Compounding in Meetei Surnames

Total Page:16

File Type:pdf, Size:1020Kb

Compounding in Meetei Surnames Compounding in Meetei Surnames Yumnam Aboy Singh, Ph.D. Scholar ================================================================ Language in India www.languageinindia.com ISSN 1930-2940 Vol. 13:10 October 2013 ================================================================ Abstract This paper mainly concentrates on the formation of Meetei surnames through the process of Compounding. Indigenously no surname is found without the ending phoneme /m/ in Meetei society. Therefore, all the Meetei surnames end with a common identical phoneme /m/. In this paper the classification of compounding process of the Meetei surname is also studied in different ways by applying different formulae. The paper attempts to discuss not only the indigenous Meetei surnames but also the Meetei Brahmin surnames still existing in Manipur. INTRODUCTION In the past, the offspring of the same family were settled together. After increasing number of the family members, some had separated and made new houses for their needs. The new houses were also made near the old one. Like this, many houses have been gradually extended near the same old ancestor. From that tradition, the Meetei Yumnak (Meitei surname) came into existence. Here, jum means ‘house’ and nak means ‘near’ and become ‘jumnak’ (R.K., 1970). In the past, jumnak indicated both house and owner or any one of them. For example, someone can ask about a person or of a house whether he/she is known or unknown to him. Such a question can be put as, kijum mchno or kijumno ‘which surname is referred to (you or him)? Later on, it seems to be known as the family of the house. From that point of view, elders used to address an individual by his/her surname. Therefore, the Meetei surnames are perhaps, derived from the nicknames given to the original founder of a family in connection with various activities, namely, for doing something, making something, arranging something, for an individual peculiarity, skill of the person, for having supervisory work, etc. It is believed that all the Meetei surnames were derived from eponyms (i.e., derived from the peculiarity of the individuals). If the name of a thing, a place, and an individual of a society or a group is derived from the name of a person, it is known as Eponym. For example, Rome is an eponym coming from Romulus (Concise Oxford Dictionary, Judy Pearsall, Tenth edition: 480). In Meeteiron, the eponym of Sagolsem surname is sagol senba mi ‘person who tends cattle’. Therefore, an eponym is a person after whom a discovery, invention, place etc. is named. Hence the person may have mythical character. SURNAME A surname is considered as a name which is added to the given name. Unlike other languages, the nature of surname prevailing in Meeteiron (Meetei ‘Meetei people’ + ron~lon ‘language’) is formed by adding some words before or after or both, to the given name. And Language in India www.languageinindia.com ISSN 1930-2940 13:10 October 2013 Yumnam Aboy Singh, Ph.D. Scholar Compounding in Meetei Surnames 29 it is regarded as a part of personal name. In short, the name used to identify the members of the family is known as surname. ORIGIN OF MEETEI SURNAMES In Meetei society, the introduction of surnames took place in the reign of king Sameirang (518-568 A.D.). It was recorded on page 4 of Cheitharol Kumbaba (Lairenmayum and Ningthoukhongjam, 1967). All the Meetei surnames originated from the seven clans of Meetei. There are altogether 716 surnames in Meetei society (Ayekpam, 1993). These clans have their specified numbers of surnames given below. 1. 219 2. 77 3. 167 4. 89 5. 90 6. 34 7. (). 40 _______ 716 Fig: Seven clans showing the number of surnames contained. FORMATION OF MEETEI SURNAMES There are two types of word formation in this language. They are a) Affixation and b) Compounding. In Meeteiron, compounding is more prominent in forming words. From the linguistic point of view, surname in Meetei society should be treated as a single word. In Meeteiron, words are formed by adding prefix or suffix to the roots. On the other hand, it may also be that two or more than two roots are used in making a word. Therefore, the words of the first kinds are not used prominently in dealing with compounding of the Meetei surnames. And those kinds of compound words which are created by combining two or more roots will be discussed here for the Meetei surnames. The formation of the Meetei surnames