Monday, 1 May 2017

(Archive) Bishnupriyas, Meiteis on Collision Course

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The article published on 23/9/1997 by JL Chowdhury in the NorthEast Age

Bishnupriyas, Meiteis on Collision Course

JL Chowdhury

Silchar,Sept 22: A 'language war' seems imminent in Assam with the All Assam Manipuri Students' Union threatening to resort to long-term agitation if the government of Assam decides to implement the Bishnupriya language at the primary stage of education. The Bishnupriya Manipuri Students' Union and Nikhil Bishnupriya Mahasabha, on the other hand, postponed their proposed 1000 hour rail road blockade in Barak Valley which was called to put pressure on the Mahanta government to give effect to its notifications of November 14, 1983, and July 21, 1989, to use Bishnupriya as the medium of instruction at the primary level in Barak Valley. The NBMM described the stand of the state as 'quite incomprehensible' and a denial of the democratic and constitutional rights of its people. The Mahasabha refers to the recommendation of the commission for linguistic minorities which justifies the naming of the language as Bishnupriya Manipuri by the state. The Bishnupriya Manipuri Sahitya Sabha says that the term Manipuri instead of Meitei to indicate caste identity would mean ' throwing out people of the aryan group as non-manipuris' which would be historically incorrect. According to Mr Bimal Krishna Sinha, a spokesman of the Sahitya Sabha, the Bishnupriya are the natives of Manipur whose cultural identity and ethnicity are being tainted by the dominant meitei migrants who invaded the valley in the 18th century. Mr Sinha says the ethnic vaishnavite culture has gradually given way to the culture of the immigrant tribals. Bishnupriya which is related to Sanksrit, was substituted by meitei which became the state language when meitei king pamheiba came to power in 1709. the 2.5 lakh population of Bishnupriya who live in assam, Tripura and Manipur now fear their identity may be lost, he said. The All Assam Manipuri Students Union and Manipuri Sahitya Parishad repudiate the claims of Bishnupriya who say they are Manipuri natives. The two organisations quote Grierson's Linguistic Survery of India to link Bishnupriya language to impure Bengali and a dialect of Indo - Aryan origin. Manipuri and Bishnupriya, they assert, are two different languages, the former belonging to the kuki-chin group of Tibeto-Burman languages and the latter to the Indo aryan group. The sahitya parishad says that the Bishnupriyas never constituted a separate entity mentioned in the royal chronicles or in the British reports. The Sahitya Parishad adds that Manipuri, the state language of Manipur, was recognised by the Sahitya Academy. There is Manipuri literature dating back at least 1000 years, the parishad quotes Suniti Kumar Chatterjee. Besides, Meitei has been included in the 8th schedule of the constitution, it points out. Prof. Ch. Manihar Singh of Aamsu warned the assam government at a recent press conference here that it should not divide the Manipuri to identity to please the Bishnupriyas. As the Meiteis and the Bishnupriyas have adopted irreconciiable stands, the government has been put in a fix.

Saturday, 15 April 2017

Bishnupriya Manipuri Digital Books

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There is a renewed interest on our history, culture, literature, the whole gamut by outsiders. There is is eagerness on their part to understand us, the Hindu jati in North East. But we don't have a space or location, where they can be referred to. They sought for a digital library where researchers and scholars could carry on their work. 

In the digital space, so far, (a) there are only two books digitised by Government of India on us and (b) odd few PhD thesis to study us online. In addition, there are (c) few books on us from Manipur-based scholars (available online).

So to make available books for serious researchers and scholars (both for home consumption and for outsiders), a digital library has been launched. Earlier, Pratibha Sinha has made a collection of books: BM Books Gallery.

To this sudden surge in people's interest, "Bishnupriya Manipuri Digital Books" is an effort to make books available to these few people who wants to study us. They want to know the story so far from us. 

The project is going to be gigantic, but it is worth doing it. No body is going to assist us, but we ourselves have to do it. It is our job. In the coming days, not only it will help others but our own researchers and scholars. 

So far, only three books has been made available online. Dr Kali Prasad Sinha's two books; first the 1960 published book "The Bishnupriya Manipuri Language"; second, 1975 booklet "A Note on the Term Bishnupriya Manipuri". Jogendra Kumar Sinha's booklet "Chronology of the Moirangs and the Kshamuls". 

Please share books/ booklets/ souvenir at your disposal.

Sunday, 2 April 2017

Puranic Story of the Creation of Manipur.

