Is “Singh” a Misnomer to Meiteis? Not really, but…

By: Sanjib Meitei Saturday morning is always pleasant for me. It is a day I… more »

By: Sanjib Meitei

Saturday morning is always pleasant for me. It is a day I can spend some time with myself in a nearby university’s sport ground without the need to rush back before 8 am to ensure I reach office by 9 am. It is day I can think of something other than never ending office works. One Saturday morning, when I am back from the ground at around 9.45 am, I saw a miss call from one of my friends whom I have not been in touch for a long time (around 2 years). I called him back to inquire the reason behind his missed call. The reason was amusing and sound trivial. He wanted to remove the word “Singh” from his last name. So, he wanted to know procedure to change his name in his degree certificate. My first reply was “Are you serious?” I tried to persuade him by giving a workaround solution just the way I generally provide to scientists from our partnering organizations whenever my informatics solution fails to cater their research needs. I tried to simplify. That is simple, you just use an easy name like mine “Sanjib Meitei” in your credit card, PAN card and use the name instead of your certificate name. You don’t need to change your name in certificate. Moreover, you don’t show your degree certificate when someone asks your name. Well, he didn’t ring me up to listen to my free workaround solutions. He had already taken up a step further than I imagined. He had managed to strike off “Singh” from his name in HSLC certificate. Now, he wants to get rid of this word from his name from the degree certificate too. He reasoned in short, “it’s embarrassing to have “Singh” in a Meitei’s name”. I pondered for a while and understood the eventual futility of any suggestions to stop doing his quest to remove the word. I assured him that I will assist getting his name change done.

Being Saturday, I had the privilege to spend some time thinking about the reasons that might force him to prioritize a task that has nothing to do with his professional life. As the day progressed, my mind was wandering on the thought whether it really matters when someone uses Singh as his last name. Why this Kolaveri Di? Well, in the context of the Indian society, my friend has a point to feel something awkward about mismatch between last name and our race especially in Hindu and its nearby societies. Most of the popular names and surnames in India are clan/caste/region specific. So, whenever your name is announced, people already imagined a template of your look/caste/race/region in their mind. This is where Meiteis with Singh as last name become a mismatch to many people who are not even aware of the existence of an Indian state called Manipur. A few years back, I read a piece of news titled “Singh from the east” in a national newspaper (it must either be Hindustan Times or Times of India since I read these papers only). It was amusing news although not very important. Either Rennedy Singh or Gouramangi Singh (sorry, I could not remember the exact one and I don’t want to dig the information out) went to Australia to play high level club football matches. It was a matter of pride that Indian footballers got to play football in Australian league matches. All the people from Punjab living there in Australia gathered to welcome the Singh. Anyway, it is matter of pride to have one sporting icon from your community or caste or region. It is a global phenomenon that is not only restricted to Indians only who are starved of legitimate sport stars. Phillipinos will rightly gush about Manny Pacquio, the reigning king of boxing while I, as a Manipuri always like Mary Kom to win gold in every competition she participates. Coming back to the story of the news I just mentioned, when Singhs in Australia saw the Singh from the east, they were left shocked and confused. Luckily, some Manipuris living there turned up to take the charge and organized a welcome party for the name wise mismatched Singh. Well, similar stories of confusion continue to brew up for many common Singhs from the east in Indian schools, colleges, offices and many other places. Some are sensitive and some just move on ignoring the raised eyebrows. On the other side, from the shocked people who just realize the existence of Singhs in the east, some brash people questioned or commented on the mismatch between name and the race while some polite people just get on keeping their wonder and curiosity to themselves. But a generic line accepted among all people when they saw Singhs from east or some not so popular communities runs freely “Aaj kal har koi apane naam ke aage Singh likhte hain”. And for sure, the same sentence might have been used by stunned Singhs in Australia when they realized that the Singh of football was from the east.

I am not going to request Singhs from the east to change their last name. Different people have different experience in life. Who knows, some people might have got social acceptance and honor because of Singh as last name. But, I, in this article, bring in some basic information regarding people belonging to different castes/communities/regions who generally write Singh as their last name. I don’t say all Meiteis do not know the lineage of Singh but it is also a fact that many of my fellow Meiteis are oblivious to the reason and significance of writing Singh as last name.

“Singh” derived from a Sanskrit word “Simha” means lion. It is one of the most popular last names (many write it as their middle name too) and is used predominantly by people belonging to Rajput clans to symbolize their bravery and warrior pedigree. The rajputs are divided into three clans namely Suryavanshi, Chandravanshi, and Agnivanshi. As per legends, Lord Ram belonged to Suryavanshi rajput clan, Shri Krishna belonged to Chandravanshi clan (there seem to be some argument regarding this when Yadavas claimed that they are the legitimate descendents of Yadubanshis) and Chalukya rulers belong to Agnivanshi clan. Historically, different clans ruled several western, eastern, southern and northern states of current India although it didn’t reach NE states of current India. Besides rajputs, the Sikhs also write Singh as their last name. They started using “Singh” as mandatory last name under the leadership of Guru Govind Singh in 1699 AD. Well, Meiteis (although I am not scholar in this field), especially the king and his family should have started a little bit later as compared to the Sikhs during the reign of Maharaja Garibniwaj. Most probably, by the time of “Chahi Taret Khuntakpa”, I think common Meiteis too started using “Singh” as last name (anyone, please educate me more regarding this). To my not so erudite understanding, taking “Singh” as last name by Meiteis was not wrong from the context of literary meaning of the word “Singh” since Meiteis are warriors since the time of immemorial.

Although Sikhs and Meiteis started using the last name Singh around the same century, Singh by a Sikh is well accepted while it is a misnomer for Meiteis to general Indian populace. Sikh’s contribution to Indian history is significant and they have always been a part of it. Even in today’s India, although their population is around only 2% of total Indian population (well Meitei population is negligible), they produce people who are always in public knowledge. Easiest examples, Dr. Manmohan Singh, Montek Singh Ahluwalia, many Army Chiefs to name a few who make significant contribution to the nation as well as become popular names among common people. Meiteis, despite our bravery and history in our right, are quite unheard of among majority of the common people of India and never got our share in Indian history also. Well, I don’t need to write in detail regarding this. In simple language, majority of Indians are not familiar with Singh attached to names of Chinese looking people. So, Singh becomes a misnomer to Meiteis to them. Scientifically, the reluctance of majority of Indian common people to recognize Singh as last name Meiteis is very reasonable. Just see how letters are arranged in computer keyboards. When I saw computer keyboard for the first time, I felt disgusted. I thought how on the earth, letters are arranged horribly out of order on keyboards. However, it is so popular with people that if a company comes up with a new keyboard having letters arranged in different order to the current one then I doubt it will be acceptable to people.

My friend who decided to strike off “Singh” from his name seem to be quite sensitive as far as mismatch between the last name and our ancestry. My only concern was that he needs to change his name in many important documents which may require legal proceedings. I hope, he named his son accordingly. I am not sure if I would have gone all the ways to remove the word had it been in my last name. Anyway, in this big bad world where we cannot avoid many uncomfortable things, one should be comfortable at least with his own name. If some of my fellow Meiteis are embarrassed with their last name, I will blame a few generations of Meiteis who failed to promote our own language to define things properly. They could have come up with our own word to define ourselves instead of burrowing it from other established languages and corresponding utility. Many communities use “Singh” and other variants of the word to symbolize that they are warrior descendant. “Meitei Nongsha” is a word that we use to praise people who show bravery in the face of adversities. We, the Meiteis, for sure belong to a proud warrior community who withstands the test of time, intruders and many more unwanted situations. We can proudly use a name to symbolize having descents of a warrior clan. However, would I use “Singh” to do so? My answer is a big Never! Because, there are already people who have established their own historical, political, social and cultural lineage for this last name in Indian society. To me, working hard to make Singh a popular Meitei’s last name just sounds like investing upon developing a keyboard with different letter arrangement from the current popular one without much resource at hand. I feel proud that my fellow people start seeing the importance of developing our own identity rather than just living with a last name which majority of the people consider it to be a misnomer. We belong to a small community and if a Meitei brings laurels for the nation, we cannot afford to lose the credit in confusion to other well established communities. I will not force other people who write Singh as last name to change their last name but personally, I will love to see Meiteis using their own Surname or Yek as last name.

