DOCSLIB.ORG

The Tangkhul Naga Traditional Custom of Marriage

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Tangkhul Naga Traditional Custom of Marriage © 2019 JETIR March 2019, Volume 6, Issue 3 www.jetir.org (ISSN-2349-5162) The Tangkhul Naga Traditional Custom of Marriage. ABOUT THE AUTHOR DR.Ringkahao Horam (Associate Professor) is the second son of Mrs. Lateola & Thikatai Horam of Tusom Christian village, Ukhrul District Manipur state. He has done B.A (H) in political science from Delhi University and M.A. Political Science from JNU New Delhi. In 1993, he finished M.Phil from Manipur University. In 2012 he was awarded Doctor of Philosophy (Ph:D) from the Manipur University (Department of Political Science) for the research work ‘The Naga Political Movement: 1946- 1964’.He has to his credit several articles of National and International Journal and has participated many seminars and conferences as a resource person. He has published book on 1. “The Genesis of the Naga political Movement” 2.”Customary Laws of the Nagas of Manipur” .3. “Undeclared War: The Naga Political Movement. 4. The Tangkhul Folk Poetry in Song.5.Naga Festivals. 6. My Roots. 7. Ideology: influences and Trends of Naga political Movements. He joined government service in the college in 1990.Now he is Associate Professor and HOD. Department of Political Science, Modern College, Imphal He is passionate with Traditional Culture and Custom. He has been actively involves in many social, cultural and Environmental campaigns in different forums. He is also a Human Rights activist who has participated in trainer training course on “Fact finding and Documentation of Human Rights violation” held in Manila, Philippines in 1994. At present, he is the coordinator of Human Rights Education cell, Modern college Imphal. He is also a founder president of ‘Naga Cultural Development Society’ since 1992. ABSTRACT Marriage is natural institution which is ordained by God. It is not only for procreation of human being but also for relationship building through family ties of marriages so that human being can live with love harmony unity and integrity. The Tangkhul Naga in particular is serious about this matter for they know that their future well being depends much on choosing right partner. Thus they have minute customary laws which are strictly follow. Any citizen who breach such custom are severely punish even banish from the village and ostracize from their clan. They believe that wrong marriage particularly incest bring misfortune to the whole villagers. They also have preferential types of marriage while choosing partner this is to continue their bloodline relations but not too close to be incest. KEY WORDS: BANE OR BOON THROUGH MARRIAGE. Introduction Tangkhul is one of the major tribe of the Nagas who lives mostly in north eastern part of Manipur state. It has unique and very rich cultural heritage. We do not know when and where the customary laws of the Tangkhul begin but one thing we do know for sure is that, the Tangkhul customary laws are a growth contributing from different sources from generation to generation. Through research, it is amazing to know that the Nagas particularly, the Tangkhuls have such minute extensive customary laws that governed them JETIR1903089 Journal of Emerging Technologies and Innovative Research (JETIR) www.jetir.org 600 © 2019 JETIR March 2019, Volume 6, Issue 3 www.jetir.org (ISSN-2349-5162) their entire life. Today they still cherish the values of it and practices in many ways. They are more humane, more practical and even more scientific than what we have now so called ‘modern laws’. For the Tangkhul Marriage is not only for the procreation but it is one of the most important things to create family ties with pure blood line so that the family clan in particular and village nation in general are descended well through marriage. The main sources of the customary laws of Tangkhul Naga are: 1. Social Custom: 2. Public opinion: 3. Order of Awunga (Village King) 4. Religion Marriage Ngala kakhui/ Rasa Kasa (marriage) Marriage or getting married is an avoidable part of life. This is one of the oldest practices of human being. As this is the foundation and beginning of life, ceremonial rites and rituals are performed strictly. Various omentations and divination through, harkho khayang (chicken leg movement divination), kappa khayang( Bamboo split behavior divination) etc. are observed. Only after the result is favorable the marriage proposal and marriage ceremony took place. Some of the important things of marriage related are: i. There is usually matchmaker to go between the boy and the girl before engagement. In the engagement she is given a shawl. ii. On the day of engagement half the amount of the bride price (manho) is