Maliyafam Palcha

"Maliyafam Palcha"

Maliyafam Palcha haiba maming asi meeteigee senglaba khwaidage liraba puya , scripture ni haina yanakhraba Wakoklon Heelel Thilel Salai Ama – Ilon Pukok puyada yamna sengna maming panba salai leishangthem (sarang leisangthem) salaida pokpa ningthouni.
Maliyafam palchagee matangda puyana asumna eri ‘Nonghumsangta leillakpa khum khum ningthouki nouta oillapa| Maliyafam palchapu e.nga kumta| E.ngen kumkhaipa matam loutuna| Masitaki kumchat singthalon laili laichat| Numit | thasing | cheihi cheichat houhankhiye ||0|| ’
Matang asida puyana hairibasi maliyafam palchabu ‘kumchat singthalon laili laichat | numit | thaisng | cheihi cheichat houhankhiye ||0||’ haibadi era houhankhi haibani . maliyafam palchana era houkhi haiba nate. Masina takpadi leipak , ningthou , maichousing munna tannaraga , B.C 1400 da Kangleipakki cheihi cheichat salai ningthousigi mamingda houhandraga salai leishangthem ningthougee mamingda houhanlibano haibasidi , matam aduda era puthokpada khwaidagee saruk chaona salai leishangthemna yakhibana salai leishangthem ningthougee mamingda era puthokhanba oikhiba yai.
Maliyafam palchana leima tanu pannaduna Konthoupa ningthou pokye . konthoupadi haolokpam sagei oikhi. Masidage henna puyada maliyafam palchagee chata nouta thengnadye.
Maliyafam palcha kanglei ningthou konchin tukthapa epu athoupa pakhangpadage paraga salai leishangthem salai ningthougee parengda paraga marisuba ningthouni.

Source: Wangkhemcha Chingtamlen
Meeteigee enatki wahanthok (Ahanba Saruk)
Kangleipak Historical & Cultural Research Centre.

MERA CHAOREN HOUBA

MERA CHAOREN HOUBA

Ngasi asi KANGLEI THAPALON (KANGLEIPAK CALENDAR) gi matung inna chahi amagi ahanba tangkhai loikhraga anisuba tangkhai adugi ahouba numitni

Ahanba tangkhai asina KALEN THARUK (Summer Solstice) ni aduga anisuba tangkhai asina NINGTHAM THARUK (Winter Solstice) ni.

Asigumba anisuba tangkhaigi ahouba numit asi English ki termda AUTUMN EQUINOX haina khangnei aduga meeteisingna masibu MERA CHAOREN HOUBA haina khangnaduna lakli.

AUTUMN EQUINOX asi September 22 da tai aduga MEETEIsingidi THAgi khongchatta pabana maram oiduna numit khara chennabakhaktani numit asi ahing nungthil sangba chap mannaba numitni.

Numitsidagi houraga Numitna makha pangna haithakhiduna KHARAM PANTHENG (TROPIC OF CAPRICORN) youna chatkhigani. hairiba khongchat asida tha ahum changi. numit asidagidi nungthilgi matam asum asum tensinkhrani. asumna numitna yangna takhibadubu takpa oina SAGOL KANGJEI (MERA KANGJEI hainasu khangnei) sannarammi. asuman KHARAM PANTHENG youruraga amuk hallakpada tha ahum changduna numitna koktonda chap yungna leiba matam aduna Marchki Tang 20 da tai MEETEIsingna numitsibu anouba chahi houba numit CHEIRAOBA haina pangthoknei
Numitsi Englishta hairaga SPRING EQUINOX (VERNAL EQUINOX) numitni.

Source : Kangla fb. Group

Education

You are Educating because to Realise Yourself and to Contribute your Abilities to the Society.

Laikel / Lairel

Lailel (lairel) :
Kanglei meetei waheige pukeida ‘Lailel’ houjki londa ‘Lairel’ haiba waheisigi wahanthokti ‘Laisingi marakta khwaidgee athoiba ahenba lai’ haibani. Lairelbu lilni(snake) haina wahanthok pirakpa , haijillakpa aside hinduge matmdagini. Masigi khudam yengbiyu: 1667 sajibu tha ‘taruk ni yumsakeisada pakhangba nongthoudagee khaorou oina fifou mangda taraka’ pamheibagee matmdani. Chei:kum 99

1702 innga tha ’tara ni ningthoukabada sana yan lokchaoda lairen thoka’ bheigyachandragee matmgee wani . chei:kum 129
Matou asumna pamheiba amasung bheigyachandrage matmdagee pakhangba amasung lairel linjao ollakhi. Cheitharol kumbabada asumna yaoramliba asi thoina luna khaludrabasu , hindugee matmdagee lairel amasung pakhangbabu liljaoni haijillake haibagee areppa khudam leirabani.
Mathangda lairel amasung pakhangba lil natye haibasi , kangleichasingee yelhoungeigee wakhal , wa natye haibasi munna khangee.
Kangleichasingna ningsingba thoktriba matmdagee tengpanba , taibang panba semba mapubu ‘epa’ kouee. Wakoklon heelel thillel salai ama – ilon pukok puyada yaoramkhiba makhagee wahei pareng asi yengbiyu:

“ Malem leimana lumpala ? palem emana malumee || Koilou nongmatonna wangpala ? panthou epana mawangee|| ”

Mathaki puyadage louthorkpa asida yaoriba ‘panthou epa’ haibasi tengpanba , taibangpanba mapu adubu haibani . meetei salai 7 ki ahouba , salai 7 pu poklamba nupa adugee maming konchin tukthapa kouee , mahaksi thouna yamna faba nupani , meetei salai 7 ki epuni haibagee damak mahakpu kanglei meeyamna ‘epu athoupa’ kouee. Mahaksi taibanpanbagee mapa oiriba tengpanba mapu , taibangpanba mapu adubu mashak khangna ningjaba nupani haibageedamk pa khangpa (pa + khangpa) kouee. Mahakna chinga tamga pullaga oiba Kangleipaki ahanba ningthouni , matungda kanglei ningthou pumnamakpu pakhangpa hairaga khangnakhi.

Konchin tukthapa epu athoupa pakhangpa haibasi kangleicha meetei salai 7 pumnamkki eegi mapu oiriba kangleipaki ahanba ningthou aduge mamingni.

Pakhangbabu lilni haijilakpasi hindusingi lilna maputhou oiba mahabharat wari adu tanaba haijilakpani. Meeteidi mapa mapu sengna khangba mee kanglupni, taibang mapa oiriba mapu adubu sengna khangba meeoisingni.

Kangleicha meeteidi mapa mapu singbu laini haina ningee. Maram asina kanglicha meetei salai 7 ki ahouba apokpa kangleipaki ahanba ningthou konchin tukthapa epu athoupa pakhangpabu khwaidagee chaoba khwaidage henba laini haina ningee, maram asina mahakpu lairel (lailel) hairaga khangnei. Lairel(lailel) na macha 7 poke haibadi meetei salai taret poke haibani . wafam asi kangleicha meeteige laininglonni amasung puwarini.

source: Wangkhemcha Chingtamlen
Kangleipak Historical & Cultural Research Centre

THE SCIENTIFIC STUDY OF MANIPURI VEGETABLE CURRY

THE SCIENTIFIC STUDY OF MANIPURI VEGETABLE CURRY

FADIGOM – CORIANDER:

Fadigom are used as a flavouring in salads, soups etc and the fresh leaves are probably the most widely used flavouring herb in the world. The leaves have an aromatic flavor
Coriander, like many spices, contains antioxidants, which can delay or prevent the spoilage of food seasoned with this spice. Chemicals derived from coriander leaves were found to have antibacterial activity against Salmonella choleraesuis, and this activity was found to be caused in part by these chemicals acting as nonionic surfactants.Coriander has been used as a folk medicine for the relief of anxiety and insomnia in Iran. Coriander seeds are used in traditional Indian medicine as a diuretic by boiling equal amounts of coriander seeds and cumin seeds, then cooling and consuming the resulting liquid. In holistic and traditional medicine, it is used as a carminative and as a digestive aid.

