kangleipak

Manipuri- Pung Cholom

2012-10-07T21:03:00.000-07:00

Pung cholom is a Manipuri dance. It is the soul of Manipuri Sankirtana music and Classical Manipuri dance. The Pung Cholom is a unique classical dance of Manipur. This dance may be performed by men or women and is usually a prelude to the Ras Lila. In this style, the dancers play the pung (a form of hand beaten drum) while they dance at the same time. Dancers need to be graceful and acrobatic at the same time. They use these acrobatic effects without breaking the rhythm or flow of music. The dance is marked by a gentle rhythm, which gradually builds up to a thunderous climax. Pung cholom borrows elements from the Manipuri martial arts Thang Ta and Sarit Sarak and also from the traditional Maibi Jagoi dance.

Manipuri Classic dance

2012-10-07T20:50:00.001-07:00

Manipuri Ras Lela Dance

2012-10-07T20:11:00.000-07:00

Rasalila

2012-09-09T10:50:00.001-07:00

Rasa dance is part of the traditional story of Krishna described in Hindu scriptures such as the Bhagavata Purana and literature such as the Gita Govinda, where he dances with Radha and her sakhis. The Indian classical dance of Kathak evolved from the Raslila of Braj and Manipuri Classical Dance also known as Natwari Nritya, which was revived in 1960s by Kathak dancer.
rasa meaning aesthetic/s and lila meaning act, play or dance is a concept from Hinduism which roughly translates to play (lila) of aesthetics (rasa), or more broadly as "Dance of Divine Love"

Manipuri Rasalila

Manipuri Rasa lila

Manipuri Rasalila

MRS HUME’S PHEASANT “Nong-in” – A flagship bird of Manipur

2012-09-07T01:28:00.001-07:00

The Hume's Pheasant is lovingly called Loining-koi or Noining-koi or Nong-in, in Manipuri or Wa-ru in Lamkang or Tikaren in Tangkhul. The bird is, indeed, very colourful and attractive. It usually resides near rivers with rocky hillsides abundant with scrub forests. The people of Manipur had the belief that the eternal soul of an orphan or a loving couple dying from hunger and thirst transformed themselves into an elegant-looking pair of birds to be known as Nong-in. In fact, this bird earned its name 'Nong-in' because of its ability of knowing changes in weather conditions or cycle of cloud in the sky (Nong- meaning rain, in - meaning to follow: one knowing the rain/weather cycle). Admired by lyricists and naturalists of all ages, Nong-in is often described as the most talented lover of song, dance and moonlight.

Nong-in in Manipur appears very rare and vanishing. Its past range covers Ukhrul, Valley of Barak River and its tributaries, mouth of Thoubal River etc between 900-1800 metres. Here the bird was frequently seen along the open dry evergreen, mixed pine-broadleaf forests on the steep rocky hillsides, interrupted by scrub and grassy plains. Roosts were mainly located along ridges, and in other relatively open areas. They often spend time by feeding and resting in pair scenes of rejoicing in mud-bathing or sunbathing continues hours together or till eventide. When a sudden danger or change of weather was sensed, the frenzy birds crawled behind the rock-clefts with noisy calls. When a pair from a cleft-shelter started calling, another pair nearby responded, and thus within a short period the whole air is filled with a chord of their calls. Trawlers took advantages of it for locating the presence of the bird.
In October 2005, a 60-70 aged Tamenglongian revealed his past experiences of Nong-in, locally known as Azuina/Thangding in Rongmei (these names are not certain) in small flocks mostly one male with three-four females near brooks with rocky hillsides and plenty of sand deposits along the course. They came out mostly during early morning and after a feeding all through the morning, they perched and took rest. Frequently a bird or so lays over its one wing and the other wing and legs, stretching out in one direction, which may be a form of complete rest in tranquil environment.
They perched and took rest. Frequently a bird or so lays over its one wing and the other wing and legs, stretching out in one direction, which may be a form of complete rest in tranquil environment.

A true hero, Mary Kom

2012-09-06T03:20:00.003-07:00

Mangte Chungneijang Mary Kom, born 1 March 1983, also known as MC Mary Kom, Magnificent Mary or simply Mary Kom, is an Indian boxer belonging to Kom tribal community of north-eastern state of Manipur.
Mary is a five time world boxing champion and the only woman boxer to have won a medal in each one of the six world championships.She is the only Indian woman boxer to have qualified for the 2012 Summer Olympics, competing in the flyweight (51kg) category and winning the bronze medal.
She has also been ranked as No. 4 AIBA World Women's Ranking Flyweight category.

Mary was born in Kangathei, in Churachanpur district of Manipur.She completed her primary education from Loktak Christian Model High School, Moirang, up to her class VI standard and attended St. Xavier Catholic School, Moirang, up to class VIII. She then moved to Adimjati High School, Imphal, for her schooling for class IX and X, but could not pass her exam. She did not want to reappear for her exams so she quit her school and gave her examination from NIOS, Imphal and graduation from Churachandpur College
She had a keen interest in athletics from childhood, it was the success of Dingko Singh (He was born on 1 January 1979 in a remote village in Manipur to a very poor family. Dingko had to fight back adversities right since the beginning of his life, and was brought up in an orphanage.Won the King's cup in Bangkok in 1997 Won the Asian Games gold in the 1998 Bangkok Games Ngangom Dingko Singh, usually known as Dingko Singh is an Indian Boxer, and considered to be one of the most outstanding boxers the nation has ever produced. He is well known for having grabbed a Gold Medal in the boxing event at the Bangkok Asian Games in Thailand- 1998. ) that inspired her to become a boxer in 2000.

Mary initially tried to hide her interest in boxing from her family, since it was not considered a suitable sport for a woman. However, after her victory in the Manipur state women's boxing championship in 2000, her career became public; her father discovered his daughter's achievement through a photograph in a newspaper. After winning the regional championship in West Bengal, Kom began competing at the international level at the age of 18, only a year after she started boxing. Her international debut was at the first AIBA Women's World Boxing Championship in the United States, where she won a silver medal in the 48 kg weight category. She followed this with a gold medal in the 45 kg class at the second AIBA Women's World Boxing Championship in Turkey in 2002
In 2003, Mary won a gold medal in the 46 kg class - she would compete in this class for the next three years - at the Asian Women's Boxing Championship in India, and was awarded the national Arjuna Award for outstanding sporting achievement. In 2004, she won gold at the Women's Boxing World Cup in Norway, and in 2005 again won gold at the Asian Women's Boxing Championship in Taiwan and the AIBA Women's World Boxing Championship in Russia. The following year, she won gold at the Venus Women's Box Cup in Denmark and the AIBA Women's World Boxing Championship in India. Her victory in the World Championship was marred by illness; the final had to be suspended in the second round, with Kom leading 19-4.

After a two-year break, she won a silver medal at the 2008 Asian Women's Boxing Championship in India and a fourth successive gold medal at the AIBA Women's World Boxing Championship in China,followed by a gold medal at the 2009 Asian Indoor Games in Vietnam.

In 2010, Kom won the gold medal at the Asian Women's Boxing Championship in Kazakhstan,and at the AIBA Women's World Boxing Championship in Barbados, her fifth consecutive gold at the championship. She competed in Barbados in the 48 kg weight class, after AIBA had stopped using the 46 kg class. In the 2010 Asian Games, she competed in the 51 kg class - the lowest in the contest - and won a bronze medal.In 2011, she won gold in the 48 kg class at the Asian Women's Cup in China,and in 2012 took the gold medal in the 51 kg class at the Asian Women's Boxing Championship in Mongolia.and in 2012 took the gold medal in the 51 kg class at the Asian Women's Boxing Championship in Mongolia.

Olympic gold medal for India

At the 2012 AIBA Women's World Boxing Championship, Kom was competing not just for the championship itself but also for a place at the 2012 Summer Olympics in London, the first time women's boxing had featured as an Olympic sport. She was defeated in the 51 kg quarter-finals by Nicola Adams of the UK (to whom she would eventually lose in the semifinal of the London 2012 Olympic Games as well), making this the first year since the championship began that Kom did not win a medal, but did succeed in getting a place for the Olympics. She was the only Indian woman to qualify for boxing event, with Laishram Sarita Devi narrowly missing a place in the 60 kg class.

'U MOROK' IN THE HOT MARATHON

2011-11-12T09:16:00.000-08:00

Umorok is the only type of chilli found in the North Eastern states of India mainly in the Manipur and some neighboring states. The local people know this type of chilli as King Chilli after its extreme hot taste. It is the hottest chilli in the world. This chilli is available mainly in 2-3 districts of Manipur in plenty.

It is believe that 100 simple chilies equal to only one Umorok. Those people who are living in the hill areas are the main producers of this hottest chilli. The size of this chilli is larger than the normal red chili and it softer than other types of chilli.

The color of this chilli is light green when immature, then yellowish before mature and totally bright red when it is mature. One of the special popularity of this chilli is its good smell. It has many economic importance and also famous for its medicinal values.

Recent years there has been a lot of research and every year research finds out more about the healthy benefits of this chili (Umorok).

Chili will clear your sinuses. After eating chillies your nose starts to run. Therefore this is great to fight off the flu or even hay fever. The hottest chilli in the world (Umorok) and after eating that for a while his hay fever has gone. There has been a lot of research done about all the health benefits of the chilli and so far more than 50 common ailments are said to be cured by eating chilli.

In the old days it was believed and used to fight of scurvy. Also used to prevent or cure: rheumatism, arteriosclerosis, toothache, stomach-ache, epilepsy, asthma, varicose veins and malaria.

They are tonic and antiseptic. Stimulate your digestive system and if rubbed on areas of your skin it will stimulate the blood flow and for these reasons have been used also to treat sprains, rheumatic pain in the muscles of the lower back (lumbago) or chilblains (sore or swollen skin)

Be careful when using because it may cause blistering or dermatitis then used over a longer period of time!

Chillies (Umorok) do speed up your metabolism and have more vitamin C in them than any other fruit. (Yes chilli is a fruit). Also it is to be noted that hotter the chilli gets the more vitamin C they contain. Apparently the red variety of the Umorok chilli from Manipur contains more than 350x the amount of vitamin C than the average orange.

U Morok powder can be use for the protection of the wild elephant in jungles

The application of the Umorok powder with some sticky liquid to the fencing rope, can protect a home or a tent house in the jungle. When the elephant touch the Umorok applied rope they will run away from place because of its extreme hotness.

Rate of the heat produced by Umorok

There are a few different ways of measuring the heat of a chilli. The first documented way to measure the heat of a chilli is invented and created by: Wilbur L. Scoville in 1912. He used a panel of people who would taste test the chillies. The sample would be watered down up until the panel could no longer detect any heat.

Hottest part of a Chilli

The hottest part of the Umorok is the flesh (called 'mashingkha' in Meeteilon) around the seeds and the seeds itself. Although the flesh is the hottest part with the highest concentration of capsaicin.

Preservation of Umorok

You can preserve this chilli by sun drying or by smoking these are the most best method for a long time preservation. But you can also preserve in other methods as follows.

You can put the chillies in an airtight container or plastic bag in the fridge, this way they will last for a few weeks.
Freeze your chillies, as suggested above, and they will last a few months.
Put the chillies in vinegar, which is a natural preservative.
Keep product out of the sun and put it in your pantry, this way it will last you for a couple of years.
Or put your chillies in oil same as the vinegar.
Hang them to dry. ( Also very nice as a decoration or create your own chilli earring! )

The higher the capsaicin level in a chilli the better it preserves. Capsaicin is a natural preservative and therefore the hotter the chilli the better it keeps.

Anti-AFSPA Stand gains momentum, fast held across country Sharmila steps into 12th year of fast

2011-11-05T20:23:00.000-07:00

IMPHAL, Nov 5 : In comme-moration of Irom Chanu Sharmila completing the 11th year of her unsur-passed crusade against the infamous Armed Forces (Special Powers) Act, people of Manipur staged protest demonstrations at different corners of the State.

Sharmila has been fasting for the last 11 years demanding repeal of the controversial AFSPA in the aftermath of the massacre of ten innocent people by Assam Rifles at Malom on November 2, 2000.