given. Any other person accepts his engaged man if they have physical relation it is taken as adultery. iii. On the day of wedding, the bride will carry rice and meat in a basket and enter in the bridegroom’s house by stepping. On the spot the mother-in-law by relieving the basket and they eat together. Usually the newly wedded couple will eat first. iv. When the bride and her relatives arrived in the bridegroom residence the priest will cut the neck of a chicken and the blood is smeared in the forehead of the bride. v. For precaution in case of following evil spirit with them. It is purified by sprinkling the blood of dog on the banana leave and the bride is to step on the blood which is on the leave and allowed to enter in the new home. vi. For the pure and undoubted women she entered by breaking and stamping on the egg. vii. For the royal and status women (Achonva) they came by hoing (a sound produces by the group in mouth with unified and synchronize high and low pitch) till the bridegroom’s residence. Ordinary family girl cannot do hoing in the open ground, or throughout the journey. viii. Usually Achon and Amei prefer to get married. (Royal family or elder family). Vahong and Vahongnao (younger or lower social strata). If Achon married Vahongnao than the title Achon is lost. But if Vahongnao married Amei Vahong became Achonva married to vahongnao the son do not bear Amei title. Marriage is unavoidable part of our life. The Tangkhul follow patriarchal system as such, for betrothal usually it is the male side, which initiates the engagement. The lover boy either directly talk to the parent or relatives of the girls family or he let his friends or relative let know the desire for betrothal. If there is positive sign from the girls side, the priest or the father do some divination to obtain a sign of prediction for the future events. The two most important divinations they practice for such occasion was Kapa khayang (Bamboo splitter behavior observation) and, JETIR1903089 Journal of Emerging Technologies and Innovative Research (JETIR) www.jetir.org 601 © 2019 JETIR March 2019, Volume 6, Issue 3 www.jetir.org (ISSN-2349-5162) Harkho khayang (Observation of the chicken leg movement). After all this divination is positive and after both side agreed for the marriage proposal, then they fixed a day for engagement. On the day of engagement the marriage price (pride price) which is call “Manho” is also settled and usually half of the amount is paid on this day. And they openly disused and declared the landed properties or movable properties of the share of the son. After that a particular date is fixed for the marriage. Broadly speaking there is two type of marriage among the Tangkhuls. The ritual and procedures are the same but the differences lies in mode of ornamental adornment of the bride, mode of escorting the pride to the grooms place, mode of feast and animal killed for consumption. Usually “Amei-Achon” (higher strata in the society) and Royal family have grand and complete costume wedding. The two type of marriage are. Kharak shakzat: (Royal type of marriage) It is mostly done by rich and wealthy family or Amei-Achon or Royal family. Here the pride price (Manho) is very high. The pride is adorned with complete set of ornaments and costumes. Like Zeithing (scepter) Kongsang (necklace Huishon (brass ornament hanging down from head) Khormasim (ornament worn around the waist down to buttock) etc. After the marriage ceremony when the pride is escorted to the pride grooms residence all the villagers will escort with khamahon (it is a kind of song without words ,which is not permitted to do in ordinary people’s wedding) .Lots of buffalo ,pigs etc. are killed for the marriage and all the villagers and invitees feast on such day. Vahong shakzat: (Ordinary marriage) Such marriage are mostly done by poor or a social status in the lower level like Achui-Ayai and Achei etc.Here the adornment of ornaments and dress are less show off. Only cow and pig are slaughter for the feast, and when the bride is escorded to the groom’s residence khamahon is not allowed, otherwise the rest are more or less the same. Apart from this, there is another type of marriage this is the outcome of elopement. As both have gone without the consent of the parent, a feast call Vasum is initiated and fixed the day, usually the groom bears all the expenditure and the feast is held at the pride residence. This is a kind of officially declaration and recognition of husband and wife by the family members and the villagers. Preferential form of marriage God created human being, man and women so that they live together, to procreate and continues generations. God also make man and women to be united as one to have marital bliss and create happy family and relatives.