FADIGOM/CORIANDER HAS BEEN USED AS A TRADITIONAL TREATMENT FOR DIABETES.

Pandora Box

By N.S. Gill

Before the story begins, let me say that some people object to the title "Pandora's Box" and insist it should be "Pandora's Jar". They may have reason -- based on what Hesiod wrote, but myths change with the re-telling and people are accustomed to "Pandora's Box," so I shall use the term, in this, my re-telling of the myth of Pandora and her box.

The background to the story of Pandora's Box is the Titan Prometheus's passive-aggression towards the king of the gods, Zeus. Having gotten away with or having paid the price for one misdeed, Prometheus kept going back for more. Zeus was very creative in the way he meted out punishments. Pandora was one example.

The Gift of Pandora

Prometheus was mankind's benefactor. The king of the gods wasn't crazy about us and didn't want us to have, among other things, fire. Prometheus, on the other hand, wanted good things for us, so stealthily, he brought us the gift of fire. In return, Zeus presented man with a "gift," Pandora, the first woman. While Prometheus may have crafted man, woman was a different sort of creature. She came from the forge of Hephaestus, beautiful as a goddess and beguiling, thanks to traits bestowed by Athena and Zeus. Zeus presented her as a bride to Prometheus' brother Epimetheus. Prometheus had the gift of thinking ahead, but Epimetheus was only capable of afterthought, so Prometheus, expecting retribution for his audacity, had warned his brother against accepting gifts from Zeus.

Zeus gave the gods-crafted Pandora as bride to Epimetheus, along with a box with a warning label telling the couple never to open it. Epimetheus was dazzled by his bride, Pandora. Perhaps he forgot the advice of his prescient brother. Perhaps he thought they were supposed to hold the box in safe-keeping for Zeus against his return -- that it wasn't a gift, at all.

Pandora Opens the Box

Epimetheus insisted that his wife obey the letter of the label. Unfortunately, one day Pandora's husband left her side for a few hours. Pandora was gifted with curiosity as much as the other attributes given her by the gods. For her the box was a gift, not something to be kept in trust. What business had Zeus to tell her not to open it? Perhaps she'd listened to her brother-in-law's tales of tricking the king of the gods. Perhaps she saw nothing to fear. Maybe if she just took a quick peak.... Looking around to make sure no one was watching, she opened the box Zeus had given them just a crack. As Pandora did so, ghostly forms gushed forth from the crack. Pandora had unleashed all the evils now known to man. No longer could man loll about all day, but he would have to work and would succumb to illnesses.
At the very bottom of the container was the last thing to come out. It was something that wasn't evil. We call the good that Pandora unleashed by the name of hope.

Source : Pandora Box

Reference : Origins of Pandora's Box

Khamnung Sawa tan Haibage Wahanthok

Khamnung Sawa tan
khamnung = kham + nung = khamba haibadi khamba , loiba haibani.  + nung= manungi hakchangi wakhal,lousing , pukning haibadi meeoibagi hakchangi nunggi oiba nungaiba , nungcba , nungonba , nungnangba , nungsuk nungjanba asinachingba pumnamakpu khangnei. maram asina khamnung meoibagi pukning wakhalga mari leinaba mathaki mayam asibu loiba mangkhiba khangnei. samna hairabad mee amagi mahakki thouwai meerelna taibang hakchng thadoktuna mapugee manakta chatkhiba , siba haiba thoudok adubu khangnaba haibani.

sawa = sa + wa = sa haibadi sagi saruk oiba hakchang eesa , meeoibagi masabu khangnei + wa = waba , siramdaida hakchangna , meoibagi masana waba , warakpa , meoibana tourang fakta onduna , palem ema sonduna onna thoina waba khanglakpabu khangnei.

'tan' haibadi tanba ,tannababu khangnei. pukning wakhalna lomlamdaida , hakchang , meoibage masana waba asum asum henjalak e , haibadi hakchangi meoibagi masagi waba helakpaga , pukning wakhal lomlamdaigi khongchatka asum asum tana tannaduna chatminei haibani.

'Amam yathong kum'
amam= amamba haibadi khangdaba , khangba yadbabu khangnei , meoibana sibada chatkadouriba , khongchat , kari oigdba pumnamak khangdye , khangbasu yadye , amambani.

'yathong'=ya haibadi yana , esana yana , siba haiba thabak asi punsida toudaba sukya yadraba thabakni , siba kirabasu sidabadi yaroi , maram asina meoiba khuding masana yana sibagi 'thong' da chatli, kumthei . meoiba pumnamksi taibang punsige aroiba matmdadi, wabana kham thenglaklaba matmdadi , mana ningjaba mapu magonda lainingthou nangna eibu lousinbiro haina sollaga punsi lomnakhiba ngaktani. masibu thijilonda 'amam yathong kum' haina fongdokke.

Source: Wangkhemcha Chingtamlen

Kangleipak Historical and Cultural Research Center (KHCRC)

MEANING, NATURE AND AIMS OF EDUCATION

Education is a systematic process through which a child or an adult acquires knowledge, experience, skill and sound attitude. It makes an individual civilized, refined, cultured and educated. For a civilized and socialized society, education is the only means. Its goal is to make an individual perfect. Every society gives importance to education because it is a panacea for all evils. It is the key to solve the various problems of life.

Education has been described as a process of waking up to life:

· Waking up to life and its mysteries, its solvable problems and the ways to solve the problems and celebrate the mysteries of life.

· Waking up to the inter-dependencies of all things, to the threat to our global village, to the power within the human race to create alternatives, to the obstacles entrenched in economic, social and political structures that prevent our waking up.

- Education in the broadest sense of the term is meant to aid the human being in his/her pursuit of wholeness. Wholeness implies the harmonious development of all the potentialities God has given to a human person.

- True education is the harmonious development of the physical, mental, moral (spiritual), and social faculties, the four dimensions of life, for a life of dedicated service.

ETYMOLOGICAL MEANING OF EDUCATION

Etymologically, the word ‘Education’ has been derived from different Latin words.

a) ‘educare’ which means ‘to bring out’ or ‘to nourish’.

b) ‘educere’ which means ‘to lead out’ or ‘to draw out’.

c) ‘educatum’ which means ‘act of teaching’ or ‘training’.

d) ‘educatus’ which means ‘to bring up, rear, educate’.

e) ‘ēducātiō’ which means “a breeding, a bringing up, a rearing.”

· The Greek word ‘pedagogy’ is sometimes used for education.

· The most common Indian word ‘shiksha’ is derived from the Sanskrit verbal root ‘shas’ which means ‘to discipline’, ‘to control’, ‘to instruct’ and ‘to teach’.

