Monday, October 27, 2014

Meetei Yumjao

"Meetei Yumjao" - The Endangered Art

Every place and every society has its own art, style, culture and Architecture, so do "The Meetei Society". When we talk about the Meitei Architecture, the first thing that comes in the mind is the Meetei Yumjao, the space and place of birth of the entire Meetei Generation. Meitei Yumjao used to be a perfect dwelling unit of an ideal Meetei family, few generations back. Few people of our generation had the opportunity to live in it and enjoy the essence of it and cherish the life style. Meetei society had stopped constructing Meetei Yumjao since 50 to 60 years back and replaced it with timber post - GI sheet or RCC –brick structures. It will be seen only in photographs or museums in days to come. The essence, importance and specialty of Meitei Yumjao can be seen only when we look deeply into our life style, culture and ethics. Each and every part has been properly designed and detailed to suit the lifestyles of Meitei people and the environment. he "Meetei Yumjao" was of two types by its mode of wall construction. First one was of complete straw reinforced mud thick wall up to the roof height embedding the main load bearing post bamboos with Pungcei in different heights as reinforcement steel grass rod.

Second system of wall was of thick straw reinforced mud half wall up to a height of 4 to 5 feet and above that with split bamboo (Wachet) with uniformly distributed and binded Shinghoot by bamboo strips (chepsi Paya) and straw reinforced and cow dung mix mud plastering in different coats. This thick mud wall gives the required thermal insulation for a comfortable living space. Selection of mud was also one of the factors for creating a smooth, fine texture wall which is an earth-friendly and inventive way to bring a healthy and naturalistic life.

Saturday, October 25, 2014

Ningol Chakouba na Lakpada Yaifa paojel Pejare

Ngasi Heyangei ge NENe panba Yaifaraba Numit asina Lakpada Yaifa Paojel Pejare.
Kumhei Asi Ching tam ani ge Achetpa Machil manao oibage lipun adu leirengei matamdage pangthoklakle.
Mamangei dage houna Numit asi Machae Amadi Machal oibi kayabu Mapam Lamdam da leireba Mabung Maupwa kayana Machal Machae singa Chak chara ama  chaminanabage Tangna fangba Tanja amani.
Kumhei Asi na Takli Mabung Maupwa kayana Lapna Leikhraba Machal Machae singbu Kaoba leite haina.
Ngamjaba Khudol tamjaduna Machal Machae singna Mabung Maupwa singbu Yaifa Thoujal pebirami.

Adubu Echel asidage theidoktuna Globalisation ge Mingda Ahenba Kaya ama hapchile Khudolpot singe Hidanaba kaya amana Kumhei asi lakani khnbada Sel di leijada Machal Machae singbudi Chakouning Thamoi khudum suduna Leiba Emung kayasu yaodaba nate.
Numit asi Supnatage Chak chara ama chaminaraga Awa nungai Tathok tasin touba na hena Mapung ni, khudol pot ki damak nate haina haijaninge.

Khunai ama sembada Nupi singe Thoudang Chaona Lei.
Kanglei Khunai da Nupi singbu Awangba thakta Thamle.
Akhang kanbi Ninghanadabi Kanglei emage Mamomloi Kaya amana Malemda Amukta thokhedreba Chak tangbage mari leinana Nupi singtage Oiba Akanba ehou Thengkhang Anirak thoke Ahanba Nupi Lan ani suba hiana...

Malemge afaoba Meoi kayana asumna haibirami

“If you educate a man you educate an individual, but if you educate a woman you educate a family (nation) – Dr. James Emmanuel Kwegyir-Aggrey (1875 – 1927)

Masidani Nupi ge thoudang kaya lei haina haijarebase.
Tunge Achangba Machang oiba Khunai ama oinanaba Chetna lepiro.
Ahongba Naiba matam ni adubu Matam na hongakeeba makhei khunai su Masak kharadi hongani.
Honglakliba khunai adu mamai chumbinaba Nupi oibi Echae echal singna Afaba Khunai ama ge damak mamai chumbiuu.

Ngasidage chahe 5 muke mamagdadi Nisa Ban/ Meira Paibi ema ebel singe Mapangal yamna kanlambana Khunai ge amotpasing Matam chana Sengdoklami , manghanlami adubu Ngasidi Thouna pumba hankhebagumle.

Masigumba Khunai ase kan nabage damak Achouba Thoudang kaya Loubiramba Ema Ebel Echae Echal pumnamak ki mangluraba Thouna sing adusu amuk hanjinlaktuna Afaba Khunai ama Semlase.

Friday, October 24, 2014

MEETEI WANGULON,YEK SALAI

ORIGIN OF SALAI AND MEETEI RACE

The present Meetei race is a part of the Lai peoples who were created, nurtured and inhabited after first the whole of Koubru mountain ranges of Kangleipak and dispersed and spread through out the Asiatic continent. The Lai peoples came down for the first time to the present Imphal Kangla in about 20,000 years B.P. or 180 centuries B.C., when the present Imphal valley began to be dry, and civilisation began. Probably, the Lai peoples spread and dispersed through out the vast land mass of the Asiatic continent before their arrival to the present Imphal Kangla and also before the Indian sub-continent converged and conjoined with the Eurasian land mass because of the continental drift. The Lai peoples became the present Meetei race of Kangleipak later in history. The present Meetei race is a part of the Lai peoples from the Koubru mountain tops.
When a part of the Lai People from the tops of the Koubru mountain ranges of Kangleipak came down to the present Imphal Valley,approximately in 20,000 year B.P. or 180 centuries B.C.(electroluminiscence dating),present Imphal Kangla was the only dry area and suitable for human habitation. After some time the whole Imphal valley became dried and suitable for human habitations. Then the whole Imphal valley was occupied by the Lai peoples. Then a superhuman to be precise(according to faith), our legendary historical personality, Konchin Tukthapa Ipu Athoupa Pakhangpa was born among the Lai peoples. He became the first political Monarch of Kangleipak. He married Lailup Talet (scripture), Lai nura taret (seven Lai ladies). The names of the 7 Lai ladies (queens of the Monarch) :

1. Laikok Huimulei Puksi Khompi
2. Huimu Leima
3. Loikhompi Mawai Thongngai Lelpi
4. Laiyek Pithet Leima
5. Leima Ulum Khotchao Tonpi
6. Leitham Tali Leima
7. Nonghainu Lilee Leima

These 7 queens gave birth to 7 sons what we call to day as seven Salais, namely, Mangang, Luwang , Khuman, Angom, Moilang, Khapa-nganpa and Salai Leisangthem, the present seven Salais of the Meetei race as we find today. Our salai names or the seven clans names are after the names of the 7 sons of the first Legendary Monarch of Kangleipak. The part of the Lai peoples who came down to the Imphal valley first treading the present Imphal Kangla became the Meetei Race since the time of our legendary Monarch, Konchin Tukthapa Ipu Athoupa Pakhangpa (Ibudhou Pakhangpa at present). These are all recorded history of the Meetei race of Kangleipak upto now.The development of writing scripts (Aphabets) was during the time of our first Monarch, Konchin Tukthapa. Since then we had two kinds of histories namely history of Kangleipak (history of the kingdom) and Yumtapa Puya (Genealogy of the different seven Salais or seven clans.)

MEETEI PHILOSOPHY OF THE CREATION OF UNIVERSE AND YEK

The Universe containing the space-time continuum in meetei philosophy is called tengpalpa/tingpalpa.the milky way is called ningthou turel and the creator of the universe is called thawaimichak ningthou tulel sitapa/epung loinapa apakpa.He is termed as the ONE.
Epung loinapa apakpa can be equated to the primordial state of the universe.
The body of the epung loinapa apakpa is attached to 7 MEETEI LAIPUNGTHOUS
1.NONGPOK CHINGKHEI APALPA
2.AWANGPA KOUPALU
3.THANGCHING KOILEL LAI
4.KHANA CHAOPA WANGPULEL LAI
5.ELEL PULING PULEL LAI
6.LAININGTHOU PANGKALPA
7.SALAILEL SITAPA
Since 7 laipungthous are attached to his body(paktuna naptuna yaopa),he is called apakpa.He is the origin of all bloods(ee pumnamaki mapungni,hourakfamni) and he called epung,he accompanies the universe(tengpalpa/tingpalpa),creatures(taipang panpa) and he is called loinapa(accompany).

Epung loinapa apakapa is the source of blood and every laipungthou carries a region of blood around its body.Since it seems like a figure drawn/bounded by blood( ena koisinduna yekpa manba) it is called eyek.each eyek contains a well of blood(e ki phoon) and e ki phoon is called elik. The eyek and elik interact with each other having enmity.so due to that yek is born.

The youngest son of 7 salai,salai leishangthem married chengleima and gave birth to khum khum ningthou.Khum Khum Ningthou had a son Maliya Phampalcha,the king which gave the meetei lunar calendar denoted by M.F.Maliya Phampalcha along with Leima Tannu gave birth to Konthouba who established Haolokpam SURNAME.

YEK AND YEK THOKPA
REMINDER:SALAILEL SITAPA WAS THE YOUNGEST OF 7 LAIPUNGTHOU AND EPUTHOU PAKHANGBA WAS HIS YOUNGEST SON(HE WAS BORN HUMAN) WHILE LAININGTHOU SANAMAHI WAS THE ELDEST(HE WAS BORN AS GOD).

Since after eputhou pakhangba the lineage became humans as meeteis and a line of seperation became clear between him and his father and forefathers.Salailel sitapa crossed the barrier and married haolokpam tampha chanu and other meetei women who were born to eputhou pakhangba.A controversy arose between man and god and a meeting was held.eputhou pakhangba complained that what will his generations think of his father's misdeeds.So three decisions were taken
1.No humans shall commit the act done by salailel sitapa
2.Since a misdeed was done it shall be termed as yek.
3.if such misdeeds occur again there shall be enmity among man and god ;amongst the 7 laipungthou and among 7 salais.due to enmity the shall be interrelationship amongst bloods.if any one disobeys he shall be punsined according to human and god.
Yek has no particluar value.when same salai intermarriage occurs yek and yek thokpa occurs.

