Manipuri community: diversity in beauty

The Manipuris have identified themselves to Bangladesh and South Asia through their rich art and culture, presented a mosaic of conventional and civilizing prototypes through the ages and preserved its own diversity of literature, language, lifestyle, traditions and festivals. They migrated to Bangladesh during the reign of Rajarshi Bhagyachandra (1764-1789) and the process was accelerated by the Manipuri-Burma war. After the war with Burma, Manipur was ruled by the Burmese invaders for about seven years. King Chourajit Singh accompanied by a large following of Manipuri subjects moved to Bangladesh. At present they live in different places of Sylhet Division, like Kamalganj, Sreemongal, Kulaura and Baralekha thanas of Moulvi Bazar district; Chunarughat Thana of Habiganj district and Chhatak thana of Sunamganj district. Manipuris are approximately classified into two distinct races namely the Bishnupriya and the Meiteis. The former group of the people is of Indo-Aryans origin and the later section has identified them as the Kuki-Chin branch of the Mongolian stock.
  
   Bishnupriya and Meiteis
   The Meiteis came in Manipur from the east, and they are a yellow-skinned Kuki-Chin people. On the other hand the Bishnupriyas entered Manipur from the west and so their trait is Aryan and dark-skinned. There is a legend prevalent and originated in a purana or puya called �Khumal Purana� on origin of the name Meitei and Bishnupriya. This purana affirms that conversion of Meiteis in Hinduism by Shri Santidas Babaji in 18th century at the instance of the king Shri Pamhaiba was aimed at linking the with the Aryans, the mainstream of people of Manipur and their language too with Sanskrit. The Aryans, the followers of Lord Vishnu denied accepting the initiation by Shri Santadas Babaji .And thus the Manipuri people Aryan and Kuki-chin group have been classified and renamed as Bishnupriya and Meiteis.
   Bishnupriyas living in the political boundary of Assam, Tripura, Myanmar and Bangladesh are a fraction of the people who migrated from Manipur during 18th and 19th century due to political insecurity and Burmese attack. After Seven years devastation (1819-1826) some went back to their land and those who couldn�t, settled in their new places. The major settlements are Silchar in Assam, Komolpur in Tripura and Sylhet in Bangladesh.
   The Meitei society has shared with the nagas and kukis who are the other two dominant communities. The Meiteis had a feudal Kingdom since 33 AD under the Ningthouja Dynasty which still exist now. The term Meitei now refers to four social groups now - the Meitei marup (believe in only Meitei culture and God), Meitei goura (believe in both Meitei and Hindu gods), the Meitei Brahmins (locally called Bamons) and the Meitei Muslims (called Meitei Pangal or just Pangal). All of them have Meiteilon as their mother-tongue.
   Rabindranath Tagore (Patron of Manipuri culture)
   Rabindranath Tagore was the greatest patron of the Manipuri culture who popularized the Manipuri style of dance with its high zenith among the people of the world. From Tagore�s writings and other historical accounts we can learn a little bit about his visit in Sylhet in 1919. In November 6, Rabindranath had a visit in the Bishnupriya village of Machimpur, Sylhet and given a warm reception there from the Bishnupriya Manipuri people. He was so electrified after seeing a dance composition, the Goshtha Lila presented by the Bishnupriya Manipuri women. After seeing the demonstrations Rabindranath introduced himself to the people and wanted to be informed more about their dance and culture. He also met that time superintendent Mr Tanu Singha and looked for a Manipuri Oja (dance teacher) who was capable of communicating in Bangla. Mr Tanu Singha introduced great Guru Nileshwar of Baligaon. Tagore intended to bring the dance teacher to his idyllic institute, Shantiniketon. In 7 November, 1919 Rabindranath mentioned about his experience in Machimpur and the Bishnupriya Manipuri people in the speech in a historical gathering of students at Sylhet M.C. College hall. The speech was published in a literary journal �Akangkha� of Shantiniketan (1920).
   Tagore brought back Guru Nileshwar Mukharjee to serve in his Visva-Bharati University at Santiniketan. Manipuri Ojas like Guru Senarik Rajkumar, Nabakumar Singha, Muhu Singha, Guru Bipin Singha, Sri Bihari Singha and Sri Adityasena Rajkumar were invited to Shantiniketon in presence of Rabindranath. After that period Manipuri dance took its special place in Shantiniketon with Bhatnatyam, Kathak and Kothakali, the other classical dance forms India.. Later many other renowned gurus from Manipur and Assam were invited from to teach this dance in Shantiniketan. Gradually the practice of this dance form extended outside the Manipuri community and was practiced with great enthusiasm, especially among the Bengalis and other Indian people.
  