Read more / Original news source: http://kanglaonline.com/2012/02/is-%E2%80%9Csingh%E2%80%9D-a-misnomer-to-meiteis-not-really-but/

My father, the politician

By Shachi Gurumayum “Give *us* the future, we’ve had enough of your past. Give us back our country, to live in, to grow in, to love.” – Michael Collins It… Read more »

By Shachi Gurumayum

“Give *us* the future, we’ve had enough of your past. Give us back our country, to live in, to grow in, to love.” – Michael Collins

It started with an article I chanced upon en route from Beirut to Dubai. Hoping to keep busy on the plane, I picked up an early edition of Gulf News, dated Saturday August 20th 2011, and flicking through the pages, I was surprised to find an article entitled, “Manipur activist has been on fast for 10 years” written by Thingnam Anjulika Samom. Manipuris around the world will immediately know on whom the article was based but, for those new to this subject, the “activist” is Irom Sharmila Chanu who has been fasting, and is being force-fed by the authorities, for 10 years campaigning for the removal of the Armed Forces Special Powers Act 1958 “which gives India’s armed forces the power to arrest, search, and destroy property without warrant as well as shoot, and even kill, on mere suspicion”. To see an article as such to be so prominently presented, perhaps catalysed by the well-covered hunger strike of Gandhian Anna Hazare, in a Dubai based newspaper surprised me but it raised a few questions; why is the Act still in place, why is it so difficult for our state government to repeal an Act that is obviously condemned en masse in Manipur, and why is Sharmila so unimportant compared to Anna? Is it because Manipuris are insignificant at only 0.2% of the Indian population, or because we are so meek and unable to raise our voice against the majority, or because our MPs do not present enough strength in the Indian parliament, or because our elected leaders are so weak and fragmented that they cannot fight for what is good for Manipur?

I do not have the answers to any of the questions above however I do have a few stories to tell of my own, stories that highlight the mindset of our fellow citizens. I had only arrived at one of India’s top colleges when one of the teachers told me in the face that “you northeast students do not work hard” – only to later find quite a few NE students in the top five to 10 of their respective classes – and over a decade later, in London, introducing myself to a key Indian manager of a UK organization, I was asked “if you guys are still creating trouble and fighting for independence” – I was dumbfounded and did not want to risk the business relationship we were establishing to answer back tersely to such a comment. The third story is around getting married to a non-Indian in Manipur. Knowing that my fiancée would need a Restricted Area Permit, we applied for the permit in July for a wedding scheduled on Christmas day, a day we considered auspicious. Rather unsurprisingly, the permit was only issued a few days before the wedding after my father and I had literally camped in the corridors of the Manipur Secretariat building for a full week. And, after I had personally complained to the Chief Secretary, and sent a fax to the Home Secretary in Delhi that I was treated with more respect in a foreign country than my own country and asked them how they expected Manipuris to feel Indian when we were being treated as step-children. The treatment and support meted out by my own fellow Manipuri bureaucrats were no example setters either.

The above stories appear to only blame others however I believe we also ought to ask ourselves what we are doing wrong that is sending such messages. Why are we perceived as less hard working, as less culturally advanced, as politically weak and so forth? I saw Manipuri students in Delhi and elsewhere who were only too happy to waste their parents’ hard-earned money but a majority of my friends and contemporaries were diligent students who wanted to achieve success, peace and stability in life. A culture that developed its own language and script can by no means be any less advanced than the others in India. A state with tens of ethnic groups and dialects should, if anything, be a global anthropologist’s dream. Yet, why do we come across as weak and insecure? My feeling is that this is because we are a divided lot; we are too busy defending our individual identities that we have forgotten the higher goal of defending our state. There will always be those who question and fight for the loss of sovereignty of a kingdom that had never been dominated until the British empire came along, the creation of states in a union that divided ethnic groups into separate states and districts, and the subjugation of minorities within each of the states. But, in the context of today’s India, why could we not take a pragmatic approach and find a social and political solution that would strengthen us? Are we so weak that we cannot find strength in whatever little number we have?

As a student growing up in a Manipur ravaged by bandhs, strikes and violence, I wondered why our people could not sit down together and peacefully work out solutions to our problems. I would hear my father talk about the need for change and I would often retort back by asking him, then a fast rising engineer within the Public Works Department, what he was doing to do this. His answer was that he was changing the system from the inside in whatever way he could but that it was only limited to his sphere of influence, which I must say was rather limited. So, it came as no surprise to me that, a year or so ago, he declared that he and a few like-minded Manipuris were creating a party for the people of Manipur and for Manipur, above everything else. Until then, I had only known him as the Roorkee (IIT Roorkee now) educated, state-selection-exam topping, tough but fair, driven and ambitious engineer who wanted to make things happen, and happen quickly. Until then, I had known him as the ever eager engineer who collapsed of malaria purposefully touring the deep interiors of Tipaimukh and Jiribam, the father who competed with me to be the first one to get a doctorate by writing his thesis in his mid-fifties, and the husband who sacrificed a lot of family time by visiting every remotely located project as often as possible to ensure progress and delivery. And, the one who retired at the pinnacle of his career as the PWD Chief Engineer without the black spots of corruption normally associated with his line of work. To start a political party has been an inspirational move from my father and he truly is my hero! You may consider this article as promotional but I genuinely believe that Manipur needs change and that Manipur desperately needs good people at her service.

Having heard a lot of stories about how politicians in Manipur get elected, from spending crores of rupees to adopting every means possible to get elected, I was not sure if my father had the financial strength and popularity to win in such a ‘competitive’ landscape. Now, having had the luxury of time to ponder and consider the impact, I believe the time is right for Manipur to see a leader who is willing to take the risk of challenging the status quo, and one who is willing to shake, even if not entirely uproot, the tree so that the rotten fruits drop off. For how long can we Manipuris continue to live in such abject ignorance of the things that are happening around us? For how long can we bear the destruction of our motherland by a select few selfish power-hungry individuals? And, for how long can we tolerate the fact that, despite 60 plus years of being India, we seem to be so far behind the rest of the country? Why is it that no state-minded political party has had much success in the state? Why is it that we allow ourselves to be fooled with a few short-term sugar-coated development initiatives and charities whilst losing our long-term right to peace, success, employment for ourselves and our children, and continued prosperity of our state which God has blessed in so many ways? Why can we not elect a government that will govern rightly keeping the people of Manipur top of everything else?

Why can we not develop an outsourcing village with uninterrupted power and good infrastructure where large multinationals could set up bases thus creating jobs for our people? Why can we not set up a sustainable and highly productive agricultural system that will not only provide our basic staple crops but also surplus fruits and vegetables that could be exported? Why can we not securely maintain the two National Highways we have so that we cannot be made to dance at the whim of any self-obsessed organization that decides to blockade either one of the two? Why can we not have integration where Biharis, Kukis, Marwaris, Meiteis, Nagas, Nepalis, Pangals, and all the other ethnic groups think of Manipur at the same time they think of themselves? Why can we not establish a successful textile industry like Kashmiri carpets and shawls through our renowned muga weaving skills? Why, when we have the only floating national park in the world, can we not turn ourselves into a tourist and relaxation paradise for all those hard-working, exhausted, citizens in the big metropolitan cities of India? Being at the epicenter of a trade route between the fast rising eastern countries such as China and the rest of India, why can we not provide good infrastructure to act as a trading hub in the region? Why can we not achieve the same level of success as Singapore and why can’t we learn from them? Are we really so incapable? Why are our roads always full of potholes? Why are we so focused on banning Hindi movies instead of channeling our energy and resources on making Manipuri films, videos, songs, literature, and art better resourced and more present? Have we been so dumbed down through years of corruption and politicking? Why can’t all our elected members stand up in parliament and demand what is rightfully ours and what is good for us? Have we lost the entrepreneurial spirit that makes every Manipuri a fast learner and adapter wherever he or she goes? Have we lost the fighting spirit that produced such elegant martial art forms as Thang-Ta and Sarik-Sarak? What happened to the artistic and creative instincts that led to such beautiful and colourful art forms as the Meitei jagoi, Kabui and Naga dances, and so on? Are we Manipuris ready for change? Perhaps, I am asking the wrong questions, and I know he does not have all the answers but I surely will be continuing to ask these questions to my father, the engineer turned politician.

Shachi Gurumayum is the son of Dr. G. Tonsana Sharma,  President of Manipur Democratic People’s Front that will make a political attempt to bring good governance to Manipur in the upcoming elections.


