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Pakhangba Is NOT a Snake
DISCOVERY OF KANGLEIPAK (5) By Wangkhemcha Chingtamlen (+91-89745 77 213 (Daytime)) Pakhangba , a Snake as the progenitor of Kangleicha Meetei Race. (It is an improper concept, created and born during Hindu Rule in Kangleipak). Though most of the Meetei people, who are educated and cultured, do not agree with the idea and concept that the present Meetei Race are the descendants of a Lairel in the meaning of a big Snake, Python; but many uncultured, uneducated, uncritical and unsubtle minded people, even to day, are thinking that the Meetei Race are the sons and daughters of a Lairel in the meaning of a big snake or Python. Yes, the ancient Meetei Race are the descendants of a Lairel, in the original meaning of Lairel = Lailel = Lai + lel = Lai means God + Lel means the best, the highest, the ultimate as in the meaning of Phirel (best cloth), Ngarel (the best fish), Sharel (the best beast), Chaklen (the best meal) etc. This wrong and improper idea and concept prevails in some hill communities also in Kangleipak. This injurious, wrong and improper idea or concept was created and born during the Hindu Rule since the advent of Hinduism in the 18th century A.D. Before tracing the birth of the idea or concept historically on the soil of Kangleipak, let us look at the problem scientifically. The geological age of the earth is estimated to be 4500 million years. On this Earth, about 3500 million years B.P. one cell-organism, unidentifiable plant or animal came into being, fish developed 400 million year B.P., from fish, amphibians developed 280 million years B.P., from amphibians, reptiles (snakes, pythons etc.) developed 250 million years B.P., from reptiles, mammals (monkeys, apes etc.) were developed 150 million years B.P. -
250152451-Serpent-Cult
of Religion and Ethics EDITED BY JAMES HASTINGS WITH THE ASSISTANCE OP JOHN A. SELBIE, M.A., D.D. PROFESSOR OP OLD TESTAMENT LANGUAGE AND LITEBATUBK IN THB UNITED FRKS CHURCH COLLEGE, ABERDEEN AND LOUIS H. GRAY, M.A., Ph.D. •OKBTOME FELLOW IN INDO-IRANlAN LANGUAGES IN COLUMBIA UNIVERSITY, NSW YORK VOLUME X] SACRIFICE-SUDRA NEW YORK CHARLES SCRIBNER'S SONS 3 9345 00077281 8 SEBLTSTGAPATAM—SEBPENT-WOBSHIP (Introductory and Primitive) 399 SEPARATIST SOCIETY, —See COMMTJN- site was granted by one of the Chola Mngs to ISTIC SOCIETIES OP AMERICA. Ramanujaeharya, the celebrated Vaisnava apostle, and in 1454 the Ranganatha temple was enlarged, SERAPHIM. — See DEMONS AND SPIRITS the materials of 101 Jain temples being used for (Hebrew). the purpose. The plaee_is remarkable for the two famous-sieges in 1792" arid 1799, "the British forces SERINGAPATAM (Skr. j§rirangapattana, being under the command of Lord Cornwallis and ' city of the holy pleasure-place'),—Senngapatam General Harris ; in the latter attack the Sultan is a city in Mysore District, Mysore ; lat. 12° 25' Tipu was slain. His remains and those of his N.; long. 76° 42' E.; situated on an island in the father Haidar 'All rest in a mausoleum (gumbaz) river Kaveri. In the earliest times Gautama in the garden known as the Lai Bagh, where Rsi is said to have had a hermitage here, and prayers are still offered. he worshipped the god Ranganatha, ' lord of LITERATURE.—B. L. Rice, Mysore, rev. ed,, London, 1897, ii. pleasure,5 whose temple is the principal building 294 ff. ; F. Buchanan, A Journey from Madras through the Countries of Mysore, Ca/nara, and Malabar, do. -
The Emergence of Gaudiya Vaishnavism in Manipur and Its Impact on Nat Sankirtana
ISSN (Online): 2350-0530 International Journal of Research -GRANTHAALAYAH ISSN (Print): 2394-3629 July 2020, Vol 8(07), 130 – 136 DOI: https://doi.org/10.29121/granthaalayah.v8.i7.2020.620 THE EMERGENCE OF GAUDIYA VAISHNAVISM IN MANIPUR AND ITS IMPACT ON NAT SANKIRTANA Subhendu Manna *1 *1 Guest Assistant Professor, Rajiv Gandhi University DOI: https://doi.org/10.29121/granthaalayah.v8.i7.2020.620 Article Type: Research Article ABSTRACT The Gaudiya Vaishnavism that emerged with Shri Chaitanya in the Article Citation: Subhendu Manna. fifteenth century continued even after his passing in the hands of his (2020). THE EMERGENCE OF disciples and spread to far-away Manipur. Bhagyachandra – the King of GAUDIYA VAISHNAVISM IN