   Social structure and religious practice
   However, it is a joint family pattern of Manipuris including the Swapinda or Direct blood relationship bearing upon inheritance. The social order is patriarchal. The father is the chief of the family and he is the soul authority over his possessions and on his death, the responsibility of the family falls on the shoulder of the eldest son. The women always reside in an honorable place in the Manipuri society. Sometimes they are treated at same level with male. The institution of Marriage in Bishnupriya Manipuri society is based on the Hindu pattern and mostly Aryan and non-Aryan elements having certain traditional customs. Bishnupriya Munipuris do not construct houses in hill areas except in the plane lands. Their traditional house is called Inchau made of wood and bamboo fenced by Khapak, a kind of hemp plant with the fibers of the hemp of the top. Also tins are used to build houses. Traditional Bishnupriyas are proud to build their houses with the traditional pattern, although modern buildings are also found in the Bishnupriya Manipuri locality.
   Each and every manipuri women is a good weaver. It is difficult to find a Bishnupriya house without a loom. Their quality of weaving is certainly superb, rarely found in the rest of the world with several classical designs and wonderful color combinations. Their finesse in the cotton and silk industry cannot be doubted, though it is not known for how long they have acquired such expertise. Yet, it is reasonable to suppose that it originated in China and traveled from there to Assam, Bangladesh and other parts of India as connected by Scoff. However, silk was known in china as early as the Sang period (1523-1027 B.C.). But even then the Manipuri weaving and clothing was great demanded. The Bishnupriyas are one of the advanced classes of people so far as agriculture is concern. The produce Paddy, and creels, pulses vegetables and so on in their well irrigated fields using all modern techniques. They are also famous for their skill of manufacturing stoneware articles. There are good Goldsmiths and blacksmiths among them. The goldsmiths manufacture the beautiful ornaments that adds to the beauty of Manipuri girls while the blacksmiths meet the demand for useful implements. Utensils out of bell metal manufactured by the Bishnupriya�s are beautiful and durable. There are also good carpenters and good potters among the Bishnupriya Manipuris.
   The Manipuri were converted to Hinduism in the sixteenth century, but elements of their pre-Hindu religion still remain today. Mainly Bishnupriya Manipuri thought is identified with Hinduism in form of Vaishnvism which is associated with the School of Sri-Chaytanya. Some scholars mentioned that the people are the followers of Vishnu from the ancient times, as before the reign of King Garib Nawaj, when the great force of the Neo-Vaisnavism came and spread in the land of Manipur. Now the whole community has adopted Goudya Vaishnavism.Atiya Guru Sidaba or Sorerel is the high God assumed as existing prior to anything. In the opinion of some Manipuri scholars Soiraren is a corrupted word of Surendra, who is described as Indra in Vedic scriptures. The most renowned ancient folk songs of Bishnupriya Manipuri refer a lot about Sorelel. The Rain-Invoking Songs(1450-1700) and Madoi-Soralel songs(1500-1600), refered to Soralel as the King of all gods. Here mention somelines from Rain-Invoking song with English translation.
   Madoigideisaloili,boksabadiya saloili,
   koiou durei oilita
   tengara sinchat laloili, babaro matiou na deklo,
   kotou durei oilita
   pampol tingdiya kadiri, ima bulia dahiri,
   kotou durei oilita.
   (Madai, a maiden of the Alakga family has been given in marriage to Saralel, the king of the gods.She starts for Soralel�s place. She stretches her hands, cries loudly, crosses over hills and dales and goes far away. Thus, she goes above in heaven.).
   A section to almost half of the total Meiteis follows Sanamahism without mixing with other religion. There are some individuals who follow religions like Christianity and the Bah�� Faith. The original religion of the native Manipur is Sanamahism. It is still followed and worshiped by people even though they are partially converted to Christian and Hindu in 17 and 18 the centuries. The Meiteis embraced Hinduism in the 18th century A.D. In the later part of the history, when Manipur fell into the hands of British Administrators, missionaries were brought in the hills. The first conversion of Manipuri tribal to Christianity took place at Ukhrul (in the eastern hills of manipur) in 1894. American Baptist mission landed earlier at the Northeast and Southeast hills of Manipur. Roman Catholic mission became active in the 1950�s. The Manipuri Muslims or �Meitei Pangals� were settled with their religion in Manipur Valley during the 17th century onwards. They are called �Pangans� as derived from Bengal (Bangan then Pangan) the place where they migrated. Meitei language was adopted as their mother tongue and they became an integral socio-religious component of Manipuri population.
  