· Similarly the word ‘vidya’ is derived from Sanskrit verbal root ‘vid’ which means ‘to know’. Vidya is thus the subject matter of knowledge. This shows that disciplining the mind and imparting knowledge where the foremost considerations in India.

Back in the 1500s, the word education meant “the raising of children,” but it also meant “the training of animals.” While there are probably a few teachers who feel like animal trainers, education these days has come to mean either “teaching” or “the process of acquiring knowledge.”

DEFINITIONS

Since time immemorial, education is estimated as the right road to progress and prosperity. Different educationists’ thoughts from both Eastern and Western side have explained the term ‘education’ according to the need of the hour. Various educationists have given their views on education. Some important definitions are:

1. Mahatma Gandhi – “By education I mean an all-round drawing out of the best in man – body, mind and spirit.”

2. Rabindranath Tagore – “Education enables the mind to find out the ultimate truth, which gives us the wealth of inner light and love and gives significance to life.”

3. Dr. Zakir Husain – “Education is the process of the individual mind, getting to its full possible development.”

4. Swami Vivekananda – “Education is the manifestation of divine perfection already existing in man.”

5. Aristotle - “Education is the creation of sound mind in a sound body.”

6. Rousseau - “Education is the child’s development from within.”

7. Herbert Spencer- “Education is complete living.”

8. Plato – “Education is the capacity to feel pleasure and pain at the right moment.”

9. Aristotle – “Education is the creation of a sound mind in a sound body.”

10. Pestalozzi – “Education is natural, harmonious and progressive development of man’s innate powers.”

11. Froebel -“Education is enfoldment of what is already enfolded in the germ.”

12. T.P. Nunn - “Education is the complete development of the individuality of the child.”

13. John Dewey – “Education is the process of living through a continuous reconstruction of experiences.”

14. Indira Gandhi – “Education is a liberating force and in our age it is also a democratizing force, cutting across the barriers of caste and class, smoothing out inequalities imposed by birth and other circumstances.”

John Locke said, “Plants are developed by cultivation and men by education”. This world would have been enveloped in intellectual darkness if it had not been illuminated by the light of education. It is right to say that the story of civilization is the story of education. Thus, education is an integral part of human life. It is the basic condition for a development of a whole man and vital instrument For accelerating the wellbeing and prosperity by the light of education.

NATURE OF EDUCATION

As is the meaning of education, so is its nature. It is very complex. Let us now discuss the nature of education:

1. Education is a life-long process- Education is a continuous and lifelong process. It starts from the womb of the mother and continues till death. It is the process of development from infancy to maturity. It includes the effect of everything which influences human personality.

2. Education is a systematic process- It refers to transact its activities through a systematic institution and regulation.

3. Education is development of individual and the society- It is called a force for social development, which brings improvement in every aspect in the society.

4. Education is modification of behaviour- Human behaviour is modified and improved through educational process.

5. Education is purposive: every individual has some goal in his life. Education contributes in attainment of that goal. There is a definite purpose underlined all educational activities.

6. Education is a training- Human senses, mind, behaviour, activities; skills are trained in a constructive and socially desirable way.

7. Education is instruction and direction- It directs and instructs an individual to fulfill his desires and needs for exaltation of his whole personality.

8. Education is life- Life without education is meaningless and like the life of a beast. Every aspect and incident needs education for its sound development.

9. Education is continuous reconstruction of our experiences- As per the definition of John Dewey education reconstructs and remodels our experiences towards socially desirable way.

10. Education helps in individual adjustment: a man is a social being. If he is not able to adjust himself in different aspects of life his personality can’t remain balanced. Through the medium of education he learns to adjust himself with the friends, class fellows, parents, relations, neighbours and teachers etc.

11. Education is balanced development: Education is concerned with the development of all faculties of the child. it performs the functions of the physical, mental, aesthetic, moral, economic, spiritual development of the individual so that the individual may get rid of his animal instincts by sublimating the same so that he becomes a civilized person.

12. Education is a dynamic process: Education is not a static but a dynamic process which develops the child according to changing situations and times. It always induces the individual towards progress. It reconstructs the society according to the changing needs of the time and place of the society.

13. Education is a bipolar process: According to Adams, education is a bipolar process in which one personality acts on another to modify the development of other person. The process is not only conscious but deliberate.

14. Education is a three dimensional process: John Dewey has rightly remarked, “All educations proceeds by participation of the individual in the social consciousness of the race.” Thus it is the society which will determine the aims, contents and methods of teachings. In this way the process of education consists of 3 poles – the teacher, the child and the society.

15. Education as growth: The end of growth is more growth and the end of education is more education. According to John Dewey, “an individual is a changing and growing personality.” The purpose of education is to facilitate the process of his/her growth.

Therefore, the role of education is countless for a perfect society and man. It is necessary for every society and nation to bring holistic happiness and prosperity to its individuals.

AIMS OF EDUCATION

Aims give direction to activities. Aims of education are formulated keeping in view the needs of situation. Human nature is multisided with multiple needs, which are related to life. Educational aims are correlated to ideals of life.

The goal of education should be the full flowering of the human on this earth. According to a UNESCO study, “the physical, intellectual, emotional and ethical integration of the individual into a complete man/woman is the fundamental aim of education.”

The goal of education is also to form children into human persons committed to work for the creation of human communities of love, fellowship, freedom, justice and harmony. Students are to be moulded only by making them experience the significance of these values in the school itself. Teachers could achieve this only by the lived example of their lives manifested in hundreds of small and big transactions with students in word and deed.

Individual and Social Aims:

Individual aims and social aims are the most important aims of education. They are opposed to each other individual aims gives importance for the development of the individuality. Social aim gives importance to the development of society through individual not fulfilling his desire. But it will be seen that development of individuality assumes meaning only in a social environment.

Individual Aims – Sir Percy Nunn observes, “Nothing goods enters into the human world except in and through the free activities of individual men and women and that educational practice must be shaped the individual. Education should give scope to develop the inborn potentialities through maximum freedom.”

Because:

(1) Biologists believe that every individual is different from others. Every child is a new and unique product and a new experiment with life. Thompson says, “Education is for the individual”. Individual should be the centre of all educational efforts and activities.

(2) Naturalists believe that central aim of education is the autonomous development of the individual. Rousseau said, “Everything is good as it comes from the hands of the Author of Nature, but everything degenerates in the hands of man.” God makes all things good, man meddles with them and they become evil. God creates everything good man makes it evil. So individual should be given maximum freedom for its own development.

(3) Psychologists believe that education is an individual process because of individual differences. No two individuals are alike. So education should be according to the interest of the individual.

Criticism of Individual Aim:

Individual aim is not desirable because man is a social animal. Society’s interest should be protected.

(1) Individual aim makes individual selfish.

(2) Maximum freedom may go against the society.

(3) Individuality cannot develop from a vacuum; it develops in a social atmosphere.

(4) Unless society develops, individual cannot develop.

(5) Who will recognize society- where individual is selfish?

Social Aim:

The supporters believe that society or state is supreme or real. The individual is only a means. The progress of the society is the aim of education. Education is for the society and of the society. The function of education is for the welfare of the state. The state will make the individual as it desires. It prepares the individual to play different roles in society. Individuality has no value, and personality is meaningless apart from society. If society will develop individual will develop automatically. Here society plays an important role.

Criticism of Social Aim:

(1) It makes individual only a tool of government.

(2) It reduces individual to a mere non-entity.

(3) Society ignores the legitimate needs, desires and interests of the individual.