can be divided into 20 formulae. Those formulae are given as under. First Formula: + Language in India www.languageinindia.com ISSN 1930-2940 13:10 October 2013 Yumnam Aboy Singh, Ph.D. Scholar Compounding in Meetei Surnames 30 Here surnames are formed by adding ~‘place’ to the verb roots as described below. Examples: + (speak + place) = + (cook + place) = + (shelter + place) = + (bath + place) = + (bloom + place) = It can be noted that verbs- ‘speak’, ‘cook’, ‘shelter’, ‘bath’ and ‘bloom’ are followed by bm~pm ‘place’ to form these surnames- andHere the aspiration of the word bm~pm does not appear in these surnames. In fact, the aspirated sounds lose their existence in these final forms of surnames because of their morphophonemic change. Second Formula: + + In this kind the surnames are formed by adding attributive as a prefix and ~ ‘place’ to the verb roots respectively. Examples: + + (attr + mould + place) = + + (attr + come out + place) = + + (attr + draw + place) = It is noticed that all these verb roots- hi ‘mould’, tok ‘come out’ and jek ‘draw’ are prefixed by the attributive and immediately followed by bm~pm so as to obtain these final surnames. Third Formula: + + n Such type of the surname is formed by prefixing attributive and by adding b~to the adjective. It is rarely found in this language. Examples: + + (attr + new + place) = + + (attr + old + place) = + + (attr + long + place) = Fourth Formula: + + Language in India www.languageinindia.com ISSN 1930-2940 13:10 October 2013 Yumnam Aboy Singh, Ph.D. Scholar Compounding in Meetei Surnames 31 In this construction of surnames, an NP is added just immediately before the verb root and followed by bm~pm as described below. Examples: + + (book + look + place) = + + (santalum + grind + place) = + + (garlic + plant + place) = + + (market + guard + place) = + + (fowl + fly + place) = + + (python + catch + place) = + + (God + guard + place) = + + (conch + blow+ place) = + + (comb + make + place) = + + (road + cut + place) = + + (bow + make + place) = + + (rivet + cut + place) = + + (name of a place + settle + place) = + + (everyone + control + place = + + (sword + make + place) = + + (market + control + place) = k + + (young one + rear + place) = + + (fermented fish + hang + place) = Fifth Formula: + 3pp + Unlike the four formulae analyzed above, the fifth type of surnames does not use any verb form. It is only constructed through the addition of an NP before the third person pronominal prefix and by following another NP. Examples: + + (large bridge + his + house) = + + (python + his + house) = + + (sesame, Sesamum indicum Linn + his +house) = + + (remote area + his + house) = + + (king’s son + his + jum) = + + (large village + his + house) = + + (lotus + his + house) = + + (name of a place + his + house) = takhel + + (name of a place + his + house) = Language in India www.languageinindia.com ISSN 1930-2940 13:10 October 2013 Yumnam Aboy Singh, Ph.D. Scholar Compounding in Meetei Surnames 32 + + (name of a place + his + house) = + + (name of a place + his + house) = + + (minister + his + house) = + + (kshetriya + his + house) = Sixth Formula: + Surnames constructed through the sixth formula are very few in number. It is only formed by two NPs as given below. Examples: + (a kind of fishing net + place) = + (thatch + place) = + (swan + place) = + (bee + place) = Seventh Formula: + + + Seventh kind of surname is formed by deleting the nominalizer ~b from the verb root. Examples: + + + p + (elephant + God + worship + nzr + place) = + + + p + (rivet + back + control + nzr + place) = + + + b + (paddy + granary + watch + nzr + place) = + + + p + (name of a place + God + worship + nzr + place) = The nominalizer p~b does not occur at these surnames. Eighth Formula: + + This kind of surname is formed by adding nominalizer ~ to the verb root and followed by an NP as given below. Example: Language in India www.languageinindia.com ISSN 1930-2940 13:10 October 2013 Yumnam Aboy Singh, Ph.D. Scholar Compounding in Meetei Surnames 33 + + (trample + nzr + place) = The verb root net ‘trample’ is suffixed by the nominalizer p~b and then followed by lm ‘place’. The NP lm ‘place’ becomes rm when it follows the nominalizer as a morphophonemic change. Ninth formula: Here a noun alone can make a surname as given below. Examples: (name of a clan) (graft) In Meetei society there are seven clans. Angom clan is also one of them and it can be both the clan and the surname. On the other hand the act of grafting something onto something else is a common phenomenon and it is known as ‘to make graft’ in Meeteiron. Tenth formula: + + + These surnames in this language are very few in number. To make an identical ending phoneme / of the Meetei surname the nominalizer is dropped and the sound of is changed to . Such type of changes frequently occurs in this language. Illustrations are given hereunder for making surname. Examples: + + +