Load more

Recommended publications
  • Development of Education Among the Tangkhul in Ukhrul (Is an Abstract of the Presenter Thesis Entitle “Education of the Tribal
    © 2021 JETIR February 2021, Volume 8, Issue 2 www.jetir.org (ISSN-2349-5162) Development of Education among the Tangkhul in Ukhrul (is an abstract of the presenter thesis entitle “Education of the Tribals in Manipur- development, practice and problems with special reference to Ukhrul District) Dr. Khayi Philawon Assistant professor Pettigrew College Introduction:- Ukhrul is located at the east of Manipur state. It has an average elevation of 1662m (5452feet) above the sea level. It has wet summer and cold, dry winter. Ukhrul district is divided into two district recently as Ukhrul District and Kamjong District. But the present study will be limited till 1991. The Tangkhul Naga tribe inhabit the Ukhrul district. The tribals of Manipur is broadly categorise into the Nagas and the Kuki-Chin tribes. The 31 tribes, of Manipur falls into these two major tribes of Manipur Nagas Kukichin 1. Ailmol 1. Zou 2. Anal 2. Simte 3. Angami 3. Gangte 4. Chiru 4. Any Mizo 5. Chothe 5. Hmar 6. Koireng 6.Thadou – Ralte 7. Kairao 7. Paite 8. Maram/Thangal 8.Vaiphei – Salhte 9. Lamkang 10. Zeliang – Pumei – Rongmei – Rong – Kaccha Naga – Zemi – Liangmei 11. Kom 12. Tarao – Mayon 13. Mao – Paomei 14. Maring 15. Purum 16. Sema JETIR2102233 Journal of Emerging Technologies and Innovative Research (JETIR) www.jetir.org 1926 © 2021 JETIR February 2021, Volume 8, Issue 2 www.jetir.org (ISSN-2349-5162) The Tangkhuls are one Naga tribes of Manipur. Though the majority of the people settle in Ukhrul district, they were scattered all over Manipur. The Tangkhuls were tall with large head and heavy stoiled feature, as a rule.
    [Show full text]
  • Understanding the Origin of the Terms 'WUNG', 'HAO' and 'TANGKHUL'
    International Research Journal of Social Sciences_____________________________________ ISSN 2319–3565 Vol. 3(5), 36-40, May (2014) Int. Res. J. Social Sci. Understanding the Origin of the terms ‘WUNG’, ‘HAO’ and ‘TANGKHUL’ Mawon Somingam Department of Cultural and Creative Studies, North-Eastern Hill University (NEHU) Shillong, Meghalaya, 793022, INDIA Available online at: www.isca.in, www.isca.me Received 7th March 2014, revised 10 th April 2014, accepted 12 th May 2014 Abstract Understanding the origin and meaning of nomenclature of the ‘people’ or term referring to the ‘people’ is as important as identity of the people itself. At times, terms and nomenclatures of the ‘people’ are given by non locals. In the Naga context, the term ‘Naga’ itself is non-local, nomenclature of its federating tribes like Tangkhul is non-local, and names of many Tangkhul villages like Ukhrul, Tushen, Lambui, and Hundung etc. are given by non local administrators, missionaries, anthropologists and neighbouring communities among others. The core focus of the paper is to understand the origin of the terms WUNG, HAO and TANGKHUL. It also brings in the hypothesis of ‘Tangkhul-Meitei Origin’ while attempting to understand the people in brief. One of the main arguments of the paper is that the term HAO is the original or traditional nomenclature of the Tangkhul Nagas. Keywords : Wung, Hao, Tangkhul, Meitei, Christian and People. Introduction “Wung is no longer use today, neither by the people themselves, nor in official transaction” 5. However, it would be wrong to say Though there is no consensus among the local writers and that the term wung is no longer in use today.
    [Show full text]
  • The Extent and Nature of the Cprs in the Northeast I. the Concept Of
    The Extent and Nature of the CPRs in the Northeast The Common Property Resources (CPRs) are important sources of livelihood to rural households in general and to the rural poor in particular. They are the livelihood both tangible and intangible of thousands of people. Far from being an exception to this, since most North Eastern States are on a hilly terrain inhabited by tribals, the CPRs play a more important role in people’s livelihood in this region than in the rest of India. The North Eastern economy is agrarian . Agriculture is the principal means of livelihood of most of its people 47.4 percent of whom are cultivators and 11.41 percent earn their livelihood as agricultural labourers. Table 2 shows the significance of land as a source of livelihood of the people of the Northeast. Thus, agriculture occupies an important place in the economy of the region but other sectors are neglected. 70 to 75 percent of the workforce of the region depends on the primary sector against 66 percent in India as a whole. More than 20 percent depend on the tertiary sector. These figures show the importance of CPRs as a source of livelihood of people of the region. I. The Concept of CPRs in General and in North East India The CPRs are community assets that provide both tangible and intangible livelihood (Shyhendra 2002: 3291) to their dependants. They include land used for cultivation and grazing, forests from which non-timber forest produce (NTFP) are collected, waste and panchayat land, watersheds, rivulets, rivers, ponds and other community assets.