Pointing out that Indian Prime Minister Dr Manmohan Singh has admitted AFSPA as inhuman in addition to Justice Jeevan Reddy’s recommendation to scrap the military Act, the protesters demanded the Government of India and the Government of Manipur to repeal AFSPA without any further delay.

Further pointing out that the Government of India responded with all the urgency when Ana Hazare fasted for just 11 days whereas New Delhi has been paying no attention to Sharmila’s 11 years old fasting, they decried partial attitude of the Government of India.

Joining the State-wide demonstration in solidarity with the crusade of Irom Chanu Sharmila, BJP Manipur Pradesh functionaries and supporters also staged sit-in-protest at its Nityaipat Chuthek office campus.

Speaking to newspersons on the sideline of the protest, State unit BJP president sh Shanti-kumar said BJP MP from Guwahati constituency Bijoya Chakrabarti at a calling attention motion in the Parliament on August 18, 2010 demanded removal of AFSPA from areas where it is enforced.

He also contended that the BJP is totally against continuous imposition of the draconian Act in Manipur for several innocent lives have been lost due to brutality of security forces operating in the state.

Like in other parts of the State, a protest demonstration was staged at the memorial site of the ten people mowed down by Assam Rifles at Malom.

Speaking to media persons by the sideline of the protest demonstration, Kshetrimayum Subadani, mother of Ksh Inao who was one of the victims of Malom massacre, said that her family could be re-established till date after the dead of her son who was then earning the livelihood of the whole family by working as a goldsmith.

Shortly after the dead of Inao, her sister committed suicide by consuming poison.

Before the year was over, their father too died because of mental agony, Subadani said.

She made a fervent appeal to repeal AFSPA and stop killing innocent people.

Sinam Chandrajini, mother of late S Robinson and late S Chandramani said that she was bearing the loss of her two sons when it was very difficult for any mother to bear the loss of a single son.

Robinson and Chandramani were brothers and they were murdered by Assam Rifles on that fateful day. Chandramani had also won Bravery Award before his young life was cut short.

Saying that Sharmila’s crusade cannot be allowed to go in vain, Chandrajini called upon one and all to support the crusade against AFSPA until Sharmila achieves success.

Soibam Tarkon, mother of Prakash, another young victim of Malom massacre said that the agony of losing her young son would go away only when she dies.

Tokpam Thoibi, mother of late T Shantikumar asked if there was anything which can compensate for her son.

Shantikumar, then only 17 years old, was killed by Assam Rifles together with the other nine victims.

Women vendors of the three market complexes of Khwairamband Keithel too suspended their daily activities and staged a protest demonstration under the banner ‘Save Democracy, Repeal AFSPA’.

Rani, one of the protesting women, said that AFSPA brought nothing positive apart from unleashing a reign of terror.

She also decried the discriminatory treatment of Ana Hazare and Sharmila by the Government of New Delhi.

They also pledged unrestrained support to Sharmila until she wins her battle.

Liklaileima of the Khwairamband Keithel Nupi Lup stated that India cannot remain indifferent to the crusade of Sharmila for good.

It would be prudent on the part of the Government of India to scrap AFSPA before it comes under international scrutiny

Source: The sangai Express

From Sharmila to Dr Manmohan Singh

2011-11-03T18:45:00.000-07:00

Imphal, Nov 3 : Irom Sharmila Chanu, who is set to complete her eleventh year of huger fast against the controversial Armed Forces (Special Powers) Act on November 5 , has urged Prime Minister Manmohan Singh to take into account her struggle for the cause of the people.

The ‘Iron Lady’ of Manipur expressed her mind when former Vice Chancellor of Aligarh University, M Rahman met her today afternoon at the security ward of the Jawaharlal Nehru Institute of Medical Sciences (Jnims) close to her Promopat residence in Imphal East.

Rahman, who is a retired IAS officer and a key functionary of a Pune-based NGO Sarhad, said he would convey her message to the PM through appropriate persons.

“There is no place for the draconian Act in this democratic country and I’m struggling since the last more than ten years against it . The Central leaders especially the Prime Minister should take note of the cause I have taken up,” Sharmila said.

Reacting against the State Government’s failure to issue permission to a team of her supporters to meet her recently, Sharmila expressed deep disappointment against the Chief Minister, who also holds the Home portfolio.

Participated by 25 activists , the 4,500 km long Srinagar to Imphal ‘Jan Karvan march’ campaign was flagged off by social activist Medha Patlkar in Srinagar on October 16 and it reached Imphal on October 27 after holding series of meetings and other activities in nine cities including the national capital.

On October 29, the campaigners left Imphal without seeing her as the State Government denied permission for the meeting. The previous day they courted arrest during a hunger fast protest.

“The CM should know that they (campaigners) came all the way from Kashmir to Imphal. They should be treated as human beings with sympathy. Instead, they were denied by the Government to meet me. I’m deeply hurt by the Government’s unwanted attitude towards them,” lamented Sharmila.

Taking note of the angsuih of Sharmila, Rahman said, “You have responded in a Gandhian way. You have made a tremendous sacrifice for the cause of the people. We will work for repealing the Act. We will definitely convey your words to the PM through appropriate persons.”

Social worker Jeevan A Ninghou,who coordinated Rahman’s Manipur visit, said he would work for translating some letters sent to Sharmila from her supporters in Kannada language to Manipuri. Ningthou, who also accompanied Rahman in Sharmila’s meeting, took the letters from her and assured to do the translation works very soon.

Source:The Sangai Express

SAVE SANGAI

2011-11-02T23:29:00.000-07:00

The Sangai is an endemic, rare and endangered Brow-antlered deer found only in Manipur, India. Its common English name is Manipur Brow-antlered Deer and the scientific name, Rucervus eldi eldi. McClelland. It lives in the marshy wetland in Keibul Lamjao about 45 km from Imphal. Its habitat is located in the southern parts of the Loktak Lake, which is the largest freshwater lake in Eastern India. It is also one of the seven Ramsar sites of international importance. The habitat of the Sangai is now protected as the Keibul Lamjao National Park. Sangai is also the state animal of Manipur.

The brow-antlered deer or the dancing deer is found in its natural habitat only at Keibul Lamjao National Park over the floating biomass locally called "phumdi" in the South Eastern part of Loktak Lake. It is located between 24°27’ N and 24°31’ N latitude and 93°53’ E and 93°55’ E longitudes. The park covers an area of 40 km². and the home range of the deer in the park is confined to 15-20 km².

Phumdi is the most important and unique part of the habitat. It is the floating mass of entangled vegetation formed by the accumulation of organic debris and biomass with soil. Its thickness varies from few centimeter to two meters. The humus of phumdi is black in color and very spongy with large number of pores. It floats with 4/5 part under water.
The number of deer listed in the Red data book was only 14 in 1975. Subsequent after the declaration of the area as National park and with strict conservation measures taken up by the Forest Department, the fear of its extinction has been greatly reduced.

The Brow-antlered deer is a medium-sized deer, with uniquely distinctive antlers, measuring 100-110 cm. in length with extremely long brow tine, which form the main beam. The two tines form a continuous curve at right angles to the closely set pedicels. This signifies its name, brow-antlered deer, the forward protruding beam appears to come out from the eyebrow. The antlers of the opposite sides are unsymmetrical with respect to each other. The beams are unbranched initially whereas curvature increases as length increases and they get forked also. The sexes are moderately dimorphic in body size and weight. The height and weight of a fully grown stag may be approximately 115-125 cm at shoulder and 95 to 110 kg (210 to 230 lb) respectively. The height and weight of the female are shorter and less as compared to the male counterpart. The length of the body from the base to the ear up to the tail is about 145 to 155 cm in both sexes. The tail is short and rump patch is not pronounced.
Sangai feed on a variety of water living plants, grasses, herbaceous plants, and shoots. Zizania latifolia, Saccharum munja, S. bengalensis, Erianthus procerus, E. ravernnae, etc. are the favorite food plants of Sangai. Feeding behavior of Sangai can be easily seen over new shoots on freshly cut fire line area. It exhibits a bimodial activity pattern. Sangai starts grazing usually early morning approximately 4:30 am and generally continue up to 8:00 am. On cloudy morning the period may extend to 10:00 am. In the evening it starts at 3:00 pm and continue up to 6:00 pm. After feeding it takes rest. During day time it rests under thick and tall reeds and grasses. At night some of them even rest on the hillocks.
Sangai has a maximum lifespan in the wild of around 10 years
Rutting takes place in the early spring months between February and May. Males compete with each other to gain control of a harem of females that they can then mate with. After a 220 to 240-day-long gestation period, normally a single calf is born. The young are spotted at birth; these spots fade as the animal grows. The young are weaned at 7 months of age, and becomes sexually mature from 18 months of age onwards.

Culturally, the Sangai finds itself imbedded deep into the legends and folklore of the Manipuris. Based on a popular folk legend, the Sangai is interpreted as the binding soul between humans and the nature. The slaying of the Sangai, an unpardonable sin, is conceived as the rude breaking up of the cordial relationship between humans and the nature. When humans love and respect the Sangai, it is respecting nature. In the Sangai, therefore, humans find a way of expressing their love for the nature. Socially, the Sangai is the symbol of a prized possession of the State. Identified as one of the rarest animal species in the entire world, the Sangai is the apple of the eye for the people. Talk of Manipur, and one of the first things to introduce the State is the Sangai, other than polo, its classical dance, sports and films.
Danger of extinction

The Sangai was believed to be almost extinct by 1950. However, in 1953 six heads of the Sangai were found hovering at its natural habitat. Since then, the State Government has taken serious and positive measures for the protection of this rare and endangered species. A census conducted in 2000 in the park showed that there were just 162 deer (54 stags, 76 hinds and 32 fawns).
The Sangai faces a two-pronged danger to its life. Firstly, its habitat is steadily degenerating by reason of continuous inundation and flooding by high water caused as the result of artificial reservoir of the Loktak hydroelectric power project. Secondly, poachers are out there to trap and slay the deer at the slightest opportunity.
In 1983 the 103 megawatt capacity Loktak hydroelectric power project was commissioned with the objective of ensuring rapid development in the State. A maximum high water level of 168.5 meters (553 ft) above mean sea level (MSL)is maintained in the Loktak Lake to feed the reservoir for the hydel project. This high water level had wreaked havoc in the Keibul Lamjao National Park. The high water level, maintained continuously through the year, had disturbed the natural life cycle of the vegetation growth, the phumdi, upon which the Sangai thrives. The deer feed on several types of vegetation that grow on the phumdi. The vegetation also provides shelter to the deer and other wildlife in the park.
The life-cycle of the phumdi involves floating on the water surface during season of high water as in the monsoons. In the lean season, when the water level reduces, the biomass come into contact with the lake bed and they secure the required nutrient from there. When the rains come again and they become afloat, the biomass have enough 'food'—the nutrients—stored in their roots and their life continues. What is happening now, according to local scientists who are studying the phenomena, is that with continuous high water in the lake throughout the year much of this process of 'feeding' on the nutrient in the lakebed had discontinued. The result—the biomass are losing weight and getting thinner by the year. Around January last week in 1999, it was reported that a large chunk of the biomass in the northern part of National Park had broken up into pieces and had drifted freely from the park area. This was a bad sign for the Sangai habitat. It spelled out very clearly that the beginning of the end of the Sangai habitat had begun. There are reports of local people cutting up the phumdi into sizable pieces and then towing away these with dugout canoe for 'selling' to fish culture owners. This is another potential danger to the Sangai habitat. It meant humans are now aiding the process of annihilating the habitat area, supplementing to the rapid degeneration of the habitat.

Lamlai fish fair makes a statement with reasonable rate

2011-10-28T21:32:00.000-07:00

IMPHAL, Oct 27: Under the joint initiative of All Manipur Nupi marup Lamlai Area Committee and All India Youth Federation Lamlai Local Council, a Ningol Chakkouba Fish Mela has been organised for the very first time in Lamlai area at Irawat Park, Chalou Lamlai today.

Inaugurating the first fish fair as the chief guest, Agriculture Minister Ph Parijat said the fair has been organised under the objective of promoting fish farming in Imphal East district.

Stating that various fish varieties would be made available to the public at Rs 25 less than the rate fixed by the Government, the Minister informed that a common fish rearing pond of four paris in size would be developed at Leimakhong near Lamlai. Noting that there is shortage of fish production in Imphal East district areas, he expressed confidence that on completion the Leimakhong pond would be able to contribute to fish production.