EXPLAINATION OF SALAI

SALAILEL SITAPA FROM HIS IMAGINATION(NUNGPUNG WAKHAL) CREATED 7 LAI NULA.EPUTHOU PAKHANGPA ALONG WITH 7 LAI NURA RULED OVER KANGLEIPAK CREATED FROM NUNGPUNG WAKHAL.HE HAD 7 SONS WHICH WERE CALLED SALAI 7.SINCE EPUTHOU WAS HUMAN,SATONG PANPA AND HIS 7 WIVES WERE LAI,THE RESULT OF THE RELATIONSHIP IS CALLED SA+LAI=SALAI.

FURUP kharagi Yek Salai

Meetei – Mangang, Luwang, Khuman, Angom, Moirang, Kha-Nganba, Salai Leisangthem

Koireng – Yeite, Songthu, Leisen, Tumtin, Tentey, walbe, Meekal

Kom – Yuhung, Thao, Marim, parpa, Rangsai, Makal, Rakung

Kabui – Kamei, Gangmei, Golmei, Longmei, maringmei, Palmei, Faomei

Maring – Dalla, Raja, dingthoi, chongdur, thoitak, sampar, Thanga

Moyon – Ruin, Chinir, sesong, songsir, nguru, sirbum, bungjir

Monsang – wangran, nungchim, hungam, khartu, langrom, turip, charu

Chothe – yuhang, Thao, marim, parpa, rangsai, makal, rakkang

Tangkhul – Duidang, sadang, khodang, khapudang, choudang, seethudang, kingdang

Kharam – saifu, saichal, rangla, rakhou, seilon, mariyam, kailam

Anal – murchal, masum, pasen, chantung, runlal, hrangbung, yasa.

Thursday, October 23, 2014

Leichilsu Atiyaga Khainare Ayuksu Ahinga Sinare

Leichilsu Atiyaga Khainare
Ayuksu Ahinga Sinare

Leichilsu Atiyaga Khainare
Ayuksu Ahinga Sinare
Malangde Lamhangda Leihoure
Wakhaldi Thamoida Luphoure

Leichilsu Atiyaga Khainare
Ayuksu Ahinga Sinare
Ayuksu Ahinga Sinare

Ngasige Nungaiba Numita
Angouba Leichildi Mamhoure
Ngasige Nungaiba Numita
Angouba Leichildi Mamhoure

Mahake Luhongba Numita
Ngairamba Kanagdi Wahoure.
Leichilsu Atiyaga Khainare
Ayuksu Ahinga Sinare.

Yenglaga Noklamba Maithongna
Perange Epomda Tilhoure
Yenglaga Noklamba Maithongna
Perange Epomda Tilhoure
Nungshiba Thamoina Wabada
Loklana Ahingda Kaphoure
Nungshiba Thamoina Wabada
Loklana Ahingda Kaphoure

Leichilsu Atiyaga Khainare
Ayuksu Ahinga Sinare
Malangde Lamhangda Leihoure
Wakhaldi Thamoida Luphoure

Leichilsu Atiyaga Khainare
Ayuksu Ahinga Sinare
Ayuksu Ahinga Sinare
Ayuksu Ahinga Sinare

- Hamom NABA

Meetei Waheigi Wangulon

1. Arubana mataida aneibana mayaida chellani. Asengba sana maklagani, aruppa sana langlagani :

Houjikki matam ashida aranbana achumba saba, phattabana aphaba saba kaya lakle, achumba wangang ngangba, achumba thabak touba, achumba chatchaba minungshi leiba mee ( asengba sana gi gun chenba achumba mee) masing hantharakli. Aduga amaromdana phattabana asengba saba, aranbana achumba saba, minungshi khangdaba mee na minungshi leiba saba, manungdana aranba touraga mapandana achumba thabak touba saba (arangba aruppa sana), aronba phattaba aranba pambei lonna sijinnaba meeoi mashing yamkhatlakli. Aranba aronba touba meebuna ekaikhumnaba utpa aduga mabukchel sengba chumna thabak touba mee buna chatnabi khangdaba apangba mee ama oina lounaba chatnabi ama lakli. Honglakliba mawong matou ashida paorou puyada asumna erammi. Aranba aronba chatnabina khwai mayamgi chatnaba mayaida chenba lonchat oire. Achumba asengba chatnabina khajikta oire, mataida chatnaba lonchat oire, mataida chelle. Arubana mataida aneibana mayaida chellani. Asengba sana maklagani, aruppa sana langlagani hairibasini.

2. Haying Keithel Karani:

Kangleipak (Manipur) gi leibakta keithel achouba macha mashing yamlagani. Achouba keithel khudingmakta pot chei acha athak mana mashing yonbagi mathi makum phattaba amot akaising mapei mapei leiraklagani. Apum asa mayamsing adu chaba haying mapot mapot sanggu sanggu mayam ama laklani tonglani. Maikei khudingmakta haying mapei mapei tonglagani. Mashibu Manipur gi paorouda Haying keithel karani haiduna erammi.

3. Lepna Lepna Sirani. Mapa Leitaba Macha Yamlani :

Angak angakpa taheidaba uheidaba asibagi thoudok wathok leibak ashida toina thokkani. Naha oiba mapa oiba meeoi kaya ekhang khanghoudana siba nabagi thoudok thokkani. Naha oina sikhraba mapa oiba kayagi angang nouwa mashing kaya leiragani. Mapa leitaba angang mashing hen gatlakkani.

Paorou puyana haibasi houjikti chumle.

Thursday, October 16, 2014

Mee Amadi Lai

Mi ga Laiga samnarambagi warini.
Mioibana soibadagi laiyamna miobabu lapna enthoklakhibagi warini. Wari asi khanglaba eikhoina aranba amuk toukhigadra? Makhada samlappa wari leijare.
Mi amasung Lai punna leiminnarami. Awatpa amata leitana,aram-khourangba khangdana,awa ana mayoknadana nungaina leiminnarami.
Adugumlaba nungairaba mafamdugi mayai chabukta uhei amakhak panba panbi ama hourami. Palliba uhei adu mi amata chaba yaramde. Laising khaktana yennaduna charami.
Matam kaya houkhraba matungda miwoi anikhak uheidugi maramda watanarami<><>
Mi (1) laiyamsingsi mabuk fatte makhoina uhei amakhak panbasi mioiba amatasu pijade. Uheisi ei mahao khangningi,yamnasu haoramgadaba malli.
Mi(2) hoine eisu khallamlibani, laisingsina eikhoibu namthaduna thaningba malli.Eibani hektuna mahao khangdoksira?
Mi(1) yaine handakisidi eibanni chathoklasi.
Asumna makhoi ani changduna watanaraga amagi marengbanda amana tonglaga heidu lonna heklaga chathoklammi.
Mathang gi numitta hei leiramdabagi warina mafamdugi wari oikhre. Hei pannaba laisingna laiyam gi makokta hei mangkhibagi pao tamle.
Laiyamgi makokki yathang matung enna karamna hei mangkhibano thigatpa houre.laiyamgi wakhaldadi hei asi mioibasingna soidana heklamgani thajei, adubu kanagumba mi amatanasu hei adugi maramda haidoklaktre. Ahoinadum laina chaba oiramgani hairak ee.
Asumna matam kaya changna thirabasu fanglaktabadagi 'wayel kati' paiba mapuna wayenbinaba, heidubu huranba mi/Lai du wayel katina chaptuna mi,Lai khangna wayenbinaba wakat thang gatkhre.
************************
Mi,Lai suna tilllaba mafam amada wayel kati paiba mapuna magi thouraba kati paiduna aranba touba/ngangba ama hekta chapkadagi ngaikhre. Mising gi ningaidagi laiyamsing hanna wayel katigi mamangda pareng leptuna amamamta oinachangsinkhre. Kanagumba Lai amatasu maral leitabadagi wayel katina chapkhidre.
Mi oibasing amuk pareng pareng leptuna amamamta changduna wayel kati paiba mapuda asumna hairami------"wayel kati pairiba mapu o,nanaigi khut asina laigi mangfadraba hei adubu hek hekpa oiraba nanaigi khut asi khuwaigi mamangda chapthatpiduna cheirak pibiyu. Nanaigi punsina khut yaodana punshi chuppa hingjage." Asumna hainaraga mi kaya mathang mathang changsillakpana maral leitaba mioising wayel katina karisu toukhidre.
Ngasaigi hei huranba anidudi maning ethang thangna leppiboire. Makhoi anigi matang yourakpada-----Mi (1) "wayel kati pairiba mapu o nanaigi khutsina hei dubu hekpa makta oiradi nanaigi khutsi kakpiro" haiduna makhuttu tingthoupada makhuttu wayel katina chapkhidre.
Houjik aroiba mi amakhak ngaire laiyamna khalli------- "aroiba mi si wayel katina chaptuna soidana cheirak fanglani."
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Aroiba mi aduna asumna hairak ee-------Me(2)"wayel kati paibiriba mapu o,nanaigi khutti lairi kbong asina hei adugi makhongda hek changlamlaba khong asi kakpiro" asumna hairakpada laiyamna khalli "ashh nungaiteda khong yaodaba mi ama uragani"adubu wayel katina magi makhongdu kakhidre. Karigi kakte magidi makhongdu heidugi makhongda changkhide Mi(1) gi marengbanda tongduna heidu makhutna hekhibani.
Aroiba midusu hei huranbagi cheirak fangkhidabaduda mi lai pumnamak ngaknare. Kana kana mi/ Lai chithahouba leibra yengbadasu pumnamak sure. Matangsida mi singna asumna hairak ee. "Heidu laina chaba oiramgani" "Laina chakhre" " Laina chakhre".

Hei huranbasu faba fangdre, laiga migasu chinda paodanaduna marei yetnare. Azumna nungaina engna chikna leiramba mafamdu wayetnabana pumnil nille.
Mi amasu laigi chayetnaba hellakpadagi laiyam khundinnaduna waep khara loure. Warepsingdugi matung enna----mioibadagi siba naidaba louthoktuna, aram khourangba, ana ayek kaya faohallaga laisingdagi lapna thamkhiduna makhoina warakpa matamda lai eikhoibu kouduna tengthahansi. Masi natradi lai eikhoi engna leiba fanglaroi.
Asumna warepnakhibadagi mioiba eikhoigi hounik oiriba mawong azi oikhibani hai.
Wari asi chumba lanbana ama oiraga warisida yaoriba mioibagi wakhallon, chatnalonchat, kayasi neinaraga wakhal lousing oibra yengsi asoiba heinabising semdikminnaduna tungi mirolsingbu nungai hounaba sintha pangminnaramsi.