(4) It is against the development of individuality of the individual.

Synthesis between individual and social aims of education:

Individual aim and social aim of education go independently. Both are opposing to each other. It is not in reality. Neither the individual nor the society can exist. The individual is the product of the society while society finds its advancement in the development of its individual member.

Individual cannot develop in vacuum. According to John Adams, “Individuality requires a social medium to grow.” And T.P. Nunn says,” Individuality develops in social environment.”

Conclusion: According to James Ross, “The aim of education is the development of valuable personality and spiritual individuality.” The true aim of education cannot be other than the highest development of the individual as a member of society. Let education burn the individual flame, feeding it with the oil of society.

By -  JOHN PARANKIMALIL

Source : MEANING, NATURE AND AIMS OF EDUCATION

HUNGER MARCHERS’ DAY & BIRTH OF STUDENTS’ FORCE IN MANIPUR

Tuesday, 26 August 2014
Written by  Seram Neken

(A tribute to the Hunger Marchers of 1965)

After the so called first and second Nupi Lal (women’s wars) against the malpractices of the respective regimes in 1904 and in 1939 during British rule in Manipur, the students’ uprising of 27 August 1965 was the biggest movement against the injustices meted out by the government in the post-merger period in Manipur history. Besides being a revolt against the artificial famine created by rich businessmen in collusion with the then government, it signified an expression of people’s intent desire to live with dignity, self-reliance and self-determination within the framework of Indian Constitution.

Friday, 27 August 1965 is a red letter day for Manipur. It was on this historic day in 1965 that students protesting against the artificial famine created by the then government were brutally charged and some of them even killed inside the compound of the then Chief Commissioner of Manipur.
Nabakumar, Nilamani and Pramodini sacrificed their lives on the spot for the cause of the people. Laishram Chaobhal Singh (of Lamphel High school) succumbed to his injuries on Sept 26, a month after the incident.  Among those who sustained bullet injuries were Laishram Mangi (Imphal college), Kumar and Budhi (both of DM College), while N. Ibohal Singh was seriously injured in lathi-charge. The rightful demand of the students for right to food was responded with bullets of the then government forces. The unfortunate event gave birth to the All Manipur Students Union (AMSU).

On 28 August 1965, a meeting of students presided by Nameirakpam Madhusadan Singh was held at the residence of Leihaothabam Saratchandra Sharma at Keishampat Laisom Leirak, leading to the formation of AMSU. Next day, the first Executive Council of AMSU was constituted at a meeting held at Uripok Tourangbam Leikai (residence of Gurumayum Jatishwar Sharma) and presided over by N. Birendrakumar. Shri Thiyam Gambhir and Loitongbam Tombi Singh were elected as the President and the General Secretary of the 36-member Ad-hoc Executive body of AMSU. Shri N. Birendrakumar, H. Joykumar and M. Manikumar were the Joint Secretaries. Members were Y. Brojen, Pukhrambam Kullachandra, Seram Mangi Singh, L. Ibohal, Y. Dijen, Ng. Sankar, L. Saratchandra, Syamkumar, Loitingbam Kanhai, Khwairakpam Subash, N. Sarat, Ksh Nabakumar and G. Yaima. Among those who took active role in the formation of the union were Md. Abdul Shah, M. Sanajaoba, L. Kaminikumar, O. Nabakumar, Gokul Singh, Salam Ibohal, A Basudev, P. Ibohal, S. Kirankumar, Shyamsundar, A. Yaima and L. Ibohal. The main agenda before the first Executive Council were the institution of judicial enquiry on the 27th August incident and release of the arrested student activists.
On 12 September 1965, a meeting of all the students of Manipur held at M.D U hall elected the second Executive Council of AMSU. 17 student leaders who were released from jail on that day were also present in the meeting. Shri Sanajaoba Naoriya, Shri Thiyam Gambhir and Shri Gurumayum Joykumar Sharma were elected as the President, the Vice-president and the General Secretary of the Council respectively. Shri Loitongbam Iboyaima and Shri Meinam Manikumar were the Finance Secretary and the Publicity Secretary respectively. Shri Seram Mangi Singh, Loitongbam Tombi, Soyam Lokendrajit, Y. Rajen Singh, Laitonjam Ibopishak, Th. Ibohal Singh, L. Raghumani Singh, Ksh Iboyaima Singh, Kh. Joysakhi Devi, Laishram Jugobala Devi, Kh. Ibetombi Devi, Ch. Devola Devi, Ksh Kunjalata Devi and AK Santi Devi were the members of the council. A four member Advisory Board was formed with Shri N. Ibohal Singh, KN Singh, S. Ibotombi Singh and N. Birendrakumar Singh. A five member Civil Defence Board was formed with Shri Seram Mangi Singh as Chairman and Shri L. Saratchandra Sharma as Secretary. Shri H. Joykumar Singh, Kh. Subash Singh and Kh. Ibetombi Devi were the other members. The members of the Board of Editors were Ibohal Singh, G. Joykumar Sharma, H. Joykumar Singh, L. Iboyaima Singh, W. Ibempishak Devi, Y. Sabitri Devi, G. Sobita Devi and S. Lokendra Singh.

On 10 February 1966, the Constitution Drafting Committee of AMSU was constituted with seven members namely Thiyam Gambhir, Y. Rajen, A.Birendra, Kh. Joysakhi, Jadumani, N. Ibohal and Ksh. Iboyaima. A meeting held at Aryan Theatre on 14 August 1966 took the decision to install a memorial site at Pishum Ching and to observe the Hunger Marchers’ Day on 27 August every year. On 26 December 1966, the Constitution of AMSU was adopted at the 20 Executive Council meeting of the Union held at Paradise Club, Wangkhei. Shri Leihaothabam Saratchandra Sharma, Huidrom Yaima and Seram Mangi Singh were the President, the Vice-President and the General Secretary of the Union duly elected by the students under its new Constitution. Other members were L. Khuarileima Devi as Finance Secretary, Moirangthem Santikumar as Publicity and Information Secretary, Kullachandra Singh as Secretary–at-large, and Sanjenbam Sangita Devi as Asst. General Secretary,  while G. Gunamani Sharma, RK Memsana Devi, RK Premlata Devi and Momon Devi remained as Executive Members. (Reference: Souvenir published on the Silver Jubilee Celebration of AMSU,1965-1990)
As an apex body of students of Manipur and as a pressure group protecting the indigenous rights of its people, AMSU has been credited with various social and political reformations of Manipur during the past five decades.
On 28 July 1967, a conference of all students (hills and valley) held at DM College raised issues such as emotional integrity among the students of Manipur, role of students in social development, Grievances of students. Paite, Gangte, Zeliangrong and representatives of other Naga student organizations participated in the conference. It was the first pressure group of Manipur to object to the efforts for unification of Naga inhabited areas into Nagaland in 1968. AMSU strongly condemned the efforts of some Naga leaders for unification of Naga inhabited areas into Nagaland and its endorsement by the then Nagaland Chief Minister T.N Angami. The Union submitted its memorandum to the then Prime Minister of India with its rigid decision to safeguard the territorial integrity of the state.