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Jyotirmoy Roy in his 1958 published book "History of Manipur" writes: 

(He puts the history before 8th Century AD of Manipur under Puranic Age)

The Creation of the Earth


It is found in the old Puaran, Leithak Leikharol that one day Mahadev narrated Ganesh the story of the creation of Manipur. In the beginning, Manipur was under water. Nine Laipumningthous and seven Lainuras created the land of Manipur by throwing earth into water. After the formation of the land Atia Guru Shibada, the Lord of the Universe entrusted God Kodin with the task of making mortal beings. Accordingly God Kodin placed before the Guru, seven monkeys and seven frogs. But the Guru did not approve of them because they had no intelligence. Kodin then produced an image of man. The Guru then bestowed life to it. Thus the first man brought on this earth. Afterwards the frogs were placed in water, the monkeys were placed in the hills, and the man was placed in the valley. All of them were mortals. Finally Kojinta-Thokpa (the sun in human form) and Ashiva (the moon in human form) were created. At the end of the creation the Guru disappeared.

After a long period the Guru appeared again at Wankhei through a hole in the Kurumching hill. He then called his two sons Kuptreng and Sentreng. Along with these two sons seven other gods also came to Manipur in mortal forms.

The seven goddesses who came with the Guru were then given in marriage with those seven gods. Each of these Gods became the founder of Angom, Ningthouja, Luang, Khuman, Moirang, Chenglei Khaba and Nganba, these seven families respectively.

One day the Guru in order to test the faith and devotion of his sons towards him appeared in the Vijaya river in the form of a dead cow. Sentring on seeing the movement of the tail of the dead cow recognised it to be their father, the Guru. Kuptreng though failed to agree with Sentring, joined with the latter in dragging the dead cow to the shore. The Guru then assumed his proper form and told Sentreng "Son! you have rightly recognised your father. Henceforth you would be known as Pakhangba (he who has known his father) " Kuptreng had the complexion of hot gold. Hence he came to be known as Snamahi (Sna=Gold; Mahi = Fire).

On another day the Guru called Pakhangba and Snamahi by his side. When they came, he told them. "I have decided to give the throne to one of you who will be able to report to me first after going round the world". On hearing this Snamahi, the elder brother went to the South. The younger brother Pakhangba who was comparatively weak following the advice of Leimarolshidabi moved round the seat of the Guru seven times and reported to his father because he already knew that the effect of moving round the seat of the Guru is the same as that of going round the world. The Guru became very much pleased to see his devotion and nominated him as his successor. When he came to know of it after going round the world Snamahi became furious. In view of the imminent fight between the two brothers the Guru brought out a solution agreeable to both. Both of them would rule Manipur by rotation, for 12 years at a time. While one would ascend the throne the other would be worshipped as a household deity. Thus while the peace was restored the Guru disappeared leaving behind his attendant "Taobala" (the snake God).

Monday, 20 March 2017

Another feather in metric mentor’s cap

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By our Staff Reporter
GUWAHATI, March 7: Ageing and ailing metric mentor (chhondo guru) with ageless contribution in different genres of literature Brojendra Kumar Sinha has hit headlines, yet again. The first Dhirchandra Smriti Padak from Bangladesh is the latest feather in his cap.

The Dhirchandra Smriti Padak, 2017 was presented to the octogenarian poet, in absentia, at a function in Bangladesh on March 5, 2017. Dr. Krishnadas Shashtri received the award on behalf of the poet. Writer Dhirchandra was the first Bishnupriya Manipuri translator of the Bhagwat Geeta. 

Settled at Hailakandi, a sleepy town in Barak Valley in South Assam, poet Sinha created an oeuvre each in Bishnupriya Manipuri and Bengali literatures. His Bengali work Bhikhari Baloker Gan is fragrant with the scent from the soil of Hailakandi and the water of Dholeshwori (a tributary) that snakes its way to the Barak through the district, so are his around forty Bishnupriya Manipuri works that have put the literature of the community on a sound footing. His is a revered name among the literati, especially for the magic and music that the diction of his poetries is enriched with. His Bishnupriya Manipuri poetries have been translated into Assamese, Bengali and English. The translation works of this poet like Oedipus of Sophocles, Meghdoot of Kalidas, Rubaiyat of Omar Khayyam, Anubad Kolpo etc., do add much to his priceless contribution to Bishnupriya Manipuri literature.

On the 79th birthday of poet Sinha celebrated by Soptashwo on February 12, 2016 at Hailakandi, noted poet-journalist Atin Das was on record saying that ‘Brojendro Kumar Sinha is a born poet’…The veteran journalist regretted: “Poet Sinha is writing even at this age, but there’s no recognition from the government.” (Masik Shadwol, Magh edition, February 12, 2016.)

Noted short story writer and Tezpur University’s Prof. Smriti Kumar Sinha said: “Brojendra Kumar Sinha is no longer the name of a person. It’s the name of an institution…He’s the Rabindranath Tagore in Bishnupriya Manipuri literature. He’s one amongst the greatest Bishnupriya Manipuri litterateurs who, with the infusion of elixir of life, have made their once-moribund language thrive.” (Masik Shadwol, Magh edition, February 12, 2016.)