Manipur along with his daughter Bimbabati Devi, visited Nabadwip and MANIPUR AND ITS IMPACT ON NAT SANKIRTANA. International Journal established a temple to Lord Govinda which stands till today in the village of Research -GRANTHAALAYAH, called Manipuri in Nabadwip. Therefore, the strand of Bengal’s Gaudiya 8( ), 130-136. Vaishnavism that Bhagyachandra brought to Manipur continues to flow https://doi.org/10.29121/granthaa through the cultural life of the Manipuri people even today, a prime layah.v8.i7 7.2020.620 example of which is Nat Sankirtana. The influence of Gaudiya Vaishnavism on Nat Sankirtana is unparalleled. Received Date: 02 July 2020 Accepted Date: 27 July 2020 Keywords: Nat Sankirtana Pung Gaudiya Vaishnavism 1. INTRODUCTION The state of Manipur, in the North-Eastern region of India, currently occupies an area of 22,327 square Nagaland, at its south Mizoram. Assam is to its west and Myanmar is to the east. -
Text and Texture of Clothing in Meetei Community: a Contextual Study
International Journal of Research in Social Sciences Vol. 8 Issue 2, February 2018, ISSN: 2249-2496 Impact Factor: 7.081 Journal Homepage: http://www.ijmra.us, Email: [email protected] Double-Blind Peer Reviewed Refereed Open Access International Journal - Included in the International Serial Directories Indexed & Listed at: Ulrich's Periodicals Directory ©, U.S.A., Open J-Gage as well as in Cabell‟s Directories of Publishing Opportunities, U.S.A Text and Texture of Clothing in Meetei Community: A Contextual Study Yumnam Sapha Wangam Apanthoi M* Abstract: This paper is an effort to understand Meetei identity through the text and texture of clothing in ritual context. Meeteis are the majority ethnic group of Manipur, who are Mongoloid in origin. According to the Meetei belief system, they consider themselves as the descendents of Lord Pakhangba, the ruling deity of Manipur. Veneration towards Pakhangba and various beliefs and practices related with the Paphal cult have significantly manifested in the cultural and social spheres of Meetei identity. As part of the material culture, dress plays an important role in manifesting the symbolic representation of their relation with Pakhangba in their mundane life. Meetei cloths are deeply embedded with the socio-cultural meaning of the Meeteiness presented in their oral and verbal expressive behaviors. When seven individual groups merged into one community under the political dominance of Mangang/Ningthouja clan, traditional costume became an important agent in order to recognise the individual identity and the common Meetei identity. There are some cloths which have intricate design with various motifs, believed to be derived from the mark of Pakhangba’s body and are used in order to identify the age, sex, social status, and ethnic identity in ritual context. -
Socio Economic Background of the Victim Widows (A Case Study of Hiv/Aids & Conflict Victim Widows in Imphal West District of Manipur)
International Journal of Multidisciplinary Research and Development www.allsubjectjournal.com Online ISSN: 2349-4182, Print ISSN: 2349-5979 Received: 12-05-2021, Accepted: 27-05-2021, Published: 11-06-2021 Volume 8; Issue 6; 2021; Page No. 27-34 Socio economic background of the victim widows (A case study of hiv/aids & conflict victim widows in Imphal West District of Manipur) Oinam Shantibala Devi Assistant Professor, Department of Sociology, Moreh College, Moreh, Manipur, India Abstract The present study focus on socio-economic background of the respondent-windows is crucial to understand the multiple factors that impact them as they have been victims of conflict and HIV/AIDS. Their socio-economic background determines how an individual looks at widows and how they are vulnerable to their subjugation in the society. Hence, the present chapter is aimed to portray the socio-economic background of the respondents, which is being analysed in term of age-structure, caste groups, religion, educational levels, occupations, income, family types, house types, ownership of house, household items, landholding size, headships of the family, decision makers in the widows’ families, age at the time of marriage, types of marriage, number of children in the widow’s family, sources of financial support, saving status among the widows. Methodology: The present study analyses the responses of 300 victim-widows, comprising 78 conflict- and 222 HIV/AIDS- victim widows drown from the Imphal West district of Manipur. The discussion is taken up hereunder. Keywords: socio-economic, victim widows, Hiv/Aids, conflict etc Introduction and society. Widows and their children live in the state of Objectives of the study acute insecurity, deprivation and violence. -