    [Show full text]
  • 'Collective Memory' As an Alternative to Dominant (Hi)Stories In
    NATASA THOUDAM: ‘Collective Memory’ as an Alternative to Dominant (Hi)stories in Narratives by Women from and in Manipur Postcolonial Interventions, Vol. II, Issue 1 Postcolonial Interventions, Vol. II, Issue 1, (ISSN 2455-6564) Abstract Theorizing in the context of France, Pierre Nora laments the erosion of ‗national memory‘ or what he calls ―milieux de memoire‖ and the emergence of what have remained of such an erosion as ‗sites of memory‘ or ―lieux de memoire‖ (7–24). Further he contends that all historic sites or ―lieux d’histoire‖ (19) such as ―museums, archives, cemeteries, festivals, anniversaries, treaties, depositions, monuments, sanctuaries, fraternal orders‖ (10) and even the ―historian‖ can become lieux de memoire provided that in their invocation there is a will to remember (19). In contrast to Nora‘s lamentation, in the particular context of Manipur, a state in Northeast part of India, there is a reversal. It is these very ‗sites of memory‘ that bring to life the ‗collective memory‘ of Manipur, which is often national, against the homogenizing tendencies of the histories of conflicting nationalisms in Manipur, including those of the Indian nation-state. This paper shows how photographs of Manorama Thangjam‘s ‗raped‘ body, the suicide note of the ‗raped‘ Miss Rose, Mary Kom‘s autobiography, and ‗Rani‘ Gaidinlui‘s struggle become sites for ‗collective‘ memory that emerge as an alternative to history in Manipur. Keywords: Manipuri Women Writers, Pierre Nora, Conflict of Nationalisms, Collective Memory, Sites of Memory 34 Postcolonial Interventions, Vol. II, Issue 1, (ISSN 2455-6564) Theorizing in the context of France, Pierre Nora laments the erosion of ‗national memory‘ or what he calls ―milieux de memoire‖ and the emergence of what have remained of such an erosion as ‗sites of memory‘ or ―lieux de memoire‖ (7–24).
    [Show full text]
  • THE LANGUAGES of MANIPUR: a CASE STUDY of the KUKI-CHIN LANGUAGES* Pauthang Haokip Department of Linguistics, Assam University, Silchar
    Linguistics of the Tibeto-Burman Area Volume 34.1 — April 2011 THE LANGUAGES OF MANIPUR: A CASE STUDY OF THE KUKI-CHIN LANGUAGES* Pauthang Haokip Department of Linguistics, Assam University, Silchar Abstract: Manipur is primarily the home of various speakers of Tibeto-Burman languages. Aside from the Tibeto-Burman speakers, there are substantial numbers of Indo-Aryan and Dravidian speakers in different parts of the state who have come here either as traders or as workers. Keeping in view the lack of proper information on the languages of Manipur, this paper presents a brief outline of the languages spoken in the state of Manipur in general and Kuki-Chin languages in particular. The social relationships which different linguistic groups enter into with one another are often political in nature and are seldom based on genetic relationship. Thus, Manipur presents an intriguing area of research in that a researcher can end up making wrong conclusions about the relationships among the various linguistic groups, unless one thoroughly understands which groups of languages are genetically related and distinct from other social or political groupings. To dispel such misconstrued notions which can at times mislead researchers in the study of the languages, this paper provides an insight into the factors linguists must take into consideration before working in Manipur. The data on Kuki-Chin languages are primarily based on my own information as a resident of Churachandpur district, which is further supported by field work conducted in Churachandpur district during the period of 2003-2005 while I was working for the Central Institute of Indian Languages, Mysore, as a research investigator.
