Wakchinge Lambi

Lairabage cheinakhol marakseda Menungshi Khngdraba enthamtha ngna hapiranu awaba se. Kokthong faraba eral na epot faraba punshine. Chatkadaba lambi na tensinlakle. Leihouba lambina sangkhre.
Palem emage chenglou saksu uda panthou epage saktamsu uda. Mami samlaba saktam aniduna mitmangda leptuna heina lambi lakli.
Chatkadaba lambi, chatloidaba lambi.
Lambi aniduna eige lambige aroiba panthungne haina.
Khambi meina waikhraga, tangoi on na malem leimaida tilhouro nadom achikpada hugatpinaba kana yaodana. Setna khaina khonjelna anouba seihekni khan na.

Meetei Mayek Science and cosmology Letters as a Protection of the Human Body—Another Cosmology

Meetei Mayek Science and cosmology
Letters as a Protection of the Human Body—Another Cosmology

The mystic traditions surrounding Thang-ta are completely hidden
from non-practioners. The following is an excerpt from an interview with
an elder of the community.
“The body of the warrior is protected by the letters of the alphabet
during a combat. Apart from the above, thoughts there is another aspect
of the Meieei mayek. Each of the letters represents a deity and resides in
a part of the human body. And, they are in charge of protecting that part
of the body. The list of letters is as follows:
1. Atiya Sidaba (remain/protects in the front) = “kok”
2. Thongarel (remain/protects the back) = “thou”
3. Koubru (remain/protects the right side) = “atingaa”
4. Nongpok achiba, an incarnation of Sanamahi (remain/protects
the left side) = “pa”
5. Soraren (remain/protects the top) = “til”
6. Lainingthou Sanamahi (remain/protects the forehead) = “lai”
7. Pakhangba (remain/protects the breast) = “kok”

This is one of the most profound bodies of knowledge of the Meetei
community. Our great warrior heroes practiced the worship of these
forces so that during a war their bodies could be protected..."

Anthropological Quarterly, Vol. 82, No. 1, pp. 129–154, ISSN 0003-549. © 2009 by the Institute for Ethnographic Research (IFER) a part of the George Washington University.

TAPTA'S KHONGTHANG

Fatte fatte hainariba, German gi Hitler
Fatte Fatte ngangnariba, Bin Laden
Fatte Fatte hainariba, Sadam Hussien
Fatte Fatte ngangnariba, Nagaland gi Jeliang
Magi leibak khak khanbagi,
Magi furupkhak khanbagi
Malem pumbana fatte haiba oirami
Adugumba luchingba oiyu latke hairibani
Eikhoigidi magi mama leibak yon-gadou touri
Adugumba meeoidu oiyu latke hairibani
Eikhoigidi magi meeyam minai oihandou touri
Delhi gi machumda laknaringei noi
Houjik leibak loire
Malem da khwaidagi chaokhataba
Lamdam nakhoina oihaley
Band Blockade tourafao tabidedo
Mee khara sidrifao khanadedo
Nathantagi khalaga leibaksidi yonu
Leplamba naran yenakhini khangjou
Pambara tunggi meerolna tin sitnabado
Touribado noina meeyamgine
Tallibado noina eikhoigine
Feiye feiye khanariba, Manik Sarkar
Feiye Feiye sonariba, Hijam Irabot
Feiye feiye khanariba, Nelson Mandela
Feiye Feiye sonariba, Che Guevara
Magi leibaki khanbada
Magi meeyamgi khanbada
Meepum khudingna moi (bu) sak-sonaribani
Adugumba luchingba oiyu latke hairibani
Eikhoigidi magi mama leibak yon-gadou touri
Adugumba meeoidu oiyu latke hairibani
Eikhoigidi magi meeyam minai oihandou touri
Sarkar gi thouong eikhoi amata pamdre
Wakat meefam rally chatpagi mathou tadre
Para tambisi moi haibagi matam heley
Eikhoi mangda taraga lei Thangdouba “khongthang”

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Manipur’s latest sigh and the idea of India

Manipur’s latest sigh and the idea of India

Monday, 20 July 2015 - 7:35am IST | Place: Mumbai | Agency: dna | From the print edition

Garga Chatterjee -

 
While sections of the ILP movement points to ‘non-Indian’ outsiders as its primary concern, that’s a narrative of tactical convenience, given Manipur’s present political status vis-a-vis the Indian Union.

