Historical Evaluation of Puya Meithaba: a Contemporary Re

Imphal Times Supplementary issue 22 Editorial Historical Evaluation of Puya Meithaba: Friday, July, 13, 2018 A Contemporary Re-interpretation Recreation- a By- Dr. Lokendra Arambam binary dimensions of the divide. unprecedented. During the process, of the people was moving forward Some are of the positive character the rough outlines and the cultural into a period of great vitality and The indigenous civilization the of Manipur civilization in the light and ethnic structuring of the future conflictual dynamism, which were Serious Business Manipuris developed throughout of the synthesis between Indian nation-states were imperceptibly met with deep grandeur, grace and The enigmatic cycle of our modern world has everyone its history had a cataclysmic rupture and Manipur cultures while others settled. capability of sacrifice! The martial in it’s grip- people devoting increasingly longer time in the early eighteenth century are of deep distrust for the The pre-occupation of both race reached its zenith of splendour, and efforts in their work for higher financial returns when the emerging world religion hegemonizing, cultural imperialistic indigenous and colonial authorities and new demands were met on the of Hinduism was enforced unto the hegemony of the Indian civilization (European empire builders in aspirations for greatness, power which will be utilized for amassing more goods and unwilling Meitei population over the Manipur people thereby Southeast Asia) was primarily with and exuberance by the collective services pushing up demands and subsequently the through the use of state power and blaming Indian culture for the the procurement of security and the labour of the people. Why did the prices thus forcing people to work even harder to violence. The burning of the sacred predicaments of Manipur today. management of scarce material and monarch then ushered in a period maintain their lifestyles and standards of living. scriptures of the Meitei religion The burning of the sacred Puyas manpower resources for increased of mutual antimony, rupture and This endless cycle of consumerism and capitalism known later as ‘Puya Meithaba’ therefore is not simply an productivity and profit. Fulfillment cleavage in society, and what were needs to be slowed down before the mentality of the became a symbolic site for erasement of people’s faith, but a of these aims was through the its effects remain a feature of great working public become so attuned to the singular ideological and national restructuring of the ontological diverse methods of armed control, concern to students of history and objective of earning more to spend more, relegating reconstruction from the supporters being of an independent people ideology, administrative ordering culture today. all other social and personal activities and of the indigenous non-Hindu into servile producers of a hybrid and improved communication. In the Simple entries by Cheitharol responsibilities as secondary considerations. religion (later termed Sanamahee personality, reduction of a martial process, the Southeast Asian Kumbaba reflects the nature of Recreation- a word that conjures up images of whiling worship), with profound impact on race into creative artists and community moved into a period of intellectual and cultural the social, political and cultural sycophants. The struggle for transition leading into the modern era transactions that were taking place away one’s time in seemingly mundane matters and history of Manipur. The event of liberation of Manipur from ‘Indian (Cambridge History of South East in the corridors of power in the activities- is the remedy for all the tensions and state intervention to adopt Ramandi occupation’ therefore is not only a Asia, ed Nicholas Terling 1992). medieval state. Arrivals of Brahmin pressures the busy modern world is imposing on the as the official religion of the state, political struggle, but also a Pamheiba, alias Garibniwaz was priestly classes were regular society. It may take any form and is the surest way to the desecration of native temples of struggle for cultural self-definition however a pre-modern ruler who features since the fifteenth century, recharge and refresh the mind, body and soul to meet the Umanglais, the oppression of in the wake of profound changes unleashed the forces of Manipur’s and conversion of the kings in new challenges. the people in the wake of the ushered by global forces. Nativism energy thereby leaving the imprint different sects in the interpretation It releases the pent –up frustrations one experienced conversion of the Meitei people into and revivalism is also another label of a great nation-builder and mover of Hinduism were often achieved in our daily grinds and struggles and takes our minds Hinduism, and the symbolic over the non-emancipatory of the history of the Meitei nation through labourious processes of away from everything that confines and hinders our life. destruction of indigenous stalwarts of the indigenous faith, into an empire, though his cultural court intrigue, and favourable This becomes more relevant in our