Nature Worship
© IJCIRAS | ISSN (O) - 2581-5334 March 2019 | Vol. 1 Issue. 10 NATURE WORSHIP haobam bidyarani devi international girl's hostel, manipur university, imphal, india benevolent and malevolent spirits who had to be Abstract appeased through various forms of sacrifice. Nature Worship Haobam Bidyarani Devi, Ph.D. Student, Dpmt. Of History, Manipur University Keyword: Ancestors, Communities, Nature, Abstract: Manipur is a tiny state of the North East Offerings, Sacrifices, Souls, Spiritual, Supreme Being, region of India with its capital in the city of Imphal. Worshiped. About 90% of the land is mountainous. It is a state 1.INTRODUCTION inhabited by different communities. While the tribals are concentrated in the hill areas, the valley Manipur is a tiny state of the North East region of India of Imphal is predominantly inhabited by the Meiteis, with its capital in the city of Imphal. About 90% of the followed by the Meitei Pangals (Muslim), Non land is mountainous. It is a state inhabited by different Manipuris and a sizable proportion of the tribals. communities. While the tribals are concentrated in the During the reign of Garibniwaz in the late 18th hill areas, the valley of Imphal is predominantly century, the process of Sanskritisation occurred in inhabited by the Meiteis, followed by the Meitei Pangals the valley and the Meitei population converted en (Muslim), Non Manipuris and a sizable proportion of the masse to Hinduism. The present paper is primarily tribals. During the reign of Garibniwaz in the late 18th focused on Nature worship and animism, belief and century, the process of Sanskritisation occurred in the sacrifices performed by the various ethnic groups in valley and the Meitei population converted en masse to Manipur. -
Review of Judicial Administration of Manipur in Early Period (33-1122 A.D)
IOSR Journal Of Humanities And Social Science (IOSR-JHSS) Volume 14, Issue 1 (Jul. - Aug. 2013), PP 15-18 e-ISSN: 2279-0837, p-ISSN: 2279-0845. www.Iosrjournals.Org Review of Judicial Administration of Manipur in Early Period (33-1122 A.D) Yumkhaibam Brajakumar Singh Research Scholar, Department of History Manipur University, Imphal Abstract: The present study has been initiated to explore the authoritative accounts of Judicial System of Manipur in early period (33-1122 A.D). As an independent, autonomous and sovereign kingdom, Manipur had distinct system of Judiciary during the period. The findings may also be benefited to the researchers working in the field of anthropology, human geography, politics, law etc. Key Words: Stone Age, Judiciary, Women’s Court, Indian Independence I. Introduction Manipur is the extreme northeastern state of India with a rich cultural heritage. The language, dance, songs, dress, festivals, beliefs, agriculture, administration, and sports have greatly contributed towards Indian culture as a whole. Her unique historical tradition are recorded in the literature, epigraphs and the testimonies of the Greek, Chinese and the Persian travelers and adventures. M. Mc. Culloh was a political Agent of Manipur in two terms during the periods say „1844-1862‟ and „1863-1867‟ during the reign of Meidingu Nara Singh and Meidingu Chandrakirti. He remarked that Manipur had different names to call by different neighboring countries. It is called „Meitheileipak‟ by the Maniporees, the local people of Manipur. The Burmese called it Kathe, the Bengalees, Moglai and the Assamese, Mekle (Pande, 1985). Since the ancient time, Manipur was a trade route. -
Paper: Geoc-201(Social and Cultural Geography) Topics: Major Religious Group: World and India; Nature of Agricultural and Urban - Industrial Society