Imphal East district Fishery Officer Y Ibobi Singh recounting that the Fishery Department had been organising fish fairs every year since 1976 in connection with the Ningol Chakkouba festival, asserted that efforts would be made to organise fish fairs in Imphal East district.

In all fishes were sold at five stalls while chicken were put on sale in six stalls at the fair. The rate of fish sold at the fair was fixed at Rs 125 per kilogram for Rohu (Rou) variety, Rs 115 for Grass Carp and Rs 75 for Silver Carp, while chicken was available at Rs 110 per kg.

It is informed that the total quantity of fish at the fair is 3400 kgs and 1000 kg chicken.

Source: The Sangai Express

Shirui Lily Cup

2011-10-28T21:19:00.000-07:00

IMPHAL, Oct 27: TRAU, Kwakeithel became the third team to reach the quarter finals of the 28th Shirui Lily Cup National Level football tournament with a comprehensive 3-1 victory over KLASA, Keinou at TNL Ground, Ukhrul today.

TRAU joined AMOFA, Moirang and AIM, Khabam in the last eight stage of the tournament.

RM Ngathangmei provi-ded the TRAU break- through in the 20th minute with the lead lasting till about the interval when S Homeshore struck the equaliser in the 43rd minute.

The Kwakeithel side re-gained the advantage when N Rakesh netted the second goal in the 51st minute and L Tiken sealed the victory in the 72nd.

Source: The Sangai Express

Sadar Hills Blackade Supporters

2011-10-28T21:08:00.000-07:00

Sadar Hills blockade supporters ‘detain’ Ranjit and team for hours at Kangpokpi SHDDC redefines ‘intensifying agitation’

IMPHAL, Oct 27 : Works Minister K Ranjit who went to inspect the Senapati mini-Secretariat was stopped from returning to Imphal by women activists of SHDDC and kept under virtual siege along with his team at Kangpokpi today.

The Works Minister and his team were however ‘rescued’ by a huge team of Imphal West police commandos later in the evening at about 8.

A strong posse of police commandos, made up of 35 teams comprising six cops in each team and led by the SSP of Imphal West police rushed to Kangpokpi and managed to clear the way for the Minister and his men. The police team had to fire tear gas shells to disperse the womenfolk and open fire in the air while escorting Ranjit out of Kangpokpi.

A woman received a bullet injury on her right thigh.

Following the intense stand off at Kangpokpi a Mini-truck belonging to the BRTF was set on fire at Sa-permeina at about 8.15 pm.

The bullet proof vehicle win which Ranjit was travelling was also hit by a bullet. This was confirmed by police while inspecting the damages on the glass of the vehicle at Imphal. The Minister said that this was an attempt on his life and the shot was fired deliberately.

Chairperson of Sadar Hills Women Union, Ngan-boi Momin said that the Minister refused to entertain their plea to have a brief talk and instead asked a senior officer of the district administration to talk with the womenfolk.

The request to talk was conveyed when the team arrived at Kangpokpi after the inspection at Senapati.

The conduct of the Minister was strongly decried by the womenfolk, said Momin.

Our reporter who went to cover the Minister’s inspection tour informed that the Minister and his team were returning from Sena-pati when they were blocked by a large number of women at Kangpokpi Bazar at about 3 pm. The women piled up boulders and stood in rows on the highway holding festoons.

In addition to his security escorts, Ranjit’s team was also accompanied by the Senapati SP and SDPO.

The team halted about 100 metres away from the spot where the highway was being blockaded.

Then the SP and the SDPO went ahead to talk with the blockaders but the latter insisted that they would talk with the Minister himself. At this, the SP asked the protesters to select two or three leaders to talk with the Minister.

Subsequently, K Ranjit talked with three women activists. They demanded that Sadar Hills district should be officially declared before the election.

The Minister responded by saying that the Government has genuine intention to declare Sadar Hills as a full fledged district but it cannot be done in haste.

The women urged Ranjit to give a written assurance that Sadar Hills district would be created but he declined . As the negotiation was on, women blockaders who were not present at the negotiation started shouting the slogan “We want Sadar Hills district”.

As the Minister’s team retracted beyond Kang-pokpi bridge, the women blockaders opened the highway and let other vehicles move. Nevertheless, they checked all the vehicles.

In the meantime, another group of women blockaded the highway on Taphou Kuki side.

At about 6 pm, four women came from Taphou Kuki side and asked the Works Minister to declare Sadar Hills as a full fledged district by November 10.

They also asked why Kangpokpi ADC building has not been inaugurated yet though the construction work has been completed whereas the Government is planning to inaugurate Senapati mini-Secretariat on November 2.

To this, Ranjit explained that the Government was planning to inaugurate the Kangpokpi ADC building first but it could not materialise because of bandhs and blockades.

The ADC office can be inaugurated before the mini Secretariat if the people wish so, Ranjit said.

Again, when Ranjit said ‘ADC office building, Kangpokpi’, the women activists insisted that it should be spelt as ‘Sadar Hills DC office building’.

To the repeated insistence of the women activists to give a written assurance for declaring Sadar Hills as a full fledged district by November 10, Ranjit explained that his assurance would serve no purpose as Cabinet decision is mandatory for creation of a district.

The Minister and his team are currently stranded on the highway under a situation of virtual siege.

Earlier, after observing the little progress made in the portion of the Senapati mini Secretariat which would be occupied by district level officers, the Works Minister stated that due procedures would be initiated to blacklist the concerned contractor.

Yet, Ranjit maintained that all efforts would be put in to ensure that everything is ready before November 2 when Union Home Minister P Chidambaram would inaugurate the building.

Source: The Sangai Express

Manipur blockaded on road to nowhere

2011-10-26T10:44:00.000-07:00

Since August this year, Manipur has been under an economic blockade called by the Sadar Hills Districthood Demand Committee (SHDDC). This and a counter-blockade by the United Naga Council (UNC) on the national highways have caused severe shortages of food, medical supplies, fuel and other essential items. There have been reports that hospitals are running short of medicines. Petrol, diesel and LPG are in short supply, and are being sold at exorbitant prices. Onion, potato, rice and dal are similarly scarce and expensive. There have been instances when rumours have set off incidents of small-scale violence. The scarcities have created an atmosphere befitting the description of a humanitarian crisis in a war-zone.

The tolerance of the people in Manipur is being tested beyond endurance. It is fortunate that traditions of mutual exchange and interdependency among all communities have helped ward off major incidents in such trying times. But that is no guarantee that the situation will not worsen.

Surprisingly, neither the State nor the central governments have shown any signs of dealing with this crisis. This catastrophe, as usual, has not caught the attention of the national media or democratic voices in other parts of the country. A blockade has been historically a form or a component of war. In its early incarnations, it would often be deployed between two parties, one belligerent force blockading another power, or between belligerents. Its maximum impact is felt in the everyday lives of the common people who are helplessly caught in the situation.

Driven by ethnic politics

An economic blockade has often been deployed as a form of protest by different groups to draw attention to their cause. Though the intention of those who use it as a form of protest may be to highlight their grievances and wanting it to be addressed by the authorities, it immediately puts pressure on the population. Blockades in Manipur, driven largely by ethnic politics and the geographical circumstances, at times, begin to look more like a form of collective punishment.

The logic of a blockade seems to be that considering the experience of majoritarianism being meted out by the Meiteis against the other communities, a protest against the Government of Manipur should necessarily target the Meitei population. The polity of Manipur is seen to be largely driven and controlled by the Meiteis. Thus, suffocating the supply lines through the national highways seem an unfortunate but unavoidable choice to make the government listen to the demands of the aggrieved party.

Sadar Hills issue

Such smooth political logic is blind to the fact that an economic blockade of this magnitude affects all people, irrespective of ethnicity. Their suffering can often be measured against the rhetoric of sacrifice: the rich and the powerful cut across community boundaries and, more importantly, are not affected as they get around the high prices and scarcities with ease. Rather, they often use moments like this to project themselves as champions of the suffering by carrying out symbolic acts of sacrifice. Such acts are in turn mobilised as propaganda for their ethnic politics. Moreover, moments of economic scarcity are also boom time for traders. Prices are disproportionately increased. Even though essentials are in short supply in the open market, almost everything is available if one is willing to pay in the black market. And there seems to be a thriving market run by crisis profiteers.

This time round, the blockade on the national highways 53 and 39 was first imposed by the SHDDC from August 1. Its demand was the creation of a separate district of Sadar Hills out of the current Senapati district of which it is a part of. This otherwise simple administrative procedure is extraordinarily complicated in the context of Manipur. Senapati district happens to be inhabited largely by different communities of the Kukis, the Nepalis, and the Nagas. Within the district, Sadar Hills is dominated demographically by the Kukis.

A demand for a separate district of the Sadar Hills is resented by the Nagas. They fear it would jeopardise their claim for a ‘greater Nagalim.' Interestingly, the whole of Senapati district is included in the map of “Naga inhabited areas,” a phrase that has gained currency after it was modified from the earlier “Naga dominated areas.” Therefore, the UNC called for a counter economic blockade on these highways from August 21 onwards fearing the possibility of Senapati district being bifurcated.

Given the history of ethnic clashes between the Nagas and the Kukis in the hills of Manipur beginning in the early 1990s when Senapati district was one of the worst affected, the atmosphere has been tense.

In the context of the larger politics of Manipur, the demand for the creation of a separate Sadar Hills district has to be weighed alongside two other vociferous demands — for the creation of Jiribam and Phungyar as separate districts.

In all three demands, there have been fierce contestations from rival ethnic groups, a pointer to how in Manipur's politics, and also more widely in the North-East region, there has been a tendency to fit ethnic identity perfectly on to a particular territory. This is how “homeland” politics is conducted, but fusing ethnic exclusivity with territoriality can create a combustible mix.

That Senapati district has witnessed abnormal population growth rates both in the census counts of 2001 and 2011, has led to its own share of controversies. In some areas within the district it has been more than 100 per cent. This has been interpreted as a move to legitimise one community's claim to being the majority in a particular territory, creating simmering animosity and hatred.

To critique the increasing tendency of ethnic exclusivist politics is not to negate the genuine concerns of the different marginalised groups that get subsumed within a majoritarian ideology, but to open a more progressive form of politics. Manipur today is sitting on a latent socio-political volcano. If all parties concerned do not take action immediately, there is a danger that it might well explode.

Source: The Hindu

Naga blockade pushes Manipur into economic crisis

2011-10-26T10:34:00.000-07:00

The northeastern state of Manipur is in the throes of a breakdown with hospitals putting on hold all routine surgeries due to non-availability of oxygen cylinders while stocks of all essentials, baby food, and life saving drugs have almost dried up.

An indefinite economic blockade for the past one week enforced by various Naga tribal groups to protest the Manipur government?s decision not to allow separatist leader Thuingaleng Muivah to visit his birthplace has literally brought the state to a halt.

Hundreds of trucks carrying essentials and medicines were stranded in the adjoining state of Nagaland with protesters laying a siege on National Highway 39 ' the lifeline of Manipur ' to protest the state government's decision not to allow Mr. Muivah, general secretary of the National Socialist Council of Nagaland (NSCN) separatist group, to visit his birthplace in Ukhrul district, about 220 km from Mao.

'We have stopped all routine surgeries from today (Monday) with supplies of oxygen cylinders getting exhausted,' Y. Mohen, superintendent of the Regional Institute of Medical Sciences (RIMS), told IANS.

RIMS is the only medical college and hospital in Manipur and the biggest healthcare facility in the state of about 2.4 million people.

Landlocked Manipur depends on supplies from outside the region with trucks from the rest of India carrying essentials passing through Nagaland.

'The blockade has resulted in acute shortage of food, medicine and other essential commodities in the state and very soon the entire life support system in the state would collapse,' said Babloo Loitongbam, leader of Human Rights Alert, a leading rights group in the state.

The group sent an open letter to Prime Minister Manmohan Singh Monday seeking his personal intervention.

'A litre of petrol is selling at Rs.200, a cooking gas cylinder for Rs.1,500, while a kilogram of rice is selling at Rs.60 to Rs.70,' Sunil Singh, a local resident, said.