Recommended publications
  • JNEIC Volume 4, Number 2, 2019 | 58 the Dilemma of the Bishnupriya
    The Dilemma of the Bishnupriya Identity Naorem Ranjita* Abstract Ethnic identity is a dynamic, multidimensional construct that refers to one's identity, or sense of self, as a member of an ethnic group. The reconstruction of an identity interacts with historical and social identities in the contemporary world. What is intend to discuss in this article is the reconstruction of the Bishnupriya identity in Manipur, and study it against the Bishnupriyas living outside Manipur. The Bishnupriyas remaining in Manipur prefer to be identified as 'Manipuri Meiteis' rather than Bishnupriyas and the logic for this is presumably the perceptions of Bishnupriyas as migrants by the Meiteis. On the other hand, the Bishnupriyas living beyond Manipur, namely in Tripura, Assam, and parts of Bangladesh, would rather be identified as 'Bishnupriya Manipuris', as an attempt to link their identity with the people of Manipur. An observation throughout this paper leads us to reflect upon what the assertion by the Bishnupriyas that 'they' (the Bishnupriyas) are the 'first cultural race' or the 'first settlers' of Manipur and that the Meiteis to be the 'next immigrants'. This speculation has created much doubt and conflict between the Meiteis and the Bishnupriyas. KEYWORDS: Bishnupriya, Meiteis, Manipur Introduction 'The North Eastern part of India is referred to as a melting pot of Mongoloid, Australoid, and Caucasoid populations, which is exhibited in the unique socio-cultural diversity of the region’ (Langstieh et al., 2004: 570). Given the hypothesis that Northeast India is the meeting ground of many diverse culture and population of ethnic and distinctive communities, each unique in its tradition, culture, dress and exotic ways of life, it is evident that migration of people has taken place in different directions.
    [Show full text]
  • 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.
    [Show full text]
  • 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.
    [Show full text]
  • 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.
    [Show full text]
  • Towards the Understanding of Surnames and Naming Patterns in Meitei Society
    IOSR Journal Of Humanities And Social Science (IOSR-JHSS) Volume 22, Issue 11, Ver. 1 (November. 2017) PP 35-43 e-ISSN: 2279-0837, p-ISSN: 2279-0845. www.iosrjournals.org Towards the understanding of surnames and naming patterns in Meitei society Bobita Sarangthem, Centre for Endangered Languages, Tezpur University, Assam India, [email protected] ABSTRACT: Meiteis are the major ethnic group in Manipur, a North East Indian state. Surnames came into existence before king Loiyumpa (1074-1122 AD). Surname is part of a personal name that is passed from either or both parents to their offspring. Surnames in Meitei society are derived from father‟s name. Meiteis have 7 clans and each clan has several surnames. In the 14th century A.D during the reign of King Kiyamba, Brahmins from the mainland of India started to come and settled in Manipur. They have been given different surnames except the seven clans. Again, during the reign of King Khagemba, in the 16th century, Muslims from Bengal started to settle at Manipur, known as Pangal [paŋəl]. These people are now known by the name Meitei pangal. They also have been given with different surnames except the seven clans. This paper is an attempt to provide some insights of surnames and naming patterns in Meitei society and their importance in the society. Keywords - Bamon, clan, Meitei, Pangal, surname. ----------------------------------------------------------------------------------------------------------------------------- ---------- Date of Submission: 24-10-2017 Date of acceptance: 04-11-2017 ----------------------------------------------------------------------------------------------------------------------------- ---------- I. INTRODUCTION 1. Introduction Meitei or Meetei belongs to the Tibeto-Burman family. Meiteis are the major ethnic group in Manipur, a North East Indian state.