Enhanced by Zemanta

Read more / Original news source: http://kanglaonline.com/2011/09/my-father-the-politician/

The great Meitei Reconciliation Process: Revisiting the classical folklore on “Emoinu Chakhong Ngahongbi” by Late Shri Ningomabam Angouton Meetei

Source: Sanjib Meitei Whenever I came across the word “Reconciliation”, what comes in my mind is the desperate move and appeals by Dr. Wati Aiyer’s The Forum for Naga Reconciliation… Read more »

Source: Sanjib Meitei

Whenever I came across the word “Reconciliation”, what comes in my mind is the desperate move and appeals by Dr. Wati Aiyer’s The Forum for Naga Reconciliation (FNR) to bring peace and unity among different Naga sub tribes. I’ll support the mission just after hearing its name mission because the phrase ‘Reconciliation and Unity’ is too good for me not to support it. It’s like democracy vs Nazism/Talibanism. The goal seems to be quite easily achievable since they are trying to unite people of a single tribe called Naga.

 

Often, we get to read beautifully phrased press releases from NSCN/GPRN endorsing the move and its commitment towards achieving the goal. Even the GPRN/NSCN and FGN endorse the move and express its desire to attend the highest level meeting of leaders from all the warring groups to sit down together and bring an everlasting solution in Naga society. Indeed, I too pray that peace prevails among the Nagas.

 

However the reality may be quite different from the press releases which covered the so called highest level meetings among the warring factions and occasional mass prayers. Random killing among the  members of different groups, gunfights, accusation for territorial encroachments in eastern parts of Nagaland and Naga inhabitant districts of Arunanchal Pradesh, formation of ZUF, killing a few members of ZUF by NSCN/GPRN men are totally contradictory to all the press releases which have been published endlessly for a while in local media.

 

Well, why are Naga people still unable to unite themselves despite their common goal of making Nagaland a Land of Christ (again an apostle of Peace and Love)? The most basic reason is the insincerity of the leaders towards achieving the goal. Unity and peace is never possible unless people from different communities leave their false ego, exaggerated pride based on exaggerated history to show supremacy over others. You can take inspiration from the history but you can’t live with the history. Lack of heroic sacrifices from leaders and members of different communities for the sake of common Naga cause and thirst of power among leaders are also playing as obstacles for the process.

 

Here is where I start thinking that Nagas can learn from the process of Meitei reconciliation which happened much before King Nongada Lairen Pakhangba at 33 AD in Sana Leipak. I was always fascinated by classical Meitei folklores. The folklore of Emoinu Celebration from the story “Washak Ngakpa” meaning Keeping the Promise, written by Late Shri Ningombam Angouton Meetei and the classical love story “Khamba -Thoibi” are classical examples of successful reconciliation process of the old Meitei factions.

 

Although Washak Ngakpa is a story on how the Meiteis started celebrating Emoinu Day by lighting fire torches on roadside and worshiping the goddess Emoinu at ‘Funga Lairu’, the great Meitei reconciliation process was the backbone of the story when the story line is viewed at an angle different from the typical storyline. Let me tell you the story briefly:

 

Once upon a time, there were four kings ruling four independent kingdoms. The kings were Khuman Kwakpa, Meitei King Thawan Thaba, Selloi Nongmai Ningthou and Chingshanglakpa. There had been a mutual understanding among the kings and were friendly nations. However, the relationship between the Meitei king and Khuman Kwakpa deteriorated and in a meeting, they declared that they would no more be friends and severed all ties between them. Incidentally, the wife of Khuman Kwakpa was a Meitei woman named “Piyainu”. After returning from the meeting, the king Khuman Kwakpa summoned all his ministers and narrated the new developments in the severed ties between Meiteis and Khumans. He also promised that he would divorce his wife Piyainu since he didn’t want to be a bad example in front of the Khuman people.

 

Till then, he was unaware of the fact that Piyainu was already pregnant with his child. He ordered Piyainu to leave the palace immediately. Piyainu pleaded that she was already pregnant and requested him to allow her to stay till the child is born in Khuman palace. Even the ministers tried to persuade the king but Khuman Kwakpa, known for his principle of keeping promise did not bend. Piyainu had no option but prayed to the Godess of Khuman Kingdom “Emoinu Chakhong Ngahongbi” to show a miracle which would trigger a change in the stand of Khuman Kwakpa. But, nothing happened and finally Piyainu took a stand to return to Meitei land.

 

For once, she prayed to Emoinu that if she was innocent and a true Meitei woman who kept the virtue of married woman sincerely, then she be blessed to get to live with Emoinu Eema. Time passed, Piyainu got a son whom she named Chalamba. Chalamba grew up without knowing who his father was and he was prohibited by his mother from venturing into the land towards the south east direction of Meitei land. The reason was simple; the kindom in the sout east direction of Meitei land was ruled by enemy. During that time, there was a Meitei tradition of appeasing goddess “Meitei Yumjao Lairembi” as per the instructions of oracles. One year, an oracle forecasted that goddess “Yumjao Lairembi” would be pleased if a live deer could be offered to Her.

 

Chalamba was also one of the Meitei youths who set out to hunt a deer. They tried everywhere except the south east land but could not get any deer. Chalamba decided to go to the south east land for hunting without informing his mother. As he moved into the north eastern terrains, he saw a deer running away. He started chasing the deer with a promise that the first sighted deer should be offered to Yumjao Lairembi. During the chase, the deer passed through a forest which was full of yairi grasses (Rubus idens) making a loud sound. The placed was named “Yairipok”.

 

Finally, the deer ran into the palace of Khuman Kwakpa and hide below the throne of the king. Khuman Kwakpa told Chalamba that since the deer took refuge from him, it’s his duty to protect the animal and if Chalamba loved his life, then he should return to Meitei land without any further delay. But, Chalamba refused to budge and challenged the king to fight with him in person. Kwakpa agreed and took on Chalamba. However, despite of all his fighting skills and reputation of being a great worrier, he couldn’t defeat Chalamba. Finaly, Kwakpa, impressed with the strength of Chalamba, halted the fight and inquired about the parents of Chalamba. Chalamba told him that Piyainu is the name of his mother but he didn’t know who his father was. Kwakpa inquired more and it became clear that Chalamba was his own son. To be sure, he sent Chalamba back to Meitei land to ask to his mother whether she wanted the deer or anything else expecting that Piyainu would ask for the kingdom. Chalamba returned to his mother to ask her choice.

 

Piyainu told her son to ask Khuman Kwakpa to make a promise that he would hand over what she had asked for and if Kwakpa comply with the demand, then asked him to handover “Emoinu Chahong Ngaongbi”. Chalamba returned to Kwakpa who was waiting for him along with his ministers. Chalamba asked Kwakpa if he would promise to give what his mother had asked for else give the deer back. Kwakpa promised that he would give anything what Piyainu had asked for. Chalamba asked Kwakpa to give Emoinu Chahongbi. Kwakpa, the worshipper of Emoinu Ema Ahongbi, was shocked but his perception that Chalamba was his own son was vindicated. He could not imagine the demand. Due to Emoinu Ahongbi, prosperity in Khuman land was happening. Kwakpa told Chalamba to take back the demand. Instead of that demand, Kwakpa asked him to take whatever he liked from Khuman land be it gold, land, and even the throne. He also told Chalamba that Chalamba himself was the legal heir of the Khuman throne.

 

Chalamba told Kwakpa to return the deer and he was not interested in any of the offers from a King who couldn’t keep his promise. Kwakpa, gave in to the demand and handover Emoinu Chahongbi to Chalamba. Chalamba, despite his poor upbringing by single mother could not be lured away by mouth watering offers from Khuman Kwakpa (his father) and sacrificed every personal and materialistic gain that he could have achieved for the sake of the welfares of Meiteis. Chalamba brought Emoinu Chahong Ngahongbi to Meiteiland without war and bloodshed. Piyainu lit up the street to welcome the Goddess Emoinu Chakhong Ngahongbi. Finally, truth won the battle.

 

Of course, the unbreakable bond of love between Meiteis and Khumans had been developed by brave Chalamba and the King of principle Khuman Kwakpa. He kept his promise despite his personal losses. He applied the same yardstick to define his principle even when it hit him hard. Had Khuman Kwakpa not kept his promise, who knows, there could have been more wars and bloodshed between Meiteis and Khumans.