     Manipur’s Imphal valley, is witnessing an extraordinary mass movement around the Inner Line permit (ILP) issue, in the face of relentless curfews and Khaki violence. Protesters have been killed and wounded. We remain blissfully unconcerned because no senile ‘Gandhian’ or NCR candle-holding or tricolour self-righteousness is involved. The ILP is an Indian Union government issued travel document that outsider Indian citizens need to enter Arunachal Pradesh, Mizoram and Nagaland (except Dimapur). The non-partisan civic-political coalition called JCILP wants the ILP system to be promulgated in Manipur too. The ILP system was introduced during the late 19th century when the British were making new territorial acquisitions in the present day Northeast by force and adding these newly acquired areas to what  they called India. The ILP was partially developed to secure British commercial interests by maintaining peace without spending resources. British acquisitions that were beyond the inner-line enjoyed considerably more internal autonomy than their Indian counterparts. Such ‘Swaraj’ lapsed with New-Delhi raj. In 1949, the unelected King of Manipur was virtually detained in Shillong and allegedly forced to sign a merger document with the Indian Union.  At that time Manipur had a democratically-elected representative sovereign government in place, led by the Praja Shanti Party, which was of course dismissed by democratic India. New Delhi sponsored democracy has been unstoppable in Manipur ever since.

Manipur has no ILP system because it was never part of British India. When the British were busy expanding their India into these areas, the sovereign rulers of Manipur managed to largely preserve Manipur’s centuries’ old distinctiveness, politically, demographically and otherwise. After the 1949 merger, it had no method of regulating the entry of outsiders. The ILP demand is about preserving the communities whose homelands are in Manipur. The ILP demand stems from the reasonable anxiety of being destroyed by superior numbers. The population of Uttar Pradesh is 75 times that of Manipur. But aren’t we all Indians, from Kashmir to Kanyakumari?  Whether we are one people or not, depends on who you ask but what’s certain is that we are co-citizens. The youth of Imphal do not enjoy the freedoms available to the youth of Delhi. Probing those differences may uncover unpalatable truths. Hence, Indian Union’s ‘national’ media showers more concern on the treatment of Manipuri students in Delhi than the condition of actual Manipur.

While sections of the ILP movement points to  ‘non-Indian’ outsiders as its primary concern, that’s a narrative of tactical convenience, given Manipur’s present political status vis-a-vis the Indian Union.

For communities who once enjoyed autonomy to suddenly become ‘small’ or even minority in their homeland is extremely destablising. While the Constitution shows no concern for demographic anxieties within subsets of its population, the anxieties are real, especially in the backdrop of widely varying poverty levels, employment opportunities and total fertility rates from Kashmir to Kanyakumari. Phizo, the Naga statesman, stated in 1951 that “we can easily be submerged and get lost: our culture, our civilisation, our institutions, our nation and all that we had struggled and build up as we are today will be perished without the least benefit to mankind” (emphasis by the present author). No one wants to become a pariah in their homeland. It’s this humane plural vision of the future, to live and let live, that has to be remembered. Can Tamils imagine becoming minority in Tamil Nadu? Can that ever be a good thing? If such a scenario threatens to emerge, can we even imagine the kinds of forces that will be unleashed as a reaction? No people should be pushed to such a corner. ILP for Manipur is an idea whose time has come.

The author comments on politics and culture

What is Inner Line Permit (ILP)?

What is Inner Line Permit (ILP)?

1. If you’re an outsider and want to travel to MiNA (Mizoram, Nagaland, Arunachal Pradesh), you’ll need this Inner Line permit (a type of certificate/paper).
2. Even if you’re an Indian citizens and wish to travel to these places, you’ll need an ILP.
3. This provision was made by Britishers under an Act called as Bengal Frontier Provision Act,1873.
4. An outsider cannot take away any rubber, wax, ivory or other forest product (or any book, diary, manuscript, map, picture, photograph, film, curio or article of religious or scientific interest outside these inner line permit areas.
5. This ILP provision was made to give special protection to the indigenous people.
**** What’re the Implications of ILP?
1. ILP certificate can be used only for travel and not for permanent residency in the area.
2. Outsiders cannot buy property in the state.
3. Inter-caste marriages are not possible as residences of outsiders are not permitted.
4. There is no competition among the backward tribes and inflowing foreigners.
5. Although such provisions though are not valid for Central govt employees, security personal, etc.
**** Pro ILP arguments for Manipur...
# Inner line permit should be implemented in Manipur because
# (i) competition increased :
1. After independence, the influx of foreigners/non-locals/outsiders in Manipur has increased exponentially. This has led to increased competition (in jobs, business, election) among locals and outsiders.
2. Foreigners like the Bangladeshi, the Nepalese and the Myanmarese have started standing for local elections and some of them have also emerged victorious!
3. Local youth has to compete with outsiders for state Government jobs, college admissions.
4. Influx of outsiders, changes the demographic structure of the state= in long term, this could post to reservation quota for scheduled Tribes and Scheduled Castes.
#(ii) social problems:
5. Outsiders bring their language and culture. It poses threat to Manipuri language, scripts and local dialects.
6. Drug trafficking cases, incidents of rape and other crimes in the State have become more rampant due to the inflow of outsiders into Manipur.
7. Manipur is one of the six high HIV prevalence states in the country. The influx of migrants is worsening this problem.
8. Lands in tribal belts and blocks are being occupied by non-tribals and Bangladeshis, but the government machineries have done nothing to protect these lands from the encroachers.
9. Since the NE states are already backward in areas of education, infrastructure, etc such a competition has been passing onto the even younger generations.
10. The recent violent riots in Assam is an example on how if immigration is unchecked can lead to severe problems.
11. Outsiders are ready to work for lower wages. This makes difficult for the local Manipuri tribals to get any employment.
#(iii) Valid demand :
12. ILP system is already in place in MiNA (Mizoram, Nagaland, Arunachal Pradesh), then why should it not be implemented in Manipur, which is in the same geographical area, facing similar problems for immigration.
13. ILP system doesn’t prohibit outsiders from entering into a state. It merely requires them to get registered so they can be easily identified.
14. Any section of the citizens residing in the territory of India or any part there of having a distinct language, script or culture of its own shall have the right to conserve the same. This demand is therefore constitutional and legal.