society with the knowledge and philosophy, and while the other hidden, unread and religious pre-dilections led to a kitchen influences from the harem. increasing number of educated and knowledgeable young forcible assimilation into the new discourse is about radical critical cleavage in society and polity Open debates at the Pongbeipham structures and mores of the world transformation of Manipur’s after his death. The transformation (native Darbar) were regular energetic generation vying for the limited opportunities civilization of Hindudom had cultural evolution which should effected by his grandson features, and the native intellectual this troubled state has to offer. ramifications in the later history of resist, and subvert strong forces Chingthangkhomba in the tradition led by the wisdom teacher The increasing delays and indifferences, not to the Manipuri people. The events of of Indianizing elements of the organization of the ethno-state was Lourembam Khongnangthaba was mention the disorderliness and hindrances one has to the early eighteenth century had oppressive Indian state. to become unique in Southeast at the height of its maturity and bear to get anything done leaves a negative impact on such impact on the historical The words ‘Indian’ and Asian history. fulfillments through production of our mindset which starts to manifest in the general experience of the people of Manipur ‘Indianization’ are often used freely Pamheiba, under unobstrusive, indigenous knowledge for more attitude of the public- the dour expressions and wary that later movements for cultural in the proposed reinterpretation of matter of fact entries in the chronicle, than a hundred years since the days exchanges tinged with suspicion and distrust, and even identity and liberation struggles of the cultural process. Many organized rituals of his dead father of Khagemba (1606-1652 AD). The the occasional physical violence.it will not be an the future non-state actors were scholars of the near-recent past under indigenous norms, took care extent of production of religious exaggeration to point out that our society- especially solidly based on the rejection of the however preferred the concept of of the sick and poor by distributing scriptures, the philosophical tenets the youths are being hemmed in from all sides thus hegemonic intrusion of this world ‘Sanskritization’ and ‘Conversion paddy, sitting at an obvious and ritual systems of the pre- Hindu civilization, the Indianizing of the Manipur people into theatrical out house (Khunjaoba Sanamahee religion were at its making them feel emotionally suffocated, deprived of manouvres of the Brahmin classes Hinduism’ (G. Kamei, 1991). They Shang) along with his chief queen, quantum best, and the grace, their liberties and their personal freedom infringed newly emerging in the social would rather not use the word went out into the realms of wisdom, mystic powers and upon. structure, and behavioural and ‘Indian’ since this terminology monarchical pleasure trips in villages visionaire presence of the wisdom On the one hand- social vigilantism that often borders intersticial changes in social norms, rather became popular after colonial and settlements (public relation teachers lend to the character of the on the fanatic and on the other hand, the armed forces practices and ritual forms ushered rule, though the Indie civilization exercises), sent out regular internal native civilization a distinct treating everybody in the state with suspicion and in through state power, thereby and its corruption from expeditions to bring recalcitrant generosity, strength and self- distaste thereby distancing themselves from the people marginalizing non-Hindu faith and etymological origins of Persian tribes into order through his loyal sufficiency of the indigenous with each passing day, with the government not doing belief. All these were targets of knowledge of the Hindu civilization colleagues and military officials, and culture. visibly enough to make things better for the common attack and historical revenge by are well known precepts. The word organized innovations in the palatial Why then was Pamheiba becoming public.It is high time to take recreation seriously- not emergent non-state actors, who Sanskritization is avoided by this structures and constructions, and a sudden enemy of the people? with a frown and gritted teeth, but with our heart and would seek a profound author, since, according to the entered into the ear-piercing What were the principle motive transformation of Manipur’s culture formulator of this concept M.N. ceremony at the age of twenty two. factors for his lending ears to the soul leaving all the worries and frustrations behind- to based on the simple strength, Srinivas, it rather meant a process Regular boat races were public so-called ‘insinuations’ of the be able to live our childhood again- even if for a very ingenuity and energy of the of transformation of an indigenous display of monarchical power in the Tantric priest from Shyllet who brief moment and be truly free of all obligations and indigenous faith itself.

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