   Food Habits and Garments
   Historical evidence suggests that there was an alteration in the diet of the Manipuris, mainly due to establishment of Hinduism at the beginning of eighteen century. Food practice of Manipuri people is strong and generally consists of a balanced diet. The favoured food among the Meiteis is rice, fish and a lot of vegetables. Food stuffs include �Ngari� meaning �Fermented preserved fish� in the native tongue. Due to the fermentation involved, Ngari has a sharp smell and taste, and is principally used in a delectable dish called �Eromba�. The Meitei diaspora around the world import Ngari and Nga Ayaiba to get a �taste of home�. Partly due to the lack of any oil in its preparation, and partly due to it being sun-dried, Nga ayaiba has a distinct pungent smell and taste. It is used in low quantities in many Meitei dishes and is primarily used as a �flavor enhancer� as opposed to being the main ingredient as is wont in many other Indian dishes.Another dish contains �Hawaizar�, meaning, �preserved Soya-beans�. Soya-bean is boiled on low heat for a time, washed, packed in leaves and let to cool down for several days where it ferments. It is wrapped in banana leaves and distributed. While the cultural dietary rules are strictly followed in rural areas, they are less so in urban areas, especially among the young. Young generations of urban areas largely interact with majority culture and try to follow many of their cultural practices including food habits.
   The dresses and Garments uses by the Bishnupriya Manipuris are known as Fijet or Futifali. They also use both stitched (Hiyesi) and unstitched (Na-Hiyesi) garments. The traditional dress used by the males is called Pachhati - five feet long cloth manufactured by them which worn round the waist, held tight by a Gunja, a fold in the back; shorts or shirts are used in the upper body.. The males of the higher classes and distinctive status use a head dress called Koyet or turban, and an upper garment on the shoulder called Lemper Futi using artistic designs The females usually dress in blouses with traditional Lahing/Chakshabi (a coarse cloth with length wise stripes and embroidered on both sides length wise) with an Enaphi (Single or multicolor coarse cloth with laces on both ends). The extreme beauty of women dress is the design of Moirang, a special and artistic type of embroidery which is done by the weavers. Married women dress in Muror Futi or vail and receive special cale of their hair. The traditional dress of Meitei women folk is a sarong called �phanek�. It is worn at the waist down to the ankles, or under the arms, covering the breasts and down to mid-calf. Traditionally women do not wear a blouse when the phanek is worn in the higher position. This is complemented by a blouse and a wrap. Men wear a �khudei� which is similar to the Thai and Khmer men�s garment which is a knee-length cloth wrapped in folds at the waist. In recent years, men�s formal wear is a longer and ankle-length version called a �pheijom� which is similar to the Indian �dhoti�.
  
   Festivals and traditions
   Since the mid-nineteenth century when the Manipuri Bishnupriyas and Manipuri Meiteis settled in Bangladesh, Raslila festival has been observed in cooperation at Madhabpur Juramandav in Kamalganj upaziala of Moulvibazar district. According to Vaishnavite scriptures, Raslila means the amorous play of Radha and Krishna with milkmaids of Vrindaban. It reveals the metaphysical love of Radha and Krishna and of Gopi�s devotion to Krishna, the full incarnation of God. According to Manipuri Pandits, it is an attachment of the outward soul (Jivatma) to the supreme soul (Paramatma). The Maharas has been set forth particularly Ras-Panchadhya of Bhagavat-Purana. It usually celebrated in the full-moon day of Kartika (November-December).There are certain racial festivals of great impotence observed by the Bishnupriya Manipuris. The Divosa , the arrangement of vegetarian feasts, the Akadoshi and the Parona utsova are related with Vedic faction.. In addition , festivals like Apokpa Hmadeni the worshipping of the family God; Boronor Dou Homadeni or the worshipping of Harvest God; Lamor Dou homadeni or the worshipping of the tutelary deity and Chapal Katkorani/ Latkorani are based on the Bhuta Yajna of Vedic ritualism. The traditional festival of Vishu or the New Year day celebration is observed in the last day in the month of Chaitra by offering vegetable feasts called Luko to the tutelary Deity of the ancestral adobe. They celebrate nine days of the kang between the RathYatra and the Fira Ratha in the month of Ashara with Rothor Pali festival and Sankirtana like Joydevo particularly with devotional songs of Lord Vishnu, Sri Krishna and Jagonnath in the Malthep or Tample. And the entire Month of Kartika is observed with festivals like Kapokor Pali (Merar Pali) with philosophical and theological discussions which is called Lerik Thikorani. Phagu or Holi festival is performed with great jubilation during the month of March with the memory of srikrisna Cahitanya, or Gourango Mahaprobhu.
  