Among the landmark endeavors of the AMSU during the last five decades, mention may be made of the demands for statehood, establishment of Manipur University, conversion of RMC into a regional institute, setting-up of State Human Rights Commission and inclusion of Manipuri language in 8 Schedule of Constitution.  During the students’ agitations on Foreigners Issue in 1980, AMSU reached an agreement with the state government on July 22, 1980 to identify the foreigners with 1951 being the base year. Yet, the agreement has not been implemented by the government for obvious reasons.
AMSU from time to time has been instrumental in controlling the prices of essential commodities in the state, which the businessmen often tried to swell at their own whim. Removal of Armed Forces Special Powers Act. has long been a demand of the students of Manipur under the banner of AMSU. The birth of All Manipur Students’ Union on 28 August 1965 was indeed a turning point in the journey of the Manipuris towards identity construction.
Besides revolting against all kinds of human rights violations including the infamous cases of Sanamacha, Bijoykumar, Manorama and other numerous events, AMSU has been putting efforts in safeguarding the territory of the state for the last many years. On various other occasions, the students’ body rose in revolt against the tendencies of splitting the state’s territory. During the last five decades of the existence of AMSU as an apex body of students, a number of young students either sacrificed their lives or fell victim of the atrocities meted out by state actors while undergoing movements for the people of Manipur. On a number of occasions, the central and state governments tend to malign the image of AMSU as antisocial. However, no force could suppress the force of students who have been working for justice and democratic values. AMSU will ever remain synonymous with ‘Dedication and Sacrifice’ in the history of Manipur.

CHAKLAM KHONGCHAT

The erstwhile drama “Chaklaam Khongchat” produced by AMSU is still known to be very effective in moulding patriotism among the youths of the state. Unfortunately, the unique creation of the late Director Birjit Ngangomba on the script of G. Joykumar Sharma has been off the stage for the last many years. Students were trained and made to act in the play. During the long training and rehearsal, the actors were made to fast so as to show off the real hunger in them. No wonder, the play was so real that a number of acting students fell down unconscious during the show. The drama certainly enlivened the spirit of patriotism and sacrifices among the students of Manipur. If the AMSU revives the Drama for continuous show on every Hunger Marchers’ Day, it would surely instill patriotic sense among the new generation.

Source : Hueiyen Lanpao

THE SCIENTIFIC STUDY OF MANIPURI VEGETABLE CURRY. EKAI-THABI; THE INDIGLOUS PLANTS (NEPTUNIA OLERACIA)

THE SCIENTIFIC STUDY OF MANIPURI VEGETABLE CURRY.
EKAI-THABI; THE INDIGLOUS PLANTS (NEPTUNIA OLERACIA)

Picture of a commonly available vegetable in manipur locally known as “Ekai-thabi”. Mostly eaten raw with “Morokmetpa” (Manipuri Chilly sauce) or used in “Kanghou”.
Ekaithabi (NeptuniaOleracia) is a water growing sensitive plant commonly known as water mimosa. Morphologically it looks very similar to its land counterpart Mimosa Pudica, except that M. Pudicahave thorns where as Ekaithabi have developed a white spongy air filled tissues that covers the stem. This modification and presence of spongy tissue helps the plants to float in the water. The stem of the plant is creeping floating and rooting at the nodes. The roots are brown and are in cluster. The sensitivity or closing of leaves when touched are comparatively slower then Mimosa pudica. Ekaithabi produces bright yellow flower rather than pink as their land counterpart.
Plant resources of South East Asia (PROSEA) reported Neptunia Oleracia to be widely distributed in the tropics of both hemispheres, but the origin of the species is uncertain. It is cultivated as vegetable throughout South East Asia, particularly in Thailand and Indochina. Ekaithabi grows on the banks or margins of water bodies and then spreads out over the water surface. It prefers lakes, farm dams, ponds and swamps but also grows along slow moving water ways. It is usually found glowing in sunny location in water, less than one metre deep.
Ekaithabi can be grown via seeds or can be propagated through cuttings.

Meeteilon Waheikei

Meeteilon Waheikei (Dictionary)  
OLD MEETEILON WORDS AND THEIR MEANING:
(Category : Dictionary)                         