 

In the story by Late Shri Ningombam Angouton Meetei, the principle of Khuman Kwakpa who despite being the king accepted the challenge from an unknown lad to fight in person, raw courage of Chalamba with total devotion to his motherland that could not be lured by materialistic comforts, Piyainu, the woman of virtue who brought up her son and kept him grounded are depicted beautifully and still classic examples of Meitei civilization based on tolerance, courage, virtue, good family upbringing and patriotism.

 

Such kinds of characters are required to bring reconciliation among the warring tribes in the context of Naga reconciliation process. Leaders of Naga factions need to be more sincere and back up their numerous press releases with actions. Like Khuman Kwakpa, they need to stick to their principles, promises, apply same yardsticks for defining sacrifices that need to be made for reconciliation and more importantly they should be selfless. The restraint shown by Khuman Kwakpa when an unknown lad from enemy land challenged him should be classic example of how the leaders should lead the people by example.

 

Just shouting that we should unite for the sake of Christ will not bring real reconciliation and unity. Mass prayer is good but actions should reflect the intention and motive behind the slogan. Khamba Thoibi is famous for its classical love story between an orphan Khamba and princess Thoibi while a rich, talented and cunning Angom Nongban, son of a Minister of then Moirang kingdom tried to win the hand of princess Thoibi at any cost.

 

Apart from the love story, it depicts the strain relationship between Moirangs and Khumans. The two kingdoms continued their hate relationship till the brave Khuman Khamba took on the ‘Kau’ that lived in Eekop lake and terrorized the people of Khuman which had been hindering people from going out for fishing. The incident brought together the warring communities viz., the Khumans and the Moirangs closely.

 

Whatever the claim by some of the Naga leaders, reconciliation seems to be still a far line from reach for the Naga groups. Highest level meetings will not be effective unless the general public from different groups are determined to reconcile. The motto of forgive and forget the past enmity needs to be sincerely practiced.

 

Last but not the least, hating and blaming Meiteis for the backwardness of tribal people of Manipur may not be correct political move at all. I do not support the the idea of greater Nagalim but sincerely support the unity and peace process initiated by various civil organizations.

 

 

Sanjib Meitei

sanjibmeiteicha@rediffmail.com

Read more / Original news source: http://feedproxy.google.com/~r/Kanglaonline/~3/mPOw2x9lFYs/

Parapakaara/Parikshita (Well Wish for other/See others for own)

B.A. SharmaHis Holiness Swami Sivanandaji has explained about seven types of Sadhana. Those Sadhanas are (1) Aarogya Sadhana (exercise for protection from illness, (2) Praanshakti Sadhana (To strengthen soul) (3)… Read more »

B.A. SharmaHis Holiness Swami Sivanandaji has explained about seven types of Sadhana. Those Sadhanas are (1) Aarogya Sadhana (exercise for protection from illness, (2) Praanshakti Sadhana (To strengthen soul) (3) Charitra Sadhana (Exercise to improve character, (4) Ecchha Shakti Sadhana (To control over Mind), (5) Hriday Sadhana (To improve the sense of selfless service), (6) Maansik Sadhana (To control Mind through the practice of reading holy books like Geeta), (7) Aadhyatmik Sadhana (To practice regular Prayer, Meditation, Japa etc.)
Among the seven Sadhanas the fifth or Hriday Sadhana accounts the selfless services. Of the selfless services Paropakaara or well wishing for others is prime character of the Hriday Sadhaka.
PAROPAKARATherefore, Paropakaara or Para-Upakara is again derived from Shradha or faith; Naam Samaran or sing the glory the Almighty; Sarvaatma Bhava or to see God in all souls of the living beings on the earth plane; Namrata or to give respect to all living souls and Daana or to give or share your income to the others at the capable level.
Therefore, Paropakaara is hidden message of the SRIMAT BHAGAVAT GEETA, His Holiness Swami Chidananda Saraswati explained the significant of the word UDDHAREDAATMAN AATMAANNAM. UDDHARED one should save, AATMANAM – oneself Sunk in the ocean of the world; Aatman – by oneself; one should save, Ut-Haret- should lift (oneself) from that i.e. make it attain the state of establishment in YOGA. (Srimat Bhagwat Geeta 6.5)
So, to say to lift, oneself to save or to help-mind has to purify with the help of the Sadhana, the practice of SRADDHA, NAMA SMARAN, SARWATMA BHAAVA, NAMRATA DAANA and PAROPAKAARA in Yoga. The hidden elements of the Sadhana as above enlightened TYAGA and VAIRAGYA. Tyaga is sacrifice and VAIRAGYA is Pandita or accounting non-importance of the worldly materials. Therefore Paropakaara is the character of a Yogi. Therefore a Pandita or a fulfilled person by own wisdom without addition of any demand, would be the self satisfied person who can help the others.
Paropakaara is one of the core discussions in between the Almighty Krishna and His friend Arjuna the strong Arm, the son of Kunti. While Arjuna as puzzled ignorant in the individual consciousness, in the battle field of Mahabharata. Arjuna has forgotten his duties as son of a Kshetriya. He was talking like wiseman, in ignorant. He worried about his relatives and elderly to fight with him, and thought to be killed by his weapon. For such his ignorant self was perturbed and surrendered to the Almighty Shri Krishna, his shelter. Among the clarifications about the doubts of Arjuna by Shri Krishna Paropakaara or Hridaya-Sadhna was also a distinct character of Humanism.
Further, it is also clear that; the qualification of a person having no choice no jeal, no desire from others alone can think, help, give or wish good for others. So Parapakaara is not the only visible articles in the society. Shall not carry the only meaning to be convinceable by word but also it is the intuitive character of a person, which is only possible when the person become matured in Sadhana and Yoga. As Sadhana is the working element of fulfilling Yoga the Supreme practice of the individual to reach the supreme soul in union.
 Therefore, Paropakaar is the character in the human being covered by ignorant, Prarabdha and environment. Of such hidden character a person has to cut ignorant, Prarabdha and environment by the practice of SADHANA, the HRIDAYA SADHANA or the Yoga in practical enlightenment of the individual wisdom. That is the way of PAROPAKAARA.
PARIKSHITAThe word PARIKSHITA is derived from PARA-IKSHAT i.e. Parikshit.
PARIKSHITA is the AASHAA, Ummid or desire from others. PARA is the second or third person; IKSHATI – is attracted or attraction from the first person or self. Therefore, it is nothing but desire something from other or attracted the another, leaving own position i.e. PARIKSHIT.
History of PARIKSHITPARIKSHIT was the king of BHARATAVARSHA, the only son of ABHIMANYU and UTTARA, the Grandson of Sri Krishna and PANDAVAS, the only heir king of BHARATAVARSHA, the conqueror of KALI, the Knower of death. He was the only person who knowing about his day and time of own death. Though he was also the protector of DHARMA and therefore he subdued KALI; and he established DHARMA in his kingdom after YUDHISTRIRA. He is the person who gave pardon the KALI for the war waged by KALI. After conquering KALI – KALI begged pardon for shelter in the coming eras. PARIKSHIT located KALI in the places where (1) the gambling is going on; (2) where the wine is selling; (3) where the wine is serving and (4) where the prostitution is there.
PARIKSHIT was a hunter by being king. One day he was loitering in jungle in alone. He was thirsty. He reached in a AASHRAM where a Monk was sitting on meditation. He asked about his service. Due to heavy starvation he has forgotten DHYANA of a monk and lost his sense. He look around but found nothing except a dead snake nearby the monk. Due to senseless angry he picked the snake and put it on the neck of the monk. When the son of the monk returned from the river after bath saw the condition of his father, then asked to his father. Who has done it ? His father returned to the sense and understood that, it was happened due to PARIKSHIT on his ignorant caused by KALI. But his son became fire upon and curse to PARIKSHIT. That, the snake TAKSHAK which you put on the shoulder of my father shall bite you on the seventh day from to-day. PARIKSHIT was communicated and ready to die for the act committed by him senselessly, was only person in the world who knew that he will die on an appointed day and time. Therefore, he called up all intellectuals to give him wisdom to give up the world. That is why he was the only lucky person in the world who possessed the news of death and awaited the time and day with happy mood by listening the Glory of Srimat BHAGWATAM from the mouth of SUKADEVA the son of BRAHMA, the SAINT salibate. How PARIKSHIT become entangled in the worldly desire and expected from others.
This is untold story but Philosophy of life which is now facing as PARIKSHIT of the history.When PARIKSHIT was in advanced stage in his mother`s womb; in the meantime the end of the MAHABHARATA touched the ground. All Maharathis have died. With the fire of revenge for DURYODHANA`s killed by BHIMA the son of DRONACHARYA Shri ASWATTHAMA has taken strong pledge to kill PANDAVAS. The PANDAVAS with Sri Krishna and ASWATTHAMA met face to face at the VYASADEVAS presence ASWATTHAMA, picked BRAHMASTRA and fired upon PANDAVA. In turn AARJUN also picked BRHAMASTRA and fired upon ASWATTHAMA. VYASHA hold the energy as asked the both warrior to back the arrows to the respective quibre. Arjuna has taken back the energy to the abode. Whereas ASWATTHAMA could not taken back. Because, he did not have the knowledge of retreat. The situation was turmoil. Because, the energy so released was so purposeful in the name of PANDAVAS. Therefore, it has to lost the PANDAVA dynasty.Here is the key importance of the brave child in the womb of mother UTTARA to whom the BRAHMASTRA (… energy) has been targeted. Because, the PANDAVAS cannot effect by the energy under the care of Krishna. The lucky but unlucky child in the womb had so much of the sense as his father ABHIMANYU had. Both his father Abhimanyu and Parikshit had the power to conceive the eventualities heard to them, while they were in the mother`s womb.
But, the more lucky to PARIKSHIT was the blink of time brought him to have DARSHAN (VISUAL) of Sri VISHNU.
That, when the Brahmastra of Aswatthama has been directed from Pandava to the PANDAVA Child in the womb, heated UTTARA the mother with the BRAMIC energy. She cried and shouted Oh Krishna kindly safeguard my child. Krishna reached inside the womb of UTTARA in the form of micro-VISHNU with four arms adorned with GADDA, PADMA SANKHA and CHAKRA. VISHNU in subtle form was running from left to right, right to left, up and down and encircled Parikshit by VISHNU. Brahmantra has been returned and merged to its abode, the PARAMBRAHMA. During the circumstances the child see VISHNU everywhere. Thereafter the child aborted, though gave his life again by the Lord.
When the child become loveable to all his grand fathers. When Yuddhisthir has picked the child, the child use to see Bhima, when Bhim picked the child use to search Arjuna, when with Arjuna the child seek to Nakula and from Nakula to Sahadeva. In the sense, the child was in search of VISHNU like person. Because, Vishnu was save his life by encircling all round from the attack of BRAHMASTRA. Therefore, it is PARIKSHIT derived from PARA-1KSHATI, PARIKSHIT.
Thus, the desire in human life like Parikshit the world is governed by full of expectations from others inspite of trying to search in own.
PARIKSHIT PHILOSOPHYThe life of PARIKSHIT of MAHABHARATA is the Philosophy of lives of the people of this era. Every person in this era is PARIKSHIT. The worldly atmosphere of this era is BRAHMASTRA which attacked PARIKSHITA, the worldly, individual. The worldly individual is always in need of a VISHNU, the protector from the harmful atmosphere of ASWATTHAMAIC dirty BRAHMASTRA.
And therefore, the Parikshits of the present era are in search of Vishnu the protector, for that the people (Parikshits) are looking around. But, when the Almighty VISHNU, the REALITY will lend in the lives of the PARIKSHITS for liberation.