    [Show full text]
  • Tangkhul Traditional System of Education and Its Relevance in the Modern Indian Context By: Dr
    GORTERIA JOURNAL ISSN: 0017-2294 Tangkhul Traditional System of Education and Its Relevance in the Modern Indian Context By: Dr. Keisham Shitaljit Singh & RGG Just Shimray Associate Professor Research Scholar Department of Education NET, Rajiv Gandhi Fellowship Manipur University Department of Education Manipur (INDIA) Manipur University (INDIA) Email: [email protected] Email: [email protected] 8837419363/9615156294 8730834367 About the Tangkhul Tribe The Tangkhul tribe is one of the major Naga tribe of Manipur and is an indigenous people of the state. They are inhabited mostly in Ukhrul and Kamjong districts of Manipur and some are found in Senapati and Imphal East districts of Manipur and Somra tract of north western part of Myanmar. The population of Tangkhul is about 2 lacks. The Tangkhuls ethnically belonged to Naga groups who are Mongoloid race speaking Tibeto-Burman language. There is a peculiarity in their dialect and they are a mono-tribal community having the same custom, culture and tradition. Each and every village speaks different dialects, hardly or not understood by other villagers. However, they have evolved a common dialect known as Tangkhul dialect, though which they communicate among themselves. Agriculture was the main occupation of the Tangkhul people. The social lives of the Tangkhuls were closely intertwined with their religious life and the religious festivals are in perfect harmony and their festivals and songs are mostly agricultural oriented. Music and dance are the two main features and events of every festival. The culture of the Tangkhul revolves around the traditional beliefs and custom exercises being passed down. The Tangkhuls were an organized people who had well-structured socio-political system in their own way.
    [Show full text]
  • Land, People and Politics: Contest Over Tribal Land in Northeast India
    Land, People and Politics Land, PeoPLe and PoLitics: contest oveR tRibaL Land in noRtheast india Editors Walter Fernandes sanjay BarBora North Eastern Social Research Centre International Workgroup for Indigenous Affairs 2008 Land, People and Politics: contest over tribal Land in northeast india Editors: Walter Fernandes and Sanjay Barbora Pages: 178 ISSN: 0105-4503 ISBN: 9788791563409 Language: English Index : 1. Indigenous peoples; 2. Land alienation; Acknowledgements 3. Northeast India; 4. Colonialism Geographical area: Asia Publication date: January 2009 cover design: Kazimuddin Ahmed, Panos South Asia This book is an outcome of collaboration between North Eastern Social Research Centre (NESRC), Panos South Asia and International Published by: North Eastern Social Research Centre 110 Kharghuli Road (1st floor) Work Group for Indigenous Affairs (IWGIA). It is based on studies on Guwahati 781004 land alienation in different states of the Northeast done by a group of Assam, India researchers in 2005-2006. Some papers that were produced during that Tel. (+91-361) 2602819 study are included in this book while others are new and were written Email: [email protected] Website: www.creighton.edu/CollaborativeMinistry/ or revised for this publication. We are grateful to all the researchers for NESRC the hard work they have put into these papers. The study, as well as the book, was funded by the Ministry of Foreign Affairs, Government of International Work Group for Indigenous Affairs (IWGIA) Denmark. The study was coordinated by Artax Shimray. We are grateful Classensgade 11E DK-2100 Copenhagen to the Ministry of Foreign Affairs, Denmark for financial support for this Denmark book. We are grateful to IWGIA particularly Christian Erni and Christina www.iwgia.org Nilsson for their support.