Human Turning into Parrot

Human Turning into Parrot
- Mee na Tenawa Onba -
- Animal Fables-

A manipuri Folk tale.................

Once upon a time there was a boy named Yukokthong Yaimaba, the grandson of Koubru King. He was not willing to do the duty of man's work and farming so he chose to share his knowledge on business. On the course of his journey, when he reached Kabo valley he stops by a place of a lady named Haoningsang Poudongnu.

As time passes by, Poudongnu gave birth to a daughter. Her father had left home before she was born and never returned home.

On the other side, the daughter of Poudongnu was getting older and older day by day, she was the beau of a sight. Still her father didn't return home. Her mother named her Songri. She raised her daughter by going to each and every houses begging for their basic needs.

As Songri was a grown woman now, she started working in the farms, chopping woods so her mother stopped begging. Daily breads were easily maintained as they started farming.

The Farm land where Songri and her mother were farming was very fertile. The beautiful charms of paddy were giving a hearty looks to every person when they looked at it.

The beauty of the paddy fields were destroyed by many birds and when Poudongnu saw the scene, she told her daughter, ''Dear beloved, go and take care of the farm from the birds today''.

She went to the paddy field with eatables at her mother's command.

She was looking after the field from birds and simultaneously her father Yukokthong who was gone for 14 years for business was passing by the field and they came to meet with each other. He was mesmerized by the beauty of a lady who was standing by. He went to his place and took rest.

When Songri reached home she saw the same guy having traditional tobacco and she hurriedly asked her mother about him. Her mother told her that he is her father who had gone for long years in search of money.

She was ashamed of the truth and told her mother that she will give up her life by jumping in the Ningthi Turel. Her mother didn't know that she was really going to do it and she continued cooking and didn't follow her.

Even after she fed her husband still Songri wasn't home so she decided to look for her daughter. She wasn't able to find her, she asked her friends and still she was unable to seek her, She keeps looking for her child without eating anything all night.

In her dream, her daughter told her that she won't find her again, she had given up her life and now she turned herself to a small fish, if she wanted to see her daughter again she should catch her and cover her with six folded clothes and then she will born alive again.

Poudongnu woke up and as she was told by her daughter, she went to the river and called her daughter, she kept waiting and finally she started catching fish but it was of a different kind whenever she caught one. She let go all of them as she was looking only for her daughter. She kept throwing some small stones off the river, as she cannot find her daughter she returned home weeping in sorrow.

In her next dream, her daughter reminded her that she was in those stones she threw up the river bank, as soon as she heard it she rushed to the spot and found her, she returned home happily wrapping her in her warm clothes. She did as her daughter told her and kept her.

Pudongnu was so curious that she opened it before the time she mentioned. She found her as a bird and now they cannot be together and her daughter told her that she had to fly away to the mountains where birds are supposed to be. She agreed to her faith that they cannot be together and let her daughter free away to sing '' te te'' and they departed that way.

If we do things without thinking, it leads to false claim. Because of her mother's stupidity and doing things without thinking, now Songri was a Parrot and she flew sky high across the mountains and spent her life that way.

"The End"

A Manipur folk tale translated from a Book in Manipuri "Fungawari Singbul" compiled by B. Jayantakumar Sharma.

Prince and the wicked Friend

Prince and the wicked Friend

A long time ago, a Prince and a Minister's son lived together at a palace. They shared a strong friendship. Once the Prince and the Minister's son had to leave the Palace for their education and the duo started walking. As they continued walking they came across a two sided turn of the road "let's part our ways from here; we'll meet here at the same point after one complete year of our education" and both departed from there. After completion of one year of education the Prince and the Minister's son met there at the same point.

While walking in the Jungle on their way back to the Palace the Minister's son said to the Prince, "Mate, it's the right time to show each other in the Jungle what we have learnt." Since both agreed on it the Minister's son displayed his magical power first. The Minister's son lied down on ground, chanted something on his palm and rubbed them on his face. Immediately a golden deer came out of his mouth and after playing for sometimes the deer went inside his mouth where it came out from.

As soon as the Minister's son finished showing his magical power the Prince started showing his talent. The Prince lied down on the ground, rubbed his face after chanting on his palm and a beautiful golden Parrot came out of his mouth and flew off to a branch. At this time the greedy son of Minister thought, "If I disguise to a golden deer and get inside his body I can become the Prince. And later on I'll become King and live happily ever after." Having this thought on mind the Minister's son disguised himself to a golden deer and disappeared inside the Prince's mouth. The Minister's son got up as the Prince and chopped off his own body into seven parts and burnt them with some dry woods.

Looking at the greedy Minister's son's activity the golden Parrot thought,"Eh! Mate, you are so awful. You set your own body on fire because you are jealous of me. Dismay! I have to spend the rest of my life as a wild bird!" With tears on his face the Parrot flew off in the empty sky.

When the Minister's son returned to the palace pretending as the Prince the Minister asked him, "Where is your mate?" "I and my mate parted our ways." Thus the Minister's son lived as the Prince and after the death of the old King the Minister's son became King of its place and lived happily.

On the other hand, the real prince who had transformed to a golden Parrot came across various places and apparently flew inside a Palace. He came near where the Princess was making cloth by Yongkham (A traditional machine to make clothes) and stood on top the leather (Shambal). Looking at the beautiful golden Parrot the Princess fell in love with it.

The Parrot came everyday near the Princess and once she said, "Hey Parrot! I am in love with you. Come and stand at my Yongkham. I'll catch and keep you in a golden cage and own you as mine." The Parrot replied to this, "Dear Princess! If you want to own me you have to promise that you will not sell me off or give me away." The Princess promised him and the Parrot flew and stood at her Yongkham. The Princess caught the Parrot and put him inside a golden cage. Just to look at the gorgeous golden Parrot people from far off visited the Palace.

The Minister's son also heard the news. He was furious; he thought it must be the real Prince who turned into a golden Parrot and was thinking how to get rid of the enemy. He wrote a letter to the King of the place where the Parrot was living, "I want to buy the Parrot how much you'll charge." The King informed his daughter about the letter. The Princess furiously replied a letter. After reading the letter the Minister's son wrote another letter, "If you refuse to give the Parrot to me then be prepared for a war."

The King, father of the Princess who was taking care of the Parrot was very old to fight against anyone. If they fight a war the King will die hence to save her father's live the Princess broke the promise made to the Parrot and gave it away to the Minister's son. The Minister's son carefully brought the Parrot to its Palace and he decided to kill it in front of all the people as a grand event. When the time came, the palace compound was gathered by huge number of crowd.

The Parrot would be taken out for a stroll round the Palace by the King, its Ministers and its slaves and after the stroll the Parrot would be slaughtered to death. Before its death the Parrot, when the King was on a stroll, was crying. Leima, watching the golden Parrot cry, wife of the Minister's son who was once the Prince's wife also started crying.

Looking at the Queen, Leima, the Parrot said, "Dear Leima, I am the real Prince-your dear husband. Once, while returning home after completion of education with my mate, the Minister's son in a Jungle we showed our talents to each other. While I was turning into a golden Parrot the greedy son of the Minister turned into a golden Deer and went inside my body which was lying on the ground and he turned into Prince and now living as a King. He is not the real Prince." Leima and the Parrot discussed what they are supposed to do in front of the people.

When the King returned at the Palace after its stroll, Leima as discussed earlier with the Parrot in front of many people looked at the King and said, "Dear mighty King, you had gone outside to study magical power for one complete year, what all did you learn? Please show us today what you have learnt in front of many people gathered here."

The King resisted for long but finally he had to show. In front of the huge crowd a clean sheet of cloth was laid on the floor. The King lied down on top of the sheet, chanted something on his palm and rubbed them on his face. Then a beautiful golden Deer jumped out the King's mouth and played on the ground. Looking at this wonderful trick of the King people applauded and praised him.

Meanwhile, as discussed earlier Leima opened the golden cage and the Parrot flew off the cage and went inside the body of the King which was lying on the ground. When the golden Deer tried to get inside the King's body he found the body was alive and the golden Deer ran into a Jungle.

The real son of the King told the truth to all the people gathered and he lived as a King of the place happily ever after.

"The End"

** From Manipur folk tale Book called "Fungawari Singbul" by B. Jayantakumar Sharma**.

Eta Thaomei


"Ita Thaomei"
- The Clever Old Woman -

A Popular Manipur Fungga wari (folk tale).............

Once upon a time, there lived an old widow in a village. She lived alone. She worked hard. She used to weave on the loom during daytime and spin at night. In addition to her hard work, she was wise and witty.

One dark night, a thief entered her house silently. The old widow was spinning by the fireside.

There was a thaomei burning nearby.

The thief hid himself in a dark corner. He was waiting for the old woman to fall asleep.

A little later the woman realized that there was someone hiding in the corner behind the thaomei. She was scared but she did not shout.

Instead, she pretended as if she were not aware of the presence of the thief.

She went on spinning.

Clever Old Woman spinning

But she thought of a plan to catch the thief.

Suddenly she called out, "Ita-thaomei! Ita-thaomei!".

Since there was no reply from the thaomei, she went on, "It is strange that you have not replied today. Everyday we talk to each other. What has happened today? Are you not responding because you are feeling sleepy? Or is there a stranger in the house tonight?"

The thief was surprised. The woman talked loudly, "Ita-thaomei, if you don't reply, it means that there is a stranger in the house." thief thought deeply, "A wonderful thing! A thaomei responding to a human call. Perhaps it is not responding tonight because of my presence. I cannot let the woman know of my presence. I will answer her call this time. She will think that every thing is all right."

Soon, the old woman called again, "Ita-thaomei, can you hear me?" The thief replied, "Yes Ita, I can hear you."

The widow felt quite certain now. She knew that she could catch the thief easily.

She asked, "Were you asleep a little while ago?" "Yes, I felt so sleepy; I slept for some time," replied the thief. The widow continued, "As usual, let me tell you a story. Listen to it carefully." "I am listening, please go on," replied the thief.