Read more / Original news source: http://feedproxy.google.com/~r/Kanglaonline/~3/MZH8A6Ioh8I/

Mizoram, Act Fast!

By Elf Hmar My father often narrated to me that the first Council office and the entire budget of Mizo District Council, at the outset, was run with funds borrowed… Read more »

By Elf Hmar My father often narrated to me that the first Council office and the entire budget of Mizo District Council, at the outset, was run with funds borrowed… Read more »

Read more / Original news source: http://feedproxy.google.com/~r/Kanglaonline/~3/Nq9kOom6S8E/

Of Arms and Men

Lc. Jinine  Some three months back I wrote an editorial for a human rights periodical. The theme of that very editorial has just been related with the incident of the… Read more »

Lc. Jinine  Some three months back I wrote an editorial for a human rights periodical. The theme of that very editorial has just been related with the incident of the… Read more »

Read more / Original news source: http://feedproxy.google.com/~r/Kanglaonline/~3/wURV8i4_ip4/

Smoking side effects and why you need to quit before it’s too late – Mocha Athokpam

An awareness video compilation by Mocha to show the side effects of smoking and why it’s best to quit smoking before it’s too. Mocha also says “His intention is not… Read more »

An awareness video compilation by Mocha to show the side effects of smoking and why it’s best to quit smoking before it’s too. Mocha also says “His intention is not… Read more »

Read more / Original news source: http://feedproxy.google.com/~r/Kanglaonline/~3/f6h604ETqLw/

Thrust on North East self reliance

Courtesy: http://www.currentnews.in The article has been published on 28 Mar-2011 in Current, a weekly newspaper published from Delhi. The boss of DONER prefers the focus to be on the job… Read more »

Courtesy: http://www.currentnews.in The article has been published on 28 Mar-2011 in Current, a weekly newspaper published from Delhi. The boss of DONER prefers the focus to be on the job… Read more »

Read more / Original news source: http://feedproxy.google.com/~r/Kanglaonline/~3/Ckk_tT199q4/

Thrust on North East self reliance

Courtesy: http://www.currentnews.in The article has been published on 28 Mar-2011 print edition of Current News. The boss of DONER prefers the focus to be on the job – development of… Read more »

Courtesy: http://www.currentnews.in The article has been published on 28 Mar-2011 print edition of Current News. The boss of DONER prefers the focus to be on the job – development of… Read more »

Read more / Original news source: http://feedproxy.google.com/~r/Kanglaonline/~3/b9p7uavll18/

Sharmila Chanu by Mocha Athokpam

About Mocha Athokpam in his own words: I have done my school from sainik school korukonda (andhra pradesh) there i have learnt so many things in life – I am… Read more »

About Mocha Athokpam in his own words: I have done my school from sainik school korukonda (andhra pradesh) there i have learnt so many things in life – I am… Read more »

Read more / Original news source: http://feedproxy.google.com/~r/Kanglaonline/~3/isdsPEEe_6Y/

Power and its position in Manipur

By:- Er. P. Jadumani SinghThe cricket commentary was on the air. I was glued to my receiving set. Suddenly there comes an irritating pause. The Announcer calmly says “We regret… Read more »