    [Show full text]
  • Review of Research Impact Factor : 5.7631(UIF) UGC Approved Journal No
    Review Of ReseaRch Impact Factor : 5.7631(UIF) UGC Approved JoUrnAl no. 48514 ISSN: 2249-894X Volume - 8 | Issue - 5 | fEBRUARY - 2019 __________________________________________________________________________________________________________________________ TRADITIONAL RULES AND REGULATIONS WITH THE OLD AGE CUSTOM OF THE MEITEI MARRIAGE Dr. Oinam Ranjit Singh Associate Professor , Department of History , Bodoland University. ABSTRACT : Marriage is an institution which authorizes man and woman to family life. The establishment of the institution of marriage is a landmark in the history of human society. It did not prevail among the primeval people because in the early days sex life was absolutely free and promiscuity was well founded. As civilization advanced, people started to lead settled life abandoning the habit of shifting from one place to another in search of food. In this phase, food gathering economy turned into food producing economy and man began to lead some regulated life. As in the food gathering stage the sex relationships was promiscuous, only motherhood alone could be the ascertainable parenthood without the trace of definite fatherhood. Fatherhood could be possible to judge if sex relationship became exclusive union of male and female. In men's aim to identify with the paternity of children lie the seeds of the institution of marriage. From promiscuity to monogamy there was a long march from pre-agricultural to agricultural economy in which monogamy and monogamous marriage were institutionalized. Society permits man and woman to be husband and wife and to have children by involving the right of sexual relation through the institution of marriage. At diverse places and in different stages of human development marriage had been emerged in different forms with elaborate rule, regulation and custom.
    [Show full text]
  • L. Anupama Singha.Cdr
    ORIGINAL ARTICLE ISSN:- 2231-5063 Golden Research Thoughts ABSTRACT:- The development of human society was associated with the varying process and progressive forces of cultural activities. In some primitive societies there was an almost complete absence of differentiated political institutions. In the historical process conflict among the several ethnic groups for economic and political supremacy was the process of human history in nature and this process was hastened by the growth of economic activities coincided with the expansion of human ideas. The Meitei state itself evolved and developed with inclusion of numerous ethnic groups through a long process of war and conflicts. The growth of population as well as the development of economic system based on private ownership led to the emergence of organized social structure in the form of family, lineage and clan groups. Some societies like Meithei’s were CLAN FORMATION IN MANIPUR : AN OVERVIEW structured in an established order in which father was the family head and there were heads of the lineages and clans. In course of time the clan leader attaining certain powers and privileges could establish powerful territory which brought weaker groups under his suzerainty. Nongda Lairen Pakhangba, who made a firm and stronghold position at Kangla pioneered in the process of the unification of clan principalities and other groups into a powerful state. Keywords: L. Anupama Singha Clan; Conflict; Amalgamate; Kinship; Asst Prof, Dept of History , Lineage. Cachar College, Silchar, Cachar, Assam. www.aygrt.isrj.org CLAN FORMATION IN MANIPUR : AN OVERVIEW INTRODUCTION Manipur, a small native state situated in the extreme north eastern corner of India.