Story of ILP (INNER LINE PERMIT)

ILP (Inner Line Permit),starts from 1873 when India was under the controlled of British rule that time manipur was not part of india.1873 act passed by British govt. is known as bengal eastern frontier regulation act( BEFRA )through which ILP system was introduced for some part of north-East which presently constitutes 3 states of india Mizoram, Nagalandand  Arunachal Pradesh all are from er part of British Indian. ILP is an official travelled document issued by competent another of the govt. to permit inward travel of Indian citizen into protected area if he/she is not the native of that protected area. This act was enacted with the extinction to protect the cultural identity and demographic composition of the protected area through regularly the entry of outsider. The people of manipur are of view that the situation in manipur is almost same with that of Mizoram, Nagaland and  Arunachal Pradesh. Thus ILP should be extended in the state of manipur. One thing we need to remember is that as a whole manipur is general category state but above 3 states are schedule tribe state. If ILP is introduced in manipur appears to be violative of Articles 14 and 19 of fundamental rights .and manipur as a whole to be a schedule tribe state it will be easier for enacting ILP .so ILP before enacting in manipur this bill should introduced in union parliament it need to pass in both the house of parliament with special majority and president of India assent then bill came into act. This bill is passed in manipur legislative assembly it need the assent of governor but governor is under the control of president of India. So it is better to introduce this bill in union parliament .suppose this bill is pass in manipur legislative assembly but governor did not gave assent bill is meaningless. And union parliament also have rights on this bill so my suggestion is that as soon as possible manipur as a whole converted into a schedule tribe state then automatically this 1873 act of Eastern Bengal Frontier Regulation Act extended into Manipur.

What is Inner Line Permit (ILP)

What is Inner Line Permit (ILP)?

1. If you’re an outsider and want to travel to MiNA (Mizoram,
Nagaland, Arunachal Pradesh), you’ll need this Inner Line
permit (a type of certificate/paper).
2. Even if you’re an Indian citizens and wish to travel to these
places, you’ll need an ILP.
3. This provision was made by Britishers under an Act called as
Bengal Frontier Provision Act,1873.
4. An outsider cannot take away any rubber, wax, ivory or other
forest product (or any book, diary, manuscript, map, picture,
photograph, film, curio or article of religious or scientific
interest outside these inner line permit areas.
5. This ILP provision was made to give special protection to the
indigenous people.
**** What’re the Implications of ILP?
1. ILP certificate can be used only for travel and not for
permanent residency in the area.
2. Outsiders cannot buy property in the state.
3. Inter-caste marriages are not possible as residences of
outsiders are not permitted.
4. There is no competition among the backward tribes and
inflowing foreigners.
5. Although such provisions though are not valid for Central
govt employees, security personal, etc.
**** Pro ILP arguments for Manipur...
# Inner line permit should be implemented in Manipur because
# (i) competition increased :
1. After independence, the influx of foreigners/non-locals/
outsiders in Manipur has increased exponentially. This has led to
increased competition (in jobs, business, election) among locals
and outsiders.
2. Foreigners like the Bangladeshi, the Nepalese and the
Myanmarese have started standing for local elections and some
of them have also emerged victorious!
3. Local youth has to compete with outsiders for state
Government jobs, college admissions.
4. Influx of outsiders, changes the demographic structure of
the state= in long term, this could post to reservation quota for
scheduled Tribes and Scheduled Castes.
#(ii) social problems:
5. Outsiders bring their language and culture. It poses threat
to Manipuri language, scripts and local dialects.
6. Drug trafficking cases, incidents of rape and other crimes in
the State have become more rampant due to the inflow of
outsiders into Manipur.
7. Manipur is one of the six high HIV prevalence states in the
country. The influx of migrants is worsening this problem.
8. Lands in tribal belts and blocks are being occupied by non-
tribals and Bangladeshis, but the government machineries have
done nothing to protect these lands from the encroachers.
9. Since the NE states are already backward in areas of
education, infrastructure, etc such a competition has been
passing onto the even younger generations.
10. The recent violent riots in Assam is an example on how if
immigration is unchecked can lead to severe problems.
11. Outsiders are ready to work for lower wages. This makes
difficult for the local Manipuri tribals to get any employment.
#(iii) Valid demand :
12. ILP system is already in place in MiNA (Mizoram, Nagaland,
Arunachal Pradesh), then why should it not be implemented in
Manipur, which is in the same geographical area, facing similar
problems for immigration.
13. ILP system doesn’t prohibit outsiders from entering into a
state. It merely requires them to get registered so they can be
easily identified.
14. Any section of the citizens residing in the territory of India
or any part there of having a distinct language, script or
culture of its own shall have the right to conserve the same.
This demand is therefore constitutional and legal.