Items like baby food and other essentials were becoming scarce.

Simmering tension continues in the bordering areas between Manipur and Nagaland after security forces on Thursday killed three people and injured 70 more in clashes with Naga protesters who wanted Mr. Muivah to travel to his birthplace.

The Manipur government had banned 75-year-old Mr. Muivah's trip to his home village, saying it could stoke unrest. Mr. Muivah has since deferred his visit.

A police spokesperson said several areas in Manipur's Senapati district, dominated by Nagas, have blocked the highway by resorting to sit-in protests leading to disruption in road communication between Manipur and the rest of the country.

'It is nothing less than anarchy in Manipur now,' said T. Singh, a college teacher.

The NSCN-Isak-Muivah (NSCN?IM) has been operating a ceasefire with New Delhi since 1997 with the two sides holding close to 60 rounds of peace talks aimed at ending one of India's longest running insurgencies.

The Manipur government maintains the ceasefire with the NSCN-IM does not extend beyond Nagaland and hence Mr. Muivah's visit to Manipur was not acceptable.

The NSCN?IM had earlier demanded that all Naga-inhabited areas in the northeast, including Manipur, be integrated by slicing off parts of three neighbouring states to unite 1.2 million Nagas and create a Greater Nagaland.

The demand is strongly opposed by the states of Assam, Manipur and Arunachal Pradesh.

The violent insurgency in Nagaland has claimed around 25,000 lives since the country's independence in 1947.

Source: The hindu

Sharmila, the light of Manipur

2011-10-26T10:22:00.000-07:00

Irom Sharmila has been leading an unnatural life, out of choice and goaded by the Manipuri society, especially civil society groups. For nearly 11 years now, it has become a routine for her to remain housed in hospital, in judicial custody, with a tube dangling from her nostrils to force-feed her. Always flanked by cops rather than relatives and friends, she visits the court every fortnight in an ambulance and says “no” on being asked if she will end her fast.

Her resilience to carry forward the silent protest since November 2000 against a draconian law, the Armed Forces (Special Powers) Act (AFSPA), has earned her the title Manipur's ‘Iron Lady.' She has put little known Manipur on the world map with probably the longest running hunger strike in recorded history. She has become an iconic figure for the entire Manipuri society; she is the torchlight-bearer of the people against a law that gives the security forces power to kill with impunity.

AFSPA is in force in the ‘disturbed areas' of Assam, Manipur (excluding the Imphal municipal council areas), Nagaland, parts of Arunachal Pradesh, 20 km in Meghalaya bordering Assam, a few police stations in Tripura, besides Jammu and Kashmir. Her hunger strike began following an incident in which the security forces allegedly sprayed bullets and killed 10 innocents at a bus stop in Malom town. Since then the incident has been known as the Malom massacre. The civil society groups are proud of Irom Sharmila for carrying on with her crusade on behalf of the people.

How long will she fast is anybody's guess? She is 39 years old and already past her youth. When she acknowledged to a journalist about her fondness for a man called Desmond Coutinho, a British national of Goan origin, whom she met only once in March this year following a yearlong exchange of letters, there was an element of disdain for her by those who used to shower her with praise and affection.

In one fell swoop, their pride in her has crashed. Why? Is this feeling out of desperation because all along, they supported her and probably in the process pinned their hopes on her “sacrifice”? Did they in the process start misreading “her” struggle as “our” struggle? Is this why her willingness to lead a normal life jolted them?

The civil society groups' struggle, however, appears a long-drawn affair. There has been no progress to replace the Act with a more humane law as was promised by the Union government in 2004. The reason being the security establishment, particularly the Army, is opposed to the idea of tinkering with the Act. Home Minister P. Chidambaram has also admitted the lack of consensus within the government on the issue.

No doubt, Manipur's young and old have had their own share of struggle and apathy. But does it mean that Sharmila has no right to lead a normal life? She has, of course, said she will marry only after the Act is repealed. Whether she is being tricked in this love affair as suspected by many

Babloo Loitongbam, human rights activist from Manipur and Sharmila's long associate from the Just Peace Foundation, refuses to comment on her personal life. “She can stop her fast whenever she wants, she can marry whoever she wants. There will be no interference from our side.”

But what about the Meira Paibis, who took up the cudgels against wrongdoings in the State? In July 2004, Meira Paibis made the headlines worldwide when they stripped themselves — the ultimate form of protest — in front of the Kangla Fort, against the excesses committed by the security forces on the people. Why did they not support Sharmila? Why did they not stand up for another woman's cause?

Interested parties see a conspiracy and burnt copies of the newspaper that published her interview and banned the newspaper in Manipur. Why? According to some civil rights activists, a relationship has surely developed between Sharmila and Desmond. But the venom is against the reportage. “In the backdrop of Anna Hazare's fast against corruption, the article was more about her love story than the cause for which she has been on a hunger strike for more than a decade. The write-up also tried to create differences between her and us. …why?…how can we intrude into her personal life when we are not even allowed to meet her?” asks a civil society activist.

But, how long will the civil society groups ride on Sharmila's shoulders? On the one hand, these groups strongly support freedom of the press and, on the other, they ban the newspaper in Manipur for publishing Sharmila's interview. Why this double standard?

Whatever the case, Sharmila should not be allowed to end up like Bobby Sands, the revolutionary spirit of freedom who represented the Irish nationalist aspirations and died on the 66th day of his hunger strike in May 1981. Or like Pedro Luis Boitel, a political revolutionary from Cuba, who died in jail in May 1972 following his fast unto death. Potti Sreeramulu, the Amarajeevi (immortal being), died in December 1952, following his fast for linguistic re-organisation of the States and achieving Andhra Pradesh. And, there are also others who have died — unsung heroes like Swami Nigamanand in June 2011 after fasting in his quest for stopping quarrying in the Ganga.

Source: The Hindu

THANG TA MARTIAL ART OF MANIPUR: A CULTURE OF PERFORMANCE

2011-10-24T13:54:00.000-07:00

THANG TA (The art of sword and the spear) thus became an expressive art form which however retained its fighting character at the secret home schools of individual teachers or Gurus, after being prohibited during the period of the colonial raj (1891-1947). It survived during the period of Manipur’s integration with the Indian Union in 1949, where the art was shown in festivals and performance platforms abroad since 1976. Unfortunately, the internal system of meditative practices and its essential spiritual character is at risk of being lost through lack of knowledge and committed practice by the present generation. Contemporary theatre practitioners are gaining awareness of its basic energy use and creative exercise of the body’s resources which would enhance the performance energy of the artist. It is at an exploratory stage that this new culture is being re-examined.

The movement behaviour of the different parts of the Manipuri martial body are derived from the cultural and habitual uses of daily life. Certain extra-daily postures, positions. and movements are compiled into codes adding to the natural repertoire.

Physical Characteristics in Customary Usage and Ritual Practice

1.Khurumba (the bow) - where the forward/downward flexion of the relaxed spine is used.

2.Tha Leiba -Rotation and tilts of the pelvic joint in different angles while supporting the torso in regular curvilinear uses are most common. The half turn of the chest are also common.

3. Thong khong (bridge support) - The squat is also a familiar use of the lowering of the upper extremities nearer to the ground, where the two legs in deep bent position support the whole body, thereby proximally utilizing the use of the upper extremities at the ground level. Men use three positions of squat in a descending order to enable the firmer hold of the body in pro-gravitational positions.

4. Wai teiba - a daily ritual of cleaning the floor by women. Women use a different flexible squat system with the bent knees opened out to enable the forward flexion of the torso or spine. The hand uses the washcloth with more space at her command while rubbing the floor. The entire system of body use are rich and varied, and the wrists could be most appropriately exploited in Khujeng Leibi (Wrist circling) to emulate the figure of eight.

Thang(Art of the sword) emphasizes Phidup (coil), lowering of one’s body near to the ground to enable a spring action for expansion and attack.

TA(Spear) emphasizes PHANBA, an opening out of the body with two forms, NONGPHAN to stimulate the expanse of the sky, and the LEIPHAL emulating the expanse of the earth at the ground level in order to reach out to all directions of space. The spear uses about 75% of the lower extremities in motion, while the wielding of the sword normally takes 75% exercise of the upper extremities.

The martial system is a much more vigorous use of the body in order to reach out to the space of the opponent, and the two arts are derived from the physiographic and cultural environment of the Manipur plains and the hills. The Meitei in the plains, the pre-dominant ethnic group are capable of using both sword and spear in its weapon system. The sword is most favourably used in protecting the body from attack from all sides, whereby the figure of eight is extensively used to cover the all vulnerable parts of the body. The Meitei often use more movement than stillness while preparing to fight the opponent, and the self as target is dynamic, moving and shifting position often. There is also the use of stillness while awaiting the attacking move of the opponent, depending on the nature of the enemy.

Mukna

2011-10-24T13:21:00.000-07:00

Mukna : The game is the Manipuri style of wrestling played between two male competitors for trial of strength by skill and physical force. Manipuri wrestlers wear white turbans and customary costumes. The game is generally played on the day before the Deity as a part of the ceremonial function and the function cannot be completed without this game. It is popular in Manipur as a manly and prestigious game. The game had royal patronage in the past.
Mukna is a sport, which is a combination of wrestling and judo, originating from, and popularized by our state Manipur. Historical records prove, that Mukna has been played since, the first half of the 15th century, but no exact record is available of the earlier meets.
In Manipur, there is a belief that this type of wrestling goes as far back as the Hayachak era (Satya Yug), when Pakhangba, the son of the Atiya Guru Shidaba, caught his irate brother, Sanamahi who was the incarnation of a horse, causing chaos and confusion in the kingdom. Sanamahi was furious with his father, for naming Pakhangba as his successor. Pakhangba trapped his brother at the end of a long and bitter encounter, when he used a deadly grip that rendered Sanamahi powerless. This paved way for the birth of Mukna. This sport really flourished during the reign of King Khagemba (1597-1672). The game is generally played on the last day of the festival of Lai Haraoba (worship of the sylvan diety), and is an intrinsic part of the ceremonial functions.
The competitions are usually in the same weight category. Contestants, wearing a waist belt and a groin belt, hold each other's belts, and then the match begins. Holding the opponent's neck, hair, ear, private parts or legs with the hands, are considered foul. Boxing and kicking are also not permitted. The competitor who touches the ground first with his head, back, shoulder, knee or the hand, is declared the loser.

Some of the traditional equipments and dresses of the land are used by the players of this game. This is principally, to protect the vital parts of a player's body. It also helps to identify the pana or the yek, to which the wrestler belongs. The waist belt is known as a ningri. The winner is called a yatra. He is declared winner, if he succeeds in pinning his opponent to the ground - with the whole of his body or his back touching the ground.

There are many techniques or lou, used in Mukna. Absolute physical fitness and skill is required, while mastering these techniques. Today, the game is popular in Imphal, Thoubal and Bishnpur.

Sagol kangjei (polo)

2011-10-24T12:57:00.000-07:00

Sagol Kangjei(Polo) : Manipur is considered as the real home of Polo. The Manipuri Puranas trace it to the mythological age when it was played by the gods. This game is also believed to have been played on the occasion of recognising Laishna as the wife of King Pakhangba of Manipur who ascended the throne in 33 A.D. The game is played on horse-back with seven players a side. Mounted players hit the ball to the goal. The stick is made of cane having a narrow wooden head fixed on it. The ball about 14 inches in circumference is made of bamboo root and is usually light. The Manipuris play on ponies which are not more than 4ft.6inches in height. The game is now played in 2 styles namely Manipuri Style and International Style.

Polo is one of the oldest games. Scholars usually point out that the earliest forms of the game were played in ancient Persia, that it later spread slowly to the East. The name Polo is said to have derived from pulu, the Tibetan word for ball. The Moghul conquerors brought Polo to India. But it died along with the decline of the Moghul Empire in India.
Polo in Manipur had a different ancestry. Manipur, one of the 25 States constituting the Indian Union today, was not a part of India until 1949. All the major ethnic groups constituting the Manipuri people are of the Mongoloid stock and their languages belong to the Tibeto-Burman family. Polo is a part of their cultural inheritance, as waves of people migrated from southern China in the prehistoric times.
Among the Meiteis, which is the predominant ethnic group among the Manipuri people, the divine guardian of polo is called Marjing. One of the rituals today in Umang Lai (sylvan deities representing ancestors) worship is a mime by the Maibi (priestess), holding a mallet in her hand, of a game of polo.