The old widow began her story:
"Once upon a time, there lived an old woman in a village. She lived alone. One night, while spinning, she fell asleep. In her dream, she saw a thief breaking into her house. Actually a thief had already broken into her house and was trying to steal the utensils in the house.

The old woman woke up and saw it. Immediately, she began to shout, "Thief, thief. There is 'a thief in my house."

The old widow actually kept shouting at the top of her voice. Finally, her neighbours woke up and rushed to her house. The old widow told them of the thief hiding in the corner. The thief who was listening to the story of the old woman was caught by the villagers.

Thus, her wit and wisdom saved her. The villagers thanked the clever widow. She helped them catch the thief so easily.

"The End"

Wednesday, October 15, 2014

The golden Deer and the golden Parrot

"The golden Deer and the golden Parrot"
---Sanagi Saji amadi Sanagi Tenawa---

A manipuri short Folk tale..............

A long time ago, a Prince and a Minister's son lived together at a palace. They shared a strong friendship. Once the Prince and the Minister's son had to leave the Palace for their education and the duo started walking. As they continued walking they came across a two sided turn of the road "let's part our ways from here; we'll meet here at the same point after one complete year of our education" and both departed from there. After completion of one year of education the Prince and the Minister's son met there at the same point.

While walking in the Jungle on their way back to the Palace the Minister's son said to the Prince, "Mate, it's the right time to show each other in the Jungle what we have learnt." Since both agreed on it the Minister's son displayed his magical power first. The Minister's son lied down on ground, chanted something on his palm and rubbed them on his face. Immediately a golden deer came out of his mouth and after playing for sometimes the deer went inside his mouth where it came out from.

As soon as the Minister's son finished showing his magical power the Prince started showing his talent. The Prince lied down on the ground, rubbed his face after chanting on his palm and a beautiful golden Parrot came out of his mouth and flew off to a branch. At this time the greedy son of Minister thought, "If I disguise to a golden deer and get inside his body I can become the Prince. And later on I'll become King and live happily ever after." Having this thought on mind the Minister's son disguised himself to a golden deer and disappeared inside the Prince's mouth. The Minister's son got up as the Prince and chopped off his own body into seven parts and burnt them with some dry woods.

Looking at the greedy Minister's son's activity the golden Parrot thought,"Eh! Mate, you are so awful. You set your own body on fire because you are jealous of me. Dismay! I have to spend the rest of my life as a wild bird!" With tears on his face the Parrot flew off in the empty sky.

When the Minister's son returned to the palace pretending as the Prince the Minister asked him, "Where is your mate?" "I and my mate parted our ways." Thus the Minister's son lived as the Prince and after the death of the old King the Minister's son became King of its place and lived happily.

On the other hand, the real prince who had transformed to a golden Parrot came across various places and apparently flew inside a Palace. He came near where the Princess was making cloth by Yongkham (A traditional machine to make clothes) and stood on top the leather (Shambal). Looking at the beautiful golden Parrot the Princess fell in love with it.

The Parrot came everyday near the Princess and once she said, "Hey Parrot! I am in love with you. Come and stand at my Yongkham. I'll catch and keep you in a golden cage and own you as mine." The Parrot replied to this, "Dear Princess! If you want to own me you have to promise that you will not sell me off or give me away." The Princess promised him and the Parrot flew and stood at her Yongkham. The Princess caught the Parrot and put him inside a golden cage. Just to look at the gorgeous golden Parrot people from far off visited the Palace.

The Minister's son also heard the news. He was furious; he thought it must be the real Prince who turned into a golden Parrot and was thinking how to get rid of the enemy. He wrote a letter to the King of the place where the Parrot was living, "I want to buy the Parrot how much you'll charge." The King informed his daughter about the letter. The Princess furiously replied a letter. After reading the letter the Minister's son wrote another letter, "If you refuse to give the Parrot to me then be prepared for a war."

The King, father of the Princess who was taking care of the Parrot was very old to fight against anyone. If they fight a war the King will die hence to save her father's live the Princess broke the promise made to the Parrot and gave it away to the Minister's son. The Minister's son carefully brought the Parrot to its Palace and he decided to kill it in front of all the people as a grand event. When the time came, the palace compound was gathered by huge number of crowd.

The Parrot would be taken out for a stroll round the Palace by the King, its Ministers and its slaves and after the stroll the Parrot would be slaughtered to death. Before its death the Parrot, when the King was on a stroll, was crying. Leima, watching the golden Parrot cry, wife of the Minister's son who was once the Prince's wife also started crying.

Looking at the Queen, Leima, the Parrot said, "Dear Leima, I am the real Prince-your dear husband. Once, while returning home after completion of education with my mate, the Minister's son in a Jungle we showed our talents to each other. While I was turning into a golden Parrot the greedy son of the Minister turned into a golden Deer and went inside my body which was lying on the ground and he turned into Prince and now living as a King. He is not the real Prince." Leima and the Parrot discussed what they are supposed to do in front of the people.

When the King returned at the Palace after its stroll, Leima as discussed earlier with the Parrot in front of many people looked at the King and said, "Dear mighty King, you had gone outside to study magical power for one complete year, what all did you learn? Please show us today what you have learnt in front of many people gathered here."

The King resisted for long but finally he had to show. In front of the huge crowd a clean sheet of cloth was laid on the floor. The King lied down on top of the sheet, chanted something on his palm and rubbed them on his face. Then a beautiful golden Deer jumped out the King's mouth and played on the ground. Looking at this wonderful trick of the King people applauded and praised him.

Meanwhile, as discussed earlier Leima opened the golden cage and the Parrot flew off the cage and went inside the body of the King which was lying on the ground. When the golden Deer tried to get inside the King's body he found the body was alive and the golden Deer ran into a Jungle.

The real son of the King told the truth to all the people gathered and he lived as a King of the place happily ever after.

** From Manipur folk tale Book called "Fungawari Singbul" by B. Jayantakumar Sharma

A Contest Of Wit


A Contest Of Wit
- A Manipur folk-tale -

..................Once, long ago, in a village there lived four friends named Chaoba, Chaobhal, Chaonu and Chaoton. They grew up together and loved one another very much.

One day, they were roaming about and reached a nearby village. There they happened to see a beautiful young girl who had come to the village pond to fetch water.

Each one of them was struck by the beauty of the girl. " I must marry her," each one of them thought without revealing what was going on in his mind to the other three.

The next day, each of them separately visited the girl's house and began to court her. As each one of them came to ttje House at different times, none of them knew what the others were doing.

The girl received and treated them equally. Things went on in this way for full three months. Then the girl began to think, These four young men are very close friends and they do not know that each of them is courting me.

A scene in the village

But one day they will know the truth and then they will be so angry with one another that they may become enemies . So it will be right for me to bring all of them together one day and reveal that all of them have been courting me. I shall then marry the one among them who will prove himself to be the most clever."

So, the clever girl made her plans.

Thus, when Chaoba came to see her, she said, "Dear brother, you have been courting me for three months. Things should not go on like this any longer. So, if you really love and wish to marry me, then please come here the next Monday at dusk and hide yourself behind the bamboo grove on the western side of my house. When my mother is asleep, I shall come out to the front courtyard and call you. Then you can come out of your hiding and I shall marry you."

She then said the same thing to the other three friends too, except that she told one of them to hide himself behind the bamboo grove on the south. To another she said that he should hide himself on the north, and to the fourth one she suggested that he should hide himself near the front gate.

And on the appointed day, as darkness descended Chaoba came to the bamboo grove on the western side and hid himself behind it. So did Chaobhal behind the bamboo grove on the southern side.

And Chaonu too hid himself behind the bamboo grove on the eastern side. Last of all came Chaoton, who hid himself behind a grove near the front gate.

And then as night advanced, the girl came out to the front courtyard and cried out loudly, "The time has come. I'm ready you can come out."

As soon as she uttered these words the four friends rushed out from their hiding places, and each one of them tried to grab the girl's hand. Just at that moment, the girl's mother with whom the girl had confided everything came out of her house.

In the light of the lamp that she had brought out the four friends saw and recognised each other. They realised what each one of them had been doing without the knowledge of the other three. They then began to laugh at one another's activity.

Chaoba then said, "Dear friends, this is a clever move by this girl. She has done it to make us know that each one of us has been courting her separately. So, instead of quarelling, we should find out a way to settle who among us should marry her."

The others agreed to this proposal. The girl then proposed that there should be a contest of wit among them. She said that each of them should tell a riddle and the one who could tell the cleverest riddle would marry her. The four young men readily agreed. They then invited some elderly neighbours to be the judges of the contest.

First of all, Chaoba began to tell his riddle. " Dear friends", he said, "my father once planted a mango tree. After the death of my father I wanted to make a boat and so I cut down the mango tree. You know it took me one whole month to cut down the tree. Then I thought the tree was too long for the boat and I decided to cut off the top-end of the tree. And so one day, after an early meal, I began to walk towards the top-end of the tree. But, the tree was so long that by the time I reached half of its whole length it was already sunset. So I had to spend the night by the tree trunk. The next day I reached the top-end of the tree, but again it was already dark. So I could cut the top-end only the next day. You see it took me a one and a half month to complete the work, beginning iiom the cutting down of the tree to the cutting off of the top-end. Now friends,it is for you to decide how long and how big the mango tree was."

The three friends were baffled. "It is indeed a huge tree, and we have never seen one so big," they all agreed.

Chaobhal then began his riddle. "My father had a buffalo. It had horns set wide apart as much as they were long. One day a crane flew from the tip of the right horn to reach the tip of the left horn . The crane started early in the morning but by the time it was dark the bird had reached only the first half of the distance. It had to spend the night on the head of the buffalo. The next day, the crane started early in the morning and again, by the time it reached the left horn, it was already dark. Now my dear friends, it is for you to determine how far one tip of the horn was from the other.

The three friends agreed, " Yes, the buffalo must indeed be very huge."

It was now Chaonu's turn to tell his riddle. After pondering awhile he began, " My father built a house having twelve rooms for me. One day I took a broom and began to sweep the floor starting from the front porch, right from the early morning. But by the time night came, I had reached only the middle part of the house. So I had to spend the night there and it took me the whole next day to complete sweeping the floors. Now, it is for you, friends, to determine the length, the breadth and the height of the house that my father built for me."

