) in the West and South Western side. This assembly constituency is named after the Hiyanglam village even though there are many important villages like Langmeidong, Mayeng Lamjao, Sekmaijin,Thongjao, Arong Nongmaikhong, Elangkhangpokpi, Laphupat Tera,Waikhong, Thongam Mondum, Tejpur etc. Hiyanglam village is a place which is associated with many incidents of historic importance since time immemorial. Historic background: Hiyanglam has been associated in many folk tales and even to the modern Manipuri civilisation. It is said that through generations that the folk tale of Goddess Phou-oi-bi and Akongjamba centres around Hiyanglam. One day the god and goddess made a promise to meet/elope the next day, but due to his service to the king who had made an emergency order to him, Akongjamba could not turned up to the said place on the day. The goddess waited for him whole the day. Due to the promise she could not go back to her home. Finally, she went to Hiyanglam in search of the home of Akongjamba. Naming of the village Hiyanglam also finds a place in the Puya. There are many more written stories in the history of Manipur. During the reign of king Moramba, the king searched for a very big tree of highest quality throughout Kangleipak to carved out Hiyang-Hiren (king boat with spiritual value). Later it was found at a hill top in the southern side of Manipur. Then it was brought from there towards Kangla through the river flowing through Hiyanglam village. From the day the village was named Hiyanglam as it was the route of the Boat ( hiyanglam = lambi (way) of the Hiyang-Hiren) to Kangla. Another view is that during the time of King Mungyamba, he tried to make and to and fro journey between Kangla and Sugunu in a day. For this he constructed a new water route. On completion of the said water route, the king along with his queen and followers went for the first trip. Unluckily, the queen and his servant Khongsemba (the man who was responsible for the construction of the water route) died in the boat capsized. Since the day, the king named it Hiyanglam as it was the route of the Hiyang Hiren. During the reign of King Charailongba ( 1709-1748), there was a demarcation of land at Hiyanglam Makha Leikai. The demarcation stone was laid in 1730 at the right side of the road leading to Mayeng Lamjao from Hiyanglam and the said stone is still preserved at Peoples’ museum at Kakching. It is said and believed that the northern side of Hiyanglam Village is taking care by God Lainingthou Pangalba (Ibudhou Chingjen Naral Pangalba) while the southern side is under the sweet care of Goddess Haoreima Sambubi (Haoreima Sambubi Ima). The biggest gift of nature to the people of Hiyanglam is the vast land “Khoidum”. Not only the people of Hiyanglam, but the other villages are also taking shelters for their livelihood. Khoidum used to be a level, fertile land of nearly oval shape. Many agricultural products like rice, potato, cabbage, etc was produced in large scale and the people earned their livelihood from the area then. Most of produces were sold at Imphal. After the construction of Loktak project, it is now a waterlogged area and now known as Khoidum Pat ( Khoidum Lake). All the agricultural activities have been replaced by fishery farms for their livelihood. Political status: There were 30 assembly constituencies under the Manipur Territorial Council from the 1st general election 1952 to 1967. During this period, Hiyanglam was included in 16-Hiyanglam-Sugunu Assembly Constituency for the general election of 1952, 1957, 1962. But from 1967, it was re-designated as 20- Hiyanglam-Sugunu Assembly Constituency. On attaining statehood in 1972, Manipur was again sub-divided into 60 different Assembly Constituencies politically for administrative convenience. With this, Hiyanglam and Sugnu have also been bifurcated forming 39-Hiyanglam Assembly Constituency. With the creation of Wabagai Assembly Constituency in 1974, it was re-designated as 38- Hiyanglam Assembly Constituency. Social status: The people of the area are mainly hard working and peace loving. Maximum percentage of the people are Meetei/ Meitei with very small number of schedule tribe/other minority community. The average social status is reflected through the arts & culture and sports. The people of the area are proud of producing many international and national level sportspersons in many fields like Sepak takraw, volleyball, etc. Some of the people in this area are among the most successful person in arts & culture in the fields of Pung, devotional songs of Nat-Sangkritana, etc, with many of them having international exposure.