Noted poet Champalal Sinha, on the other hand, said: “Modern poetry in Bishnupriya Manipuri literature dates back to Dhononjoy Rajkumar.” Dhononjoy Rajkumar is the pen name of poet Brojendra Kumar Sinha.

Poet Brojendra Kumar Sinha has received around 36 such felicitations from as many organizations. Some of them are – from the Nikhil Bharat Bongosahitya Sanmelan, Guwahati in 1975; Bhasha Shwahid Smarok, Silchar in 2011; Jugashankha Puraskar, Silchar in 2012; Bishnupriya Manipuri Writers’ Forum, Guwahati in 2012; Syed Mujtoba Ali Smoron Sahitya Utsav organized by Barak Upatyaka Bongosahitya O Sanskriti Sammelan in 2014; Anurupa Bishwas Smriti Sammanona organized by Barak Upatyaka Bongosahitya O Sanskriti Sammelan in 2015; Bishnupriya Manipuri Sahitya Sanskriti Academy, Agartala in 2008; Life-long Achievement Award from Pouri, Bangladesh; an award from Manipuri Theatre, Bangladesh; an award from Manipuri Yuva Kalyan Samiti, Bangladesh and one from Soptashwo, Hailakandi. 

Talking to this writer over telephone from Hailakandi, the poet said: “It’s my aching waist that’s out to hold me back from writing.”

Courtesy: The Sentinel

Wednesday, 25 January 2017

Academic lens on Bishnupriya Manipuris

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By RK Rishikesh Sinha

On the auspicious day of Republic Day, let us know what is the status of Bishnupriya Manipuri, a Hindu jati, how it is being described in the academic circle and that too in India and abroad. 


 #1. relationship between the Bishnupriya and the Meetei necessarily depends on the recognition of the Bishnupriya identity by the Meeteis because identity requires others‟ recognition and cannot be formed in isolation. (Dr. Y. Monojit Singha, Research Scholar, Assam University, Silchar; IOSR Journal Of Humanities And Social Science ; 2016)

#2. The Meitei also consider the Bishnupriya to be the carriers of an inferior culture, although they say that the Meitei king at first mistook them to be a culturally superior group. When it was detected that the culture of the Bishnupriya was of inferior quality, they were allotted the work of foraging for the royal staff. (SITUATING CONFLICT AND POVERTY IN MANIPUR; Anand Kumar, Kamei Aphun, Khuraijam Bijoykumar Singh, Homen Thangjam; Indian Institute of Public Administration; 2011)

#3. (Bishnupriya) community has become a cause of tension in Assam in the recent years, with implications far beyond its borders since it is also found in certain neighbouring States. (Terrorism in India's North-east: A Gathering Storm, Volume 1; Col. Ved Prakash; Kalpaz Publications; 2008) 

Please visit the Jagrit Bishnupriya Manipuri site for more information.

Observations on such views


There is a concrete commonality in all the above views.

#1. Use of Christian Eurocentric ‘so-called’ understanding and extending the same model and ideas to a Hindu jati (Bishnupriya Manipuris) by scholars.

#2. Ideas and models are created in the academic fields about Bishnupriya Manipuris much against the way person of the jati takes himself or herself. These ideas are pushed to the ‘wholesalers of ideas’ in the form of books and magazines for the mass consumption of consumers. Similar to western atrocity literature market, a complete demand and supply chain exist that are against us, the Bishnupriya Manipuris. And the list goes on, adding one after another that are against a Hindu jati (emphasis).

#3. A perception is build up and a narrative is whispered down the ears to home consumers (Meiteis), ‘other’ consumers (Bengalis, Assamese, and other Indians), and institutions (Government, academic, media) that we the Bishnupriya Manipuris are trouble makers in the state of Assam (this is one such example, there are many) etc. This is much against the Indic traditions and darshan. 

Visit the list of scholarship work done by academic scholars and their key points. Observe the year and the institution that has come up with weird representation of a Hindu jati and some observations go against the Bharatiya Sanskrit and Sanskriti.

Bishnupriya Manipuri Home Team


Like all Hindu jatis in India, we too don’t have a ‘home team’ defending Hinduism, and our jati. Among many reasons, one reason being that we are still colonized in our mind and all studies of India are carried out in European Universities. India is the only civilization, where Europeans ( their ideas and models) take control of it and define us. With the change in international/ national dynamics, there is a visible consciousness taking place in the Indian academic circles and in other institutions challenging and disrupting the Christian Eurocentric understanding of Hinduism, Indian traditions, its history and society that are sometimes anti-Hindu ideological stances. The fallout of the ‘change of guard’ is very much visible in the mainstream media and in social media.

What the Bishnupriya Manipuri Home Team would be doing? We all know Bishnupriya Manipuri carries a unique history of its own and the ‘identity’ struggle that it undertook is possibly not found in any part of Indian subcontinent. The Hindu jati was attacked politically, academically and socially using the lens of Christian Western framework of ideas related to its history, language, and culture. The assault is still taking place in front of our eyes.