    [Show full text]
  • HIJAM IRAWAT and HIS MOVEMENTS in MANIPUR - a Humanistic Revolutionary
    © 2020 JETIR April 2020, Volume 7, Issue 4 www.jetir.org (ISSN-2349-5162) HIJAM IRAWAT AND HIS MOVEMENTS IN MANIPUR - A Humanistic Revolutionary Dr. E. Girani Assistant Professor, Department of Political Science, Manipur College, Imphal. ABSTRACT Hijam Irawat was a nationalist before he was a Marxist so that he took many works for the society in all the aspects such as, socio-political-economic cultural activities etc. He was also the icon of the socialist revolutionary of northeast India. He was born on 30 September 1896 and died on 26 September 1951 so as his life span was very short lived, only 56 years old; born and died in September so that some interested political parties as well as civil social organisations (CSOs) celebrated as the 'September Thabum Palon' in and outside Manipur every year. He was conferred the title "Jana Neta' by the graceful people of Cachar in honour of his wonderful and fearless social works and thought. The words "Jana Neta' was originally derived from the Bengali words which means people leader or Manipuri we called Meeyamgi Luchingba. He studied at Johnstone School, Imphal, Manipur still existing located at Western side of Kangla fort till class VII. In 1913 he went to Dhaka with his cousin Sawaijam Somorandro and got admitted at Pugoji High School to study till class IX. In 1915 he dropped out due to shortage of money and some other reasons, he went to some places of Tripura who resided Manipuri which was the idea of thinking for the people service. Later that year he came back to Manipur and he found that his mother was no more so that he was roaming aimlessly here and there.
    [Show full text]
  • February (2021), Impact Factor: 7.188 Online Available at Email: [email protected]
    ZENITH International Journal of Multidisciplinary Research ____________ISSN 2231-5780 Vol.11 (2) February (2021), Impact Factor: 7.188 Online available at www.zenithresearch.org.in Email: [email protected] KINSHIP, MARRIAGE AND FAMILY PATTERNS OF MEITEI COMMUNITY IN FOUR DISTRICTS OF MANIPUR Ningombam Nilakumari Devi Assistant Professor, Department of Sociology Liberal College, Luwangsangbam, Imphal, Manipur, India Abstract: In order to know a society properly, it is necessary to follow and understand the kinship system in the society. Human being a social animal is connected with various threads and bonds of relationship. Among these bonds of relationship, the blood relation plays a most important part. Kinship is the relation by the bond of blood, marriage and includes kindred ones. It represents one of the basic social institutions. Kinship is universal and in most societies plays a significant role in the socialization of individuals and the maintenance of group solidarity. It is very important in primitive societies and extends its influence on almost all their activities. A. R Radcliffe Brown defines kinship as a system of dynamic relations between person and person in a community, the behavior of any two persons in any of these relations being regulated in some way and to a greater or less extent by social usage. This relationship has been there in existence since the beginning of the society. Key words: Kinship, Marriage, Family Patterns OBJECTIVES OF THE STUDY: i) To probe into the kinship, marriage and family patterns of Meitei community in four valley districts of Manipur; ii) To analyze the kinship, marriage and family patterns of Meitei community in Manipur society.
    [Show full text]
  • A History of Kakching with Special Reference to Khamlangba
    Suraj Punj Journal For Multidisciplinary Research ISSN NO: 2394-2886 A History of Kakching with special reference to Khamlangba By Kshetrimayum Kishan Singh Student of M.A History Department of Arts and Languages Lovely Professional University Under the guidance of Dr. Kulnaz Kaur Judge Department of Arts and Languages Lovely Professional University Abstract The story of Khamlangba is based on both the oral and written sources which are primary sources. He is the one of the major God of Manipur and has been told either by oral or written books but no one can fix the life span of Khamlangba. He was the leader of Kakching community who was committed his life to his occupation as the iron producer. He made many settlements when he searched for the raw materials. Khamlangba became the ancestral God which is still devoting in Kakching community as a major God and few places in Manipur. Different manifestations of Khamlangba in different places have told in this research. Keywords: Khamlangba, Kakching community, Kangleipak Methodology The historical fields of this particular area of study has been analysed and questionnaires had been conducted to different elderly people of the Kakching community. They gave the good oral sources as per them and many books had been analysed to write this article. These methods were conducted after the objective of the article was framed. But after the use of these methods, the process has reframed to continue because there were many new ideas that emerged while conducting the said methods. Volume 9, Issue 5, 2019 Page No: 145 Suraj Punj Journal For Multidisciplinary Research ISSN NO: 2394-2886 Introduction Kakching is a small town located in south eastern part of Manipur and 45 km away from the capital Imphal.
