Manipuri Web Portal

Cultural Events

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Category: manipuri.org

Published on Friday, 22 June 2012 22:43

Written by Super User

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Community Cultural Events

(According to Bangla Calendar and months)

Bishu

last day of Caitra to 4th day of Baishakh.

Rathyatra or Kang festival

Ashar

Durga Puja

Aswin /Kartik

Laxmi Puja

After 5 days past Durga Puza

Kartika Festval

During the month of Kartik/ Agrahayon, immediately after Laxmi puza

Mahharasa or Ras purnima

After 30 days past Laxmi Puza

Saraswati Puza

Pous

Sankranti

Pous

Leishang jonmo

Falgun

Faguwa or Holy festival

immediate day after Leishang jonmo
 

Cultural events in Manipur

(According to English Calendar and months)

Ningol Chakouba

second day of the new moon in November

Yaoshang:Thabal Chongba

in the full moon day of February/March

Heikru Hitongba

Celebrated in the month of September

Cheiraoba - The Meitei NewYear

Celebrated during the month of April

Manipuri Language

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Category: manipuri.org

Published on Friday, 22 June 2012 22:19

Written by Ashim Kumar Singha

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Two Manipuri Languages

Manipuri community is comprised of Aryans and Kuki-chin people and thus the people of this community speaks in two distinct languages namely " The Meitei language" and "the Bishnupriya Manipuri language" . As the Meiteis entered Manipur from the east, their Language is of the Tibeto-Burman group. The Bishnupriyas entered Manipur from the west and so their language is of the Indo-Aryan group.

The records maintained by the British India Government as well as the Government of India in independent India attest to this practice and in Govt. records Manipuris are classified into two sub-heads: Meitei and the Bishnupriyas. During the British regime, in the school statistics maintained by the Cachar School Board, Cachar, the main heading "Manipuri" was sub-divided into "Meitei" and "Bishnupriya". The Census of India, 1961, also subdivided the main heading "Manipuri" into "Meitei" and "Bishnupriya". Commission for Linguistic minorities in India states - "The manipuris residing in Cachar district are divided into two distinct Sub-groups, viz, Meithei and Bishnupriya"

The Meitei Language

Meitei (called Meiteilon in the language itself) is a Tibeto-Burman language belonging to the Kuki-Chin subgroup. As the term "Meitei" was taken to be wholly synonymous to "Manipuri" by passing a language bill in Manipur states assembly, the language is included as Manipuri language in the Eighth schedule of the Constitution of India. The Resistance, a journal from Imphal, Manipur dated 9 January, 1976, observed thus - " Manipuri, used to denote Meiteilon (i.e, Meitei language) is a misnomer. It neither signifies that it is the language of Meiteis nor does follow that it is the language of the Manipuris"

Meiteilon or Meitei language is spoken primarily in the valley region of the State of Manipur, Assam, Tripura, Nagaland in Índia, some parts in Burma and in Bangladesh.

Meitei language have its own scripts named Meetei-Mayek, that is the script which was used to write Meeteilon (Manipuri) till the 18th century. Subsequently, Bengali script was adopted to write the language and is being used till date.

For details on Meitei Language please visit

http://www.e-pao.net/epPageExtractor.asp?src=education.Learn_Manipuri.html
http://www.arbornet.org/~prava/eeyek/

The Bishnupriya Manipuri Language

The Bishnupriya Manipuri language (also known as BPM or BM) is highly influenced by the Sanskrit and Maharastri as well as Sauraseni Prakrits, though some words of the Hindi language of Northern India , some demoting terms of Meitei and Assamese language and a little influence of Benignly language are incorporated in the BM language.

Bishnupriya Manipuri has two dialects, namely,(1). Rajar Gang ( Kings Village) and (2). Madoi Gang ( Queens village ).