Luingamla Muinao (1968-86) An untold story

Luingamla Muinao (1968-86)

The three faced memorial column of Miss Luingamla stands very close to her house at the Ngainga village in Ukhrul District. She was killed on January 24, 1986 inside her home by the Indian paramilitary personnel who carrying out routine combing operation on the eve of the Indian Republic Day. It is being said that she was killed because she raised alarm while there was an attempt to rape her. People resented the killing and boycotted the Republic Day. From that year onwards, the date of the annual foundation day of the Ngainga Shanao Long was rescheduled on 26 January.

Therefore, the Indian Republic Day in Ngainga Village since 1987 had been marked by the observance of the raising day of the women organisation, thereby, embodying some form of remembrance of pain and protest and commemoration of the death of Luingamla. But it was only after twenty five years that the memorial column was erected and unveiled on 23 October 2011 (Figure 8). The epitaph on the front face of the column reads: Sacred Memorial: Weep no more mummy let the world know I have sacrificed my life in preserving a woman’s chastity and dignity blessed by God the Creator. Lt. Miss Luingamla Muinao (Maza).
The other two on the remaining two faces read:
On 24th Jan, 1986, late Miss Luingamla was weaving all alone. Capt. Mandhir Singh, the then Phungyar Commander of Ngainga, accompanied by lieut Sanjiv Dubey, Mahar Regt. Post commander of Ngainga, attempted to molest and rape her maiden chastity. As she resisted with all her might and valour capt. Mandhir Singh pulled out his pistol and shot her dead in cold blood.’

Our beloved Miss Luingamla Muinao (Maza) we are really proud of your intrepid chastity, your indelible morality, your bold sacrifice be cherished in the Generation to come. Donated by: Ngainga Shanou Long.
In response to the widespread agitation against the killing, an army court martial was conducted in 1988. Captain Mandhir Singh was given life imprisonment and Lt. Sanjiv Dubey was convicted. In the course of time, one Zamthingla Ruivah a woman neighbour of Luingamla, in memory of Luingamla designed a woollen cloth for women known as Luingamla Kashan. (Figure 9) It is being said that the Kashan has been worn by the Tangkhul women to remember Luingamla and as a symbol of resistance on some important occasions. It is being interpreted that Luingamla Kashan was an ‘elegy for a friend in the form of a luminous red shawl. The patterns were conceived and re-worked over four years to tell of an event of brutality, the joyful spirit of the young girl, and the path to justice. The shawl’s designs appear geometric. Yet, it has a narrative of heroic proportions as in a classical History Painting, as well as a modernist condensation of the grand narrative into insect metaphors. What is justice when it is represented by a butterfly’s wings? The shawl enters living culture, and its story is passed down through community memory and song. Zamthingla’s work offers a pathway to something new: whether in the future of abstraction, semiotics, overturning and reinventing the implications of collaboration, or the possibilities of political art.’ The painful memory continues to survive in Ngainga.

Source: fb

TOP 5 QUESTIONS INDIA SHOULD ANSWER TO THE NORTHEAST

TOP 5 QUESTIONS INDIA SHOULD ANSWER TO THE NORTHEAST.

(1) During April 2010, 76 of the India Security/ Army was wiped out in the Dantewada district of Chhattisgarh, while only 17 India Security/ Army was wiped out in the Chandel district of Manipur during June 2015.

BUT WHY THE INDIAN MEDIA DECLARES THAT IT IS THE WORST ATTACK WHERE SUCH HUGE NUMBER OF PERSONNEL ARE KILLED IN DECADES???

(2) Virtually an entire company of the India Security/ Army was wiped out when 76 were killed by Maoists and India didn't engaged any "Operation All-Out".

BUT WHY INDIA HAS IMPLEMENTED "OPERATION ALL-OUT" IN THE NORTHEAST WHERE LESSER VIOLENCE IS RECORDED THAN MAINLAND INDIA???

(3) India does not impose draconian law in mainland India and even Indian Army Chief said they are against using AFSPA in troubled mainland India areas as they are citizens of the country.