The other three friends agreed that it was really a big house.

It was now Chaoton's turn to tell his riddle. But no idea came to his mind immedialtely. He remained silent for a few minutes. Everyone began to think that he was not clever enough to tell a riddle. The girl, who was actually in love with him, and who very much wanted him to win the contest, became a little disappointed.

Some moments passed in this way.

Then an idea struck Chaoton and he began thus: "Like the father of each one of you, who left things for you, my father too left a drum for me. It was so big that one day I beat it on its left side and moved to beat the right side. But it was already night by the time I reached the middle of the drum's length. So I spent the night there itself and started for the other side on the following day. Of course I reached the right side only when it was dark. Now, friends, it is for you to determine the size of the drum that my father left for me."

The three friends winked at one another thinking that it was, compared to their own, not a clever riddle.

So Chaoba questioned him, "Where did your father get the trunk of the tree to make a drum that big?"

And Chaoton answered very confidently, "Well, you see, my father used the trunk of the mango tree that your father had planted. For the leather work my father used the hide of the buffalo that my friend Chaobhal's father owned. It took one whole year to make the drum."

But then Chaonu said, "The drum could not have been left in the open. Where was it kept?"

"Well, the village people kindly dragged it into the house which was built by your father, replied Chaoton with a hearty laughter.

The village elders now began to consider which riddle was the cleverest one. And finally, they all agreed that Chaoton's riddle was the best one and the girl was very glad at the result of the contest of wit.

Then the happy villagers arranged the marriage ceremony even at that hour. The girl's mother, being a widow and having no one to live with her, Chaoton and his wife lived with her, happily ever after.

"The End"

The Seven Poor Sons - Laira Macha Taret

" The Seven Poor Sons
- Laira Macha Taret -
- Animal Fables- "

Folk tale of Manipur.....................

Once upon a time, there lived a poor couple who had seven sons. They cannot even once feed their children properly so they decided to abandon them in the forest. So one day, the mother cooked bread for each of them and the father took them to the forest on the pretext of searching fruits. The youngest son was very clever; he did not eat the bread but instead left trials of their route with pieces of his bread.

When they reached deep into the forest, the father told them that he had to attain his nature call and asked them to wait there for him. It was almost dark, but their father did not return to them. The brothers were lost in the forest. However, the youngest brother followed the trial he had made and the brothers reached home late at night.

So the next day, the mother made breads for them and they came to the jungle again. The youngest one as usual left trials of their route. When they reached deep inside the forest, the father vanished again. And when they were about to return home, the bread trials were not found and they were lost in the forest.

The brothers not knowing the way back home started moving north in search of their home. As they walk towards north, they saw a small light coming from a house. As they reached the house, the brothers asked if anyone was there and let them stay there for the night.

A lady answered there call and they went inside the house. The brothers were getting ready to sleep when suddenly the lady wore a coat made of leather and started growing taller. She grew taller and flew away from the house.

In the same house, the seven sons of the demon were also sleeping. The demon sons wore crown on their heads. The brothers went in to sleep beside the demon brothers. Six of the brothers were very tired and slept the moment they took the bed but, the younger brother could not sleep.

The younger brother moved around the house and found lots of human skeleton inside the house. Now he came to realized that it was the house of the demons. So he came back to the room where his brothers and the seven demon sons were sleeping. He took the crowns from their heads and put it on the heads of his brothers and himself and slept.

After a while, the demon came back. She took off her coat and came inside the room where they were sleeping. She started touching the heads of the sleeping children and killed the ones without the crowns. After that, she too went to sleep. After a while she started snoring very loudly.

At that moment, the younger brother woke up his brothers and told them that it was the house of the demon and they had to go now or else they would be in trouble. As they came out of the house, the younger brother took the demon's coat. And when he wore it, he became taller and bigger. It was magic coat and with the help of the power, he took his brothers and flew to a hill far away from the forest.

When the demon woke up, he realized that she had killed her sons instead of the other children. The angry demon started following the brothers, but as she doesn't have the coat, she was slow. The brothers could see the demon following them from the top of the hill, so they hide behind the huge rocks. As the demon started climbing the hill, the brothers pushed down huge stones and killed the demon.

After killing the demon, the brothers flew north with the help of the coat. They saw a palace and went inside it. They narrated the incident and king was very happy on hearing the good news. The king was happy because his kingdom gives one human each everyday as tribute to the demon.

So happy was the king that he gave half his land to the brothers and also many other gifts. The brothers went to fetch their parents and they lived happily ever after.

"The End"

Art Work - Phurailatpam Banti.

KOUPALU / KOUBRU

AWANG KOUPALU ASSUPA
LEIMA- LAI KHUNTA AHANPA
NONGTHREI (NONGTHAKLEI) MAU-U LINGLIBA
ERIK MAPAL THALIPA
LAININGTHOUPU HANNA HANNA PUNEMCHALI"

THE OMNIPRESENT MIGHTY FATHER IN KOUPALU
WHERE MEETEI MEN (LAI) AND WOMEN (LEIMA) INHABITED FIRST AS
NONGTHAKLEI - FLOWER OF HEAVEN WHICH SYMBOLISES LIFE BEING GIFTED BY SALAILEL SITAPA AND PLANTED IN HUMAN BODY IN KOUPALU RANGES.

Emoinu Ema

"Emoinu Ema"

Godess of meetei community of Manipur.

Ima Emoinu is worshipped as the Goddess of wealth and prosperity by the meitei people. Every year, the 12th day (or cheichat) of Wakching is believed to be a very auspicious day to worship the goddess of wealth to bring peace, prosperity and well being of the whole family.

An excerpt from the hymns depicting goddess Emoinu goes like this :

"Emoinu Lairelbigi Tengtharol "

"Hayahe Lahannong Korou Longlon taret
Malem Leirol taret houngeida
Amam Leishinarapi Atinga Shidabagi pukning
amamba anganba awangbadagi matam ahum machu ahumdagi louduna
shidabagi Ee tangkhai oithangba shakhaidagi shakhiye haibagi Emoinu kouye .
Atinga ahangbada hongna chaona thoklakle haibagi Ahong Achoubi kouye.
Hayi-ngei taibang yumthong laipham arubada leirure.
Mangangda yahoure ,
Luwangda yahipnare,
khumanda chaktanare;
Iyakham,Inukham,
Leimaloisang karong phabi kouye"

"He Ima leishirel leipunbi ,
Leimarel shawon oiribi .
Achi tat-tabi Athong kangdabi;
Emoinu Ahong Achaobi.
Tara chakning khakna chakshoubi,
Wanglei yenning khakna yenshoubi.
Wayel wangam thourangbi ,
Huyel lancheng Shaphabi.
Ingi khutchingli oiribi,
Pegi chahum oiribi .
Heepokpi ,Yaipokpi Heeleima,
Yaileima ,Heekubi Yaikubi
Yaishna kouna mingkheibi;
Leima taret shawonbi.
Naktha leima paotoibi ,
Phurep leima luchaobi.
Phurep changjou oiribi,
Phuron wanlon-nungda yatabi.
Ayuk chara nongdambi.
Numidang chara nongkhaibi .
Taibang naoyok naokonbio!
He Ima haosham tongdamnabi,
Emoinu ahong achaobio!
Areinu leishinbirak-o ,ahumnu humjinbirak-o!
Kangla chira marimaktagi ,
Malem maikei nipalmaktagi.
Ingi khurji ching-bagum chingshinbiyu,
Pegi chahum shup-pagum shupchinbiyu.
Achi tatpiganu akhong kangbiganu.
Tara chakning khakna chakshoubiyu,
Wanglei yen-ning khakna yenshoubiyu.
He Ima! Nganglou thambal manba ,
Khoimom shana nakhongkhada,
Taibang nongshapangi nadairem wakmana,
Manbi khutapnana mukmu leiton kon
Kaobi chira luk malem thourei leika paina.
Changjou leipaknana khoimom nakhongkhada,
Chepna non-na purumjari.
Hung pokpi hung pokpi tu
Takup takup haoku haokup
Leihipun tarengching heeng koubi;
Thup thup koubi layolang tanoubi koubi Ima!
Lengshinbiyu , nanaina katchabashi loubiyu,

Lengdana leibiyu Ima!".

Source: Kangleipak Ima Manipur

Meitei Chak-How

"Meitei Chak-How"

........or Sticky Brown Rice a unique varities

This is an interesting food item or the colourful and unique rice of Manipur which is locally known as "Chak-How" or in english we called it Sticky Brown Rice.
Manipuri people love to eat this particular rice in the special ocassion like marriage party as a sweet dish or in the big feast or in the family gathering.
This rice has it's on speciality because of its unique colour, smell as well as in taste.And another interesting part is that it is very difficult to find anywhere in India except Manipur.

Source: fb Kangkeipak Ima Manipur

Chenghi

"CHENGHI"

A traditional shampoo use by manipur people.

CHENGHI : Thainadagi houna meetei nupishingna erujaba kok tumbada shijinarakpa...houjikki matamdadi peisha tinghanduna shampoonachingbana mahut shinarakle....

CHENGHI GI MACHAL: Cheng chambagi mahi,
Mana masing happa yabasingna : khongjai napi,laibakngou,shambrei mana,torongkhongchak, champra,yensin, heibimana,lalukok,charot mara.
Takhelei mana,
Manam nungsinaba : Nobab mana kokta ee haigatanaba. Lalukok yaa chikpada thombasu fei......

Source Kangkeipak Ima Manipur

The Python's Promise

"The Python's Promise / Lairen na washak ngakpa"

.........short folk tales of Meitei's.

Once upon a time there used to live a clever fox in a bushes. One day he was walking along a river singing in a very loud voice.

So loud and melodious was his voice that it woke up the Python King of the river.

The Python thought that it was such a good voice and surely he could teach my two kids singing lesson. He was very delighted.

So he came out of the river in search of the singer. After following the voice, he met the old fox.

He said, "You have such an enchanting voice, so I came searching for you. Please tell me where do you stay and what is your name?"

The fox replied, "My name is Kundopa, I stay nearby the river bank."