Manipur existed as an independent kingdom for centuries until the British defeated them in 1891. However, Anglo-Manipur relations were firmly established in the aftermath of the First Anglo-Burmese War 1819-24 which also resulted in the annexation of Assam to the British Indian Empire. A British Political Agent was stationed at Imphal, the capital of Manipur, from 1835.
British officers certainly saw Sagol Kangjei (polo) being played regularly at Mapal Kangjeibung (polo ground) in Imphal because it was adjacent to both the royal palace and the Political Agency. Sagol literally means a pony in Manipuri language while Kangjei stands for a game played with sticks.
Polo is generally associated elsewhere with the royalty. In Manipur it was, and still is, played with enthusiasm by ordinary people so much so that, as a popular story goes, polo players were known to have pawned their wives to buy a pony.
The enthusiasm apparently infected Captain Robert Stewart, assistant deputy commissioner of Cachar, a district in Assam under British administration which also had a sizable Manipuri population as it was contiguous to Manipur. During 1853-54 he invariably joined the Manipuris when Sagol Kangjei was played at Silchar, the district headquarters.
In 1859 Stewart became the deputy commissioner and Lieutenant John Shearer joined as assistant deputy commissioner. The duo enthusiastically took to the game and they decided to start a polo club to play in matches against the Manipuri players. Thus came into existence, in March 1859, the Silchar Polo Club in a meeting held at Stewart’s bungalow. Its first elected members were Captain Robert Stewart, Lt. John Shearer, James Davidson, Julius Sandermon, James Abemetly, Arthur Brownlow, Earnest Echardt, W. Walker and A. Stewart. The Silchar Polo Club, now called the Retreat Club, is possibly the world's first polo club.
By 1861 polo was played in Dacca on the initiative of Captain Eustace Hill of Lahore Light Horse who saw the game being played on a trip to Cachar. British merchants from Calcutta were similarly introduced to the game and got interested. The Calcutta Polo Club was formed in 1862. Now the game spread rapidly to almost every cantonment in British India.
In 1864, on invitation from Calcutta, the Silchar Polo Club raised a Manipuri polo team known as The Band of Brothers and Lt. John Shearer took them, with their ponies, to Calcutta by country boat. The team consisted of Toolsi Singh, Chowba Singh, Ammu Singh, Omah Singh, Tubal Singh, Aema Ba and Monga Pa. The Manipuri team easily defeated the Calcutta team.
A match was also staged between the Calcutta Polo Club and the Manipuri team on the occasion of a visit to Calcutta by the Prince of Wales in 1876. It ended in a draw. It was largely due to the tireless efforts of Lt. John Shearer that Sagol Kangjei got transformed into the popular game of modern polo. When Shearer retired as a Major General, he was rightly acknowledged as the father of English Polo.
The first regular match in England was played at Hounslow in 1869 between the 10th Hussars and the 9th Lancers with eight a side. It was then known as ‘Hockey on Horseback’, a curiosity in the British society. The 10th Hussars won by three goals to two. Hurlingham started polo in 1874 and soon became the headquarters of the game. The rest is part of fairly known polo history.
Sagol Kangjei always enjoyed the patronage of Manipur kings. After the Anglo-Manipur War 1891, when Manipur came under British suzerainty (not as a part of the British India), the government continued its patronage by including a separate provision for polo in the Manipur State Budget.
A Maharaja-in-Council, under a democratic Manipur constitution, governed when the British left the Indian subcontinent in 1947. A Manipur State Polo Committee was formed in 1948 by a resolution of the Manipur State Council to look after the game. The Maharaja was its patron. However, an abrupt change in the fortunes of polo occurred when Manipur became a part of India in October 1949. The entire polo establishment in the government was disbanded and government patronage to polo was discontinued.
For a long time, permission was not granted for playing polo at Mapal Kangjeibung, the world’s oldest existing polo ground where Sagol Kangjei had been played since time immemorial. The consequent shock and hurt feelings among the Manipuri people was palpable.
The problem was aggravated by the utter destruction of properties and rampant dislocation in socio-economic life during World War II in which Manipur was a ‘prize’ to be won between the Japanese and the Allied forces. The pony was a casualty of the war. The Manipuri people were struggling for return to a normal life when the swift political changes overtook them.

The game of Kang

2011-10-24T12:43:00.000-07:00

Kang-Sanaba: It is a game played on the mud floor of big out-houses. It consist of hitting the targets fixed on the floor with hard and smooth oblong shaped flat instruments known as "kang". The tradition of this game is very old. It is mentioned in the folk epic of Khamba and Thoibi. This particular game is said to be 'Panthoibi' the Manipuri counterpart of Durga the goddess of war and destroyer of the enemies of the gods.

Physically, a fine race, the Manipuris is devoted to sports and games. There are number of traditional games that have their origin back in Manipur. One of the most popular indoor game among them is Kang. The game, Kang is known to the Bishnupriya Manipuris as Gilla (though Gilla is developed as a variant of Kang) and Kanga-Sanaba to the Meiteis. It is an indigenous Manipuri game played on the day between Manipuri New Year’s Day (Cheiraoba/Bishu) and the Ratha Jatra (Kang) festival.
A round object called Kang which is the seed of a creeper (Uri) is used in this game. It is about one and a half inch in diameter and ¾ of an inch in thickness. The game is played among two teams each of seven either males of females usually mixed up. A player has to Shoot a point from a fixed position. If the parties hit the target twice with the Kang then, Lamtha is adopted. Lamtha is played by propelling the disk on its flat side along the surface of the ground by the force of middle finger of the right hand acting the finger of the left.. At the end of half a duration of the play, interchange of the directions takes place. Of the two teams, the one who can hit the target for a greater number by two Chekpheis (shooting from a standing position) and one Lamtha is the winner.
There are tales, both legendary and mythological, that claim that Kang was played by gods and goddesses, soon after the earth was created. According to some sources Kang is played by the deity “Panthoibi”. It is believed that the seven players on either side represent the seven days of the week and the Chekphei and Lamtha kangkhul are believed to 15 in number on one side and both sides represent 30 days, making a complete month. There are evidences that the Manipuris began to play this game well before the arrival of Vaishnavism in Manipur. Earlier, the dignitaries of the Palace including the Maharani and the Maharaja also participated on social functions. In the old days Kang was played during summer starting from Cheiraoba/Bishu to Kang.

Presently, the game is played in several tournaments through out the year. Rules and regulation have been modified to suit the changing needs of the game. In Bangladesh a Kang Federation is formed to organize the game annually. Besides there are few individual attempts to preserve the cultural tradition of Manipur in some Bishnupriya Manipuri localities like Tilakpur, Ghoramara etc.

A BRIEF HISTORY (PUWARI) OF THE MEITEIS OF MANIPUR

2011-10-24T12:27:00.000-07:00

GEOGRAPHIC LOCATION OF MANIPUR
Manipur is one of the eight north eastern states of India. Its boundary is surrounded by Myanmar (Burma) in the east and south, and Nagaland state in the north, Cachar (Assam state) in the west and Mizoram state in the south-west. Manipur is a meeting point, epicenter, between South East Asia and the Indian sub-continent. The Manipur valley, in the middle of the state, is at a height of 790 meters above the sea level and is surrounded by nine hill ranges in circles creating a hill and trough geography. More than 60% of its inhabitants are Meiteis including Bamons and Pangans who settled mostly in the valley and the remaining are hill tribes, namely, Tangkhul, Thadou, Zeliangrong (Zemi, Laingmai, Roungmei - Kabuis), Mao, Maram, Poumai, Paite, Hmar, Maring, Anal, Aimol, Angami, Chiru, Chothe, Gangte, Monsang, Moyon, Kom, Purum, Ralte, Sema, Simte, Salte, Vaiphei, Lamgang, Zhou, etc. Each group has its own language, tradition and culture. Meitei-lon (Meitei language or Manipuri) is the common language adopted by all tribes for communication. Imphal is the capital and a major trading centre. The present political system in the state includes nine districts with headquarters at Imphal East, Imphal West, Thoubal, Bishenpur (Valley Districts), Ukhrul, Senapati, Tamenglong, Chandel and Churachandpur (Hill Districts) bearing similar names for the districts as well.

.HISTORICAL DOCUMENTS
The history of Manipur Meities is chronicled in Puyas or Puwaris (stories about our forefathers), namely, the Ninghthou Kangbalon, Cheitharol Kumbaba, Ningthourol Lambuba, Poireiton Khunthokpa, Panthoibi Khongkul, etc. in the archaic Meitei script, which is comparable to the Thai script. The historical accounts presented here were recordings from the eyes and the judgment of the Meitei Kings and Maichous (Meitei scholars). Hill tribes have their own folk tales, myths and legends. Manipur was known by different names at various periods in its history, such as, Tilli-Koktong, Poirei-Lam, Sanna-Leipak, Mitei-Leipak, Meitrabak or Manipur (present day). Its capital was Kangla, Yumphal or Imphal (present day). Its people were known by various names, such as Mi-tei, Poirei-Mitei, Meetei, Maitei or Meitei. The Puwaris, Ninghthou Kangbalon, Ningthourol Lambuba, Cheitharol Kumbaba, Poireiton Khunthokpa, recorded the events of each King who ruled Manipur in a span of more than 3500 years until 1955 AD (a total of more than 108 kings). Ningthou Kangba (15th century BC) is regarded the first and foremost king of Manipur. There were times when the country was in turmoil without rulers and long historical gaps in between 1129 BC - 44 BC. In 1891 AD, after the defeat of the Meiteis by the British in the Anglo-Manipuri war of Khongjom, Manipur’s sovereignty for more than three millenniums was lost. It regained its freedom on August 28, 1947 AD but did not last long. On 15 October 1949, Manipur was annexed into the Indian territory.

“Many a history has now been written. But none is so authentic as it seems. The reason is, of course, not far to seek. Manipur was absolute all through its past. Its society evolved on its own course or got revolutionized in its own way. So did its religion. And its government followed the suit. Neither India nor Burma had much direct influence thereon, but for a tint from time to time. Its history flowed on in its own course with little disturbance from outside until as late as the eighteenth century when several cults of Neo-Vaishnavism flowed into this soil and wrought the present-day Manipur. Its activities and its achievements are all recorded in its own scripts unintelligible to the world. So the writers however profound scholars they may be, had to work at a forfeit, no less considerable since the building of history of Manipur must need call for a study of some of them at least. So, their works turn unauthentic. Some indegenous scholars also have produced some works. But they are students more of Purana than of history. So their works fall more in the category of Purana than that of history. So is the case, this country badly needs an authentic history of its own.” A. Minaketan Singh (1958), Forward p. vii, in “History of Manipur” by Dr. Jyotirmoy Roy, 1958,1973 editions.

“Leen-Wai Yi-Maru,
Taangja Leela Paakhangba Waai-Chat-Lam,
Hang-Goi Konthing Nuraabee Waai-Chat-Lam,
Hao-Rei Laina Paangba-Lam,
Leel-Wai Yi-Maru,
Paat-Lou Lai Makol,
Leel-Wai Kharang-Pok,
Kak-Len Seenaang Sang-Kon,
Meera Pong-Thok-Lam,
Ouri Saamei-Thaang,
Lam-Yen Konbiraa ....”
In Short, this piece of script expressed a part of the ancient history of Manipur in a concised manner. [K.C. Tensuba (1991): An Approach to the History of Meiteis and Thais, page 54].

PERIODS IN THE HISTORY OF MANIPUR
A careful study of a language may reveal a considerable amount of the historical events, the origin, migration, the art and culture of the people. Sir William Jones, a British judge in India in 1786 while studying the Sanskrit literature revealed that it bears a striking resemblance with other two ancient languages - Latin and Greek. The Sanskrit word for father - Pitar - is astonishingly similar to the Greek and Latin - Pater. Similarly, Sanskrit - ‘Matar’ - Latin and Greek ‘Mater’ and English - mother - and Hindi ‘Mata’ share a considerable affinity. Two hundred years of linguistic research had provided evidences that one-third of the human race might have come from this Indo-European “common source” - probably between 3500-2500 BC in the central Europe from where people migrated to the West and East.
In case of the Meitei people, since there were no modern system of recording, where the sense of originality was always contemplated with the modern history, the reconstruction of the ancient manuscripts and languages has yielded a considerable knowledge on the history of ancient Manipur. The following is a brief history or Puwari of some prominent Meitei rulers with a view to bring out an understanding of the various developments in Meitei history, art, culture, tradition, sports, etc. The account is not complete but hope to provide an overall grasp on the history of Manipur.