By:- Er. P. Jadumani SinghThe cricket commentary was on the air. I was glued to my receiving set. Suddenly there comes an irritating pause. The Announcer calmly says “We regret – there has been some disturbances in the programme due to Power failure”. Yes, a failure in the supply of power is very annoying. There may be a thousand and one causes for such unwanted failures. But before we go into it, let us trace how power came in our state.
When it was a princely state, a Board for development of Hydro Power had been set up under the caption ‘The Manipur State Hydro-Electric Board’ under the ex-officio Chairmanship of the Political Agent, having 4 members of the Manipur State Durbar and two members from the public during 1920-30 and the Board had sub-ordinate Staff. The first Hydro Power House was installed at Leimakhong 25 kms. from Imphal in 1930 having two Hydro sets of 100 KW and 56 KW and it was exclusively meant for electrification of Imphal and it suburbs. Subsequently two diesel sets of 62.0 KW and 46.0 KW were installed in apower House in the centre of Imphal Town. This set up continued upto October ’49 when Manipur ceased to be a princely state and became a part of state and an Electricity Department was formed under an Electrical Engineer (Class II) who had one Assistant Electrical Engineer (also Class II) and other subordinate staff to assist him. The department was made permanent. This independent Electrical Department continued upto 1957 when Manipur attained the status of a Union Territory. At this time, the permanent Electrical Department was merged with the P.W.D. and became a temporary Division under the name ‘Imphal Building and Electrical Division’. And from the month of Feb. 1970, the management of electricity supply in the state has been organised under the electricity department, quite independent from P.W.D. The main objective of the Electrical Circle (Electricity Department) is to promote coordinated development of generation and distribution of Electricity within the state covering both Urban and Rural areas.
Causes of unwanted power failure: The comparative study of power received by the state vis-a-vis its demand shows that there is always insufficient power to meet the requirement of the genuine users (consumers). Losses of power in transmission and distribution system are also a big factor for the insufficient power in the state. Half of the quantum of power imported by the state from the outside source is received by the consumers sue to the transmission and distribution losses of power which is a technical aspect. Theft or unauthorised connection is another factor for insufficient power to be supplied to the genuine consumers. We may give causes on the power failure or the reason of load shedding resorted by the Electricity department in four different situations i.e.. i) the power purchased by the Electricity department is not sufficient to meet the requirement of the registered consumers, ii) the further deterioration in power supply system in the state is due to technical losses i.e., the transmission and distribution losses, iii) the state government does not have willingness to enhance the present quantum of power purchased from outside and iv) the Engineers of the Electricity department are lazy in the work of minimising the transmission and distribution losses by using their technical knowledge and experience, although they know the reason and remedies of these losses.
Remedies for power failure: The shortfall of the power in the state is a priority area and it is very annoying situation among the people when they do not get the regular power supply. So government has to do something by addition and substraction method in the budget allocation. The government can purchase power from Power Trading Corporation anytime to meet the present additional demand of power for the state by allocating some more money in the annual budget for the Electricity department. Government has to be run and government has to look after the welfare and need of the people, because government is for the people, of the people and by the people etc. The Engineers and the staffs of the department are required to be sincere and dedicated to the works of minimising the transmission and distribution losses. Half of the power purchased by the state from the outside is lost in the transmission and distribution system. We all know that there is almost no power generation of our own in our state due to which we have to purchase power from outside our state. Theft of power by unauthorised consumers should be strictly detected for disconnection and befitting punishment should be given to them so that this unauthorisedly used power may go to the registered consumers.
Lastly it is imperative to add one unknown but very crucial aspect i.e., the commercial losses as far as revenue and non-plan money required for purchase of power from other source are concerned. The money for purchase of power is from the non-plan budget and revenue received from the sale of energy plays important Tole in this sector. More revenue should be collected for more non-plan allocation in the budget. For collection of more revenue from the sale of energy we require to minimise the commercial losses which comprise of low billing of electric consumption charges and insincere act of the field staffs. The basic prerequisite for the economic progress of a state is adequate availability of power. Without proper increase in generation or availability of power, industrialization and development cannot forge ahead. When the power production or its availability is sufficient in our state, we can expect not only comfort from electricity in every house, but also the industrial development.

Read more / Original news source: http://feedproxy.google.com/~r/Kanglaonline/~3/c9UK1dfl2Mk/

Deceptive Pictures

The claim of achievements by the Congress led Secular Progressive Front, SPF, government of chief minister, Okram Ibobi, in the address by the Governor of Manipur, Gurbachan Jagat, was more… Read more »

The claim of achievements by the Congress led Secular Progressive Front, SPF, government of chief minister, Okram Ibobi, in the address by the Governor of Manipur, Gurbachan Jagat, was more disturbing than reassuring. As expected, a major portion of the speech dealt with the law and order situation, and from the government’s point of view, this has improved. The claim, all are now aware, is based on two presumptions. One, certain underground organisations have agreed to lay down arms and hold peace talks. Two, the fighting force of the Manipur Police has grown, if we may add, exponentially. Once upon a time, it was the education department which was accused of over employment. Today this dubious distinction has been wrested away by the home department. It is amazing that in a matter of three years, January 2008 to January 2011, the size of the police force has jumped from 15,414 to 24,618. For a small state of two and half million people, this is indeed a quantum jump of 9201 police personnel.
Apart from the obvious picture of a massive militarisation of the state this gives, there is also another interesting sidelight. It is today an open secret that all of these jobs had a definite monetary price tag on them and even a constable’s job is known to cost at least Rs. 3 lakhs. The inference is, in the creation of these 9201 police department jobs, black money in bribe would be at least Rs. 276 crores. This should somewhat explain how so many marble palaces have sprung up amidst the continually decaying and expanding ghetto that Imphal has come to be. Obviously the government cannot claim this parallel growth of opulence black economy amongst rich and powerful as another achievement. But this is a reality nonetheless, regardless of whether the Governor’s speech is silent on the matter.
The second point to note is, the government’s other claim of having brought law and order under control on the alibi that some underground groups have agreed to sit down for negotiation is flawed. The first sets of underground groups under the suspension of operations, or SoO, are 18 Kuki militants groups in two umbrella organisations, UPF and KNO. This however is not a new development and the government has already claimed a breakthrough on this count several times before. The other development in which certain factions of a Meitei underground organisation agreed to hold talks, while no doubt good, can in no stretch of imagination be called significant. The crux of the insurgency amongst the Meiteis is still resolute on pursuing their agenda of fighting for sovereignty. These talks in the sidelines with minor and hopelessly splintered groups are hardly likely to have an impact on the larger politics of insurrection in the land. They are good in so far as some minor though very haranguing public irritants have been reined in. But this is nothing very much for the government to blow its own trumpet about.
While it is natural for the government to claim whatever it can to show it has not been sleeping, and while it is equally natural for the government to hide what is not flattering to its own image, let the reality be not lost sight of totally. The truth is the general public is less secure today than they ever were. This insecurity is not any more just about the raging insurgency of which anybody, guilty or innocent, can fall victim. Frightening as this predicament may be, Manipur has come to live with it for decades, and everybody has learnt to buy their own peace in their own little ways. It is not a happy condition, but one they know they cannot wish away. Life goes on. Besides this however, they have many more things to be mortally afraid of. Above all, this is about a diminishing hope of finding respectable career and livelihood. Many young men and women are flocking away from the state in search of greener pastures. Many more less fortunate are lost in dreadful unemployment at home and an increasing number are resigning to drugs and despair. The government boasts that in three years it stretched and strained to create 9201 police jobs. Even if together with some intakes in other departments (which is hardly happening), the number of jobs created in the same period were to be 20,000, this would still remain a fraction of the nearly 40,000 degree holders our colleges and universities churn out every year. The government employment exchange is the index of this and today it has nearly 7 lakh and still counting job seekers registered. What vision do the government have for them all? The Assembly should be debating issues such as this, and not be complacent with presenting selective data that conjure up deceptive pictures of peace and progress.

Read more / Original news source: http://feedproxy.google.com/~r/Kanglaonline/~3/UtHyyDxY074/

Manipur Vision

– A wake up call -by Professor N. Mohendro SinghTo-day we are in a new world which respects only strength. A nation is made “great” by its own people, –… Read more »

