Significant of Makhel

For Nagas the erection of monoliths and laying of stones embody meanings and significance that is immediately not visible; the materiality imposed on the stones, inanimate as they are, reflected their worldview and offer profound opportunities for contextualizing the history of a place and its people.

The village of Makhrai Rabu (Makhel) has a number of stone monuments that locates it as one of the most important sites in the history of the Naga peoples.

Among them is Chazhelophi.
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Chazhelophi (Tamara tu)
The place of the Stones of the Ora (God/Spirit), Okhe (Tiger), and Alew (Man).

Chazhelophi is perhaps the most significant place in the oral tradition of the Nagas. It is an intrinsic part of their cosmology and situates their worldview of being an integral part of a force and a balance that is beyond the shallow understanding of humankind.

The story (as told by villagers and recorded in a monolith at Makhel) goes that Grandfather Ranoriina Kahe Kachena and Grandmother Dziiliamosiiro had three sons, Okhe (Tiger), Ora (God/Spirit), and Alew (Man; in another narrative, Omei is the youngest son who fathered Alew). They erected a stone each at Chazhelophi. When they grew up and came time to decide who would inherit their Father’s house, they agreed to race to Chazhelophi and whoever touches their stone first would get the inheritance. (There are variations in this part of the story, with some stating that it was a ball of grass they had to touch while in others they had to sight the first light of the Sun)

Alew touched his stone first and won the race. Thereafter Ora went to a place where human beings could not dwell while Okhe went to the forest.

Alew had three sons, Ashiipfu Alapha (forefather of Kolamai or plainspeople), Tutow (forefather of Mikrimai or Meiteis), and Khephio (forefather of the Nagas). When they grew up Ashiipfu Alapha and Tutow decided to go away in search of new places to settle. Ashiipfu Alapha and Tutow took seven (7) and five (5) days respectively to find suitable places for themselves.

Before finally leaving for the new places Ashiipfu Alapha and Tutow had found for themselves, the three brothers had a final feast together. When Ashiipfu Alapha and Tutow departed, they took with them bamboo for planting in their backyards; they were told that when a sparrow perches on the plant and if its leaves fall, it was an omen that their Grandmother had died.

When the omen came to pass, Ashiipfu Alapha came back to attend his Grandmother’s funeral; however, Tutow failed to make it.

Alew was given custody of all the sacred items in the house and village. Till this day, the sacred items can be found in the village.

Source : FB

Leihouro

Leihouro Malaba Khangpok, amuk tana halake. Thengnasi Amuk Langlon amada.
Wakhalgi manglan kaya puduna Chatlabani sonjunaba thamoise, Akanba saduna amuk hana yenglamdana.

11/July
-Manipur University

Humanity

When Wealth Define Happiness.
Humanity becomes an outdated Fashion.

- Maram

Eishu hairibra ISSUE hairibra wakhal tahanbiyu.

Eishu hairibra ISSUE hairibra wakhal tahanbiyu.

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Issue karbar touba yam lei hainahouee Ema kharana Keithelda.
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Angang tamdraba school singda oja leiribadu Fi marup tounabara?
Chahi khudingi oja di louee haiba yadoure
Private School na chahi khudingi hengatlaklisina kari haino?
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Kanadabada public money loot touganu.
Private School singi Fees regulations ama semu.
Lawai thawaidei Pangtak sutak kajarakpa singbu Mateng pangjanaba Grievance Cell ama Lawai thawai gi mee na Operate tou.
Public School sing Fagathanabagi matam yam leiri.
Khudaktagi anouba Recognition piba Lepu.
Eikhoisu Yumda leiraga Lireak Tamjaningkhi.
Makhoidi Phanghansi.
Posting gi khlaga thabak touba Pamba noidi Natu kolaga leiyu, Sekmai, Sawombung, Andro, Khumbong, Lilong Thong, Nambol, Hiyangthang manungda hingjaningba noi masel adum aduwaida hingnou.
Lawai thawaida motsanbiba lakanu.

- Maram

The Founding of Chingjaroi

Resu, the founder and first Khullakpa, originally lived on Khundei hill. From there he moved to what is now the site of Phaibung Khunao. One day he went hunting, and wounded a large deer. He followed the tracks to a pool of water near the present site of the Khullakpa’s house. He climbed a tree and found millet, which he took. Next morning he went home, and his wife offered him rice and zu, but he refused it. That night he sought omens in a dream, and the dream told him to change the site of his village. He was to tie a rope round the neck of his mithan and a stone to the other end, turn the mithan loose and follow it. When the stone fell off, the site was reached. However, he found a suitable site behind the present one, and did not wait for the stone to fall. As he was clearing his house-site many lice came up from the ground, and after he had settled there tigers came and killed his cattle. Then he remembered the omen of the lice, and moved up to the present site of Chingjaroi, where he built a house in the position of the present Khullakpa’s.

He prospered in his new home, and had many cattle and was very rich. Seeing this, a man from the Phaibung direction came with only his dog and offered himself as Resu’s man. He became one of Resu’s clan, and was the ancestor of the Tamanchui. Another man came from the Lai-i direction, and was the ancestor of the Khansungchui; one from Kharasom way (Kharasom village was founded three generations before Mosem’s time) and he was the ancestor of the Amuniuma. Lastly a man came from the direction of Jessami and Lozaphemi, but he had no house and went with the Kharasom man, and so the clan he founded, the Lasema, are a sub-division of the Amuniuma. All these clans are sub-divisions in their turn of Resu’s clan, the Yangnuma, into which their founders were adopted; and so they may not intermarry with each other. They all live in the upper part of the village, and are called Yangnuma in their own language, and Krrugnameh by the Angamis.