The history of Manipur may be divided into four main periods: (i) The Ancient (before Christ), (ii) The early period (1st-13th AD), (iii) The Medieval period (15-18th AD) and (iv) The Modern (19-20th Century AD).

(i) The Ancient (before Christ)

(a). Ningthou Kangba (1405-1359 BC): Tang was the 14th generation ruler of a tribe known as Qi who inhabited the central part of the present day China. He founded the Shang Dynasty (1523-1027 BC); therefore, also known as Tang-Shang dynasty by the ancient Meiteis. They were known as the upper or higher class of people. They domesticated horses and used them for transportation. The rulers paid due attention to agriculture. They also developed glazed potter, silk weaving and making of bronze vessels. It appeared that a group of people from the Tang-Shang dynasty might have moved West following the Yangtze river, and came down the Ningthi turen (the Chindwin river), now in Myanmar, passed through the Somra hill range and settled somewhere at the origin of the Ireel river in Manipur. After settling there for many years, a leader from that group followed the Ireel river and reached Koubru hill ranges to the north-west (~35 km) of present day Imphal. The Tang-Shang people settled along with Lei-Hou tribes, an Asiatic Tibeto-Burman group, who were original inhabitants of Koubru.
The Chief of Tang-Shang group married the daughter of Lei-Hou Chief, Sinbee Leima and established his kingdom around 1445 BC. He became to be known as Tang-Ja Leela Pakhangba (1445 BC-1405BC) (Tang-Ja=short name for Tang-Shang; Leela=who followed the Ireel trail; Pa=forefathers, Khangba=knew his forefathers, the Tang-Shang people). His wife gave birth to a son, named Kangba. Thus, the first Mi-Tei kingdom was established. Mi-Tei later came to be pronounced as Mee-tei, Mai-tei or Mei-tei at various period; but carries the same meaning.
Kangba, son of Tangja Leela Pakhangba, ascended the throne after his father’s death. He named his kingdom - Tilli Koktong and constructed a Lai-Yum (a temple) for Saree or Sannamahi God at Waroiching. He ruled over his kingdom for 46 yrs. His wife was Leima Taritnu, daughter of Nongpok Ningthou at the eastern hills of present day Imphal. This indicated that the contact between the people of the North and the East started very early although these places were separated by water until the begining of the 1st centuary AD. At that time Manipur valley did not exist. King Kangba gave the name “LOKTAK” (LOK=water or stream in hillocks; TAK=vast or the end) for the vast water covering the valley. They used dug out boats to communicate between them. King Kangba and Leima Taritnu gave birth to a son- KOIKOI. It was expressed that King Kangba introduced “Sagol Kang-jei” the horse polo. Hence the name Kang-jei for the stick and Kang-droom for the round ball. The story of Ningthou Kangba, his father and his descendants were written down for the first time in a Meitei script “Ningthou Kangbalon” by one Maichou (Meitei scholar) named Thongak Kurumba on Thursday, the 3rd of Kalen (May) during the time of Khu-Yoi Tompok (2nd Century AD), the son of Nongda Lairen Pakhangba, which was transliterated into Bengali script by Nongthombamcha Angou Luwang and published by Thokchomba Ibotombi in 1976.

(b). KOI-KOI, also Known as MARIYA FAMBAL-CHA (1359 BC-1329 BC). Koikoi ascended the throne at the age of 25 yr. From this day, the dating of Meitei calender (Cheraoba) known as Mari-Fam was introduced. Hence, 1359 BC will be 25 MF, and 2000 AD will be 3364 MF in Meitei calender taking the birthday of KOIKOI as 00 MF. The surnames Koikoijam, Keirambam, etc. were started from this time. Mariya Fambal-Cha (Koikoi) and his wife, Lee-oi Nungoibee had two sons. His first son, Pong left his parents early to start his own kingdom, so his second son, Kaksu Tonkonba (Born on 3rd November, Meitei Hiyangei month, 1355 BC) became Meidingu (Ningthou or King) around 1329 BC. Meidigu Tonkonba was born prematurely at 8 months, hence the nickname Kaksu (for dwarf or not matured) was given when he was a child. Urum Khou-Chonbi was his Queen.

(c). Korou Nongdren Pakhangba (~934 BC ?): There were no recording of Mari-Fam (dates of kings) at this period. Meidingu Korou Nongdren was a great Pa-Khangba (he who knew his forefathers). During his time, all people lived peacefully and other groups also respected him. His Leima, Queen, was Thadon Leima Lairembi. They had two sons. Kuptreng, the elder was taught the art of administration whereas the younger, Sentreng was taught the art of leadership by his father. Accordingly, Sentreng became the king and Kuptreng became the administrator.

(d). Chingkhong Poireiton (34-18 BC): The region where Myanmar (Burma), Tibet and China meet was once known as Khamtilong or the region of Khams when there was no name for Burma, China, India, etc. Khu, Nung, Lei, Hou, Chakpa, Mon, Lotha, Nga, etc. were the tribes who lived in the region of Kham in the old days. Tai-Pong-Pan was the name of the present Manipur known to the people of Kham-Nung. For about 700 years, there were no rulers in what was known as Tai-Pong-Pan. So some people of Tai-Pong-Pan invited Thongarel, Kham-Nung Saowa, the great man of the Nung tribe, to rule over Tai-Pong-Pan.
By that the time Thongarel was old enough. So he asked his younger brother Chingkhong Pireiton to go there and rule over the region. Poireiton had already lost his wife after having four sons and two daughters. Thongarel offered his second wife Leima Leinaotabi to accompany Poireiton who also accepted the offer. They crossed the narrow Chaukan pass from the region of Kham and sojourned in the Hukawng valley and followed the course of Chindwin (Ningthi) river and then trickled through the norther region of the present day Ukhrul district of Manipur to reach the source of Iril river. Poireiton settled somewhere near northern Kanglatongbi from where a vast water extent and swampy areas could be seen stretched towards the south.
Poireiton worked hard for the unification of the people inhabiting along the Koubru hill range. In his journey from Kham, Poireiton was accompanied by tribes of Chakpa, Nung, Kham, Mon, Khu, Nga, etc. who were all neo-Tibetans. Under the leadership of Poireiton, all the people including the original Tang-Shang people lived and inter-married together. It appeared that they were Buddhists in approach. During his reign, the kingdom was known as Poirei-lam (the land of Poireiton) and the people were called Poirei-Meetei. The accounts of Poireiton and his followers’ migration were recorded in a msnuscript called “Poireiton Khunthokpa” in a perfect prose.

(ii). The Early Period
(a). Nongda Lairen Pakhangba (33-153 AD or 1431-1551 MF). Nongda Lairen Pakhangba was the son of Leinung Yabirok (mother) reigned in the 1st century AD. He married Laisra, a daughter of the line of Poireiton kings. Nongda Lairen Pakhangba and Laisra ascended the throne in 33 AD on one Monday at Kangleipungmayol, the name of his kingdom, after making bards sing “Ougree” a song sung in praise of the god for prosperity of the King and his people. Meidingu Pakhangba was an able descendent of Ningthou Kangba and Tangja Leela Pakhangba; but, the accounts of his father has yet to be traced although Tupu Likleng alias Luwang Langmaiba was suggested his father in “The History of Manipur” by W. Ibohal Singh. He started moving his kingdom toward the low lying areas after the water in the valley started draining slowly at Ching-Nung-Hut in South-West Manipur. He named his palace Kangla [dry land]. From him, the Mangang clan originated. When he was a young boy, he used to catch fish at the source of Ireel turen. One day he came across Kouba Angang-nga who tried to invade his father’s kingdom. He stopped the approach of the enemy. He was a great patronage of Sanna-Mahi. During his long life, Meiding Pakhangba was known as Leinung Lonja Pakhangba and Lolaang Pakhangba and attained the status of a Lai-Ningthou (God King). Cheitharol Kumbaba chronicle started from Nongda Lairen Pakhangba.

“Here, one should not be confused with Meidingu Nongda Lairen Pakhangba and the PAKHAGNBA GOD of Meiteis, the younger brother of Sanna-mahi, the son of Yaibirel (Atiya Kuru) Sidaba and Leimaren Sidabee. The story of Sannamahi and Pakhangba are of religious concept reflecting the origin and the creation of life on earth. The story of Sanna-Mahi faith of Meiteis is briefly desribed. “When there was nothing in this Universe, it was known as Ting-Ka-Kok or total emptiness in the Ancient Meitei verson. Atiya Kuru Sidba (Atiya, the vast and empty sky; Kuru, the round or circular hemisphere; and Sidaba, never ending or no birth and death ever present) asked his elder son Sanna-Mahi (the liquid of life spreading in all direction like the rays of the Sun, so also the Sun God) to create all the life forms on earth. After Sannamahi created the living beings, Atiya Kuru Sidaba, the god-father wanted to appoint a leader to protect the living and to lead a happy life on earth. Accordingly he sent his son Pakhangba to earth to sustain and propagate life there.” In course of time, Pakhangba became the protector, the king, and was also represented with the symbol of a Dragon God. The Sannamahi laishon (also the worship of Sun) became an everyday life of Meiteis with verbal chantings and singings and was common to all people. On the other hand, Pakhangba laining (mediation) became an art of looking into the self by the self for the self, which was coined as Nung-da Hee-ri Kon-ba. No verbal chanting was allowed in Pakhangba laining and required deep concentration and meditation; therefore, it was performed by Kings, Nobles and Maichous (scholars) to enlighten his self and to be able to rule the kingdom prosperously.
With the Sanskritization process of Meiteis, after conversion of the Kings to Hinduism toward the beginning of the 18th century, Meitei Gods were transformed to align with the Gods of the Hindu mythology. So, Pakhangba became Siva Mahadev and the representation of the Dragon God was dubbed to the snake god, Ananta of Hindus. Panthoibi, the God of prosperity and of war became Durga. Thangjing, the Supreme God of the Moirang Kingdom, was attempted to be personified as Vishnu. Nongpok Ningthou, at the eastern hills of Imphal, was substituted for Barun or Baruni for the rain god of Hindus. Atiya Kuru Sidaba became Atiya Guru Sidaba. But, Kuru is not exactly Guru, the Sanskrit meaning of a Master. In Meitei, Kuru would also mean a scholar of all round knowledge, taking the concept of the limitless semi-circular hemisphere, Kuru Koiba. Mangang Kuru, Luwang Kuru, Khuman Kuru, etc. were the titles of scholars of respective Meitei clans. The process of Sanskritization and Hindunization among Meiteis reached its peak between 1890-1930 AD. With the revival of the Sannamahi faith among some Meiteis in the 1930s, the desanskritization process, supported by Meitei Marups or Phurups, began. Nevertheless, the battle continues till today between the Vaishnavite scholars who cling to their passion for belonging to a larger Hindu religion and society, and the ethnic conscious Meitei Marups of the Sannamahi and Pakhangba faith to resurrect their forefather’s religion and scriptures.
“Before 1891, there was not any remarkable social or religious reform movement in Manipur. Yet the acceleration of the 3:37 pm Sanskritization of Manipuri society was notice during this period. Therefore, it will be worthwhile to trace the historical background of the advent of different cults of Hinduism in Manipur. The worship of Vishnu was strated in Manipur in the 15th century during the reign of King Kyamba (1467-1508). According to tradition, the idol of the Vishnu sitting on a Caruda was presented by Tsawba Khekhomba, the Shan king of Pong in 1474 A.D.; even, now there is a Vishnu temple at Bishenpur. But the kings of Manipur were not converted to Hinduism till the reign of Charairongba (1697-1709), the presence of Hindu mode of worship in Manipur could be easily implied due to the migration of Brahmins in this kingdom. However, the attempts made by some scholars that Vedic religion was prevelant in Manipur in the pre-historical or historical period are simply excercises on futility.” [Dr. G. Kabui, Professor of History, Manipur University, Imphal, in “History of Modern Manipur (1826-1946)”, pp 89-90, 1991].
“A small section of Manipuris strongly believe that they are western and Hindu descent. On linguistic and anthropometric grounds this idea is quite untenable. ........ in this respect the Puranas cannot be relied much because they were very much influenced by the Brahminical Purana stories.” [Dr. Jyotirmoy Roy, Vice Principle of D.M. College, Imphal, in “History of Manipur”, p. 4, 1958 and 1973 editions].