Bishnupriya Manipuri was originally confined only to the surroundings of the Lake Loktak in Manipur. The principal localities where this language was spoken are now known as Khangabok, Heirok, Mayang Yamphal, Bishnupur, khunan, Ningthankhong, Ngakhong, Thamnapoxpi and so on. However, later a great majority of speakers fled away from Manipur and took refuge in Assam, Tripura, Sylhet and Cachar during eighteen and nineteenth century due to internal conflicts among the prices of Manipur and due to Burmese attack. Consequently, it was difficult for the small number of Bishnupriyas who remained in Manipur to retain their language in face of the impact of Meitei, although Dr. G.A. Grierson, in 1891 found the existence of a considerable number of speakers in two or three villages near Bishnupur, locally known as Lamangdong.( LSI, Vol -V, Page 419). This Language is now spoken in parts of Assam, Tripura, Manipur( Jiribam Sub-division) in India ,in Bangladesh, in Burma and some other overseas countries.

The Bishnupriyas also claim that they have their own scripts that is Devanagari Scripts which was used to write Bishnupriya language till 1627 A.D. W.Shaw and Raj Mohan Nath , two eminent scholars are of the view that " Bishnupriya " with its Devanagai script had been the court language of Manipur and was replaced by king Khagenba. R. M.Nath says "so in Manipur in spite of Devanagari scripts which the kala-chaias might have been using, the Meitai when they came into power introduced the new scripts."

For details on Bishnupriya Manipuri Language please visit

http://www.languageinindia.com/dec2002/bishnupriya.html
http://manipuri.freeservers.com/

Compiled by Ashim Kumar Singha on  November 12, 2002

Literature

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Category: manipuri.org

Published on Friday, 22 June 2012 22:24

Written by Ashim Kumar Singha

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Literatures of Bishnupriya Manipuri

Written documents of Bishnupriya Manipuri literatures of older periods are unavailable, because records and historical books including literatures had been destroyed and efforts had been made to destroy the history of Manipur and Manipuris. There are, however some rudiments of folk-literatures of Bishnupriya Manipuri which are of elder origin and are handed down to this day through oral traditions. These elements originated during the period from the 16th century to the beginning of this century.  Thus the history of Bishnupriya Manipuri literature can be broadly divided into two periods namely  ancient Folk-Bishnupriya Manipuri literature and  modern Bishnupriya Manipuri literature.

Ancient Literatures of Bishnupriya Manipuri

Ancient or Folk literatures of Bishnupriya Manipuri is represented y folk stories, folk-songs, folk-poems, rhymes and proverbs. Of them, a rain-invoking song called “boron-ddhanir Ela” and a song hrelating to the conjugal life of Madai and Soralel known as “Madai Soralel Ela” are most important. Researches had proved that the rain invoking song , in its nucleas, was composed in the middle of 16th  century. Besides this, there are many rhymes which are recited by children in various kinds of sports and there are many csaddle songs. Proverbs occupy a remarkable position in Folk-Bishnupriya Manipuri literature. Proverbs are numerous and they exhibit the sense of metre , poetic ornaments, witticism etc. most of the proverbs have been collected by the Pratisruti, a literary magazine edited by Shree Brajendra kumar Singha.

Modern Literatures of Bishnupriya Manipuri

The modern Bishnupriya Manipuri Literature may be divided into two stages (a) Early period and (b) Later period. The Bishnupriya Manipuri Literature of early modern period   is marked by devotion towards Isvara and love for language and the land of Manipur and the culture of Bishnupriya Manipuri. Bishnupriya Manipuri Literature of the later period is marked by the love and feelings, hopes and desires, joys and sorrows of the writers and poets.

Early Modern Bishnupriya Manipuri Literature

The Early Modern Bishnupriya Manipuri Literature was initiated during the second quarter of this century mainly by four writers,namely, Leikhomsena Singha of Singari(Assam), Madan Mohan Sharma of Sanicchara, Amusena Sinha of Cipersangan and Gokulananda Gitiswami of Ratacchara. Leikhomsena singha was the author of a drama entitled Manipur Bijoy, Madan Mohan Sharma was the author of a number of Kiratana-type works namely, Balipinda,Harischandra, Subal Milan, Tilottoma, Basak, Sudama Bipra etc. Amusena sinha also wrote a number of Kirtana-type works based on Ramayana, namely, Angada Raybar, Saktisel, Taranisen Badh, Nagapas, Mahiravan Badh etc. Gokulananda Gitiswami composed a few Kirata works namely, Nouka Bilas, Basak, Mathur etc. He also  written a number of song and poems relating to social reformation and two dramas one of which is named Matrimangal Gatabhinay. Of these poets and writers, Gokulananda Gitiswamy was the most popular because of his depth of feeling and refined taste as revealed in his Padavalis and songs relating to social reformation, after these writers the names of Krishnadhan singha, Gandharaj singha, Golapsena sinha, Gosho bihari singha, Rohini Rajkumar and Gaur Mohan singha are worth mentioning.