There is ‘outside’ assault and there is ‘internal’ dissent very much visible with heavy intake of Christian-sponsored literature. And there is another grim issue that is of conversion to Christianity. Adding to it, there is a big population who are educated; they are with a Hindu body but their ideas and conception are very much ‘Christian’ 

In nutshell, the ‘Home Team’ would be using a Hindu Purva-Paksha and Uttara-Paksha tradition of debating. We would be studying deeply the thought and ideas of the opposite party and then khandan it.

Why a team is required? Please go through the list of myths. These myths are against us, against the understanding of Indic thought and beliefs. To bring down the century-old propaganda building is a herculean task. And nobody is going to do the job for us. And those who are pioneers are busy in their ‘war of ideas’ perpetrated by western institutions and scholars. Their work would guide us in our journey. These myths are nothing, but it surely works as an eye-opener.

On this revered day, we launch Jagrit Bishnupriya Manipuri site. It is going to be illuminating and refreshing.

Tuesday, 10 January 2017

Dr KP Sinha "Some subversive factors behind are at work"

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The article is published on the birth anniversary of Dr KP Sinha.
By RK Rishikesh Sinha


I have read thousand times this article that was originally published in Kangla Online, a Manipur-based web portal. The article was one of the earliest pieces available in the Internet on Bishnupriya Manipuri. Today the original article is no more in the web world; however it is available here in this blog. I copied it knowing one day it will vanish.

The article is the short web version of the booklet “A Note on the Term Bishnupriya Manipuri” by Dr Kali Prasad Sinha. The first edition of the booklet was published in 25th May 1975. Its second edition appeared on 16 March 2014. 

Here are the concluding sentences of the booklet:

If the Meiteis consider these factors with a liberal and sympathetic heart, they will find that the, Bishnupriyas love for the term 'Manipuri' is quite reasonable and that it is not a mere emotion. The Bishnupriyas have every right to use the term 'Manipuri'. If they are not allowed to do so, we shall have reasons to think that some subversive factors behind are at work. I think that if the Meitei intelligentsia comes forward with a considerate attitude, the problem will certainly be solved, and the brotherly feeling between the two sections will be regained.

Please read again the sentence: If they are not allowed to do so, we shall have reasons to think that some subversive factors behind are at work.

Recently with the volume of works that has come up by Rajiv Malhotra and reading all his books (1), I am proud that Dr KP Sinha was able to smell something fishy in the whole ‘Manipuri’ affair, but he was not able to diagnose and identify behind-the-scene work that was taking place. Today fortunately a circle of Indian academicians, Sanskrit scholars, Indologist, government, media and public intellectuals have come to know those nefarious designs and they are working endlessly to defeat this design. The infrastructure that went into building Dravidian and Dalit identity, the same was/is used to build ‘Manipuri’ chaos.

The question is: what are the subversive activities that Dr KP Sinha is mentioning in the booklet. Rajiv Malhotra in his books and in his lectures has very well elucidated this seditious plans. Let us see what KP Sinha was actually doing.

  • that he was not only claiming the use of ‘Manipuri’ by Bishnupriya Manipuris; in doing so, he was against the monopoly and copyright use of ‘Manipuri’. In the Indic tradition, there is no copyright holder/ center of any cultural stuff. It is open, shareable, and for the benefit of humanity.
  • he was fighting against the Western framework of understanding the Eastern culture and communities and dharma (read Indian civilization). The very notion of ‘real/ pure/ impure/ fake/ genuine/ high/ low Manipuris’, amounts to Islamic/ Western thought. The idea is not from the Hindu dharmic land. The cultural and spiritual matrix of Indian civilization is distinct from that of the West. 
  • He fought against a strand of western history writers/ researchers who go by written records and don’t consider any oral/ embodied knowledge in culture and custom as history. Indian jatis and institutions have never been history-centric due to the concept of divine metaphysics of Sanatana Dharma—it is beyond time and space -- but it is not the case with Islamic/ Christian practitioners (his or her understanding is history-based). One can observe how a Hindu describe Hindu Dharma and Christian/ Muslim discusses their religion. KP Sinha’s opponents might have been Hindus but they carried a Christian/ Islamic memory chip with ideology, frameworks, time and space.
However, understanding the gravity of the ‘Manipuri’ logjam, like a kshatriya he played the same game in accordance to the western understanding of any language. And he came out with the book ‘An Etymological Dictionary of Bishnupriya Manipuri, 1982’, it is to be noted that few decades ago in 1966 ‘A Dravidian Etymological Dictionary’ was published. For any identity assertion, the Etymological Dictionary comes as an indispensable guide, tool, and authority for every member of a community.