BUT WHY INDIA HAS IMPOSED AFSPA IN THE NORTHEAST SINCE LAST 6+ DECADES WHERE LESSER VIOLENCE IS SEEN THAN MAINLAND INDIA??? AND WHY INDIAN ARMY IS AGAINST THE WITHDRAWAL OF AFSPA FROM THE NORTHEAST???

(4) Last week, a woman was shot dead by the Indian Army/ Security forces in the same Chandel district of Manipur.

BUT WHY INDIA IS SILENT AND NEVER DID ANYTHING TO PUNISH/ KILL THE KILLERS??? AND EVEN THE INDIAN MEDIA WAS SILENT, WHY???

(5) Indian Military Combing Operations is now going on in the NorthEast to kill the killers.

BUT WHY INDIA PROTECTS & ALLOWS KILLERS, MURDERERS AND RAPISTS IN THE INDIAN ARMY/ SECURITY TO GO SCOTT-FREE SINCE LAST 6+ DECADES??? WHY NORTHEAST ALWAYS HAVE TO SUFFER???

>>>>>>>>>>>>>>>>>>>>>>>>>

Kindly Sign the petition to STOP Military Siege of Chandel and prevent abuse of any innocent men, women and children - https://www.causes.com/campaigns/93047-stop-military-siege-of-chandel-manipur-india

Source : fb

Malem ge Mama longe Numit

International Mother Language Day

Malemge Mamalonge Numitna lakpada esa esage efurupki Emalonbu Nunhshijaba khwai kibike mafamda Anouba thouna hapchare.

International Mother Language day ase Matam amada East amadi West Pakistan ani punlengei matam1952 ge Feb. 21st ta West Pakistan na East Pakistan houjikna Bangladesh pu Masage Marol Bengali bu Namthabiduna West ki administration na Urdu marol khaktamak sakhangbibage mayokta Masage marol Bengali busu Chatnalon oina sakhangbinaba Erang kaya houkhe. Masage mamalon Bengali asibu chatnahana hotnabada thouna faraba farabi Bengali lon bu nunhshijaba/i kaya thoraktuna Masage Yellhoulon BENGALI bu kanabage damak achouba erang kaya thokhe.

Dhaka University, Jagannath University, Dhaka Medical College sing asige maheiloi kayana hena kanba khongjang kaya chanhsinlakpadage Erang adubu namthanaba Leingakloi ge achanab Khutlai paiba singna Nongmei kapkhe, thoidoktuda meoi kaya sekhe.

1999 ge November 17 da UNESCO, na thoudok asibu ningshingba oina International Mother Language Day haina pangthokpa houkhe.

Esage Lon amadi eyekpu merairabadi esa hingna hingna meinungda chongsinbaga manei.
Elon eyek leitraba meoiydu masage Puwarida awatpana thallaba Meoine.
Ngasidi eikhoigee Kanglei khunai esage Elol Eyek Enat leina leina megeda mepal tangbana hena fajabani haina lounare. Mahei kaya heirabasu Nongchup ke meoisingna tourabadi eikhoina Matung endaba yade haibage wakhalna mangoinana leire.
Elol enat eyek ki damak Akaba Khongjang Chnhsilleba Meeoi amadi Lup khudingmakta Malem asina Leireba Makhei Esafe Elon Eeyek enat kanjabage ehou asida Cjokthaba leitana Hotnabiyu haina Haijare.

Photo : Ehou Aseda leikhedrasinge mafamda ekai khumnaba utpa oina makhoige damak kathoklaba Ningshing Yumbi. Dhaka Medical College, Bangladesh. ( Photo Source Internet)

Tha 12 gi Maming Kamdouna Thonkhi (Nomenclature of Kanglei 12 months)

Tha 12 gi Maming Kamdouna Thonkhi (Nomenclature of Kanglei 12 months)

Taibang mioibana panthou ipada thabum ani aduga palem imada thabum tara naopuduna taibang faoraki asumna meeteigi sanamahi laininggi wangulonda leiri hairiba tha 12 asida SACHIFU amadi KALEN hairiba tha ani asina Panthou Ipada leiringeigi thabum ani asini aduga ENGA da gi houraga LAMTA faobasina Palem imada naopurakpadagi houduna hayeng taibangpanda faoraklaba matamdufaobaduni

1. SA + CHI + FU (SACHIFU) = SA (hakchang) CHI {machi oiba chinchakki machalsing (nutrients)} + FU (fudonglaga leiba) ----- Taibang hakchangnungsida eikhoina chariba chinjaksingdudagi machi oiba machalsingduna hakchang manungsida fudonglaga lei haibagi SACHIFU koui hairiba matam asida hakchangi khong khut singli naori sam tu kayat pumnamakta hairiba machi oiba machalsina changduna ikon konna fambi (spermotozoon) semlakpada 35 days changi