SUBJECT: GEOGRAPHY SEMESTER: UG 2nd (H) PAPER: GEOC-201(SOCIAL AND CULTURAL GEOGRAPHY) TOPICS: MAJOR RELIGIOUS GROUP: WORLD AND INDIA; NATURE OF AGRICULTURAL AND URBAN - INDUSTRIAL SOCIETY MAJOR RELIGIOUS GROUPS OF INDIA Religion in India is characterised by a diversity of religious beliefs and practices. India is officially a secular state and has no state religion. The Indian subcontinent is the birthplace of four of the world's major religions; namely Hinduism, Buddhism, Jainism, and Sikhism. According to the 2011 census, 79.8% of the population of India practices Hinduism, 14.2% adheres to Islam, 2.3% adheres to Christianity, 1.7% adheres to Sikhism, and 0.7% adheres to Buddhism. Zoroastrianism, Sanamahism and Judaism also have an ancient history in India, and each has several thousands of Indian adherents. Throughout India's history, religion has been an important part of the country's culture. Religious diversity and religious tolerance are both established in the country by the law and custom; the Constitution of India has declared the right to freedom of religion to be a fundamental right. Today, India is home to around 94% of the global population of Hindus. Most Hindu shrines and temples are located in India, as are the birthplaces of most Hindu saints. Prayagraj (formerly known as Allahabad) hosts the world's largest religious pilgrimage, Prayag Kumbh Mela, where Hindus from across the world come together to bath in the confluence of three sacred rivers of India: the Ganga, the Yamuna, and the Saraswati. The Indian diaspora in the West has popularized many aspects of Hindu philosophy such as yoga, meditation, Ayurvedic medicine, divination, karma, and reincarnation.The influence of Indian religions has been significant all over the world. -
Social Perceptions of the Meitei in Manipur
IOSR Journal Of Humanities And Social Science (IOSR-JHSS) Volume 22, Issue 12, Ver. I (December. 2017) PP 01-06 e-ISSN: 2279-0837, p-ISSN: 2279-0845. www.iosrjournals.org Persons with Disabilities: Social Perceptions of the Meitei in Manipur Anoubam Laxmi Devi* & Prof.MC Arun** *Research Scholar **Professor Department of Anthropology, Manipur University Abstract: The concept of disability and how a society will respond to it depends on the beliefs and perceptions of the society. Such beliefs and perception are shaped by society‟s cultural values and norms. Attempt has been done to highlight the people‟s perceptions and attitude held among the Meitei‟s towards Persons with Disability (PWD). Data were collected by using both quantitative and qualitative method. It has been found that perceptions regarding disability were deeply rooted in the mind of the Meitei people that still in this modern and scientific age people strongly holds the false perception regarding the causes of disability which has been linked to the old traditional cultural beliefs. It is also found that religion and caste status have favourable attitude towards PWD despite the fact that religions followed by the Meitei represent disability negatively. Keywords: culture, disability, Meitei, perception, religion. ----------------------------------------------------------------------------------------------------------------------------- ---------- Date of Submission: 11-11-2017 Date of acceptance: 05-12-2017 ----------------------------------------------------------------------------------------------------------------------------- ---------- I. INTRODUCTION „Disability‟ is a burning issue in the whole world. Though, it is a natural part of the human experience which can be due to illness, injury, genetic or aging. It can affect anyone at any time regardless of age, gender, culture, ethnicity, or social class (Baffoe, M., 2013). -
Chapter-3 Socio-Economic Background of the Respondents
Chapter-3 Socio-Economic Background of the Respondents The focus on socio-economic background is crucial to understand the multiple factors that impact on women’s reproductive health behaviour and preferences for health care. The educational qualification together and economic background determines how an individual looks at health and how his/her health behaviour will be. Hence the present chapter is aimed to portray the socio-economic background of the respondents, which is here measured in term of their age-group, marital status, religion, type of family, number of family members, language known, educational qualification of the respondents and the father/spouse of