Today when there is a new awakening in India that is challenging the ongoing westernization of the discourse about India and the intellectual machinery that produces it, the very field of Dr KP Sinha, the study of Sanskrit, has long been intruded, distorted, hijacked, poisoned by Sanskrit scholars since the days of Sir William Jones to the present time by Wendy Doniger and Sheldon Pollock. The research and study of Sanskrit has long been outsourced to western universities in America and Germany. 

The battle for Sanskrit is taking place right in front of us. In the decades to come, in order to achieve its rightful stage in the world India as being the cradle of civilization, Sanskrit has to be asserted since the language has been the heartbeat of Indian civilization for several thousand years. It could even be said that sanskriti, the culture that arose from India, has Sanskrit embedded in its DNA. Put another way, Sanskrit provides the vocabulary in which the Indian civilization is encoded. Even those who do not explicitly use Sanskrit often draw upon its knowledge through means, such as philosophy, bhakti or meditation, or use another Indian language based on Sanskrit structures.

In the days to come, how we Bishnupriya Manipuris remember Dr KP Sinha’s life and work. More than by organising lectures and holding meetings and writing run-of-the-mill articles, it will happen by learning and mastering the Sanskrit language and reading the books written by Dr KP Sinha. In the days to come, like Yoga is cool today, the learning of Sanskrit would be considered cool and trendy. The Second Sanskrit Commission, appearances of Sanskrit news and discussion in Doordarshan, national/ international meetings on Sanskrit are some of the few visible direction to take India into a new world: India being the mother of civilization. And going through the list of works done by Dr KP Sinha, it is very easy to conclude that though he was well equipped with the modern tools his shraddha, bhakti and dhristi was rooted to this land of Sanskrit traditions and philosophies. To conclude, "some subversive factors behind are at work" mentioned by Dr KP Sinha was actually the use of Western/ Christian model of ideas and structures applied by Meitei Manipuri jati (supported by Government-Academic-Intellectuals-Media nexus) to the Bishnupriya Manipuri jati.

(1).
Breaking India: Western Interventions in Dravidian and Dalit Faultlines; 
Being Different: An Indian Challenge to Western Universalism; 
Indra's Net: Defending Hinduism's Philosophical Unity; 
Battle for Sanskrit: Dead or Alive, Oppressive or Liberating, Political or Sacred?;  
Academic Hinduphobia: A Critique of Wendy Doniger's Erotic School of Indology

Saturday, 7 January 2017

Bishnupriya Manipuri writer Dr Kali Prasad Sinha remembered

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Special Correspondent

Silchar, Jan 6: The well known Bishnupriya Manipuri litterateur and a doyen of the community, Dr. Kali Prasad Sinha, was fondly remembered by his admirers on his 81st birth anniversary organized by Dr. Kali Prasad Memorial Divyashram Sanskriti Kendra, West Kachudaram, 5 km from here, last Tuesday. In fact, the name of Dr. Kali Prasad has become a household name of the Bishnupriya Manipuri community. Besides being a scholar of Sanskrit, he was a researcher, critic, grammar-specialist, poet, dictionary writer and social activist.

Dr. Kali Prasad Sinha was in the forefront of the movement for protection of the identity, language and culture of Bishnupriya Manipuri community and his contributions could hardly be forgotten. Highlighting these various qualities of his versatile genius, his birthday was observed by holding a discussion, participated by the eminent personalities. The discussion session was presided over by Birendra Sinha, a retired headmaster. All the speakers touched upon the various aspects of his brilliant academic and educational career. He was described as a man of rare talent, dedicated to creative works.

Manimohan Sinha, the chief-speaker, described him as a genius for whom the only devotion and dedication was study and delve deep into the subject and to explore the unexplored fathom of knowledge. Other distinguished speakers to unfold his many sided personality included poet Narendra Chandra Sinha, Shyamananda Sinha, secretary of the celebration committee, Gaurav Rajkumar, president, Nikhil Bishnupriya Manipuri Students’ Union, Rajkumar Anilkrishna, chief advisor, Purnendu Sinha, Gopidas Sinha, advisors, and social activist Manidhwaj Sinha.

The service life of Dr. Kali Prasad Sinha began as a teacher of Sanskrit in Cachar College. After that, he taught in Gauhati University and Tripura University. In 1982, he obtained D.Litt degree in “The Concept of Absolute in Indian Philosophy” from Burdwan University. At the fag end of his academic life, he was appointed as the Head of the Department of Sanskrit in Assam University. His contributions in the literary field were marked by the publication of a number of books in Bishnupriya Manipuri language which have become a treasure-trove for the students, teachers and research scholars.

In order to commemorate his memory, life and achievements and to convey the right message to the younger generation, in particular, ‘Dr. Kali Prasad Samman’ has been conferred on distinguished scholars from 2015. This year the honour has been bestowed on Gopidas Sinha for his contributions to society, Dr. Manas Sinha for his remarkable works in educational field and too talented students, Bikash Sinha and Priyanka Sinha. To make the anniversary memorable and remarkable, all those present on the occasion paid their glowing floral tributes to the portrait of Dr. Kali Prasad Sinha.