    [Show full text]
  • Sino-Tibetan Numeral Systems: Prefixes, Protoforms and Problems
    Sino-Tibetan numeral systems: prefixes, protoforms and problems Matisoff, J.A. Sino-Tibetan Numeral Systems: Prefixes, Protoforms and Problems. B-114, xii + 147 pages. Pacific Linguistics, The Australian National University, 1997. DOI:10.15144/PL-B114.cover ©1997 Pacific Linguistics and/or the author(s). Online edition licensed 2015 CC BY-SA 4.0, with permission of PL. A sealang.net/CRCL initiative. PACIFIC LINGUISTICS FOUNDING EDITOR: Stephen A. Wunn EDITORIAL BOARD: Malcolm D. Ross and Darrell T. Tryon (Managing Editors), Thomas E. Dutton, Nikolaus P. Himmelmann, Andrew K. Pawley Pacific Linguistics is a publisher specialising in linguistic descriptions, dictionaries, atlases and other material on languages of the Pacific, the Philippines, Indonesia and southeast Asia. The authors and editors of Pacific Linguistics publications are drawn from a wide range of institutions around the world. Pacific Linguistics is associated with the Research School of Pacific and Asian Studies at the Australian National University. Pacific Linguistics was established in 1963 through an initial grant from the Hunter Douglas Fund. It is a non-profit-making body financed largely from the sales of its books to libraries and individuals throughout the world, with some assistance from the School. The Editorial Board of Pacific Linguistics is made up of the academic staff of the School's Department of Linguistics. The Board also appoints a body of editorial advisors drawn from the international community of linguists. Publications in Series A, B and C and textbooks in Series D are refereed by scholars with re levant expertise who are normally not members of the editorial board.
    [Show full text]
  • Social Assessment and Tribal Development Framework
    Table of Contents Executive Summary 1. Introduction 1 2. Social Assessment 10 3. Poverty and Social Exclusion In Project Area 15 4. Baseline Information 49 5. Institutions, Governance and Poverty Alleviation Programmes 65 6. Project Benefits, Social Impacts and Risks 91 7. Stakeholder Consultations 100 8. Key Social Strategies Included in Project Design 128 9. Monitoring And Evaluation 138 10. Tribal Development Framework - Tripura 142 11. Tribal Development Framework- Sikkim 172 12. Gender Strategy 201 Annexure List of Tables 2.1 Tools used for Data Collection 2.2 Sample selection 3.1 Socio, Economic and Demographic Indicators 3.2 Ethnic Hierarchy of Tribes in Tripura 3.3 Ethnic Hierarchy of Tribes in Sikkim 3.4 Road Network (Km) 3.5 Unemployment Rate among the Youth 3.6 NACO's Categories of NE States on HIV Prevalence 3.7 AIDS cases in NE and Recipients of ART 3.8 Incidence of HIV/ AIDS in Project States 3.9 Major Tribes and Population in Study Villages - Tripura 3.10 Some Development Indicators for Tripura vis-à-vis National Figures 3.11 Distribution of HHs, Population and Sex Ratio by ST Community - Sikkim 3.12 District-wise Distribution of Villages and Poor Households with different Poverty Rates in Sikkim 3.13 Human Development Index (HDI), 2001 3.14 Human Development in North East India 3.15 Human Development Indices - 2006 3.16 Gender Development Indices - 2006 4.1 Distribution of Sample Households (Social Category) 4.2 Family Composition 4.3 Decision Making by Women 4.4 Source of Income 4.5 Households in Indebtedness 4.6 Key
    [Show full text]
  • Tens of Thousands Newly Displaced in North- Eastern and Central States
    INDIA: Tens of thousands newly displaced in north- eastern and central states A profile of the internal displacement situation 9 February, 2006 This Internal Displacement Profile is automatically generated from the online IDP database of the Internal Displacement Monitoring Centre (IDMC). It includes an overview of the internal displacement situation in the country prepared by the IDMC, followed by a compilation of excerpts from relevant reports by a variety of different sources. All headlines as well as the bullet point summaries at the beginning of each chapter were added by the IDMC to facilitate navigation through the Profile. Where dates in brackets are added to headlines, they indicate the publication date of the most recent source used in the respective chapter. The views expressed in the reports compiled in this Profile are not necessarily shared by the Internal Displacement Monitoring Centre. The Profile is also available online at www.internal-displacement.org. About the Internal Displacement Monitoring Centre The Internal Displacement Monitoring Centre, established in 1998 by the Norwegian Refugee Council, is the leading international body monitoring conflict-induced internal displacement worldwide. Through its work, the Centre contributes to improving national and international capacities to protect and assist the millions of people around the globe who have been displaced within their own country as a result of conflicts or human rights violations. At the request of the United Nations, the Geneva-based Centre runs an online database providing comprehensive information and analysis on internal displacement in some 50 countries. Based on its monitoring and data collection activities, the Centre advocates for durable solutions to the plight of the internally displaced in line with international standards.