(b). Meidingu Yanglou Keiphaba (965-983 AD or 2363-2381 MF): Khamlang Atonba, the son of Meidingu Chenglei Lanthaba, ascended the throne after his father in 965 AD. One day he went for hunting to a place called Yanglou Louchipan and caught six tigers alive. Henceforth, he became to be known as Yanglou Keiphaba (Kei=tiger; phaba=to capture). He married Lairenjam Chanu Mubisu, the daughter of Louthog-pak Chief. She was a great Sinbee, a master of weaving and embroidary. She invented the Khoi-Mayek style of Meitei Phanek Mapan Naiba [Manipur ladies dress similar to the Sarong of South East Asia]. Still today this design is a favorite for Meitei ladies.

(c). Meidingu Loitongba (1121-1149 AD or 2519-2547 MF): When king Loiyumba, Loitongba’s father, ascended the throne, his mother Sum-Leima was pregnant with Loitongba; hence, the name Loitongba= who ascended the throne together with his parents. He was a man of games and sports. It is mentioned that he invented the game of “Kang-Sanaba” of meiteis. Some scholars argue that Kang-Sanaba had already existed and Loitongba was a master of the game. His son Atom Yoireba ascended the throne (1149-1162 AD) but his brother Hemtou Iwang-Thaba invaded him and drove him out of the Kingdom.

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(iii) The Medieval Period
(a) Meidingu Senbi Kiyamba (1467-1507 AD): Medingu Senbi Kiyamba, the son of Ningthou Khomba and Leima Linthoingambi, became the king at the age of 24 in 1467 AD. He and the king of Pong (Shan Kindom) were good friends. Sanna Langmeirembi, a princess, was married to the Pong King, Chaopha (Tsatwa) Khekhomba. The King of Pong visited Manipur and presented Kiyamba a golden box containing a stone, known as PHEIYA (Almighty), having the power of God and a sacred spear to guard the stone. At that time, the people of Manipur did not know about the worship of God in the form of a sacred stone. King Kiyamba in respect of the King of Pong built a brick temple at Lamangdong, 27 km south of Imphal, in 1475. Later, a Brahmin, migrated from Cachar understood PHEIYA as the Hindu God, Bishnu. He announced that rice boiled in cow milk should be offered to the deity in order to bring good fortune to the King and the people of his kingdom. Accordingly, Meidingu Kiyamba appointed this Brahmin in the service of the deity. Afterwards, the followers of the Brahmin were known as Bishnupriya and the place was named Bishnupur.
In 1485 AD, King Kiyamba introduced the system of CHEITHABA in which the name of an entire year will be taken after the name of a person so that even illiterate citizens can remember the year. Hiyangloi was the first person whose name was used as the first Cheithaba, which meant he would volunteer to bear the burden and sufferings of the kingdom fell during that particular year.

(b). Meidingu Pamheiba (1708-1747 AD or 3106-3145 MF): Pamheiba was one of the sons of Meidingu Charairongba and Sapam Chanu Ningthil-Chaibi. He was born on 22nd Dec. (Poinu in Meitei month), 1690 AD. After his father’s dead, he became the king on 23rd Aug. (Thawan in Meitei), 1708 AD. Pamheiba had 8 wives and many sons and daughters. During his 39 yrs of reign, he extended his kingdom in the east to Kabow valley, to the west to Nongnang (Cachar), Takhel (Tripura). At one point it was considered that Chittagong hills came under his rule. In 1734 AD, King Pamheiba invaded Takhel and captured 1100 people and brought to Manipur. These people inter-married with the locals and joined the Meitei community. Pamheiba was one of the greatest Meitei kings of Manipur. He was so intensely involved in extending his territory and warfare that he did not pay any attention to Sanna-Mahi laishon and Pakhangba laining religious rituals. He latter was influenced by Hindu religion which had reached to Manipur around 15th-16th centuries. He stopped poultry and piggery in the country in 1723 AD. He excavated all Lupungs (burial grounds for kings, his forefathers) and burnt the remains on the bank of Ningthi turen (at that time Meitei territory extended upto Chindwin) on 20th March, 1724 AD. This began the cremation of dead bodies among meiteis. On full moon day of Mera (October), 1732 AD, he collected all the Holy books, Puya related to Sanna-Mahi religion and burnt them. This is known as Puya-Meithaba among Meiteis. In 1737 AD, he himself was converted to the Ramanandi Sect of Vaisnavism with the help of Shantidas Gosai, a preacher from Sylhet (now in Bangladesh). King Pamheiba expelled all his Maichous (scholars) and those who opposed to this new religion to far away villages. Some of the prominent meitei maichous were Louremba Khongnang Thaba, Langol Lukhoi, Konok Thengra, Wangoo Bajee, etc. He introduced the term “MAHARAJA” in place of “MEIDINGU OR NINGTHOU” for the King.

(c). Ningthou Ching-Thang Khomba (Maharaja Bheigyachandra) 1763-1798 AD or 3161-3196 MF. Ningthou Ching-Thang Khomba was the son of Samjai Khurai-Lakpa (the eldest son of Pamheiba). Chitsai, Pamheiba’s anonther son, killed his father in Ava (Burma) and became the king (1747-1951 AD). He was expelled by his brother Borot-sai. Chitsai went to Tripura (Takhel) and then to Chittagong. He approached the British East India Company to help him (1751 AD). However, he did not get their help. This was the first contact of Meiteis with the British. Borotsai ruled for 2 years and Gaurisiam, Ching-Thang Khomba’s brother, became King. Later in 1762 AD., the British and Manipur sign a treaty (signed by Gaurisiam and Mr. Venositart, Governor of Bengal), which spelled that British and Manipur will encourage trade and commerce. The British will give necessary help to protect the kingdom from outside invaders. And Manipur will provide a piece of land in Manipur for the East India Company posting.
In 1763 AD, after the dead of Gaurisiam, Ching-Thang Khomba ascended the throne. The Burmese attacked Manipur in 1769 AD and he fled to Cachar. At last, in 1773 AD, Manipur was taken back. He established his capital at Lamangdong (Bishenpur) in 1775 AD. He moved his capital to Langthaban (Canchipur). When he moved his capital he made the image of Govindaji from a Fig-Tree growing in the Kaina hill. On the coronation, 11th Jan. 1779 AD, (Wakching month) RAS-LEELA was played for five days continuously in the open grounds of Ras Mandal Pukhri.
The name “MANIPUR” for “MEITRABAK” or “SANNA-LEIPAK” came to existence in 1774 AD when Warren Hastings was the Governer General of India. Mr. Rendel assigned the name and the kingdom extended from Ningthi in the east to Chittagong in the South and up to Brahmaputra area in the North and Cachar in the East.
During his reign Chaitanya sect of Vaisnavism was established. Yaosang, the great festival of Meiteis, was invented by Ching-Thang Khomba on the full moon day of Lamta (March). The image of Nityananda was curved and coronated on Thursday March 5, 1779 AD. His brother Ananta Sai and his decendents were made responsible for Sri Bijoy Gobinda and the annual festival of HEGRU HIDONGBA (boat racing) held on the 11th of Langban (September) every year. In 1796 AD his capital was moved from Langthaban (Canchipur) to Konthoujam Yumphal (present Governor’s Bungalow). In 1797 AD, he handed over the throne to his eldest son Labeinyachandra and went on pilgrimage to Nabadweep. He died at Murshidabad, India in 1798 AD.

(iv) The Modern Period
(a). CHAHI-TARET KHUNTAKPA, 1819-1825 AD (seven years of Manipur anarchy, 3212-3218 MF): When Marjeet was the king of Manipur, Burma invaded again in 1819 AD. At that time the princes of Manipur were fighting for controling the throne and the country was in a political turmoil. Manipuris faced the invasion fiercely for seven days. But they were defeated by the Burmes and the people fled to different places in the West. The king went to Cachar which was ruled by two of his brothers - Chourjit and Gambir Sing - who were appointed by him.
During this anarchy, Burmese occupants destroyed the country badly. The palace was leveled to the ground. In 1825, Manipuris attacked Burmese occupation led by Gambir Sing and drove them beyond Ningthi (Chindwin) river. On 26th Inga (June), 1825, he declared himself as the king of Manipur and constructed his palace (Konung) at the top of Bishenpur hill in April, 1826 AD. Later, he shifted his capital to Langthaban (Canchipur).
At the request of the British Government by Governor General, Mr. Scott, Maharaja Gambir Sing went to Khasi hills to help the British who were unable to fight the Khasis. In the month of May 1829 AD, he died at the age of 49 years at Langthaban.
continue to meitei 2 (l).........

(b). Maharaja Chandrakirti (1834-1844 AD or 3232-3242 MF). The only son of Maharaja Gambir Sing and Maisnam Chanu Kumudini Ponglen-Khombi, ascended the throne at the age of 2 years with his uncle Narasing as a caretaker. Previously, before Gambir Sing died, he and British Government made an agreement that Kabow valley will be leased to Burma for cultivation and Maharaja of Manipur will receive a sum of Rs 6000/- per annum as a tribute. This story was recorded in the Cheitharol Kumbaba by Meiteis, but the actual fact was that the British ignored the Meitei sentiments and tried to please the Burmese by giving the controversial Meitei Kabow valley, which had been in the Manipuri territory for several years. On hearing the news, Maharaj Gambir Sing died of heart-attack. So, the agreement was signed on 12th January (Wakching), 1834 AD by Narasing, as a representative of the child king, and by British political agents, Captain Grant, Captain Pamperton and Mr. George Gordon. For the first time a table clock and a big wall mirror were brought from England and presented to the King. On Jan 27, 1844 AD, when Maharaja was 12 years old, his mother ran away with him in Cachar because of a revolt by Nobin, a descendant of Pamheiba, against Narasing. However, Narasing defeated Nobin and he became Maharaja of Manipur. He moved the capital from Langthaban to Kangla at Yumphal (Imphal) on May 9th, 1844 AD. He died on April 10, 1850 AD.
Chandrakirti Maharaja came back from Cachar and became King again (1850-1886 AD) at the age of 19 years. In December, 1857 AD, Sepoys at Chittagong revolted against British, and the news was spread in Manipur by the British Government that Hindu sepoys will invade Europeans and take over Manipur. Maharaja with 600 Meitei soldiers led by Nameirakpam Menjor went to prevent the sepoys. A number of sepoys were arrested and handed over to the British. For the first time in 1868 AD photography was introduced in Manipur.
Re-demarcation of Manipur’s boundary (present day map) was done again on
13th Dec, 1873 AD with Dr. Brown (FRCSE) and Thangal General as leaders from both sides. The British considered the Meiteis very illiterate who did not want to be educated. They did not know that Meiteis had a very long history of its own and education system, and the maichous and puyas were prohibited by the Maharaj not so long ago. Dr. Brown published the Meitei script for the first time in 1877 AD for the Asiatic Society of Bengal. The then Bengal Government donated a few books and started teaching Bengali script and English. The Meitei script became obsolete.
Naga rebels, in the north, at Khonoma killed Dr. G.H. Damant on October 4, 1879. Lt. Col. J. Jonstone, the political agent in Manipur and Thangal General subdued them. Maharaja Chandrakirti was given the title of K.C.S.I. by the British Government for his help and friendship to the British. He also introduced “Sagol Kangjei”, Manipuri Polo, to the British. He died in 1886 AD at Kangla in Yumphal.