After a formal introduction, the Python told him his proposal.

The fox couldn't help imagining how tasty the baby python would be, and didn't want to lose the God sent opportunity. Both agreed to the idea of teaching singing lessons to the python babies.

The next morning, the Python King brought the babies to the old fox. As soon as he left, the fox killed the babies and ate them.

After ten days, the Python King came to visit his kids but nobody was there at the fox's place.

He search for a long period of time but couldn't find them so he returned home heartbroken. He wanted to know what had happen to his babies.

For days he searches for the fox and the fox hide from the python. Now he assumes that his babies must have been killed by the fox, so he took a vow to kill the fox the moment he sees him.

One day, the fox came out in search for food as he has not eaten properly for a while. Unfortunately, he met the Python. Seeing the python he ran away.

The python now believes that the fox must have killed his babies, so he ran after the fox to kill him.

As the fox ran, he stumbles and falls but fortunately he fell into a closed natural structure.

The python saw him there but couldn't reach him because he was big.

As he waited for days for the fox to come out, the fox was busing digging a way out.

The fox after finding a way out escapes by fooling the python and the python died out of starvation.

Moral: We should not just trust someone without knowing who they really are.

Sandrembi and Chaisra

"Sandrembi and Chaisra"
- The wicked Step-mother -

A manipuri Folk tale....................

Once upon a time, there lived two stepsisters called Sandrembi and Chaisra. After the death of their father, they were brought up by their mothers. Chaisra was the lone child of her mother while Sandrembi had a younger brother. Chaisra's mother always thought of harming Sandrembi, her brother and mother. Sandrembi's mother never nurtured any ill feelings for Chaisra and her mother.

One day, the two mothers went fishing. Sandrembi's mother caught a large number of fishes. Chaisra's mother could not catch any fish. Instead she caught a number of snakes and she put all of it in her tungon. The tungon was full of snakes.

As dusk approached, they were tired. They took rest under a fig tree full of ripe fruits. Chaisra's mother climbed the tree and cried, "Sister, open your mouth. I'll throw down ripe figs." Sandrembi's mother opened her mouth. A ripe fruit was dropped.

"Sister, is it good? Close your eyes and open your mouth for more," cried Chaisra's mother again. This time, she took her tungon and poured all the snakes into the mouth of Sandrembi's mother. Immediately, Sandrembi's mother died. Chaisra's mother pushed the dead body into the water and came home alone.

Sandrembi was worried when she saw Chaisra's mother coming back alone. She asked about her mother. "Your mother is still fishing. She didn't want to return with me," was the only reply. As night fell, Sandrembi and her brother felt helpless.

She wept bitterly and went to sleep without eating. Late in the night, her mother came in her dream."Sandrembi, my daughter, I have been murdered by your step mother. I have turned into a turtle. Come and catch mc in the morning. Put me in a pitcher inside the kitchen and keep it there for five days. 1 will turn to my human form."

Sandrembi woke up and cried. At dawn, she went to catch the turtle. She caught many fishes but threw them back to the water. Finally, she caught the turtle. She carefully brought it home. Chaisra's mother was waiting for her. "How much fish did you catch?," she asked. "Mother, my tungon is empty. I couldn't catch any fish today," replied a worried Sandrembi.

"Then go to the kitchen and cook food," ordered the angry woman.

Chaisra saw Sandrembi putting the turtle in the pitcher. She told her mother about it and they hatched a plan. Chaisra started crying for water and her mother told her to drink water from the pitcher in the kitchen. The turtle was discovered. The wicked woman ordered Sandrembi to boil it in water.

A helpless Sandrembi had to obey her wicked step-mother. She started boiling the turtle in a pot. A voice cried, "Oh daughter! the heat has reached my feet." Sandrembi wept and pulled the firewood out. Chaisra"s mother shouted angrily, "Slap this disobedient girl." Chaisra slapped Sandrembi.

Then she started burning the firewood again. The voice kept crying, "Oh daughter! the heat has reached my waist. Now it has reached my chest. It has reached my neck". Finally, the turtle died. Chaisra and her mother ate it greedily. Then, they threw the bones near the house.

At night, Sandremi's mother came in her dream again and said, "My daughter! collect the bones. Wrap them and keep them in a basket for seven days. I will try to change to my human form". The girl did the same. Curiosity and eagerness tempted her. On the sixth day, she opened the basket. As the number of days fell short, a swallow flew out of the basket. The helpless girl wept bitterly.

Time passed. Sandrembi and Chaisra became full-grown girls.One day, they went out to fetch water. Sandrembi's clothes were old and torn while Chaisra wore beautiful new clothes. The king passing by saw them. He fell in love with Sandrembi because her beauty struck his heart.

He came closer and said, "O fair lady, I am thirsty. Please give me some water". Sandrembi was afraid of her cruel step-mother and said, "I am sorry, Sir, please drink water from my sister". The king quietly went away without drinking, Chaisra narrated everything to her mother at home.

Next day, the wicked woman gave the torn clothes to her daughter and she gave Chaisra" s beautiful new clothes to Sandrembi. As they came near the river, the king was waiting for them. Riding on his horse, he came near and said," O fair lady, I am thirsty."

He immediately caught Sandrembi by the waist, pulled her up on his horse and took her to the palace. There they got married and Saridrembi became the queen. The following year, she gave birth to a son.

Chaisra and her mother became very angry. Again they hatched a plot to kill Sandrembi. They came to the palace to invite her for a meal. The king agreed but did not allow her to take their young child.

Sandrembi came for the meal alone. After eating, she found Chaisra wearing her clothes. She said, "Sister, I am getting late. My baby must be crying. Give my clothes back." Chaisra took out the clothes and threw them under the bed. Sandrembi crept under the bed to collect her clothes.

As she came out, Chaisra and her mother poured boiling water over her. She died immediately. Her soul turned into a dove and flew away. Now, Chaisra put on the clothes and went to the palace. The king was surprised to see the ugly woman. He asked, "What happened! why are your eyes sunk, your heels are also cracked?"

"My lord, remembering my departed parents, I wept and my eyes sank. Thinking about my baby, I ran fast. Thus, my heels got cracked," came the reply. The king remained silent.

A few days later, the dove flew in to the garden of the palace. The gardener was cutting grass. The dove started singing:
"O gardener of the King,
Go, tell your queen,
Go, tell your king,
Don't harm my young child,
Sandrembi sitting on a tree Chaisra sitting on the throne O king forgetful of wife
Have you forgotten your real wife?"

The gardener was surprised to see a bird singing in human language. He immediately informed the king, who came out and said, "O dear dove, if you are my beloved Sandrembi, please come and eat the grains from my palm." The dove flew down and ate the grains. The king kept the dove in a small cage. In his dream, Sandrembi appeared and said, "My lord, keep me for seven days. I will change into my human form." The king woke up and hid the cage.

One day, the king went hunting. In his absence Chaisra killed the dove and cooked it. When the king returned, he was furious to find the cage empty. Chaisra said, "My lord, it tried to harm our child. I got angry and killed it. I have cooked it. Please eat it."

The king shouted angrily, "Throw it away immediately." She threw it near the palace. After a few days, a beautiful mango tree started growing on the spot. It grew into a huge tree. It bore only one fruit. The king kept a close eye on the fruit. One day, the gardener plucked it and took it home.

Next morning, the gardener looked for a knife to cut the mango. He could not find a knife. The following day, with knife in hand, he looked for the mango. He couldn't find the mango. Like this, it went on for seven days. On the eighth day, the mango turned into a beautiful woman. She cooked food for the gardener.

When the gardener came home, he was surprised to find delicious food. The woman hid herself in a dark corner. It went on like this for a few days. One day, the gardener decided to find out the mystery. He quietly hid himself near his house. When the beautiful woman came out to prepare food, he rushed in quickly. To his surprise, he found that she was none other than Sandrembi. She told him her sad story. The gardener went to the king and narrated everything. The king sent his men to escort Sandrembi to the palace.

Then, the king ordered Sandrembi and Chaisra to fight a duel in front of the people. Both were given a sword each. The swords were swords of justice. Chaisra first struck at Sandrembi but nothing happened.

The sword did not touch her body. Sandrembi's turn came. She struck at Chaisra. The sword struck Chaisra's body. She died on the spot instantly. Everyone rejoiced. Sandrembi became the queen once again. Thus, the king and the queen lived happily thereafter.

The Human Python

"The Human Python"
- Taibang mee na lairen onba -

A manipuri short Folk tale....................

Once upon a time there lived a father and a son. After seasonal work in the field, they always go to the hills to cut woods from the nearby forest.

One fine day, they went to collect the chopped wood from the forest.

On reaching a perfect spot for cooking lunch, the father started preparing to cook and the son went in to carry out the woods.

The father started making preparation for cooking.

He found a piece of wood nearby to cut the Sareng that they brought while suddenly he with a fearful voice called out his son's name.

The son on hearing his father's voice rush to the spot and was shocked to see his father's position.

Half the body from the knee of his father had turned into a python. The son asked how all of that has happened.

The father replied that as he cut the Sareng into pieces on the wood, his body turns into python, so the son told him to stop cutting the fish.

The father told him that he cannot live as half man and half python forever so he insisted on turning into a full python and started cutting the fish.

The son cried and tried to stop him but in vain.

Now the father has turn into a python lay in front of his son. The son cried a lot and seeks his father's blessing.

The father told his son that now as he has turned into a python, he can no longer be with them but he will return every year to visit him and to guard his land and he was advised to leave out his share of food. Saying this, the father left.

"The End"

Motto: Parents always loves their children. Even though the father had turned into a python, he was willing to guard his son's land visiting him every year.

Art Work - Phurailatpam Banti.
A Manipur folk tale translated from a Book in Manipuri "Fungawari Singbul" compiled by B. Jayantakumar Sharma

GUYABANO

GUYABANO (SOUR SOP) TEA FOR CANCER, DIABETES, ARTHRITIS AND OTHER INFLAMMATORY DISEASES. COME AND LETS TALK ABOUT IT.