2. KA + LEN (KALEN) = KA (kayat/ka/room) LEN (athoiba) LEN (lenba/leiba) ----- asigumlaba machi oiba machalsingsidagi semlakhiba fambi (eelik/spermotozoon) sina taibang hakchangnungsigi athoiba ka (KALEN) sida nonglenduna lei haibagi KALEN koukhi

3. I/EE + NGA (INGA) = I/EE{eelik (spermotozoon) NGA (ngatharakpa/tarakpa) asumna Panthou Ipagi KA athoibada nonglenduna leikhiba eelik aduna palem imada ngatharaktuna palem imagi pibuknungda changkhi haibagi EE+NGA EENGA/INGA tha haina koukhi

4. EE +NGEN (EENGEN) = EE (menstrual blood) NGEN (lepkhiba/mami samkhiba) hairiba tha asida palem imagi thagi khongkap lekphrani aduna tha asibu EENGEN koukhi

5. THA/THOU + WAN (THAWAN/THOUWAN) = THA (month)/THOU (Thouwai) WAN (wanba-chaba like chara wanba) hairiba tha asidagi palem imagi thagi khongkap lepkhibadu Thouwai oiba taibang nouwa oibaduna chara wanduna machinchak oinakhi haibagi loidam THAWAN tha haina koukhi

6. LANG + PAN/PAL (LANGPAN) = LANG (lang-ol) PAN/PAL (pankhei) hairiba tha asida nouwa oibadugi lang-ol dugi pankhei ama leple haibadi PI PA khangba ngamle haibagi loitam LANGPAL tha haina koukhi

7. ME + LA = MELA ---- ME (loinaba me marup/ thouwai 5 ga loinaba 6suba ME) adu mayek LAre asengba masak khangba gamle lengba otpa ngamlakle haibagi MEna mayek LArakpa thani haibagi loitam MELA tha haina khoukhi

8. HEYANKEI = nouwa angangduna WAKYEI HEgi matougumna thak kha yet oi hairakpa (HEYANG HIREL gumna honba) ngamle haibagi loitam HEYANGKEI tha haina koukhi

9. POINU = nouwa oibaduna tha asidadi (palemgi pibuknungda tha 7 surakpa) taibangda khongdarage haina POIduna leire haibagi loitam POINU tha haina koukhi tha asida taibang faohourabadi nouwa angang adu hingba ngammi

10. WAKCHING = nouwa aduna poiduna leirambadagi WAKYEI HIki Hile (KHOIRI) amuk chingkhatkhduna Thoujal lan athoiba ICHI tattaba IRAI kangdaba pinabige khanduna amuk WAKYEI HI gi HIRI (KHOIRI) dubu CHINGkhatkhiduna thami haibagi loitam WAKCHING tha haina koukhi tha asida pokpa angangdi hingde

N.B : (maram asinani WAKCHING thada ICHI TATTABI IRAI KANGDABI IMA IMOINUna THOUJAL LANBU LAN-KUBINABA haiduna Tha asida IRAAT THOUNI TOUNARIBASI)

11. FAILEL = tha asida (palem imagi pibuknungda tha 9 surakpa) nouwa aduna taibang thoklage khanduna mamangi thada chingkhatkhiba khoiri adu tharaklaga FAIduna matam ngaiduna LELli haibagi loitam FAILEL tha haina koukhi

12. LAMTA = hairiba tha asidadi nouwa asina palem mamagi pibuknungdagi LAM (Malem Imagi tampak) asida Hunga mikapnana TArakle haibagi loitam LAMTA tha haina koukhi

Source: IMOINU THILEL and PANTHOIBI THILEL by Prof Ng. Kangjia Mangang.

Evolution of an "Institution" called Yangmaso Shaiza

1.0 Mr. Chairman Sir, dignitaries on the dais and off the dais, distinguished guests, ladies and gentlemen. At the outset, as a beloved daughter-in-law of Lt. yangmaso Shaiza and on behalf of my family express our deep gratitude to the President M.J. Malemnganba, Sukham Premjit- Convenor of the Seminar and all the dignitaries of "The United All Communities Social Uplifters, Kangleipak' (UNACSU) Imphal, for remembering Yangmaso Shaiza and having organised the Seminar on Yangmaso Shaiza in a befitting manner.

I am also deeply honoured to say a few words about him in this august gathering. As a beloved daughter-in-law of Yangmaso Shaiza I know first hand the man and his character. He treated me as his own daughter and his kindness, generosity, optimistic, constructive attitudes and clean heart. I have not seen in another human being. Outwardly he was short temper, intolerant of laziness, dishonesty but at heart he was one of the most sensitive and kind-hearted person.