Modern Bishnupriya Manipuri Literature

Actually the history of Manipuri literature began in 1925 with the magazine – “Jagaran” edited by Falguni Singha who was a Bishnupriya Social worker; this magazine published articles both on Bishnupriya and Meitei language. The Manipuris of Surma valley formed together their first formal association, Surma Valley Manipuri Society (later changed its name to Surma Valley Manipuri Association) in 1934. The members included the Meiteis, the Bishnupriyas and the Pangals (Manipuri Muslims).From the 1933 we find a number of journals viz.Manipuri(1933), Mekhali(1938) and Kshatryajyoti(1944) etc which had fostered nationalism as well literary and cultural activities.

In modern Bishnupriya Manipuri Literature, we meet a number of poets,dramatists,Short story writers, and essayists. Of The Dramatists the most popular are 1. Aswini Kumar Singha, the writer of Harischandra, Sabitri Satyaban etc. 2. Indra Kumar Singha, the writer of Haribola-Ehari, Kailas lailat etc. 3. Sudhanva Singha,the writer of Number of Fagiram Drama's and 4. Birendra Kumar singha the writer of Manur Kothai Gor Na Bagyo. Among short Story writers Brajendra Kumar Singha, Indra kumar Singha, Symananda Singha, Oja BBabulok Dabi are worth of reference. The remarkable essayists of this era are Dr. K.P. Singha, Brajendra KumarSingha, Birendra Kumar Singha, Jagot Mihan Singha etc. Poets of this period are huge in number. Among them Modon Mohan Mukhopadhyay, Brajendra Kumar Singha and Dhananjoy Rajkumar are the most successful.

The Late modern Bishnupriya Manipuri Literature is ruled by a number young and a few old Bishnupriya Manipuri writers. Of them the names of Dhanajoy Rajkumar, Brajendra Kumar Singha, Smriti Kumar Singha, Dil's Laxindra Singha, Sri Samarjit Singha, Sudhanya Singha, Srikanta Singha, Biswajit Singha, Mothura Singha, Kumari Sandhya Sinha,Ranjit Singha, Radhakanta Singha can be mentioned.
 

Modern Bishnupriya Manipuri Literature of Bangladesh

Modern period of Bishnupriya Manipuri Literature of Bangladesh started with a number of Journals – Khongchel (1972), Imar Thar (1979), Mingal(1981), Satyam(1981), Manipurir Sahitya(1989),Pouri(1989), Jagaran(1990), Jebaka Jedin(1991), Ithak(1994) etc. etc. Also there is a parallel development in the Bishnupriya Manipuri Literature in the fields of poetry, prose, story, novels, Biography,Travelogue, drama took place here with Assam and Tripura. Gopichan Singha’s Lyrical work “Bangobandhu baro Bangladesh”( 1974), Prof. Ranjit sinha’s historical works “ Bhanubil Krisak Proja Andolan” (1982), “Swadhinata Sangrame Manipuri Samaj” (1999), “Bangladesher Manipuri Kobita” (2001) deserves special mention.

Translations of number of Sanskrit and world literature was done successfully. Of them Srimadbhagabat Gita, Ishoponisd, “Meghodutom” of Kalidas, Rubayaate-Umar-Khayam, Greek drama “Anigone”, Eliot’s “The waste Land”,  Japanese Haiku, Poems of Rabindrnath and also from Bertold Brekht, Bodleyar, Apoliner,Lorka, Poul Eluar, Ejra pound, Malarme, Rilke and other world literatures worth mentioned.

The post modern writers have given up many time-honored conventions. They have come to contact with English, French and German literature with are rich in all respects. There is also the influence of contemporary Bangla literature of Bangladesh, West-bengal, Assam and Tripura.