   Martial Arts and traditional games and sports of Meetei manipuri
   The Meiteis introduced two Martial arts in the human society. �Sarit Sarak� and �Thang-Ta� which are still exist in the Manipur. The self defence Martial arts �Sarit -Sarak� is a martial art which is very important among the Meetei people who love to defend themselves from any stranger�s attack. The Sarit Sarak art of unarmed combat, is quite distinct from other martial art forms. It is simply flawless in its evasive and offensive action, as compared to any other existing martial art of the same school.Thang-Ta is most popular Meetei Martial arts which are at present seen in most part of theThe Meeteis . The self defence Martial arts �Sarit -Sarak� is a martial art which is very important among the Meet world through demonstration in cultural programs. Fight with the equipment including sword, spear, Axe,etc.The history of Thang - ta and Sarit - Sarak can be traced to the 17th century. Thang - ta involves using a sword or spear against one or more opponents. Sarit - Sarak is the technique of fighting against armed or unarmed opponents, but on many occasions there is a combined approach to the training of these martial arts. These martial arts were used with great success by the Manipuri kings to fight against the British for a long time. With the British occupation of the region, martial arts were banned, but post - 1950s saw the resurgence of these arts.
   Meetei Introduced Horse-Polo to the world of game which is originated from the Manipur Valley of NE-India almost more than 1000 years back.The original name of the game is Called Sagol Kangjei sagol stand for Horse and Kangjei stand for hockey stick.Mukna-Kangjei wrestling-with hockey stick is also a game which is much older game still playing in Manipur.It is a big competition with a group call �Pana� where clubs like body compete this game.
   �Kang-Sanaba� it is an indoor game play in every locality at present too.
   �Khong Kangjei:� Like polo, Khong Kangjei, is also a very popular game for the Manipuris. The game is played with seven players on either side and each player is equipped with a bamboo stick about 4ft. in length made in the form of modern hockey stick. The game is started with a throw of the ball made of bamboo root in the field of 200 x 80 yards in area. A player may carry the ball in any manner to the goal, he may even kick it but he has to score the goal only by hitting the ball with his stick. There is no goal post and a goal is scored when the ball crosses the goal line fully. A player often encounters with an opponent in his attempt at carrying or hitting the ball towards the goal. The encounter may develop into a trial of strength which is indigenously known as Mukna. The game requires much physical stamina, speed and agility. In the olden days players excelling in the game received royal favours and prizes.
  
   Hiyang Tannaba
   The sport, which arouses most enthusiasm among the audience with an �apparent lack sporting interest�, is the Hiyang Tannaba (The boat race) in which the different Pannas often compete. It receives direct royal patronage with the king once sitting in the boat. The royal boats, two in number, carry the symbols of Chinglai (dragons) at the helm. To see this race with spectacular audience on both sides of the ditch where about seventy rowers display their skills is indeed an experience. The object of the race is for one boat, to foul the other and bore it into the bank. The boats are thus close together and the race is generally won by a foot or two only. This kind of game is patronaged by the kings of Manipur and is regarded as one of the greatest popular sport in Manipur. Thang Ta & Sarit Sarak (Manipuri Martial Arts).
   These are the Manipuri Martial Arts, the traditions of which had been passed down over the centuries. It is a very energetic and skillful art and is a way to hone one�s battlecraft during the peace time in the olden days when every Manipuri was a warrior who is required to serve his country at the time of war. Long and precise practices is required and only the brave and athletic could excel. The art as seen today observe elaborate rituals and rules which are strictly observed by the participants. Besides, the above, there are other games like Lamjel(foot race), Mangjong (Broad jump) etc.
  