2.0 In the backdrop of so much ethnic strife, ethinc dishonesty and ethnic clash in Manipur and absence of a leader acceptable to all the communities in Manipur, we sadly and deeply missed the state's man like leadership of Yangmaso Shaiza in Manipur. Today, we have many tribe level, community level, district level or constituency level leaders but no leader for Manipur state.

Yangmaso Shaiza was one of the few leaders in Manipur who was deeply admired, respected and loved by all the communities and tribes of Manipur and rightly so. Communalism, tribalism, parochialism was alien to him. Courage and conviction, good nature and compassion for the less fortunate were his DNA. He was simple, down to earth; he was not cunning or shrewd but wise and lartge hearted. His wisdom and large heartedness made him stand apart from all other so calledleaders and politicians.

3.0 . Yangmaso Shaiza, the first Chief Minister of Manipur from the Hills was born on Sunday 15th July 1923 in an educated family in Ukhrul. He was the first of many illustrious sons of 'Babu' Shangyang Shaiza, a tall and handsome man probably the first Revenue Officer (Circle Officer) of Ukhrul during Pre-Independent India and Mrs. Ninchungla (the eldest daughter of Raihao, the chief of Hunphun/ Ukhrul).

In early 1920s under the leadership of Babu Shangyang Shaiza, the first Tangkhul Education Union was formed. Under his leadership a land was bought for school site at Ukhrul and a playground, probably the first football ground in the hill areas was constructed without the help of any heavy machinery. Thousands of people both men and women gladly came to help using simple tools, spades and other implements.

The Tangkhul Education Union raised fund by selling soybeans, millet and other local products to the valley people at Gwantabi around 20 Kms. east of Imphal. With these money, boys hostel was built in Imphal and many boys who had passed class V (five) were sent to Imphal for further studies. Scholarships were awarded to most of the students. Babu Shangyang was generous to a fault and his hospitality was legenday. By God's grace he was a rich man and he generously provided board and lodgings to many people. Yangmaso Shaiza inherited many of the qualities of his father.

3.1 Yangmaso Shaiza did his early schoolings in Ukhrul, Imphal, matriculated from shillong and graduation in Scottish College Kolkatta. There his classmates were Shri. Rishang Keishing and Shri. Wungmareo Shaiza (W. Shaiza) from Manipur. All three of them graduated in 1946 probably the 2nd batch of graduates among the Tangkhuls (the first being Maj. Bob Khathing, graduated in 1929 from Cotton College, Guwahati).

4.0 Achievements :

Shri Y. Shaiza was a great athlete and a keen footballer. As Chief Minister of Manipur (from 1977) he used to organise football matches were he himself played.

4.1 During the World War II, the British sought out his service as an interpreter After graduation he returned home and was selected as Extra Assistant Commissioner/Circle Officer in 1946. he married Hangmila Shaiza in 1949, who was later the first elected woman MLA of Manipur. On 15th October 1949, when Manipur was merged to India, yangmaso Shaiza opposed it and lead in the movement of the independence of Manipur under Manipur Nationalist Union in the early 1950s, after given his resignation from EAC (CO). To subdue the movement Yangmaso Shaiza along with Shri S. Indramani, Shri W. Buddha and Shri R.K. Maipaksana were arrested by the police and thrown behind bar on April 5th 1953.

4.2 Thereafter he and his wife Hangmila Shaiza took up the noble profession of bringing enlightment to the people by teaching at a village Khamasom. It can be also taken as self political asylum. The government having recognised the acumen, sincerity of purpose and the emulative qualities of his head and heart re-appointed him as BDO/ SDO and was posted at Tengnoupal, Thanlon, Churachandpur, Tipaimukh, Imphal, Tadubi, Tamenglong and Ukhrul and in many responsible positions.

People of all these places fondly remembered him as an upright, earless, man of actions and an outstanding officer. Wherever he was posted, he toured the Block/Area extensively by foot or by jeep accompanied by his wife and children. His priorities were constructions of roads, water channels, school building etc. Whenever, he came across good works done by the villagers, he would asked his subordinates officers to prepare estimates, work orders, on the spot and disbursed money in front of all the villagers to avoid misused by the subordinate officers and the village chiefs. People of Churachandpur still called them "Yangmaso Style".

4.3 In 1971, on the request of the people, Yangmaso Shaiza left the Civil Service and whole heartedly plunged into his calling The Upliftment of society by joining the Election of 5th Lok Sabha as an Independent candidate but was defeated. When Manipur was granted full statehood in 1972 he contested from Ukhrul/44-AC and comfortably won as MLA and became the Finance Minister under the leadership of Md Alimmudin as Chief Minister. In the year 1974, Yangmaso Shaza won again from Manipur Hills Union (MHU) which was founded by him He was the first Chief Minister of Manipur from the hills, but it was short lived from 10th July 1974 - 5th December 1974.