1.  Asao Khaambee Meihouba (v.t.i.)-------------Mei houbamakhei saoba. (angers wilderly).
2.  Awaa-huidong Laangba (v.t.i.)--------Chokthaba, waaba. (tire,become weary).
3.  Ayamba (adj.)-----------Paangdaba,apangba. (coward,foolish).
4.  Ayaang Leima (n.)------------Paanthoibee,nungshitkee Lairembee. (Goddess of wind).
5.  Chaangjou (n.)------------Eeshing-gee eethak eepom. (wave of tide).
6.  Chainaba (v.t.i.)-------------Khatnaba,foonaba. (fight).
7.  Charei (n.)--------------Phee, Pheejol. (cloth, costumes).
8.  Cheklaa (n.)-----------Uchek. (bird).
9.  Chengjel (n.)------------Punshi. (life).
10.  Chenglou (n.)-----------Maithong, shakpham. (face, look).
11.  Chindamba (v.t.i.)------------Chaaba,mahao tangba. (eat).
12.  Chingjoom (n.)--------------Chingdagee chentharakpa eeshing machoom. (drained water        from hillock).
13.  Chingkhei (n.)--------------Awaang amashoong Nongpokki tainapham. (junction of North and East).
14.  Chingoo (n.)-----------------Lai, Taibang semba Mapoo. (God, Creator).
15.  Chomlaang (n.)-------------Naachom, naagee leiteng ama. (ear ornament).
16.  Eechik hoonba (adj.)--------------Achikpa, khonjel thoktaba. (silent).
17.  Eekheng (n.)---------------Ee. (blood).
18.  Eemom (n.)----------------Eechaa-nupi. (daughter).
19.  Eenoong (n.)-------------Ahing, numidaang. (night).
20.  Eenoong ngaanba (n.)---------------Nong ngaanba, ahingna loikhiba. (end of night).
21.  Eenoong soraa (n.)-----------------Athengba ahing. (late night).
22.  Eenou taaba (v.t.i.)--------------Chahi amagee ahaanba nong taarakpa. (first monsoon rain in a year)
23.  Eeraina (pro.)----------------Ei-eesaamak, eesaamakna. (me, myself).
24.  Eeremkhaak (n.)------------Pokminnaba eechal nattraga eenao. (younger sister      or brother).
25.  Eeshaiphoo (n.)-------------Eeshing haapnaba chaphoo. (a water storage earthen pot).
26.  Haaba (v.t.i.)--------------Chaaba. (eat).
27.  Halwaiba (v.t.i.)--------------Hanba, haannagee maphamda laakpa. (to return back).
28.  Heegaiwaa (n.)----------------Mee khatnahanba fattaba waahei. (scolding or bad word to make quarrel).
29.  Heenao (n.)-----------------Apeekpa hee machaa. (A small boat, canoe).
30.  Heerel (n.)-----------------Achouba ashaangba hee. (a big boat with greater length).
31.   Heeri Konba (v.t.i.)--------------Lai ningba, Paakhangba ningba. (meditation).
32.  Heimoon (n.)----------------Amoonba oohei. (ripe fruit).
33.  Heipoong faaba (adj.)---------------Mapoong marei faaba. (mature).
34.  Heitangba (v.t.i.)----------------Hei chaaba. (serving of fruit).
35.  Kaangkha Thaang (n.)--------------Kaannadaba mee, meeremkhaak. (useless person).
36.  Kao/Kaorel (n.)---------------------San laaba. (bull).
37.  Keirel (n.)----------------Kei achouba. (big tiger).
38.  Khaambee (n.)-----------------Mei. (fire).
39.  Khakpa (v.t.i.)----------------Leppa,tokpa. (stop, end).
40.  Khamba (v.t.i.)-----------------Loiba, Leppa, Tokpa. (stop, end, adulterate).
41.  Kham-noong-sawaa (n.)---------------Asheebagee Leibaak. (land of dead).
42.  Khang-gon (n.)-----------------Nungshit. (air, wind).
43.  Khoimom (n.)-----------------Lai Nupi, Lairembee. (Goddess).
44.  Khoinou/Khoinoo (fem.n.)-----------------Eetaa, eetaaroi, eemaannabee. (female friend).
45.  Khongdoi hoonba (v.t.i.)----------------Chatpa, hanba. (to go).
46.  Khongdoirakpa/Khongdoi hoollakpa (v.t.i.)-----------------Laakpa, hallakpa. (to come back).
47.  Khomlen yaataaba (v.t.i.)--------------------Toomba hippa. (sleep).
48.  Khooding (n.)------------------Naa, Naakong. (ear).
49.  Khoodong (n.)----------------Heedaakphoo. (a kind of smoking pipe used by Meeteis).
50.  Khootlang Eeshei (n.)---------------------Nupishing-gee awai-akhoom touduna shakpa eeshei.                                                                                       ( a   madrigal     of Meetei women).
51.  Khootlouba (v.t.i.)----------------Thabak toubada ayetpa peeba. (disturb).
52.  Khootmaaba (v.t.i.)---------------Thabak houdokpa. (introduce).
53.  Khorjei (n.)-----------------------*Kalam*. (pen, painting brush).
54.  Khouba (v.t.i.)----------------Keeba, heinadaba. (fear, dread).
55.  Khoyoom (n.)----------------Lai. (God, Creator).
56.  Khunthokpa (v.t.)----------------Khundaaba. (civilize); (n.)------yoomlingba. (civilization).
57.  Khuroop thouba (v.t.i)--------------Thabak yaangna houba nattraga touba. (starting quickly).
58.  Koloi (n.)--------------------Ming, Mapao. (name, message).
59.  Koomjaa (n.)-------------------Chahi. (era, year).
60.  Korou (n.)----------------Numit. (sun).
61.  Korou nongjaa (n.)-----------------Numiit. (day).
62.  Laang-hou (n.)--------------Angouba ga atoppa machoo amaga laangba machoo. (a compound colour of   white with another one; e.g:- Higok Laang-hou is a compound colour of white and blue).
63.  Laang-on (n.)----------------Mapok, Saayon. (incarnation).
64.  Laija (n.)------------------Eeshing. (water).
65.  Laija Saadengba (v.t.i.)---------------Eeroojaba. (bath).
66.  Lamjaa (n.)----------------------Meetop. (stranger).
67.  Lamlen (n.)-------------------Lam, mapham. (land, place).
68.  Leima (n.)-----------------Ningthougee nupi loinabee. (queen).
69.  Lemlei (n.)-------------------Ngaa (fish).
70.  Loibee (n.)-----------------Ching. (hill, hillock).
71.  Loirang (n.)---------------Ashangbaga Angoubaga laangba machoo. (a compound colour of green and white).
71.  Look/Looklen (n.)----------------------Chaak. (rice meal).
72.  Loorel (n.)-----------------Kok. (head).
73.  Loyaa Lam (n.)-------------------Khung-gang. (village).
74.  Maalangba (n.)----------------Nungshit. (wind, air).
75.  Maanja (n.)-----------------Nungsinaba Nupaa Paakhang. (boy friend, lover ).
76.   Mathanglen (n.)---------------Mapooroiba. (husband).
77.  Meerel (n.)------------------Mami, Shaktam. (shadow, image).
78.  Meidingoo (n.)-----------------Ningthou. ( king, leader).
79.  Momnoo (n.)----------------Nupijaa, Amom, nupi. (female).
80.  Naakhal (n.)---------------Mateng, Ngaaklou, Maroom. (help, support).
81.  Naamoongba (v.t.i.)---------------Waashakpa. (promise).
82.  Naappa (n.)------------------Naa, Naakong. (ear).
83.  Naaral waiba (v.t.i.)-----------------Yoomda hanba, haannagee maphamda hanba. (to go back to home).
84.  Namoo (n.)---------------------Taibang Mee. (human being).
85.  Naophangba/Naokhaiba (v.t.i.)---------------Angaang unnaba, angaang pokpa. (to give birth).
86.  Ngaarook (n.)---------------Toong-gol. (a fish basket).
87.  Nongdol/Nongmadol (n.)-----------------Atiyaa. (sky).
88.  Nong-gaaba (v.t.i.)-----------------Sheeba, Punshi loiba. (die).
89.  Nongkhong (n.)----------------Maalemgee makhong. (edge of the World).
90.  Nongmadol Laija (n.)-----------------Nong-gee eeshing. (rain water).
91.  Nujaa (n.)----------------Leishaabee, Nupimacha. (maiden, girl, unmarried female).
92.  Nungonba (v.t.i.)------------------Pukning onba, Pukning nungaiba. (change of consideration, feelling of hap piness and love).
93.  Oigee Lamdaang (n.)--------------------Amom, Nupi. (female).
94.  Oonbee (n.)----------------Pukning, Waakhal. (thought, consideration).
95.  Oonjaa (n.)---------------Meetop. (stranger).
96.  Oon-goinung (n.)--------------------Pukning, Waakhal. (thought, consideration).
97.  Oorook (n.)------------------Khudeng. (tub).
98.  Paamba (n.)-------------------Kei. (tiger).
99.  Paamel (n.)---------------------Upaal, U-paambee. (tree, plant).
100.  Paari (n.)----------------Echaa-nupaa. (son).
101.  Paathou (mas.n.)--------------Eetao, Maroop. (male friend).
102.  Paima (n.)---------------Pukning. (thought).
103.  Paima Oon-goinung (n.)---------------Pukning, Waakhal. (thought, consideration).
104.  Palem (n.)--------------Eemaa, Apokpee. (mother).
105.  Panthou (n.)----------------Eepaa, Apokpa. (father).
106.  Phaanba (v.t.i.)---------------Thakpa. (drink).
107.  Poirei (n.)---------------Meetei.
108.  Pombee (n.)----------------Uchek. (bird).
109.  Saama (n.)-----------------Hakchaang. (body).
110.  Saathengba (v.t.i.)--------------Sokpa, thengba. (touch).
111.  Saathengnaba (v.t.i.)----------------Maayoknaba, Laanthengnaba. (oppose, fight).
112.  Samai (n.)-----------------Mai-on. (direction).
113.  Sang-gai (n.)-------------------Yoom. (house).
114.  Saree (n.)-------------------Sanaamahi. (Supreme God of Meetei).
115.  Saree Naamoongba (v.t.i.)---------------Lai panduna waashakpa. (promise by witness of God).
116.  Saree Pandol Lomba (v.t.i.)-----------------Waashakpa, waashak matol lomba. (promissing hardly).
117.  Shingel (n.)--------------------Lei, Leiraang. (flower).
118.  Sinbee (n.)-----------------Phee saaba yaamna heibee nupi. (female master of weaving).
119.  Singjaa (n.)-----------------Sing, Mei thaanaba oo. (fuel, fire-wood).
120.  Sinthaa (n.)-----------------Thabak. (duty).
121.  Taaloi (n.)----------------Loinabee-nupi, Matoo. (wife).
122.  Taangbal (n.)----------------Lai nattraga Ningthougee phampham. (throne).
123.  Taangja (n.)----------------Leel, Naapi. (snake, serpent).
124.  Taanglou (n.)--------------Athengba ahing. (late night).
125.  Tarang-maalangnaba (v.t.i.)-----------------Waakhal pukning leitaadaba. (confuse, lost of solution).
126.  Thanglen (n.)---------------Mapooroiba. (husband).
127.  Toomkhool Hoonba (v.t.i.)--------------Toomba, Hippa. (sleep).
128.  Torei (n.)---------------------Eeshing-gee akanba eerei. (vortex).
129.  Waak-yei (n.)-----------------Hee. (boat).
130.   Yaang-goi (n.)-----------------Sagol. (horse).
131.  Yaarou (n.)---------------Sajee. (deer).
132.  Yaataaba (v.t.i.)----------------Toomba, Hippa. (sleep).
133.  Yaathong Thingba (v.t.i.)-------------Oomsinba, Yotsinba. (to swallowed up).
134.  Yaawaa (n.)----------------Khonjel, Mapao. (voice, message).
135.  Yaibee (n.)-------------------Thawai, Punshi. (soul, life).
136.  Yetki Lamdaang (n.)----------------Nupaa. (male).
137.  Yongkham (n.)-----------------Eeyong. (weaving-loom).
138.  Yookhal (n.)---------------Pheejang. (curtain).
139.  Yooraan (n.)-----------------Meiraanbee. (a short life-spaned small insect).