HOW TO PREPARE:

You will be needing 40 pcs of Guyabano leaves
1 liter clean water

NOTE: USE MATURE BUT NOT TOO OLD LEAVES. AIR DRIED LEAVES ARE BETTER THAN FRESH LEAVES BECAUSE IT CONCENTRATES THE MEDICINAL PROPERTIES OF THE LEAVES MAKING IT MORE EFFECTIVE. DON'T ALSO DO SUN OR OVEN DRY BECAUSE TOO MUCH HEAT WILL COOK THE NUTRITIONAL VALUE OF THE LEAVES, THUS LOSING ITS POTENCY.

PROCEDURE:

1. Boil the 1 liter water in a sauce pan.
2. As soon as it boils, add the leaves and turn the heat to low.
3. Simmer it for 20 minutes. The color will turn to golden brown or just like the color of regular tea.
4. let it cool before drinking.

The tea is only good for 7-8 hours and may be refrigerated.

*GUYABANO TEA MUST BE TAKEN FOR 30 DAYS, 3 TIMES A DAY, ONE GLASS BEFORE MEALS. THE TEA IS EASILY ABSORBED IN AN EMPTY STOMACH.

*It should only be taken for 30 days. More than that, it will destroy the normal flora.

*After 30 days, have yourself checked by your doctor to examine if the disease is still there. If the symptoms is still there, taper the dose to maintenance dose.

*If the symptoms disappear before the 30 day treatment, continue taking the tea to make sure that no single sick cell is present.

30 day treatment, 3x a day, one glass 30 minutes before meals no skipping.

MAINTENANCE DOSE:

ONE GLASS OF TEA A DAY 30 MINUTES BEFORE MEALS FOR 5 DAYS EXCEPT SATURDAY OR SUNDAY. HAVE AT LEAST 2 DAYS REST PERIOD A WEEK.

***Don't mix the tea with other healing substances to avoid incompatibility.

*** Dont overuse the tea. Follow the procedure.

Australian Prof siphons off nearly 2 crore under ‘fake’ documentation

Australian Prof siphons off nearly 2 crore under ‘fake’ documentation

HNS/IMPHAL, Oct 14: In an embarrassing revelation, a serving Professor in Department of Linguistics of University of Oregon, Australia identified as Scott De Lancy has allegedly fetched a financial reward of $ 300, 000 from National Science Foundation (NSF), an NGO based in Australia by claiming to have done a documentation on Monsang language of Monsang tribe.

Informing this in a press meet here at Manipur Press Club, Dr Thokchom Chandramani, convener of Centre for Tribal & Endangered Language clarified that documentation on Mongsang language had been already done by Centre for Tribal & Endangered Languages Promotion Board (CTELPB); Tribal Research Institute (TRI) and Linguistic Department, Manipur University. He contended that Prof De Lancy just reproduced the Mongsang language which is included under Sino-Tibetan language and dismissed the conclusion made by the professor in his documentation that the Mongsang language had perished 4,000 years back and that the language grammar is closely related with Chinese language.

Maintaining that the language was put under 11 Five Years Plan for its development after conducting an extensive survey under Language Endangered Programme, Central Institute of Indian Languages (CIIL) of Ministry of Human Resource Development, he informed media persons that Prof De Lancy had claimed to have done his research work in collaboration with Endangered Language s Committee, an organization based in Chandel district and Manipur University.

However, when investigated it came to light that there is no organization in the name of Endangered Languages Committee in Chandel district. Even Prof Ch Yashwanta of Linguistic Department, MU was also clueless about the claim made by Prof De Lancy, he narrated.  

He stated that HRD; CIIL; Ministry of Home Affairs; concerned Joint Secretaries of Higher Education and Linguistic Department of MU have been urged to investigate the unwarranted documentation on Mongsang language as claimed by Prof De Lancy.

Sunday, October 12, 2014

Nehru and Patel: Rivals or comrades?

Nehru and Patel: Rivals or comrades?

The best biography of Vallabhbhai Patel has been written by Rajmohan Gandhi. Based on full access to Patel’s own papers, it is a rich account of his life and struggles, set against the context of the historical forces which shaped them.

Rajmohan Gandhi’s Patel: A Life was first published in March 1991. The preface, written in April 1990, begins thus: “The establishment of independent India derived legitimacy and power, broadly speaking, from the exertions of three men, Gandhi, Nehru and Patel. But while its acknowledgements are fulsome in the case of Nehru and dutiful in the case of Gandhi, they are niggardly in the case of Patel.”

To underline the point that Jawaharlal Nehru loomed large in the public imagination, Rajmohan mentioned the recent celebration (in 1989) of his birth centenary, which “found expression in a thousand billboards, in commemorative TV serials, in festivals and on numerous other platforms”. Then he continued: “Occurring on October 31, 1975 — four months after Emergency had been declared — the Patel centenary was, by contrast, wholly neglected by official India and by the rest of the Establishment, and since then the curtain drawn on the life of one of modern India’s most remarkable sons has been only occasionally and partially lifted”.

In 1991, and for several decades before that, it was certainly true that Nehru was celebrated and Patel neglected. One reason was that Patel died a mere two and a half years after independence. On the other hand, Nehru served three full terms as prime minister. The India of the 1970s and 1980s was the India that Nehru shaped politically, socially, economically.

A second reason why Nehru’s name was high in the public imagination was that his daughter and grandson too had served as prime minister. In her own long tenure, Indira Gandhi sought to keep her father’s memory and legacy alive. The Nehru centenary occurred when Rajiv Gandhi was prime minister, so he threw the full weight of the government machinery behind it.

Rajmohan’s own book was researched in the 1980s, when Indira and Rajiv were in power. In the 1989 elections, Rajmohan was chosen by the Janata Dal to contest against Rajiv Gandhi in the parliamentary constituency of Amethi. This was billed in the media as a battle between the ‘asli Gandhi’ and the ‘nakli Gandhi’, since Rajmohan was a direct descendant of the Mahatma, whereas Rajiv got the ‘Gandhi’ name only because his Zoroastrian father changed it from ‘Ghandy’ (the standard Parsi spelling).

Rajmohan lost the election, but was soon afterwards sent by his party to the Rajya Sabha. The preface to his Patel biography was therefore written while he was an MP of a party opposed to the Congress and to the politics of Indira and Rajiv Gandhi in particular.

Rajmohan’s book played its part in making Patel and his contributions better known.

But they still remained under-appreciated, not least because between 2004 and 2014 the Nehru-Gandhis were once again in power, and they, of course, promoted only their own.

In his election campaign, Narendra Modi seized on Patel as one of his heroes. Accusing the ruling dynasty in Delhi of deliberately suppressing Patel’s memory, he vowed to build a massive statue in his honour. Patel, he went on to say, would have made a better prime minister than Nehru.

Because of such partisanship, many Indians have come to believe that Nehru and Patel were personal rivals and political adversaries. This is because Nehru is now affirmed and avowed by the Congress (and Sonia and Rahul Gandhi in particular), and Patel by the Bharatiya Janata Party (and Narendra Modi in particular).

There are two ironies in Modi’s invocation of Patel. First, Patel was himself a lifelong Congressman; indeed, as home minister, it fell to him to ban the Rashtriya Swayamsewak Sangh after the Mahatma’s murder. Second, Nehru and Patel were in fact not rivals but comrades and co-workers. They worked closely together in the Congress from the 1920s to 1947; and even more closely together thereafter, as prime minister and deputy prime minister in the first government of free India.

In April 1948, Robert Trumbull of the New York Times wrote a long essay on the Nehru-Patel jugalbandhi. The men had different temperaments, but wrote Trumbull, “their differences are too easily overdramatized”. Both Patel and Nehru recognised that after Gandhi’s death, they had to work together to unite a fragmented nation. In the partnership between the two men, wrote Trumbull, “lies a great deal of the Government’s strength, for they complement each other”.

In a recent election speech in Haryana, Narendra Modi praised Nehru for the first time. Let us hope it is not the last. Patel’s treatment by the post-Nehru Congress was a travesty. Influential elements in the RSS and the BJP would now like to answer that by consigning Nehru to oblivion. That would be a tragedy, not just because Nehru was a real maker of modern India, but because in those crucial years after

Independence and Partition, Nehru and Patel worked shoulder-to-shoulder in building a united and democratic nation.

In his book, Rajmohan Gandhi meticulously documents how, in the aftermath of the Mahatma’s death, Nehru and Patel set aside their differences. Nehru focused on maintaining religious harmony, forging an independent foreign policy, and building a technological and industrial base. Patel focused on getting the princely states to join the Indian Union, modernising the administrative services, and building a cross-party consensus on the major elements of the Constitution.

Nehru does not belong to Sonia Gandhi’s Congress; nor Patel to Modi’s BJP. Indians of all parties (or none) should have the grace and understanding to celebrate both individuals, for having contributed jointly and separately to the nation we call our own.

Ramachandra Guha’s most recent book is Gandhi Before India

The views expressed by the author are personal

Source : HT

Thursday, October 09, 2014

MONDUM CHING

"MONDUM CHING"

Tokpaching MONDUM haina khangnaba ching aduda LEINUNG MOREE yotsung Thangsaba kouba amaga Moirangda Haoba Kouba Amaga Matao sannarmE. Thangsaba Moree yumlep tamdari, Moirang Haobagi Taloi Huitong Taothong Taibi kouE, mapuroibabu Laigumna ningbi, ningthijabi Lamchat chumbi nupi amani.

Nongmagi korou amada Haoba masa Engam ngamde haiduna magi taloi Taothong Taibibu Thangsaba Moree gi mafmda chattuna Thang sanaba yot khara lourucho haiduna tharmE. Mapuroibagi Yathang tungEnna Taothong Taibi Mondum ching Tamna mabung saklaba mapuroibagi matao Leinung Moree thangsabagi manakta lakkhi. Machan mabung wari sannaraduna Thang sanaba yot louba lakpagi wari pumba sannare.

Wari pumba tarabagi tungda Yot adu hujikmakkidi leitare, horen Yotchak pekfmdagi pekluraga ngasi ahing chuppa Ebungna sungdoklaga semdok sadok touraga pirage, nahaksu ngasi ahingsima Ebunggida Lekkharo hairmE. Taothong Taibi mapuroiba yaodana mapuroibagi Yathang fangdana meegi yumda lek chaduna leiba pamlamde, aduna hujik yot leitre hairabanina Hayeng amuk lakcharage hairmE. Adubu Leinung Moree bana yamandabadagi Taothong Taibi mapuroibagi yathang yaodana Meegi yumda lekpa takhi.