    [Show full text]
  • Profile of Internal Displacement : India
    PROFILE OF INTERNAL DISPLACEMENT : INDIA Compilation of the information available in the Global IDP Database of the Norwegian Refugee Council (as of 1 July, 2002) Also available at http://www.idpproject.org Users of this document are welcome to credit the Global IDP Database for the collection of information. The opinions expressed here are those of the sources and are not necessarily shared by the Global IDP Project or NRC Norwegian Refugee Council/Global IDP Project Chemin Moïse Duboule, 59 1209 Geneva - Switzerland Tel: + 41 22 799 07 00 Fax: + 41 22 799 07 01 E-mail : [email protected] CONTENTS CONTENTS 1 PROFILE SUMMARY 8 CAUSES AND BACKGROUND OF DISPLACEMENT 11 GENERAL 11 FOUR CATEGORIES OF INTERNAL DISPLACEMENT IN INDIA 11 GROWING ETHNIC AND SOCIAL TENSION IN INDIA COULD LEAD TO INCREASED INTERNAL DISPLACEMENT (2000) 12 CONFLICT INDUCED DISPLACEMENT IN KASHMIR 12 SEPARATIST/FUNDAMENTALIST THREATS AND ATTACKS MADE THE KASHMIRI PANDITS FLEE THEIR REGION (1990-2001) 12 DISPLACEMENT IN KASHMIR DUE TO MILITARY TENSIONS AND ARMED CLASHES BETWEEN INDIA AND PAKISTAN (1999-2002) 14 CONFLICT INDUCED DISPLACEMENT IN THE STATE OF GUJARAT 16 A BRIEF BACKGROUND ON COMMUNAL VIOLENCE IN GUJARAT (APRIL 2002) 16 RELIGIOUS VIOLENCE IN GUJARAT IN FEBRUARY-MARCH 2002 DISPLACED THOUSANDS (APRIL 2002) 17 RELIGIOUS VIOLENCE IN GUJARAT STILL CONTINUED IN MAY 2002 18 CONFLICT INDUCED DISPLACEMENT IN THE NORTHEAST 19 BACKGROUND TO THE ETHNIC TENSION IN NORTHEAST INDIA (2000) 19 GENERAL CAUSES OF THE INTERNAL DISPLACEMENT IN NORTHEASTERN INDIA (2000) 20 INTERNAL
    [Show full text]
  • Common Spices Plant Used As Medicine by the Tangkhul Tribe of Ukhrul District, Manipur, India
    International Journal of Scientific and Research Publications, Volume 6, Issue 7, July 2016 22 ISSN 2250-3153 Common Spices Plant Used as Medicine by the Tangkhul Tribe of Ukhrul District, Manipur, India S. Salam* & N. S. Jamir** *Department of Botany, Nambol L Sanoi College, Nambol-795134, Manipur,India **Department of Botany, Nagaland University, Lumami, P.O. Mokokchung –798601, Nagaland, India Abstract- Ukhrul district which is one of the nine districts of The Tangkhul Naga tribe is one of the largest tribe among Manipur, is a hilly region predominantly inhabited by the the Naga tribes of Manipur. The Tangkhuls are non-vegetarians, Tangkhul tribe. Since time immemorial many useful plants have Rice (Zhat) is the staple food of the community. Mostly they been handled by human societies for both medicinal and food depend on various wild edible plants, which obtained necessary purposes. The Tangkhul people of this hilly region are mainly food values of a balanced diet. Most of the food is taken in boiled dependent on the forest, as forest plants are gather for food form. Leafy spices locally known as Namra, Namrei, Hanam, ,medicinal, spices, fuel, etc, which have built up their socio- Somri, Lam sachikhong, Sachikhong, etc are commonly used in economic and cultural life. An extensive survey was conducted the preparation of meat. These people have their own culture, on the usage of various spices plant as medicine by the Tangkhul tradition and have a wide knowledge about the various uses of community in the Ukhrul district, Manipur. They collected a plants around their inhabitation. good number of spices plant from the surrounding forest and few Significant contribution has been made by some workers on are domesticated in their kitchen garden for daily consumption as various aspect of ethnobotanical and ethnomedicinal plants in well as for herbal remedies, also selling in local markets and Manipur state (Rao & Jamir, 1982 a and b Sinha, 1987; Singh et represent the main source of cash for villagers.
    [Show full text]