– A wake up call -by Professor N. Mohendro SinghTo-day we are in a new world which respects only strength. A nation is made “great” by its own people, – people from its own soil. Civilisation and development cannot be imported and imposed. Very unfortunately, hardened by the prolonged failure on all fronts, pessimism has taken deep roots. The fear of failure has constantly crippled the glimpse of any hope. We are, to-day, a victim of blind admiration and imitation. We have very little confidence in our own core competencies. Manipur has, as a result, become a shattered and sad state to be in, after sixty years of national planning. Painfully plagued by a vicious circle of inefficiency, high rate of poverty, unemployment, debt, insecurity of life, insecurity of business, employment, and income, Manipur has become a “captive economy”.
The whole atmosphere has been vitiated by the mounting specter of unjustified risks, unjustified costs and unjustified barriers to competition. The new culture of patron-clientelism has established itself to be a highway to unfair personal aggrandizement at the cost of the wealth and well-being of the state. To-day merit has been buried into oblivion. Efficiency is a closed chapter. We are forced to face uncommonly high hurdles with very little resource*. The very foundation of modern development has been knowingly and unknowingly distorted and destroyed, that too, -in this age of aggressive competition. The greatest loss is loss of self respect, self confidence and spirit of noble sacrifice for the community. We are caught to-day in the crossroads and increasingly weighted down by the heavy burden of Socio-Economic Stagnation.We have many works to be done but very few jobs. Manipur should not welcome both jobless growth and growthless jobs. There is contradiction between growing ambition and abject .poverty.
The challenge is great; but not insurmountable; and so should be our determination and political will. We do not lose confidence. We have to regroup, reorganize and revitalize the progressive forces to launch a frontal attack on the fissiparous tendencies and prepare a new “United Ground” for a development millennium of Manipur in order to realize the dream of our legendary of modern Manipur.
One more challenge is aggressive wave of globalization which is a hard reality; – not an option. Good or bad, knowingly and unknowingly our economy has been made part of global integration in one way or the other. It is a race competition built upon one`s indigenous strength and skills. The sky is the only limit. Competition, efficiency, strength and development go together and do mutual reinforcing. The First Generation Reform of 1990 of the country has now been followed by the Second Generation Reform with a strong thrust on physical connectivity, administrative reform and human capital. We have to answer the key questions which constitute the crux of a Vision of Manipur such as :
* Where do we stand now ?* Where to go ?* How to go ?* How soon ?
If we feel disheartened and go back, we will feel painfully left out. We have to go ahead with a clear-cut vision for which the historical necessity is Change of Guard and Change of gear. Manipur needs a government having strong commitment rooted in domestic institutions and who leaves no stone unturned in the new world of Challenges and threats. We have to get out of the present pitiable state of inaction. The vision Manipur demands the noble spirit of a genuine mission and therefore calls for the indomitable will of the people. We have to break the iceburg of prolonged neglect and imposition of misconception and mismanagement. We are also called upon to reassert the defined position, power and privileges enjoined upon us by the universal norms of democratic country.
The Manipur Vision is both comprehensive and harmonious, and respects the intergenerational equity. It encompasses all the distinctive aspects that constitute the life and people of the state. It seeks to balance and harmonise the divergent forces for the successful pursuit of self-fulfillment. Based on the objective assessment of facts and realistic appraisal of possibilities, it awakens in all of us a new spirit of Service and Sacrifice, Self-Confidence and Complete Reliance on our own capacity. It goes much beyond the limitations of the past trends, immediate preoccupation of local concern and temptations of temporary gain. It is not a static statement of wishful thinking. It is a dynamic reality that emerges in the minds of hearts of all Manipuris in the state. It is an articulation of the `desired end results` in concrete terms. It is not a mere prediction. It is an article of faith inspiring us to face the challenges of time with unshakeable determination. Now we have to act with tireless and ceaseless energy. We have to accept both “pain and patience” with smiling face. What we need at the moment is patient life of active service.
This Vision is not a private property. It is common wealth of everybody in the state ;- politician, administrators, businessmen, engineers, doctors, bankers, teachers, lawyers, social workers, artists and students. The shared vision is the bedrock of national advancement. Vision Manipur is part of our life, a permanent source of inspiration and a guiding framework.
Ahead of us is the uphill task ;- but under any circumstances we can not compromise the historical necessity for acting on a carefully designed blue-print and roadmap of strategic departure to establish a new social and political order in Manipur.
Crux of Manipur Vision  Where we are       Where to go Key Questions How to go?       How soon?
The Manipur Vision 2020 seeks to realize three sets of objectives namely (a) Economic Objective, (b) Social Objectives and (c) Political Objectives.
Economic Objectives
Manipur Vission 2020
Social ObjectivesPolitical Objectives Economic objectives :The Manipur Vision seeks :( a) To reduce economic dependency by rising Manipurfrom the present level of captive economy to that a competitive surplus state by 2020;(b) To tap all available human talents and natural resources as common wealth to double the Gross Domestic      Product      keeping      in      view      the intergenerational equity;(c) To provide wider range of economic opportunities for decent employment       and ensure full employment;(d) To ensure economic security including  all  basic needs to all weaker and vulnerable segments of the Society;(e) To ensure balanced development between valleyand hills through accelerated market-led intervention.(f)     To   take   the   best   advantage   of  the   Look-East-Initiative by expanding commercial connectivity.
Social objectives :The social objectives sought to be realised by the Manipur Vision 2020 are :-1. To   deal   with   firmly   any design for calculated   ethnic division, and promote the communal harmony;2. To strength the historical roots of social harmony and interdependence between valley and hills;3. To prepare a new foundation for larger social capital;4. To inculcate a new article of human appreciation;5. To think globally and act locally.
Political objectives :The Manipur Vision 2020 has also political mandates. They are :-1. To prepare a rising political personality of the state,2. To address all acts of structural & secondary violence and political injustice for fuller development of Manipur.3. To ensure a new political culture of peace, harmony and development;4. To enlarge and enrich the base of meaningful people`s participation in the democratic process with “man” being kept at the centre of all concerns and5. To   put   in   place   a   good   governance   with   standard political inputs and accelerated decentralization.
Phase of Manipur Vision :D evelopment is not a mere act of creation. It is essentially the outcome of a long process of adjustment and adaptation. It evolves. The roots of development should be nourished, strengthened and made mature to respond to any sudden sock. Created development is short-lived. As such Manipur Vision has two phases: Phase I – Self Reliant Manipur by 2017Phase II  – Developed Competitive Manipur by 2020.
Pre-requisites :The realization of the Manipur Vision invariably demands a firm commitment, exceptional courage and sustained spirit of the people and government. Effective partnership of all stakeholders is the backbone while sensitivity of the government the touchstone. To become Self-Reliant by 2017 and Developed Competitive Manipur by 2020, Manipur should, as a matter of historical necessity, have :-1. The Will of the people and their preparedness to make sacrifice for the cause of development,2. Political Maturity and Stability,3. Atmosphere of Peace and Co-operation and, above all.4. Meticulous Planning.
Need for Augmentation of three Connectivities :No development of any kind takes place in isolation. Effective and expanding linkages are extremely important. We cannot achieve what we envisage without a sound network of three critical connectivities.    Focussed attention should be paid to :( A) Physical connectivity( good roads, transport services, power supply, water-supply and reliable communication networks )(B) Knowledge connectivity( Professional institutions, vocational training centres, schools with high quality infrastructures and learning resources, production centres and research institutions )(C) Market connectivity( better hierarchy of local, national and global markets, efficient supply-chain, market-sheds and warehouses cold storages, trade centres, export / import houses etc. )On agricultural front:Food security is fundamental to economic Self-Sufficiency and the Manipur Vision notes that the economic strength of Manipur lies only in agriculture. At the moment per head shortage of rice is more than 20 kgs. A year. The “hazard” of the imported rice may tell upon the health of the people in a long run. Once 3rd in India in production of rice, to day Manipur is in the 10th position.  Now to ensure Food Security, the Manipur Vision seeks to irrigate both land and man equally to optimize production of :1.62 lakh hectares of agricultural land. 2.77 lakh hectares of horticultural land and 12.94 lakh hectares of wasteland in the state.
The whole economy should be made agriculture-friendly and policy-intervention should address the twin problems of “increasing at diminishing rate” and “health-hazard” caused by the application of excessive dose of chemical fertilizers. A sound Land Use Policy should receive best attention.We should make agriculture a commercial enterprise by strengthening scientific foundation of modern agricultural development in Manipur for which the following major initiatives should be taken :1. New policy intervention of strengthening the capability ofland;2. Formulation of Long Term Food Vision for developmentwith    strong    focus    on    physical    connectivity,    watermanagement and education.3. Preparation of a roadmap for a new Agricultural Revolutionbased on territorial specialisation.4. Establishment of Knowledge Centres in the villages.5. Provision   for   Urban   Amenities   in   Rural   Areas   (PURA)through creation of Growth Poles.
On industrial front :More disappointing than agricultural is the industrial front. For the last 55 years the state is doing “Something for Nothing” in manufacturing field as status symbol. Blind and primitive interference leads to gross distortion and massive destruction. The greatest loss is the liquidation of entrepreneurial spirit groomed over 2 to 3 decades. The Vision Document takes note of the fact that the industrial units operate in their own momentum in accordance with emerging excitements. What a sensible public authority should do is to indicate the courses of change and provide strong foundation to avoid the possible setbacks. It is fact that Manipur cannot become “Self-Reliant” without perceptible performance of some industrial units having comparative advantage. The mini Special Economic Zone at suitable place may prove rewarding.
To our dismay, all state undertakings have been closed. Eight working government companies fail to submit the statement of accounts for the period ranging 10 – 26 years. The poor state can no longer tolerate the huge loss of resource. The S.S.I, units have been crippled. The sorry state of affairs is substantiated by the fact that the daily average value of one employment of S.S.I, is Rs. 88 only. The contribution of the registered units to the Gross State Domestic Product is less than 1 percent.
The handloom sub-sector, so-called the pride of Manipur, is also facing the same dismal fate. Only 28 percent of the weavers is working as full timer. The production is largely meant for local consumption. Global connectivity is very low. Both Scope and Scale have been weakened. Technology, the soul of production, – is both primitive and highly time-consuming. The least `cost-effective` nature of production has rendered the handloom sub-sector highly traditional and less competitive. Production per loom is hardly 1 meter a year. Monthly income per weaver ranges from Rs. 500 to Rs. 600. Lack of patenting of our unique design is greatest weakness. Vision Manipur should take care of this institutional weakness. Special Economic zone may be an answer.   The Manipur Vision aims at re-organising the very foundation of core industrial units in the state so that by 2020 Manipur could be a leading state in :A : Land and Forest based Industries, B : Industries based on Bio-Resources, C : Food processing industries, D : Handloom and Handicrafts and E : Human capital industries.
On unemployment front :The employment front is visibly demoralizing. The jobless growth experienced by Manipur has intensified the mounting burden of open unemployment of more than 6 lacs constituting 21 percent of the workforce (15-59 years). This is highly disturbing. Unemployment rate of Republic of Korea was 2.2 percent while that of Japan 3.4 percent.
The question before us is about the range of employability of Manipuris and absorption capacity of the economy. To what extent a Manipuri has alternative uses ? What is the level of technical and vocational knowledge ? What is the range of mobility ? It is a nice paradox that there are many works to be done in Manipur but very few jobs.
Secondly, the absorption capacity depends upon the quality of public expenditure. The capital expenditure on asset creation is hardly 15 percent of the total expenditure while only 26.45 percent is accounted for by plan expenditure. Besides, there were 328 incomplete projects in Manipur on March 31, 2004. The Manipur Vision focuses on a new Plan for Plan Implementation.   Thirdly, physical connectivity is very poor. The road density per 100 sq.km. are is only 49 kms. in Manipur as against 1792 kms. of Delhi and 375 kms of Goa. Per capita power consumption of Manipur is only 70 KWH as against 921 KWH of Punjab and 712 KWH of Goa. Right now, there is load shedding for every 2 days. We hardly get power supply for 4 hours a day. Manipur has become a new land of kerosene and candle although it has hydro-potential of 2000 MWH. We have so far tapped only 5 percent. It is not only discouraging but also disgracing to use candle and kerosene in this age of high-tech.
Self-employment, a wayout, is rendered meaningless in Manipur in the absence of a strong base of supporting system. Self-employment can never materialize in isolation without threshold delivery of public goods and services. As such, the Government of Manipur led by O. Ibobi Singh should play the key role of promoter, facilitator and if necessary, entrepreneur. To improve the performance of self-employment we have to build up a new institutional strength comprising (a) Transparency, (b) Accountability, (c) Good Governance, (d) Professional Spirit and (e) Dedicated Parenting.
The Vision of Manipur looks much beyond the provision of physical connectivities to those areas of social and human capital. Our vision is to produce the world class competitors from our own soil in all fields.   Full Employment by 2020 – “One family one job”should be a highlight of the vision.   Captive economy :Because of poor management of economic resources, to-day. Manipur gets into the deep trap of captive economy. One finds three distinct features of a captive economy namely :( a) High Rate of Debt.(b) High Rate Unemployment(c) Vicious Circle of PovertyNow, the Government led by O. Ibobi Singh, Honourable Chief Minister should adopt four pronged strategy to tackle the deep seated issue of comprehensive deprivations :-A : Democratic EmpowermentB : Conflict – TransformationC : Economic Resurgence andD : Social and Cultural Renaissance
By 2017 Manipur should be made economically self-sufficient, — free from the headache of dependency, shortfall and shortage. People in the state will be better educated, health and more prosperous than at any time in our long history. By 2020 Manipur will be globally competitive with a strong base of modern development and political will. Hunger and deprivation will be a phenomenon of the past. Achievement and glory will be part of our daily life.
Manipur will open a new convincing chapter of development with redefined Social Security, Livelihood Security and better Investment Atmosphere tailored objectively to meet emerging challenges. The directional departure from the demoralizing past should be the sole article of public intervention. Justice should be the sole article of public intervention. Justice in all forms should be the cardinal faith. Productive employment shall be a way of life. Increasing Investment shall also be the new temptation. Manipur shall be a “Cultural Paradise” where all cultures can flourish. The Vision of Manipur seeks to transform the state, from the Vicious Circle to the Virtuous Circle within shortest possible length of time; hopefully by 2020. To-day we have to be all set to undertake this noble mission for a New Manipur. You cannot have mission without vision.
Vision and Mission can never be separated. They go together. But vision comes first. To realise the Vision of Manipur. We need a powerful system with commitment rooted in domestic institutions. The change should come from the top, – the parent. Good Governance with sound and effective system is the need of the hour.