Courtesy: The Sentienl

Bishnupriya Manipuri bodies resolve to work together

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SPECIAL CORRESPONDENT

Silchar, Jan 1: The annual conference of Nikhil Bishnupriya Manipuri Students’ Union (NBMSU) and Bishnupriya Manipuri Ganasangram Parishad (BMGSP) which was held recently in Dr. Kaliprasad Memorial Divyashram Sanskriti Kendra, West Kachudaram, 30 km from here, took up for discussion a number of issues. The conference was conducted by acting president Gourav Rajkumar of NBMSU and acting president Dibakar Sinha of BMGSP. The general secretary of NBMSU Manoj Sinha took up the agenda and presented the annual report before the assembly.

The report was assented to and approved by the members present. A slew of resolutions adopted at this crucial annual conference included among others the formation of ‘Bishnupriya Manipuri International Students’ Development and Welfare Fund’. This fund would be utilized to extend adequate financial help to poor but meritorious students, besides offering grant to the poor students of talent as well as to the educated and unemployed youths in general in order to help them in their studies.

It was also decided that the International Welfare Fund so created would help the Bishnupriya Manipuri students in their pursue of studies and enable them to pass UPSC and APSC examinations in first class. Another development of significance was the unanimous selection of Gourav Rajkumar as the president of central committee of NBMSU. Dipu Sinha, former president of the students central committee, was expelled from the primary membership of the student body for his anti-organizational activities. The Government of Assam was thanked for including Bishnupriya Manipuri as MIL in the curriculum of SEBA and AHSEC.

Similarly, Assam University and Gauhati University were complimented for inducting Bishnupriya Manipuri as MIL in their courses of higher studies. The higher secondary education wing of the Assam Government was particularly complimented for incorporating Bishnupriya Manipuri language in the curriculum of Assam University and Gauhati University. In order to press the Centre for including Bishnupriya Manipuri as OBC and also for starting separate cell of Bishnupriya Manipuri language in AIR and DDK, both the Union and Parishad will have no alternative than to go for long drawn agitation.

Kripa Nath Malah, MLA of Ratabari, was specially thanked for extending all possible help in the broader interest of the community. A resolution was adopted in the conference to constitute ‘Bishnupriya Manipuri Talent Search Examination Board’ for holding Bishnupriya Manipuri talent search examination for the talented students from this year of 2017. The conference has been considered significant and well attended with 500 representatives and delegates from different places of Barak Valley. It has also been claimed apart from these delegates, more than hundred students turned up from different educational institutions of the valley.

In the open session of the conference were present senior most litterateur and the general secretary of Bishnupriya Manipuri Sahitya Sabha, Nabendra Chandra Sinha, editor of ‘Abhiman’ news paper, Tambak Sena Sinha, social activist, Subal Sinha, former chairman of Ganasangram Parishad, Rajlakshmi Sinha, working president of the women wing, Mahendra Sinha, president, Primary Teachers Association, and Bimal Sinha, vice president, Bishnupriya Manipuri Language Teaching, Training, Diploma Holders Association, among others.

The resolutions adopted in the open session which were widely supported aimed at promoting the interests of the students and youths of the community. The help and cooperation of all sections people of the society were sought. Rajkumar Anilkrishna, chief advisor, presided over the open session. The one day open session concluded on a positive note, impressing upon the members of both the Union and the Parishad to work in close coordination and in the larger interest of the community.

Courtesy: The Sentinel

Friday, 23 December 2016

DILS Lakshmindra Sinha’s Hindi poetry book ‘Mitti ki Chaaya’

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DILS Lakshmindra Sinha being felicitated by Rastriya Kavi Sangam

We the people of the Indian subcontinent share a common civilization framework, and DILS Lakshmindra Sinha’s Hindi poetry book ‘Mitti ki Chaaya’ is one such attempt deepening and widening the cultural unity of all the people. The collection of poems by him is an attempt to share the same oneness that sprout in this great land called Bharat.

Beginning with the poem, ‘Mein Brahmaputra hoon’, ‘Is Mahan Desh ke’, ‘Atmagat ki Chitthi’, DILS Lakshmindra Sinha has penned his thought to the far and wide civil war that took place in Somalia in 1998. In the same breathe, how a serial bomb blast that rocked Guwahati years ago would go unnoticed by the poet. The poems ‘Somalia 1998’ and ‘October 30: Ek Mrit Yuvti’ find expression of the pain and anguish.

DILS Lakshmindra Sinha in the introductory page ‘Mere Anubhav’ echoes with countless voice unheard in the modern democratic India that being a linguistic minority has become a curse.