    [Show full text]
  • GROWTH of POLITICAL MODERNISATION in MANIPUR (From Monarchical to Colonial Period) Md
    Vol 6 Issue 2 August 2016 ISSN No :2231-5063 InternationaORIGINALl M ARTICLEultidisciplinary Research Journal Golden Research Thoughts Chief Editor Dr.Tukaram Narayan Shinde Associate Editor Publisher Dr.Rajani Dalvi Mrs.Laxmi Ashok Yakkaldevi Honorary Mr.Ashok Yakkaldevi Welcome to GRT RNI MAHMUL/2011/38595 ISSN No.2231-5063 Golden Research Thoughts Journal is a multidisciplinary research journal, published monthly in English, Hindi & Marathi Language. All research papers submitted to the journal will be double - blind peer reviewed referred by members of the editorial board.Readers will include investigator in universities, research institutes government and industry with research interest in the general subjects. Regional Editor Manichander Thammishetty Ph.d Research Scholar, Faculty of Education IASE, Osmania University, Hyderabad International Advisory Board Kamani Perera Mohammad Hailat Hasan Baktir Regional Center For Strategic Studies, Sri Dept. of Mathematical Sciences, English Language and Literature Lanka University of South Carolina Aiken Department, Kayseri Janaki Sinnasamy Abdullah Sabbagh Ghayoor Abbas Chotana Librarian, University of Malaya Engineering Studies, Sydney Dept of Chemistry, Lahore University of Management Sciences[PK] Romona Mihaila Ecaterina Patrascu Spiru Haret University, Romania Spiru Haret University, Bucharest Anna Maria Constantinovici AL. I. Cuza University, Romania Delia Serbescu Loredana Bosca Spiru Haret University, Bucharest, Spiru Haret University, Romania Ilie Pintea, Romania Spiru Haret University, Romania Fabricio Moraes de Almeida Anurag Misra Federal University of Rondonia, Brazil Xiaohua Yang DBS College, Kanpur PhD, USA George - Calin SERITAN Titus PopPhD, Partium Christian Faculty of Philosophy and Socio-Political ......More University, Oradea,Romania Sciences Al. I. Cuza University, Iasi Editorial Board Pratap Vyamktrao Naikwade Iresh Swami Rajendra Shendge ASP College Devrukh,Ratnagiri,MS India Ex - VC.
    [Show full text]
  • A Study of Kanglei Lai-Haraoba Festival of Manipur
    Journal of North East India Studies Vol. 4(1), Jan.-Jul. 2014, pp. 43-54. Ritual Festival for Appeasing Ancestral Gods: A Study of Kanglei Lai-haraoba Festival of Manipur Nganbi Chanu Lai Haraoba is one of the most important indigenous ritual festivals celebrated by the Meitei community of Manipur. It is celebrated to propitiate and please the ancestral deities to get their blessings in return. It depicts the act of creating uni- verse and its objects, and unveils the endless journey of universe through its ritu- alistic performances. It is celebrated in Manipur since time immemorial and is being continued till today. The festival includes rituals, ceremonial, dance, music, oral literatures (through hymn and songs) etc. which are handed down from one generation to another. It is inseparably linked with the evolution of human beings, how they took to settlement by satisfying their universal basic needs of food, clothing and shelter by cultivating, building houses, wearing, etc. The paper shows the significance of the Lai Haraoba in Manipuri Society and discusses Kanglei Haraoba and its special features. The finding presents the festival’s unique Pre- Vaisnivite (Hindu) worldview, which in its aesthetic sensitivity discusses the core of Manipuri culture. Keywords: Lai Haraoba; Kanglei; Lainingthou; Lairembi; Amaiba; Amaibi; Penakhongba; Ekouba Introduction There are different interpretations regarding the etymology of the term Lai-Haraoba. Lai Haraoba literally means pleasing the Gods and the essence of the ritual is that it is performed to call up the Lais (Dieties) and carry out rituals which give them pleasure (Paratt, 1997: 18). It is defined as the merry-making of Gods and Goddessess (Singh, 1961: 30).
    [Show full text]