   Sagol Kangjei (POLO)
   The Manipuri Sagol Kangjei has been adopted by the International Community as Polo and is now being played worldwide. The �PUYAS� trace it to the mythological age when the game was played by gods. The game is played with 7 players on each side mounted on ponies which are often not more than 4/5 feet in height. Each player is outfitted with a polo stick made of cane having a narrow angled wooden head fixed at the striking end. The ball, 14 inches in circumference is made of bamboo root. The mounted players hit the ball into the goal. Extremely vigorous and exhilarating the game is now played in two styles - the PANA or original Manipuri style and the International style i.e. Polo. It is exhilarating to see the Manipuri players in their sixties and even seventies riding ponies at full gallop and playing Sagol Kangjei with gusto. The ponies are also decorated fully with various guards protecting the eyes, forehead, flanks etc. The British learned the game of Sagol Kangjei in the 19th Century from Manipur after refinement it was transplanted to the countries as Polo.
  
   Literature
   The earliest pearl of Manipuri literature is Ougri, a lyrical verse, which is believed to have been sung in the honor of the sun god in 33 AD on the coronation ceremony of the Manipuri king Pakhangba. But the first written Manipuri literature is found in a copper plate of the 8th century, inscribed during the reign of Maharaja Khongteckcha. Khwairakpam Chaoba Singh (1895-1950), Lamabam Kamal Singh (1899-1935) ,Hijam Anganghal Singh (1892-1943) Arambam Dorendrajit Singh(1907-1944) , H. Guno Singh, Pacha Meetei (1940-1990) are most mastermind of manipuri literature. The history of Manipuri literature took a new turn in 1975 with the formation of �Bangladesh Manipuri Sahitya Sangsad� and publication of Manipuri literary magazine Dipanvita. Bangladesh Manipuri Sahitya Sangsad publishes an irregular journal named Meira (flame). Many other Manipuri organizations have also been publishing literary journals such as Epom, Shajibu, Mitkapthokpa and Khollao. In 1982, Bangladesh Manipuri Sahitya Sangsad published a book of Manipuri poems Basanta Kunnipalaji Leibang, which is the first of its kind in Bangladesh. In 1990, it published another book Bangladesher Manipuri Kabita containing 20 Manipuri poems of 10 selected Manipuri poets of Bangladesh. Subsequently, 2 other books of Manipuri poems Myang Mapei Marakta and Wakhalji Nachom were published. Some books on Manipuri subjects have also been published in Bengali language. At present, Manipuri literature is growing very fast and many a writings of the modern Manipuri literature have been honored in India with the Sahitya Academy awards.
   The Tipaimukh: a great threat to manipuri civilization
   The proposed Tipaimukh dam will be constructed 500 m. downstream from the confluence of the Barak and the Tuivai rivers in the southwestern corner of Manipur (24�14� N and 93�1.3� E approximately). The construction of Tipaimukh dam on the trans-boundary Barak River has raised hue and cry both in Manipur state in India and in Bangladesh. It is reported that Dr. Soibam Ibotombi of the Department of Earth Sciences, Manipur University, had written in an article that the �Tipaimukh dam is a geo-tectonic blunder of international dimensions.�The people of Manipur state protested from the very beginning of the dam�s conception as they are to sacrifice the most. The unanimous verdict of the peoples� affirmation was that the Tipaimukh Multipurpose Hydroelectric Project is not for the people, by the people or of the people of the Manipur. However, the famous historical route which links Manipur to the outside world, the Tongei Maril runs through the submergence area.After the construction of the dam, the downstream catchment areas, particularly on the Jiribam side, could also be affected by serious hydrological imbalances resulting in water scarcity and localized climate change. Even the legendary Barak waterfalls and the Atengba pats now known as the Zeilet lake of Kabui will be submerged. All sites and holy places of Manipur will be gone astray and alienate Manipuris eternally from their ancestral heritage and culture and inflict a crushing blow upon their civilizing distinctiveness. As it has been pointed out by the intellectuals and experts of the manipuri state, the 900 km long Ahu (Barak River) is a constant source of the socio-political, economic and cultural sustenance for the indigenous Zeliangrong and the many indigenous and non-indigenous communities, who live along its course in India and Bangladesh. These cultures have grown up along these rivers over the past few centuries. The mega-dam proposed at Tipaimukh will affecting culture, anthropology, ecology and economy of Manipuris as well as surrounding people of the dam.