the respondents, occupation of the respondents and the father/spouse of the respondents, type of house, household consumption pattern, cultivated land, quantity of land, type of land ownership, monthly household income. The study is focused on 300 respondents in two settings out of which half of the respondents (150) are from the rural setting i.e. Heinoubok village and other half of the respondents are from the urban setting i.e. Nagamapal . Age group The age of the respondents are categorized into three age groups viz- 1) 16-25 years, 2) 26-35 years, and 3) 36-45 years. Equal numbers of respondents (33.3 percent) are taken from all the three age groups in both the settings. Out of the 300 respondents half of the respondents are Meitei married women (150) while remaining half of the respondents (150) are unmarried Meitei women. Religion Religion tends to be an important characteristic as it is often knotted with customs and tradition. -
Religion Distinctiveness*
RAI data Religion distinctiveness* Country profiles *This document provides data production information for the RAI- Rokkan dataset. Last edited on October 7, 2020 Compiled by Gary Marks with research assistance by Noah Dasanaike Liesbet Hooghe and Gary Marks (2016). Community, Scale and Regional Governance: A Postfunctionalist Theory of Governance, Vol. II. Oxford: OUP. Sarah Shair-Rosenfield, Arjan H. Schakel, Sara Niedzwiecki, Gary Marks, Liesbet Hooghe, Sandra Chapman-Osterkatz (2021). “Language difference and Regional Authority.” Regional and Federal Studies, Vol. 31. DOI: 10.1080/13597566.2020.1831476 Introduction ................................................................................................................... 5 Albania ........................................................................................................................... 6 Argentina ....................................................................................................................... 9 Australia ...................................................................................................................... 12 Austria .......................................................................................................................... 14 Bahamas ....................................................................................................................... 16 Bangladesh ................................................................................................................... 17 Barbados ..................................................................................................................... -
Chapter 2 MANIPUR: SOCIAL STRUCTURE and CHANGE
Chapter 2 MANIPUR: SOCIAL STRUCTURE AND CHANGE Manipur has a distinct history chronicled in Puyas or Puwaries, namely; the Ningthou Kangbalon, Cheitharol Kumbaba, Ningthourol Lambuba, Poreiton Khunthokpa, Panthoibi Kongkul etc writen in the archaic Meitei script. Since 33.A.D. till the last rule of the King Bhudhachandra, Manipur was ruled by seventyfour kings, of whom the hallowed names of Pakhangba, Naothingkhong, Loyumba, Kiyamba, Khagemba, Charairongba, Pamheiba, Jai Singh, Gambir Singh, Nara Singh, Chandrakriti and Chura Chand Singh are outstanding (Singh 1988: ii). Manipur lost its sovereignty after its defeat from the British in the Anglo- Manipuri War of Kongjom in 1891 A.D. It regained with its freedom from the British rule on 28 August 1947. Thereafter, the land was annexed to the Indian territory on 15 October 1949 and, on 21 January 1972, it was accorded statehood by the Indian Government after several years of demand by All Manipur Students Union and several political organizations (A.M.C.T.A.2001: 4-7). Of the different accounts about the origin of the name 'Manipur', the one in a Manipuri manuscript Sating Sakok says that at a place near Nungoibi, located between Taipongthong and Nungoibi, a stone existed with supernatural power, known as mani, meaning a precious gem stone, by which, the place came to be known as Manipur (Singh 1969:2). According to Brown (2002:2), the name 'Manipur' is accounted for by the Manipuris who quote the Mahabharata to confirm its accuracy and say that the name derives from mani, jewel; earlier, possessed by the king of the country ages ago.