Adubu mapuroiba ningbi Taothong Taibina mapuroibana mahakki khonggul liraknaba Moreebagi yumda leihouri haiba khangnaba Haiduna Amuba KUMLANG mahi yaoba Utong macha fijidagi louthoktuna, manak aduwaida leirmba Kwak amada Utong asi mahakki mapuroibada amukta pirunaba haijakhi. Kwak adunasu Taothong Taigi pakhon adu haraona yarmE, amadi machinna utong adu chiklaga Moirang Maikei Tamna paikhi.

Kwak aduna Utong asigi manungda kari yaoribage, yengningmankhraduna Ethai chingjil yourakpada Kongkut macha amada Heidoktunna yenglamE. Ningthijana muna Langlaba kumlang mahi adu pammankhraduna leionduna sannadana leikhi, pakhon lakpani haiba kaokhare.

Utong aduna Haobagi mafmda Youdrabanina Khonggul liraktare. Ahing tanglou thengjillakla faoba khonggul liraktraba, Kwak adunasu pao halladraba adudadi, Taothong Taibi Mabunggi sangaida kuina Leiba ngamLaktare. Mabung Moreebana Tungkhul tallingei, chatge taklamdana Mapuroibagi manak younaba chellakle. Mathamoida yamna saona Kwak adubu cheikhi, Meechei piduna haikhi, Taothong Taibi Eihakna Epuroibagi Yathang yaodana meegi masaigolda lekningdabagi, epuroibana Eigi khonggul liraknaba paojelbu Kwak nahakna paosu hanbirade, epuroibanasu khonggul lirade, asigi maram Eigi pakhonbu thouOibidabagini, Eina lanjadabamakta oirabadi, eina pikhiba Amuba Kumlang mahiduna sokluba thenglubada amuk hanna koktana chuba Oiyuko.

>>Hairiba wari asida yaoriba Leinung Moree Thangsabana thang surmba mafm khubm aduni hujik Mondum mahaDev hainariba asi. Mondumgi akoibada khundariba Wari wakhong khangba MeeOi kharanadi khangli MOREE bagi khubmni haibasi.

Saturday, October 04, 2014

ICI Ranking: Manipur University among top ten

ICI Ranking: Manipur University among top ten

By Dr.Chinglen Maisnam

Higher Education has now become increasingly quantified via standardized testing, as universities and departments are ranked by performance and productivity.  The Indian Citation Index (ICI) compiled by India-based non-profit group M/s DIVA ENTERPRISES Pvt.rank 40 Central Universities in India based on their research productivities. The report period is 2004 onward. According to the report, Delhi University tops the list. Indian Maritime University ranks the lowest in the Article Count Index which is one of the measures of research productivity. Manipur University ranked higher than the JNU on the list of the Citation Index 2014. The top 10 performers on Articles Count are Delhi University, Banaras Hindu University, University of Alahabad, Aligarh Muslim University, Dr.HarisinghGour University, H.N. BahugunaGarhwal University, Manipur University, Jawarhalal Nehru University, JamiaMiliaIslamia  and North Eastern Hill University. The Central Universities of Kashmir, Tamil Nadu, Orissa, Haryana, Karnataka and Gujarat are among the  worst performers in the list. Dr.HarisinghGour University tops the Citation received category. Manipur University ranks 8th in this category. JNU, JamiaMiliaIslamia and NEHU are behind Manipur University  in terms of both Articles count and Citation received.

The centers of higher learning in India have been producing good amount of new knowledge .But, there is limited tool for evaluation and measurement of its knowledge. At international level few tools/databases are available but coverage of Indian knowledge contents particularly published in local national journals are negligible. Mr.Prakash Chand, Ex Scientist NISCAIR, CSIR and M/s DIVA ENTERPRISES Pvt. Ltd. with a view to address this long felt need have developed and brought out multidisciplinary Indian Citation Index (ICI) by scanning 1000 journals of Indian origin. Indian Citation Index (ICI) is a home grown abstracts and citation database, with multidisciplinary objective information/knowledge contents from about 1000 top Indian scholarly journals. It provides powerful search engine basically to perform search and evaluation for researchers, policy makers, decision makers etc. ICI database is a powerful tool that let people search, track, measure and collaborate in the sciences, social sciences, arts, and humanities to turns raw data/information into the powerful knowledge they need. ICI database is an abstracts and citation database intended to measure and perform two basic functions, general literature search and evaluation using citations similar to international databases. A database in general is a collection of information that is organized so that it can easily be accessed for various purposes, managed, and updated regularly. Citations symbolize the association of R&D ideas. The references that researchers cite in their papers make explicit links between their current research and prior work in the literature archive. Indian Citation Index (ICI) use intellectual links by listing both cited and citing works. Like other indexes, this enables one to move back in time to previously published papers. But uniquely one can also look forward in time to determine who has subsequently cited an earlier piece of research.

The tremendous strides made by the Manipur University during the study periods have been recognised, by ICI-a multi-disciplinary research platform, as being one of the best performers in the field of research productivity. Manipur University was in deep crisis during the pre-conversion periods (state university). However, the post conversion periods have seen a transformation of the University from a multipronged deficit situation to an increasingly leading scholastic player. Manipur University has now transformed from an impoverished public institution into a moderately flourishing public institution in several aspects. I believe there will be more positive changes in the future.

Source: Manipur Times

The Peoples Chronicle



Khagemba

Khagemba (1597-1652)

Khagembana panba matamsi leibakki yaifanaba Khanba,lallon etik,khutsa heiba, sel thum gi maramda chaokhatnba hotnaba Ningthouni.
Mafam chaba yenglaga numit khudinggi kaba keithel 10 su lingkhatpirammi.
Khagemba gi haktakta Ningthourol singkak,singtha,singthel,hichik,singchat,Ningthourol sakuba , Ningthourol lambuba, Kuagemba yumlep(chekkhong),Mongsumei Purana(Puya),Manipur Itihas(Bijay Panjali) kouba puya (puran)10 muk erammi.
Lou onbagi thabaksu houdoktuna  lousan tambada parida foubot 12 piba haibasimasu magi matamdagi houdokkhi.
Christ 1605 da manaobungo Sanongbagi (Sanongba Higai) landa fahouba nongchup haramgi Mayang Pangal kayamuk mafamsida khundaduna leiba houkhi.

Khagembagi sanahaktaktagi KWAK tanbada angam athousingna Dolai tongba, manaisingna  Ningthougi thougan toubada  Koyet salai yetpanachingba houdokkhi. Aduga Wayenshang kaya lingkhatpiramduna  adugumba loishangsingdu Khagemba Loishang (Khangjeng) hainasu khangnei. Bicharda achumbada chatli aranbada toude haiduna "Khangjengna Sakhi Oisanu" haiduna washaknabasi magi matamdagini.

Khagembana Konunggi akoibada thangpat touduna hiyang tannaba haiba kumhei ama houdokpiramduna ngac faoba chatnari.

Friday, October 03, 2014

After over 30 years, exact location of HIV’s first appearance pinpointed by scientists

After over 30 years, exact location of HIV’s first appearance pinpointed by scientists

Kounteya Sinha,TNN | Oct 3, 2014, 11.41 AM IST

LONDON: Over 30 years after it first emerged and has since infected over 75 million people, scientists have finally pinpointed from where exactly HIV emerged.

A genetic analysis of thousands of individual viruses has confirmed beyond reasonable doubt that HIV first emerged in Kinshasa, the capital of the Belgian Congo, in about 1920 from where it spread thanks to the colonial railway network to other parts of central Africa.

Scientists have nailed the origin of the Aids pandemic to a colonial-era city — then called Leopoldville which was then the biggest urban centre in Central Africa including a market in wild "bush meat" captured from the nearby forests.

A "perfect storm" of factors then led to the virus' spread in the human population.

UNAIDS estimates that 35 million people were living with HIV in the world at the end of 2013.

Scientists from University of Oxford said, "Thirty years after the discovery of HIV-1, the early transmission, dissemination and establishment of the virus in human populations remain unclear. Using statistical approaches applied to HIV-1 sequence data from central Africa, we show that from the 1920s Kinshasa (in what is now the Democratic Republic of Congo) was the focus of early transmission and the source of pre-1960 pandemic viruses elsewhere. Location and dating estimates were validated using the earliest HIV-1 archival sample, also from Kinshasa. Our results reconstruct the early dynamics of HIV-1 and emphasize the role of social changes and transport networks in the establishment of this virus in human populations."

Vendors sell their products beside a railroad track in Kinshasa, Zaire (File photo via Getty Images)

The breakthrough was possible due to a new, sophisticated analysis of hundreds of genetic sequences of HIV from different time points and locations.

The researchers also note that 13 documented cases exist of different simian viruses jumping from chimpanzees, gorillas and monkeys into humans, but only one — known has HIV-1 group M — sparked a global epidemic. They show that group M and another strain, group O, expanded at the same rate until about 1960, but then group M nearly tripled its rate of spread. Possible reasons include public health campaigns that had contaminated needles and an increase in the number of clients of sex workers.

"For the first time we have analysed all the available evidence using the latest phylogeographic techniques, which enable us to statistically estimate where a virus comes from," said Professor Oliver Pybus of Oxford University. "This means we can say with a high degree of certainty where and when the HIV pandemic originated."

"Kinshasa at that time was growing fast, it was the biggest city in central Africa at that time and was very well connected to the rest of the Congo," said Nuno Faria of Oxford.

"Data from colonial archives tells us that by the end of the 1940s over one million people were travelling through Kinshasa on the railways each year. Our genetic data tells us that HIV very quickly spread across Congo, a country the size of Western Europe," Dr Faria said.

"Our research suggests that following the original animal-to-human transmission of the virus, probably through the hunting or handling of bush meat, there was only a small window during the Belgian colonial era for this particular strain of HIV to emerge and spread into a pandemic," Professor Pybus said.

"By the 1960s, transport systems such as the railways that enabled the virus to spread vast distances were less active, but by that time the seeds of the pandemic were already sown across Africa and beyond," he said.

Source: Times Of India