(c). Maharaja Surchand Singh (1886-1890 AD or 3289-3294 MF.). Maharaja Surchand, the eldest son of Chandrakirti ascended the throne after his father. He ruled for 5 years. In 1890, his younger brothers, Zillangamba and Angousana revolted against him along with Jubaraj Tikendrajit. Kullachandra, the elder brother of Tikendrajit, became the king. Surchand and his brothers left for Calcutta in the pretext of going to Brindabon. He requested the British Government to restore his throne. Lord Landsdowne, the viceroy of India ordered Mr. J.W. Quinton, Governor of Assam, to recognise Kullachandra as the King but to arrest Jubaraj Tikendrajit. Accordingly Mr. Quinton and his army raided the residence of Jubaraj without prior notice. However, they could not capture Tikendrajit. In further attempts, Mr. Quinton, Mr. Grimwood, the political agents along with five other British officers were killed.
The British Government waged open war against Manipur. Three columns of army were sent to Imphal from three directions: 1. Tamu (Moreh)- in south-east, 2. Kohima (Nagaland)- in the north and 3. Cachar (Assam)-in the west. In this Anglo-Manipuri war, the forces from the west and north advanced to Imphal after strong fighting. But in the south at Khongjom (40 km from Imphal), Paona Brajabashi and his army resisted repeatedly in spite of the larger and superior British Army. Paona lost his life on the war and British conquered Manipur on 27th April, 1891 AD. Thus, Manipur lost its independence. Jubaraj Tikendrajit and Thangal General were hanged by neck on 13th August, 1891 AD at Mapan Kangjei-bung (Polo ground).

(d). Maharaja Churachand Singh (1891-1941 AD or 3289-3339 MF): On Thursday 22nd of Langban, 1891 AD, the political agent of Manipur called Maharani Moirangthem Chanu and Jubaraj Churachand (8 yrs old) and made him the king. At this time Sri Govindaji was brought to the newly constructed Palace at Imphal. During his reign, NUPI LAN I (Woman’s war, 1904 AD, a revolt against the forced labor) and NUPILAN II (1939AD) occured
.
(e). Maharaja Budhachandra Singh (1941-1955 AD or 3339-3353 MF): After his highness Maharaja Churachand, his eldest son Budhachandra became the king of Manipur with Ishori Devi, the princess of Nepal as Leima or Maharani. World War II broke out in Manipur from April 1942-Jan. 1945 AD. Manipur was bombarded continuously for two years and the country was destroyed completely including Imphal and the Maharaja’s Palace. Markets were closed and paddy fields were not harvested during the war. People were suffering but Manipuris were too proud to beg for help. Several movements led by Neta Irabot sprang up in the demand for self rule of Manipur against the British Government. He went undergound in 1946 AD and died in 1955 AD in Burma. After the war, at 12 midnight of Thursday 28th August (Thawan), 1947 AD, the British handed over Manipur to Maharaja Budhachandra Singh and Maharani Iroshi Devi. Maharaja entered Kangla at Imphal and hoisted the National Flag of Manipur bearing the Dragon God Pakhangba. Top-guns were fired 18 times in honor of the Sovereign Kingdom in the presence of a large crowd. However, it did not last long. The newly formed independent India and its Government in New Delhi pressured the King to sign a merger agreement with India under very unusual circumstances. Maharaja signed the documents on 21st September 1949 AD at Shillong without prior consideration and approval from elected members of the Manipur Assembly. On October 15, 1949 AD, Major General Rawal Amar announced the annexation of Manipur at the Assam Rifle’s ground. Thus, Manipur’s status was lowered to a Part C territory under the Indian rule. In 1953, Prime Minister Jawaharlal Nehru discontinued the payment of Kabow valley agreement to Manipur. This angered many of the local people. Budhachandra Maharaja died in 1955 AD.

(f) Present Manipur: On 21 January 1972, Manipur was granted Statehood after several years of demand by All Manipur Students Union and several political organisations. The ceremony was performed at the Palace Polo ground in Imphal . In 1992, Meitei-lon (Manipuri) was included in the Eighth Schedule as one of the 18 official languages of India. Manipur has yet to see an industry and a proper road connection to the rest of India. Air transportations are provided from Calcutta, New Delhi, Gauhati and Silchar but much beyond the reach of commoners.

Main Source:

An Approach to the History of Meiteis and Thais - K.C. Tensuba (1993).

REFERENCES CITED:

Allen, B.C., 1905: Naga Hills and Manipur, Socio-Economic History, Gian Publication, Delhi-7.
Angou Luwang, N., 1976: Ningthou Kaangbalon. Archaeology of Manipur, 1988.
Asoso Yonou, 1982: Naga Struggle against British Rule under Jadonnang and Rani Gaidiuluiu.
Brtanica : B,C,S,T.
Binodini Devi, M.K.: Borsaheb Ongbi Sanatombi.
Bahadur Mutua: Research work on Manipuri Art.
Bhogeswor,O., 1967: Ninghthourol Lambuba.
Bhogeswor, O., 1967: Ninghourol Sereng.
Bheigya, Y., 1982: Ashamba Kumbaba.
Brown, R., 1873: The Statistical Account of Manipur.
Columbia: B,C, S and T.
Choudhury, S.N. : Mulberry Silk Industry.
Edward Gaide, 1963: A History of Assam.
Hodson T.C. : The Meiteis.
Ibungohal L., 1967: Cheitharol Kumbaba.
Ibohal W.: The History of Manipur.
Julon Mutua, 1936: Bijoy Panchalee (History of Manipur).
James Johnstone, 1896, 1971, 1983: Manipur and Naga Hills.
Kosambi D.D.: Myth and Reality.
Kumar Ph. : Kege Moirang.
Keertichand T., 1983: Dhammapada (Translation).
Khelchandra N, 1989: Cheitharol Kumbaba.
Manich, 1979: English-Thai and Thai-English Dictionary.
Meenaketon, A.: Meitei Lairon.
Majijao, N. : Pombee-Laang.
Manipur Today, January, 1989.
Manipur Today, August, 1989.

Bomb gifted

2011-10-24T12:16:00.000-07:00

Bomb gifted
IMPHAL, Oct 23 : Some unidentified persons planted a hand grenade at the Thoubal Wangmataba residence of Dr L Nandalal this morning.

The hand grenade was retrieved by explosive experts of Manipur Police and set it off safely.

Source: The sangai express

Chavan Kumhrin celebrated at Chandel

2011-10-24T12:11:00.000-07:00

IMPHAL, Oct 23: The annual Chamdil Fest (Chavan Kumhrin celebration) was organised with much fanfare at the campus of Maha Government Higher Secondary School, Chandel today.

Tourism Commissioner KK Chhetri and 42 Assam Rifles Commandant Col Manish Sinha graced the occasion as chief guest and president respectively.

The celebration started with the release of colourful festival balloons by KK Chhetri in the morning.

It was followed by presentation of traditional dances of Tarao, Maring and Anal tribes by different cultural troupes.

Later, thang-ta show of Meiteis mesmerised the large gathering.

Speaking at the occasion, KK Chhetri noted that tourism fails to reap benefits in the State even though various States have already enhanced its economy by running tourism as an industry.

Saying that the State has been gifted with natural beauty, the Commissioner expressed hope that this beauty may bring prosperity through tourism industry in future.

Maintaining that Mani-pur is not inferior to other States in many fields, KK Chhetri also observed that the State can be made known to the world by developing its tourism potential. He however pointed out that popularisation of tourism is not possible without the co-operation of the people of the State. Beautification of the State and extending good hospitality to the visitors/tourists are must to popularise tourism.

Col Manish Sinha while speaking at the function exhorted the youths to lead the right path.

In the evening session, traditional dances of Lam-kang, Moyon, Monsang, Kuki, Chothe, Zou, Gorkha and Meitei were presented.

Source: The sangai Express

Siroi lily growing in its native habitat, the Shirui Hill, Ukhrul, Manipur.

2011-10-14T22:59:00.000-07:00

Shirui Lily or Siroi lily, Lilium mackliniae, is found in the upper reaches of the Siroi hill ranges in the Ukhrul District of Manipur, India, at an elevation of 1730m–2590m above sea level.
This shade-loving lily has pale bluish-pink petals. In the wild it flowers in the monsoon months of June and July. They are seasonal flowering plants and at their best in May and June when it blooms.[citation needed] The peak season of its bloom is May 15 to June 5. The height of the plant is 1–3 ft. and has 1-7 flowers per plant.
The lily gets its name from Macklin, the family name of Jean, the second wife of plant-hunter Frank Kingdon-Ward; it was discovered in 1946. The lily won the Merit prize of the 1948 Royal Horticultural Society at a Flower Show in London (but no longer holds an Award of Garden Merit).

Ukhrul Oct 15: Giving a boost to development of Shirui Peak , the abode of the world-famed Siroy Lily, the State flower of Manipur, as a tourist spot, a water reservoir has been constructed in the middle of the majestic Peak recently.
Meant mainly for the visitors, the water supply scheme/water reservoir has been constructed under Border Area Development Programme (BADP) of 2009- 2010 at an estimated cost of Rs 6 lakhs with Mungleng Vathei Hill Development Society (MVHDS) as the implementing agency.
One of the planning executive of MVHDS said that construction of the water reservoir has been necessitated keeping in mind the growing number of tourists who visit Shirui Peak specially during the blooming season of Siroy Lily.
The site of the water shed construction has been taken up in the middle of the majestic peak called ‘SARUM-KATING’, which is situated at a distance of one and a half hour walk from the main-road, the National Highway 150, which passes through the starting point of the peak.
The inauguration programme was graced by Director of Planning Department, Government of Manipur KMangi Singh as the chief guest and EE, DRDA L Nara Singh as guest of honour and headman of Shirui village as functional president respectively.
During the function, members of Shirui Youth Club presented an impressively choreographed indigenous dance performance based on the modest Shirui Lily. Artists of CMPO, a renowned band of the village entertained the crowd with their enthralling music.
The inauguration programme was attended by many people from all walks of life including pastors and village elders from the adjoining areas.
Taking the opportunity of the august gathering, MHVDS drew the attention of the attending dignitaries for construction of a rest camp near the water reservoir for the recreation of the visiting tourists.
MVHDS has been doing everything possible to protect the surrounding environment of Shirui Peak, which is known in the local parlance as Kashong.
Shirui is the abode of the majestic Siroy Lily flower. Known world-wide for its rare and modest beauty, British phytologist Kingdom F Ward first discovered the flower in 1946 and and introduced it to the world through an exhibition at the Botanical Garden, London in 1950.
Using all the available resources at its disposal for the better growth of this magnificent flower, the Society has put up fencing around the main park and restriction imposed on burning the mountain sides which is one of the main factors for degrading the natural environs of Siroy Lily and hampering its full growth.

Source: The Sangai Express

New updates for Sharmila Irom

2011-10-03T11:59:00.000-07:00

Supporting the cause of the Manipuri civil rights activist, who has been on fast for the past 11 years demanding the repeal of the Armed Forces (Special Powers) Act, several organisations came together here on the occasion of Gandhi Jayanthi to launch a nation-wide “Save Sharmila Solidarity Campaign.”

The campaign began at Jantar Mantar with several people coming out in support of the cause. “It is the first time in 11 years that people from all over the country, including non-Manipuri organisations, have come together to support Irom Sharmila,” said Faisal Khan from the National Alliance of People's Movements.

The campaign will culminate on the International Human Rights Day on December 10. “That day, leading social activists will sit on a day-long fast and then march from India Gate to the Rashtrapati Bhavan to submit the signatures collected during the campaign,” said Ravi Nitesh, another member of movement.

The campaign was launched on Sunday in 21 States and around 300 signatures were collected in Delhi, he said. Signatures would be collected on banners and “signature sheets” distributed at different places by volunteer groups and supporters.

“The next step is to reach out to as many people as we can. We have student coordinators in all Delhi University colleges, who will distribute signature sheets till December,” said Mr. Nitesh. The campaign would also approach other public and private universities in the capital.

The campaign has laid down four main demands: initiating a dialogue with Ms. Sharmila, sending an all-party delegation for talks, sending members of the National Commission for Women to assess her condition and deputing a special team of doctors from New Delhi to examine her.

As part of the campaign, a caravan of supporters will travel from Srinagar to Imphal, covering 10 States, between October 16 and 26. A cycle rally will also be organised at State levels.

At present, the campaign is supported by over 50 organisations across the country and it is reaching out to people through different media, including streetplays and distribution of pamphlets.

Source: The Hindu