Sansenthong

Sansenthong (Sanjenthong)

Ningthourol Lambuba da Sanjenthong ashi khaba sansenbana hanna sakhiba thongni haiduna sansenthong koukhibani haina eramba thengnei. Panthoibi Khongul da sanjenthong gi matangda asumna eramba thengnei: Kourou numit khudingda lamlen madaima lemthong thingkol khupao sallal khapa naha sansepana singnang nembina thongkhong oi, khikloy ushangna thongpak oina thongsawai, nganba nahana thongsemlam khaba sansenthongpu ngamlon nateina lalsoi liktarukpokta, Hidel thongwaikumna tampha tupi ngangyok chakpa haora ningthou chanu makhutsa chekai nungpichapu thoutu nungpu oina emu pumpha nikna santeng khiye (Panthoibi Khongkul).
 
Mathakki wafamsina sanjenthong ashi ahanbada khaba nahana sakhibani haibadu mayek sengna tak e. loinana mapham ashibusu khaba sanjenthong haina khangnakhi. khaba naha sansenbana thong sakhibadagi sanjenthong koukhibana mafamsida tunggi ningthourol kayagi haktakta saba thongsingsu sanjenthong haina khangnarakkhi. ngashi faobada mafamsida leiriba thong amasung mafam ashibu sanjenthong haina khangnari.

Research team who discovered ULTRA LUMINOUS X-RAY SOURCE (ULX)

Prof. Jugindro of Manipur University led the research team who discovered ULTRA LUMINOUS X-RAY SOURCE (ULX). Source : HUEIYEN LANPAO, 13 September, 2014.

Manipur lad discovers asteroid

Manipur lad discovers asteroid
Source: Hueiyen News Service

Bengalaru, September 12 2014 : In a rare feat, Ronaldo Laishram, a student from Manipur studying in 1st year Computer Science in Sri Jayachamarajendra College of Engineering (SJCE), Mysore has discovered an Main Belt Asteroid 'MAUR 397' as part of All India Asteroid Search Campaign (AIASC) 2014. The discovery was made along with his team members of Team Salonivia Conquerors and the provisional discoveries of the asteroids have been confirmed with further observations.

Ronaldo used exclusive data to look at specific parts of the sky and by using a complex procedure called 'Astrometrica', he and his team members tracked objects by looking at the images of the sky provided by telescope-based in the US to see which of the objects moving over time could be a possible asteroid.

The discoveries were made as part of AIASC conducted between April and August this year jointly by Science Popularization Association of Communicators and Educators (SPACE) and the International Astronomical Search Collaboration (IASC).

SCJE Principal Dr.Syed Shakeeb Ur Rahman and SPACE CEO Amit Verma have congratulated Ronaldo Laishram and his team for achieving the rare feat.

Ngna Lei hekliba Ngna Pareng Lengliba

Ngna Lei hekliba
Ngna Pareng Lengliba
Ngna Lei hekliba
Ngna Pareng Lengliba

Nungshi kanai damakno
Pamu kanai khudolno
Nungshi kanai damakno
Pamu kanai khudolno

Ngna Lei hekliba
Ngna Pareng Lengliba

Leiranglakta leirang oina ngna
Karige satliba leikonduda
Leiranglakta leirang oina ngna
Karige satliba leikonduda
Namibada Leinam oina
Namibada Leinam oina
Karige yelliba Taibangsida
Karige yelliba Taibangsida

Ngna Lei hekliba
Ngna Pareng Lengliba

Ayuki mangalna yeibada
Leirange leinada pakhouraba
Ayuki mangalna yeibada
Leirange leinada pakhouraba
Ahinge Liklana
Ngalhourani
Ahinge Liklana
Ngalhourani
Maktraba kanage ngaksamda
Maktraba kanage ngaksamda

Ngna Lei hekliba

Ngna Pareng Lengliba

Nungshi kanai damakno
Pamu kanai khudolno
Nungshi kanai damakno
Pamu kanai khudolno
Ngna Lei hekliba
Ngna Pareng Lengliba

- Chandrakumar

Napam Lamdam Thadoktuna Nataroi mayam Kainaduna Chatlaboi Khoinou Nasabi nakta

Napam Lamdam Thadoktuna

Napam Lamdam Thadoktuna
Nataroi mayam Kainaduna
Chatlaboi Khoinou Nasabi nakta
Dolai thakta chatlibe oo
Saino na leng leng hairibioo

Laubak nungi Laidheebi do
Kanana Langonbihouni
Ningol Kage Athen leirang
Kanana leichalbihoune

Molang khage Takhellei Nachom
Arembada Kemhouredo
Naapage Kumlang Louthoklani
Achaiba Samlang khomgatlani

Aklada da yoklamba Tenouwa do
Kanana Machilchak hunbihouni
Pukhri mapalda tharamba Uurerei kanana esing chaibihoune
Panthou sumang Malika Mathong
Leihouredo nungsuknana
Apokpi ema kainaraga
Anouba palemna naokonlani

Napam Lamdam Thadoktuna
Nataroi mayam Kainaduna
Chatlaboi Khoinou Nasabi nakta
Dolai thakta chatlibe oo
Saino na leng leng hairibioo
Napam Lamdam Thadoktuna
Nataroi mayam Kainaduna
Chatlaboi Khoinou Nasabi nakta
Chatlaboi Khoinou Nasabi nakta
Chatlaboi Khoinou Nasabi nakta

- N. Pahari

Eina Siraga Hayeng Mangfamda

Eina Siraga Hayeng Mangfamda Lakuu ko ng Amuktangdi
Maduna enghani Thawai eige thawai eige
Eina siraga

Ngna Cheiningba Kaya
Ngna saoningba Kaya
Emai yengna khangatkheba
Emai yengna khangatkheba
Kalak pena Cheirakuu ko
Hayeng eige Mangfamda
Eina Siraga

Hainingba Kaya
Hainingba Kaya haijakhede
Taningloi khngi nahaknadi
Taningloi khngi nahaknadi
Touningba Sirap tourakuko
Hayeng eige Mangfam thakta
Eina Siraga.