“यह तो सच हैं की इस देश में भाषिक संख्यालघु होना एक अभिशाप है.”

The soul of true democracy in India is missing; it has become more of a number game of votes. In the individual level, however, the same curse comes as a blessing to learn a lot of languages, the poet writes. 

“यह मेरे सौभाग्य हें की मुझे अंग्रेजी, हिंदी, असमिया और बांगला  इत्यादि शीखने के साथ साथ इन भाषाओ के साहित्य और संस्कृति से परिचय होने का अवसर मिला हैं”

The poem “आत्मघात की चिट्ठी” very well narrates the suicidal path that we are treading towards leaving behinds Raslila, Rakhowal, Manglarti, Firaal, Joydeb, Haribola, Holi. And the quality of life that we will be leading in future, DILS Lakshmindra Sinha writes:

सूखा होगा हमारा जीवन-रस,
रहेंगे नहीं नाड़ी की गति और ह्रदय जैसा कुछ 
आहिस्ते आहिस्ते हो जायेंगे सब 
चट्टान, नहीं तो यन्त्र 
नहीं तो हिम-बर्फ 
यह सब समझते हुए भी हम जा रहे हैं 
भविष्य के आत्मघात के रास्ते पर

The collection of poems by DILS Lakshmindra Sinha is definitely the outcome of many peoples’ effort, and the poet has mentioned many well-renowned personalities. Ashok Verma from Silchar, Kishor Kumar Jain, Hindi Sentinel Editor Dinkar Kumar, Hemraj Meena, Director Kendriya Hindi Sansthan.

DILS Lakshmindra Sinha was recently felicitated by the Rastriya Kavi Sangam with the title of ‘Sahitya Shree Samman’ in Jhunjhunu, Rajasthan.

Thursday, 22 December 2016

Breaking Manipur : Western Interventions in Manipuri Faultines

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By RK Rishikesh Sinha

Thanks to Rajiv Malhotra’s path breaking book “Breaking India – Western Interventions in Dravidian and Dalit Faultlines”, that shook people like me out of their comfort zone. He is the rarest breed of Indian intellectual who has disrupted the whole Indian narrative of our history, Indology, sociology, anthropology, Sanskrit, South Asian Studies and other related fields.

After reading the book, I am assured that there are lot of forces working in Manipur, and Hinduism is at receiving end. The Hindu Meitei are in siege. The practitioners of the Hindu Dharma are fighting a war against a well orchestrated enemy of US and European churches, academics, think-tanks, foundations, governments and human rights groups. The script followed in Dravidian and Dalit chauvinism has been photocopied in Manipur.

It is impossible to study done by Rajiv Malhotra in his fatty 626-page book ‘Breaking India’ to be narrated here. The body of work (in the form of books) done by the author has not been done in India since centuries. The West starting with colonialism and till today is studying India at various capacities. And we Indians never studied them. We accepted every western-originated stuff without an iota of doubt and happily implemented it in India. As all this stuff are God-given.

Here is the summary of the book that is carried in the jacket of the book.

India’s integrity is being undermined by three global networks that have well-established operating bases inside India: (i) Islamic radicalism linked with Pakistan; (ii) Maoists and Marxist radicals supported by China via intermediaries such as Nepal; and (iii) Dravidian and Dalit identity separatism being fostered by the West in the name of human rights. The book focuses on the third: the role of the US and European churches, academics, think-tanks, foundations, governments and human rights groups in fostering separation of the identities of Dravidian and Dalit communities from the rest of India. […] The book reveals how outdated racial theories continue to provide academic frameworks and fuel the rhetoric that can trigger civil wars and genocides. The Dravidian movement’s 200-year history has such worrying origins.

Western Academic Construction of Aryan Race


The book beautifully traces back the circumstances in which the Aryan/ Aryan Race was invented in western academic circles and its implication in Europe, India, Sri Lanka, and Africa. The book gives a death blow to all those who are riding in the Aryan Race bandwagon.

In the case of Europe


In the eighteenth century, when the traditional religious belief of be Europe was threatened by the Enlightenment, Europeans looked for a golden past. Many hoped they could find it in India, which had been the source of much of Europe’s imports for centuries. In this search for identity, they began to hypothesise and construct an idealized ‘Aryan race’ through distorted reading of Indian scriptures. Fed by virulent German nationalism, anti-Semitism and Race Science, this manipulation ultimately led to the Nazism and the Holocaust.