Kakching Assembly ConstituencyKakching, a flourishing Municipal town and one of the Sub-Divisional Head Quarters of the erstwhile Thoubal District of Manipur is situated in a distinctive geographical region in the south-east area of the State of Manipur with vast fertile agricultural lands. It is located at a distance of 44 km. From the capital city, Imphal. The Burma Sugnu Road divides it into two portions – Kakching Khullen lying in the south and Kakching Wairi in the north of the said road. Sengmai river which is associated with the history and culture of Kakching serves a vital role in the socio-economic religious and cultural life of the community. Obviously Kakching represents a community not a place of settlement. The canal popularly known as Theigong also supplies water for irrigation and drinking purposes to the Kakching community from time immemorial. The surrounding hills provide livelihood as both the Kakching people and neighbouring hill tribes carry on farming there. “Kakching Garden” at Uyok Ching in the southern side of Kakching town and on the bank of Sengmai river, attracts lots of tourists from many parts of Manipur as well as both the people of Indian states and foreign countries. It is not only a tourist centre but also the meeting place of various ethnic, linguistic, religious and cultural groups. The settlement pattern of housing and roads show the progress of town planning in the past days.
The real connotation of Kakching is a community belonging to the Loi groups of Manipur with Schedule caste status rather than a geographical region. In fact, the name of the said town is derived from the name of the community who made the area as their habitable promised land. It is also to bear in mind that the community was assigned the duty of iron works so that they could provide iron products to the state. This was the probable factor why the community worshipped Khamlangba, one of the prominent Umanglais of Manipur. According to various well placed sources the said deity was one of the Laibungthous (Probably Council of Ministers) of Nongda Lairen Pakhangba who took charge of iron industry.
Myths, legends, sociological and historical works supply ample sources for the study of the history of Kakching. According to Kei Loi Lingkhatpa the reign of Nongda Lairen Pakhangba (33-154 AD), the founder of Ningthouja power at Kanglei marked the establishment of 15 villages of Loi communities i.e., (i) Chakpa, (ii) Thoubandong, (iii) Sekmaikha, (iv) Andro, (v) Awang Sekmai, (vi) Phayeng, (vii) Koutruk, (viii) Leimaram, (ix) Thongchao, (x) Kakching, (xi) Shikhong, (xii) Ningel, (xiii) Tengsang, (xiv) Loikok Leishangkhong, (xv) Chairel.
According to some sources the community moved from one place to another and then settled at Thoubal Tomjing Kshetri Leikai. It was during the reign of Garbaniwaz (1709-1748) that they arrived at Kereching, a hill occupied by the then community called Heirem Khunjas among whom some were merged with them and some others. In short the Heirem Khunjas were in the state of extinction and their area was brought under the suzerainty of Kakchings. Ultimately the Kakchings shifted their settlement at the present place in some later years. They were scattered in different directions and came to be known as Kakching Khullen, Kakching Wairi, Kakching Khunou and Kakching Kameng.
With the settlement at the present place Kakching became one of the big villages of Manipur recognised by the then ruling Manipur Rajas as an administrative unit under the supervision of Phamnaibas headed by a Ningthou entitle “Budhiraj”. According to “Kakching Khunthoklon” king Charairongba (1692-1709) was very pleased with the decent behaviour of a Kakching for which he appointed the man as the Kakching Ningthou with the title “Budhiraj” since when the successive Kakching Ningthous got the same title.
When Kakchings dominated Kereching Chirukhomba @ Shamuroiba became the Budhiraj. He paid attention to the development works i.e., establishment of spinning and weaving centre for women, construction of bunds and digging canals etc. After the death of Shamuroiba, Tengkhal Ningthou was appointed as the Kakching Ningthou. But owing to the protest of the public he was replaced by Yengkhom Hera Singh whose period marked the establishment of the present area of Kakching as the settlement zone of Kakchings. It is alid down that King Bhagyachandra (1759-1761, 1763-1798) opened the Kakching Keithel during the time of Yengkhom Hera.The Kakching Community adopts multifaiths i.e., Hinduism, Sanamahi Laining, Christanity, etc. Lainingthou Sanamahi and Ima Leimaren Sidabi are hoiusehold Deities. Ibudhou Khamlangba who was associated with iron industry and one of the prominent Umanglais of Manipur is worshipped as the great grand ancestral deity of the community. Moreover, other Umanglais like Irum Ningthou, Naohallai, Ithak Ningthou, Sengmai Ningthou, Ibudhou Nongda Lairen Pakhangba as well as goddesses like Phousupat Lairembi, Sengrong Lairembi are worth mentioning. Many Hindu temples, churches and other abodes of deities show that the community follows the secular ethos.