When India was declared Emergency under Article 352 on 26th June 1975 - 21st March 1977, Yangmaso strongly opposed to the excesses meted out in Manipur too on :
Forced Sterilisation
Destruction of low-income housing at many places of Imphal town.
Detention of people by the police without charges or notification to the families etc.

He was arrested and put behind bars for portesting against the governemnt for ushering Democracy to a 'grinding halt' Many of his followers and well wishers joined him in jail by forcing the police to arrest them too. Such was the love my father-in-law had received from the people of Manipur. He was held under Maintenance of Internal Security Act (MISA).

After he was released from jail, he was elected as MP from Congress party with thumping majority in 1977, but returned the same year as Chief Minister under Janata Party from 29th June 1977 - 14th November 1979. he filed a case against Ex-Prime Minister Mrs. Indira Gandhi and summoned at Imphal Court for the various excesses committed during the Emergency.

4.4 Some of his Achievements during his Chief Ministership 1977 - 79.
(1) conversion of 107 Private Schools and Colleges to Government.
(2) Full Autonomy to the Districts Council.
(3) Upgradation of District Administration and decentralisation of power to the Districts.
(4) Seperate Engineering Cells for hills and valley.
(5) ICDS was first started at Ukhrul.
(6) Development of Connectivity, supply of water and electrification even to the remotest part of Manipur.
(7) Meiteilon and English were made Official languages of Manipur.
(8) he started many Visionary projects such as Mini Secretariat in Hill Districts, Multipurpose auditorium, schools, colleges, hospitals etc.

Perhaps his biggest contribution was peace and harmony in Manipur. Ethnic strife was unheard of in Manipur under his leadership. His tenure as Chief Ministership was only around 2 1/2 years but he had done many remarkable and magnanimous jobs for Manipur.

5.0 His Vision :

Yangmaso Shaiza was a dynamic' and a far-sighted leader. All his policies were visionary and cosmopolitan. As Chief Minister he was convinced that the only way to maintain peace & harmony in the state was to reach out benefits to the remotest parts of the state and to bring development to both the hills and valley and to all tribes and communities. His vision was accommodation and acceptance of all tribes and communities in Manipur. His vision was accommodation and acceptance of all tribes and communities in Manipur. His vision was a ranbow concept of recognition and acceptance of the unique culture and character of all tribes and communities. For his all human beings are brogther and sisters for we are all the children of God, so he loved and respected Meiteis, Kukis, Mizos, Hmar, Paites, Anals, Pangal, Tangkhul, Mao, Rongmei, Rengmei etc. equally.

6.0 His Inborn Nature :

Yangmaso Shaiza was a stout built and an athletic man with a deep and baritone voice, he was short tempered but fair; he was intolerant of dishonesty, tribalism, communalism and red-tapism. Like his father he was generous to a fault and his hospitality was legendary. he was an early riser and cleanliness was one of his most admirable nature, he was a God fearing person with a staunch knowledge of the Bible. His prayers for the family were brief but very genuine as it comes out from the bottom of his heart. He was a man of few words but was a man of action. He had a good memory of all the people's names whom he met. He treated everyone equally both his supporters as well as his opponents in politics.

He used to bring home leapers, beggars and mentally deranged people from the streets and personally took care of them. Once 7 - 8 Konyak Naga farmers visited him and he hosted them for over six months to rehabitate them to stop from their habit of taking opium but rather to expertise for their innate talents for woodcarft.

Another incident was a brilliant student from a poor family from remote border area came to him for help in getting into MBBS. Yangmaso Shaiza simply asked him to sit in his jeep and drrove himself upto the Medical Directorate and get the boy admitted in MBBS. Such was the character of Yangmaso Shaiza. He took his brothers and sister children as his own children, he inspired us to be truthful, always stand up for justice and to be positive, constructive and never to utter a word against other people, he encouraged us to do atleast one good deed a day for other people who are more unfortunate then us.

I believe that his children, grand children, nieces and nephews are following his instructions wherever they may be till today,

7.0 Conclusion :

The cosmopolitan nature and large heartedness, courage and conviction of Yangmaso Shaiza and his vision and policies of accommodating and respecting the identities and culture of different tribes and communities was not acceptable to some sections of the militants. He was brutally assassinated on 30th January 1984 in front of his family in Nagaram, Imphal Shri Yangmaso Shaiza paid with his Life for his Ideals, he left behind his wife, five sons and one daughter with twenty grand children and three great grandsons.

The best tribute to Yangmaso Shaiza is to realise his vision and dream of bringing equal development to both hill and valley, a peaceful and prospeerous Manipur where each and every tribes, communities, hill and valley live together in harmony and make his rainbow concept a reality.

- Soso Shaiza *

( ** This is a speech made on The book release, 'Yangmaso Shaiza And His Manipur' on October 12 2014 by the United All Communities Social Uplifters Kangleipak (UNACSU), in its Third Foundation Day at Amity Hall, Adimjati Siksha Ashram, Imphal )