*Ngna Sidrengei nanakta
Lakle eisu Hinglingei Tajage
Handak kereba aronba kishi
Ningamhoude Sonagumse
Hayeng tungda Sidrefaoba
Ngna sidrengei nanakta.

Ngnasu einasu haiba yai
Kanana thamli sibage wa
Saoningba saonasi
Cheinibgba cheinasi
Ngsu eisu hingminarengei
Karigeno nipanabu aduk pangdaba
Ngna sidrengei nanakta

Pokngamdana pokpa taibang mipokni
Hainingba haidana karige siruni
Ngna Kidanaba Lepa nanakta
Hainingba hainase Hingminarengei
Karigeno Nipabu Aduk pangdaba
Ngna Sidrengei nanakta

Langban Chara Tamba

LANGBAN CHARA TAMBA

Laireipakta, taibang meeramlanda taibang chakton phidon lomdana punshi chengjenloidana, Khamnung sawa tankharaba, thaba mamei waikharaba,laireipakta leikharaba, eparomdage purol taret, emaromdage purol taret, purol taramare pumnamak, asiana pumnamak, mama leitraba mapa leitraba, macha leitraba sekhinakhiba pumnamak, katpenaba kana leitraba pidonpadonlaba asi ana pumnamak , marup mapang leikhidaraba kaya, laireipakta leikharaba thawai pumnapakki naphamda , kumshi kouba lamgi Langban thana lakpada,cheng, thoiding, tingthou, hei lei kharangdang laikhidaraba thawai singe naphamda laija erolnungda chara tamjare, nacha nashuna katchareba asibu loubeyu, chabeyu, tinbeyu, nacha nasu pumnamakpu punshi nungsang pinaberammu, mingthoi mingchat pinaberammu, lakkadoureba nongmei kouba kumdasu, nakumkumsu nakoudana, natha thasu nakoudana amukkasu Langban Chara tamjagae//

5 things the ‘Mary Kom’ movie doesn’t tell you about Manipur

10 September 2014, 03:16PM

Mangte Chungneijang Mary Kom is awesome.

She’s one of the world’s best boxers, one of India’s few individual Olympic champions, and the owner of a left hook that deserves to have poetry written about it.

Now she will have her own movie, Mary Kom, where this phenomenon will be played by Bollywood actress Priyanka Chopra.

Until recently, though, many in India didn’t know much about this Indian sporting legend, or about Manipur, where she grew up.

Manipur is one of India’s most troubled states. You’ll probably see a lot of sequences depicting Manipuri life in the new film. But here are five things the film won’t tell you about the state, which makes Mary Kom’s journey so much more extraordinary.

5) Human rights abuses

For decades, ordinary people in Manipur have had to face serious abuses both from armed separatist groups and security forces. Thousands of people have died in conflicts between different armed groups, and between armed groups and the state. Many separatist groups continue to practice extortion, while security forces are accused of other abuses, including intimidation, torture and arbitrary detention.

4) Fake encounter killings

Security forces have been accused of carrying out hundreds of fake encounter killings in Manipur. Last year, a Supreme Court appointed independent panel said six representative cases it had investigated were all fake encounters. In one case where a 12-year old boy was shot dead by soldiers, it said, “It is extremely difficult to believe that nearly 20 trained security personnel equipped with sophisticated weapons…could not have overpowered/disabled the victim.”

One of the most infamous cases of alleged fake encounters in Manipur is that of….

3) Manorama Devi

Thangjam Manorama Devi was taken from her home by Assam Rifles personnel one night in July 2004 for ‘questioning’. Her dead body was found the next morning a few kilometres away, bearing bullet wounds on her back and genitals, and signs of rape and other torture. In one of the most extraordinary protests that followed, a group of 30 women stripped naked before the Assam Rifles headquarters in Imphal’s historic Kangla fort carrying banners that read “Indian Army Rape Us”.

Yet more than a decade later, nobody has been arrested or charged in the case, because of…

2) The Armed Forces (Special Powers) Act

The AFSPA is one of India’s most infamous laws. It gives soldiers sweeping powers in areas where it is in force, including the power to shoot to kill in certain situations. It also gives soldiers effective immunity from prosecution by a civilian court. The AFSPA was used by the Army to block prosecutions of soldiers accused in the Manorama Devi case and in other cases in states in the North-East and Jammu and Kashmir, where an identical version of the Act is in force. The Justice Verma Committee said the law legitimized sexual violence, and many Indian and international human rights bodies have called for its repeal.

One of the most prominent Indian opponents of the AFSPA is Manipur’s “Iron Lady”…

1) Irom Sharmila

Irom Sharmila has been on a hunger strike for nearly 14 years now, demanding the repeal of the Armed Forces Special Powers Act. She started her strike in November 2000, after the killing of 10 people in Malom, Manipur by soldiers of the Assam Rifles. Irom Sharmila was released recently after spending 13 years in detention on multiple charges of attempted suicide, but in a disappointing return to the Manipur government’s farcical tactics, she was re-arrested just two days later for the same “offence”.

It’s hard enough to make it as a sportsperson in India, let alone if you are woman making inroads in a largely male dominated sport. Add to that Manipur’s extremely difficult socio-political environment in which Mary grew up and one can begin to understand/appreciate what a colossal journey Mary has undertaken!

Wouldn’t a more peaceful and rights-respecting environment in Manipur help uncover many more gems - sporting or otherwise!

Demand the repeal of the AFSPA and the immediate release of Prisoner of Conscience, Irom Sharmila by calling 08688001010 today!

Source : http://www.amnesty.org.in/show/blog/5-things-the-mary-kom-movie-doesnt-tell-you-about-manipur/

Pic: Iecercle / Flickr CC https://www.flickr.com/photos/lecercle/3452836536

Ninety-two women were raped on an average every day in India and 4 in Delhi

New Delhi: Ninety-two women were raped on an average every day in India and the national capital with 1,636 cases recorded the highest number of such crimes among all cities last year.

According to figures released by the National Crime Records Bureau (NCRB), the total number of rape cases reported in India has gone up to 33,707 in 2013 from 24,923 in 2012.

In 15,556 cases, the rape victims were aged between 18 and 30 years in 2013.

The number of rape cases has doubled in Delhi in 2013 compared to the previous year. A total of 1,636 rape cases were reported in the city last year, while 706 such cases were reported in the year 2012. On an average, four rape cases were reported in Delhi everyday in 2013.

The number of rape cases in Delhi was followed by 391 cases in Mumbai, 192 cases in Jaipur and 171 cases in Pune in 2013.

As per the NCRB data, Madhya Pradesh at an average records 11 rapes every day, with a total of 4,335 such cases, which is the highest in 2013 among all other states.

Madhya Pradesh is followed by Rajasthan with 3,285 cases, Maharashtra with 3,063 and Uttar Pradesh with 3,050 rape cases.

The data showed that 13,304 cases were reported in 2013 where the victim was a minor, which was 9,082 in the previous year.

The data also unveiled a disturbing fact that in the majority of the cases, the offenders were known to the victims.

NCRB statistics shows that in 94 per cent of the cases the offenders were familiar to the accused.

These offenders included parents in 539 cases, neighbours in 10,782 cases, relatives in 2,315 cases and other known persons in 18,171 such cases reported over the year.

http://goo.gl/4y2r5W