In case of India



In the late eighteenth century, the Indologist Max Muller proposed the Aryan category strictly as a linguistic group, but it soon got transformed into the Aryan race by colonial administrators who used Race Science to make a taxonomical division of traditional Indian communities. The castes designated as ‘non-Aryan’ were marginalized or excluded in depictions of Hindu society. In parallel, the Church evangelists working in South India constructed a Dravidian race identity. They de-linked Tamil Culture from its pan-Indian cultural matrix, and claimed that its spirituality was closer to Christianity than to the Aryan North Indian culture

Applying the same in Manipur, we find the same script. There has been and it is going on to delink Manipuri culture from pan Indian Hindu cultural matrix by Church evangelist and ethnic identity sympathizers. In this separation process, Hinduism has been sidelined; consequently the Hindu meitei population is falling to Christianity like the Dravidians. And those who are following the native religion like Sanamahism, it is very visibly written on the wall that once Hindu dharmic thought gets demised, in no time the local faith will be presented in state museum. Since only the Hindu thought can accommodate any localized religious faith. Neither Islam nor Christianity can accommodate localized religion.

A must-read book for every Indian shows how in the study of India, the Aryan race that was actually the creation for the European Identity politics took its path. The role played by the colonial Indologists, European Romanticists, German-identity crisis, Race Science gave the grand shape of Aryans, and later transforming it into the Aryan Race.

The author joins the dots of the works done by Sir William Jones (explained the relationship between Sanskrit and European languages through the Biblical story of the Tower of Babel. This myth became the blueprint for the racist interpretation of Indian society; justified British rule in India as a civilizing mission to rescue the Indians, who had corrupted the ‘original Biblical truth’), Franz Bopp (he coined ‘Indo European’ to end the schism between Germanic and non-Germanic European), Johann Gottfried (claimed Sanskrit belonged to his Indo-European ‘Aryan’ past; the discovery of India was the re-discovery of Europe); Karl Wilhelm Friedrich Schlegel (claimed modern Germans had migrated from India); Ernest Renan (hypothesized Aryans were more creative because of their mythology and the proliferation of gods); Friedrich Max Muller (a functionary for the colonialists and for Christian evangelist, he saw Indian civilization, especially its multiple gods, as a corrupt form of ancient glory); Adolphe Pictet (claimed ancient Indians had primitive monotheism, later fell into polytheism in order to explain natural phenomena); Rudolph Friedrich Grau (his books were used by missionaries to embed Vedic thought within Christian symbols for the Hindu people conversion); Joseph Arthur Comte de Gobineau (claimed European Aryans got debased by mixing with darker native races); Houston Stewart Chamberlain (his book linked Indian caste with race), Herbert Hope Risley (his research classified Indians into seven major races with Aryans and Dravidians as the two opposite poles, and morphs Jati-Varna into race), Sheldon Pollock (he is a Padmashri awardee Government of India, Sanskrit scholar, he claims Sanskrit/ Ramayana/ Mahabharata is political, oppressive, dead; Valimiki Ramayan came after Buddhist influence).

It is unfortunate that still we Indians are carrying the baggage of Aryan and Aryan race description that was developed by Christianized Eurocentric people to understand the Indian society.

Inventing the Dravidian Race/ Dravidian Christianity


The book then goes into describing how the Dravidian Race is invented by Reverend John Stevenson, who was sent by the Scottish Missionary Society, and Brian Houghton Hodgson. It goes further stating how the conspiracy is born that is of cunning Aryan Brahmins exploited innocent Dravidians. In the section ‘De-Indianizing the Tamil traditions’, the author writes : since colonial days, there has been an ongoing attempt to construct an ethnic-religious Tamil identity separate from the rest of India, and to find Christian roots for this so-called ‘Tamil Religion’.

Social Institutional Control of Social Discourse in India



The West axis with Academy, Funding Agencies, Churches, Government influence Indian intellectuals, academic institutions in the academy, media and NGOs. For example, the US government uses USAID to channel funds through transnational evangelical organisations such as World Vision. Funding Agencies: Infemit, a transnational network of evangelicals targeting India, is funded by Crowell Trust, a US-based Christian fundamentalist funding agency. Academy: the academic study of India overlaps with a type of activism that encourages centrifugal forces in India. Churches: the US-based evangelical movement launched Dalit Freedom Network, which is in turn has an Indian associate called All India Christian Council (AICC). Church backed institutional networks in India have considerable influence and support of Western government organisations. Media: there is an extensive Christian evangelical media network in India aligned with 'secular' media. 

Conclusion

Today the Hindu Meitei in particular and Hindus all over India are oblivious of the danger we have been engulfed. Our so-called secular media/ academicians/ politicians / intellectuals are corrupt and are anti-Hindu. Manipur has been turned into a laboratory to convert Hindus by Christians. The community has been targeted by notorious Christian organization Joshua Project. Like the Tamil / Dravidian identity separatism that has been constructed with the backing of western government-church-academic-think tanks nexus, Manipur and Hindu Meitei are under siege from this forces. The million dollar question is when Hindu Meitei would turn their gaze towards the Christian forces in Manipur and come out with a book similar to Rajiv Malhotra book with the title “Breaking Manipur- Western Interventions in Manipuri Faultines”.
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