Resu had a younger brother called Rasu. Their mother was very old and could not walk in the jungle. When Resu founded his new village his mother and brother came to join him; but when they got into the jungle and the old woman could not get along, Rasu killed her and cut off her head, which he put in a cloth and took to Resu. When he arrived Resu asked: “Where is out mother?” and Rasu said: “She could not walk. What could I do? If I had left her she would have died; if I had stayed with her we should both have starved, so I killed her and cut off her head, and here it is.” So Resu said: “You have killed our mother, and you cannot stay in my village” and drove him out. Rasu went to the site of Luchai and settled there, and some men from his brother’s village came and joined him. A war broke out between the two villages, and in the end Rasu was defeated. He moved further east, and founded Somra village.

Resu’s son and successor, Kadiva, had seven sons and seven daughters. He was very proud of them, but one night he had a dream in which a “god” told him he was too proud of them, and till the seventh generation such a thing will not come again. Mosem and his brother are the seventh generation, and it is believed that one of them will fulfil the prophecy. Hence Mosem is usually referred to as the seventh in descent, whereas he is actually the 8th, and the 9th Khullakpa

Soru, Kadiva’s great-grandson, died childless and was succeeded by his brother Sangsa. There was a great earthquake on the day Soru died; it began as the body was being borne to the grave, and all the men carrying it were thrown to the ground. The earthquake lasted for days and spoilt the fields lying below the village.

The lower half of the village is mainly descended for Tangkhul colonists. The Rezama are descendants of men from Ukhrul who went first to Pungam and then to Chingjaroi. The Srumchui’s ancestors came from Luchai direction, but not from Luchai itself.

There is a separate Khullakpa for the lower village, but Mosem is the red cloth Khullakpa, and seems to exercise authority over all the villages. When a cow is killed, both Khullakpas are entitled to a leg, Mosem getting the right leg.

Intermarriage is allowed between the two halves of the village, but they may not marry into their own halves – e.g. Yangnoma into Yangnoma or Akhelo into Akhelo. Either half can marry into Lai-i, Phaibung or Chingmai, apparently without restraint; they do not marry into Kharasom or Jessami.

- Maram

Source : Tangkhul Online

Lan

Apikpa Lok macha singdagi chentharakpa Esing gi khonjel na Numidang gi fajaba hapli.
Eisu Tamkhraba Eramdam Yengli Awangba Chingdol asidagi.
Changde Nakhoigi Ake amougi hidanaba, nongmagi hingnabagi Lanphamda, hainahouee Ema kharana.

DBC, Maram

Matam

Sak fajaringei Epan faringei awaba leiramde.
Ahan oirakpa pangan sontharakla matamda houkhraba punsigi tangkak singdu ningsing ningsing nokchari.

Anouba Ei

Mechik melaokhol tadraba Ahingsida, Mangli manglan kaya Ahingbasingna amukta mangnakhidriba mang ama.
Yengli Lamdam tamna Leihouraba Adungeigi Ei.
Onthoknasu tamkhiramle.
Hanglakho ne Anouba eibu Kamdouri...

MU
12.13AM
6th July 2019

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Haraobagi thangnaba mitkuptuda mitluda pirang ehoujei adumak asumna loikhrada punsise? khlubada. Kuire echal du yumda leijaraktaba Emada Paba da Naothi sajakhidaba, Echil Enao khatnachakhidaba.Mahei tamlibani Lousing tallibani haina echal du yum thadokhiba fanadi makuire, tamdabadi yadabanido, khngdabasu yadabani. Macha Ningol pokchabagi nungaijaba faojakhibanni Epu Ebok, Ema Paba du, Mabung eikhoisu adubu nongmata echil enao puna palem panthou ebok epugi manakta punna naothi sage fangjakhidabagumli ngasisu. Masira Nungaibagi marumda lotliba ningamdabagi meichak?

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Khutsemgi fajaba na leiteng oidabi Mahousagi fajaba kayagi marakta chaojabi chamjarabi kaya amasu LAmbi khngdana Lamuknari chaokhatpa pamjariba Eramdam asigi Chaokhat Sana kayagi engkholnungda. Chinbatamak Chinlaga Leimaida choijainana taduna thamoi sokna achikpa ahingda madom kana yaodana tengthari thamoigi amamba kaduda.

Fajabadi Pami Fajabagi Masak khngdaba Hey Meeoiba ngse angakpani.

Cheksilu mitlu noubi nujaoo, hairoidabana haikhi, haigadabana haihouda.

Khnloidabana khankhi, Khngadabana khnhouda, Onthoknasu lukhreda Chaokhatpa Lamgi Leiteng gi Leirang Oo.

-Manipur University-

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Lilong gi Thabalei leinam,
Thongju Boroi makhongi gi thabalei leinam,
Eigi Thongnao mayagi thabalei leinam.
Leinam pumnamak thamoida ethil ama pidabasu nate.
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Eramdam asigi Local Financial Institution mayam amana 3% or 4% gi chang da pinari. Samna haibada 3x12 = 36% asi Chahi amada piri.
Hairiba Institution sing asigi Assets sing amadi Market value sing yengdana Lou engkhol yonthoklaga Sel thambiriba echil enao singbu wakhal amuktangdi khnthahaningi. Financial Regulation Rules sing adu fajana mapung chatnahanba mathou tai, natrabadi Ereicha sing awaba kaya maioknarakpa yabagi fibamda leire.

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