Compiled by Ashim Kumar Singha on  July 12, 2004

Manipuri Culture: Customs and Traditions

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Category: manipuri.org

Published on Friday, 22 June 2012 22:10

Written by Ashim Kumar Singha

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The religious customs and traditions of Manipur are unique. They are organized in such a manner that in temple institutions those reveal the real festivity and reflect the curious character of socio-religious life of the valley. Mass propagation of Hindu customs and traditions in Manipuri society is the indicator of their reverence towards the Hindu deities and temples.

Almost all the elements of Bishnupriya Manipuri culture, excepting a very few, are identical to those of Meitei culture. Religious performances, fine arts, Festivals, marriage, dress, ornaments - all these are common to both Bishnupriyas and Meiteis.

Sannamahi and Leimarel are worshiped in every house of the Meiteis. The other gods and the three hundred and sixty four deities are worshipped in the "Umanglai Laisangs" (temple of gods in the reserved woods with spacious grounds) in the villages. The performances are absent in BPM Culture. On the other hand Tulsipung and Githanipung are worshiped in every house of the Bishnupriyas and the "Kartika -festival" and "pali" , which are performed gorgeously by the Bishnupriyas has little importance in the Meitei culture.

Fine Arts: During the reign of king Bhagya Chandra, towards the 18th century, Vaishnavism became very popular in Manipur . As result Vaishnav Palakirtan with Mridanga and Kartalaa became the most prominent factor in manipuri fine arts. Rasleela is another most important aspect of manipuri culture. Here in Ras-dance the philosophy of the manipuris is the basis on which the philosophy of the Vaisnavism is the body and plot of the dances with the essence of the Bhagavata philosophy.

Religions and beleifs: The Bishnupriya Manipuris are said to be the followers of Vishnu from the ancient times, as before the reign of King Garib Nawaj. On the other hand, Meiteis are followers of Atiya Shidaba, Apanba and Asheeba, who are according to them are the three manifestations or incarnations of God as the creator, the preserver and the annihilator of this universe respectively. At the end of the 17th century and at the advent of the 18th century, great force of the Neo-Vaisnavism came and spread in this land. Later on, the Meiteis adopted Gouriya Vaisnavism.
Meitei pangons are muslims and the observe Islam.

Festivals: To the Manipuris, festivals are the symbols of their cultural, social and religious aspirations which, besides removing the monotony of life by providing physical diversions, mental recreation and emotional outlet, help them lead a better and fuller life. Bishu, Rathyatra or Kang-Festival, Kartika festival, Maharas Purnima, Phaguwa or Holi festival ,Lai-Harouba, Thabol Chongba etc. are major manipuri festivals.

Marriage: Marriage in society is based on the Hindu pattern and mostly Aryan and non-Aryan elements having certain traditional customs. Out of the eight kind of marriage as referred in the Monu Songhita only Brahma and Kanya or Prajapatya are prevalent in the Society. There is the practice of Gandharva (secret union) system . the secret marriage
of Arjuna with Chitrangoda, the princes of Manipur, suggests as the Gandharva style of marriage. Marriage is restricted within the sub-clans or gutros in BM community.

Class System: The Bishnupriya Manipuris are reputed to be a highly conservative race devoted to strict vedic culture. there is no Vaisya or Sudra people in this community excepting Ksatriyas and Brahmins. On the other hand the Meiteis are divided into seven yek's or Shalais. The Meitei Pangons have no class system.

Food: Rice, vegetable and fish are principle foodstuffs of both the Bishnupriyas and Meiteis. Meat and Drinking is strictly prohibited in the society. In religious and social feats even, fish is never used.

Dress and Ornaments: The dresses and Garments uses by the Manipuri Bishnupriya's and Meiteis are identical. The traditional dress used by the males is called Pachhati - a about five feet long cloth manufactured by themselves which worn round the waist. Females usually wares blouses with traditional Lahing/Fanek/Chakshabi (a coarse cloth with length wise stripes and embroidered on both sides length wise) with an Enaphi ( Single or multicolor coarse cloth with laces on both ends) and a Angei or blouse. The extreme beauty of women dress is the design of Moirang, a special and artistic type of embroidery which is done by the weavers.
 
Compiled by Ashim Kumar Singha on  November 12, 2002