Read more / Original news source: http://feedproxy.google.com/~r/Kanglaonline/~3/B3OK8ymSY-E/

Manipur Vision

– A wake up call -by Professor N. Mohendro SinghTo-day we are in a new world which respects only strength. A nation is made “great” by its own people, –… Read more »

– A wake up call -by Professor N. Mohendro SinghTo-day we are in a new world which respects only strength. A nation is made “great” by its own people, – people from its own soil. Civilisation and development cannot be imported and imposed. Very unfortunately, hardened by the prolonged failure on all fronts, pessimism has taken deep roots. The fear of failure has constantly crippled the glimpse of any hope. We are, to-day, a victim of blind admiration and imitation. We have very little confidence in our own core competencies. Manipur has, as a result, become a shattered and sad state to be in, after sixty years of national planning. Painfully plagued by a vicious circle of inefficiency, high rate of poverty, unemployment, debt, insecurity of life, insecurity of business, employment, and income, Manipur has become a “captive economy”.
The whole atmosphere has been vitiated by the mounting specter of unjustified risks, unjustified costs and unjustified barriers to competition. The new culture of patron-clientelism has established itself to be a highway to unfair personal aggrandizement at the cost of the wealth and well-being of the state. To-day merit has been buried into oblivion. Efficiency is a closed chapter. We are forced to face uncommonly high hurdles with very little resource*. The very foundation of modern development has been knowingly and unknowingly distorted and destroyed, that too, -in this age of aggressive competition. The greatest loss is loss of self respect, self confidence and spirit of noble sacrifice for the community. We are caught to-day in the crossroads and increasingly weighted down by the heavy burden of Socio-Economic Stagnation.We have many works to be done but very few jobs. Manipur should not welcome both jobless growth and growthless jobs. There is contradiction between growing ambition and abject .poverty.
The challenge is great; but not insurmountable; and so should be our determination and political will. We do not lose confidence. We have to regroup, reorganize and revitalize the progressive forces to launch a frontal attack on the fissiparous tendencies and prepare a new “United Ground” for a development millennium of Manipur in order to realize the dream of our legendary of modern Manipur.
One more challenge is aggressive wave of globalization which is a hard reality; – not an option. Good or bad, knowingly and unknowingly our economy has been made part of global integration in one way or the other. It is a race competition built upon one`s indigenous strength and skills. The sky is the only limit. Competition, efficiency, strength and development go together and do mutual reinforcing. The First Generation Reform of 1990 of the country has now been followed by the Second Generation Reform with a strong thrust on physical connectivity, administrative reform and human capital. We have to answer the key questions which constitute the crux of a Vision of Manipur such as :
* Where do we stand now ?* Where to go ?* How to go ?* How soon ?
If we feel disheartened and go back, we will feel painfully left out. We have to go ahead with a clear-cut vision for which the historical necessity is Change of Guard and Change of gear. Manipur needs a government having strong commitment rooted in domestic institutions and who leaves no stone unturned in the new world of Challenges and threats. We have to get out of the present pitiable state of inaction. The vision Manipur demands the noble spirit of a genuine mission and therefore calls for the indomitable will of the people. We have to break the iceburg of prolonged neglect and imposition of misconception and mismanagement. We are also called upon to reassert the defined position, power and privileges enjoined upon us by the universal norms of democratic country.
The Manipur Vision is both comprehensive and harmonious, and respects the intergenerational equity. It encompasses all the distinctive aspects that constitute the life and people of the state. It seeks to balance and harmonise the divergent forces for the successful pursuit of self-fulfillment. Based on the objective assessment of facts and realistic appraisal of possibilities, it awakens in all of us a new spirit of Service and Sacrifice, Self-Confidence and Complete Reliance on our own capacity. It goes much beyond the limitations of the past trends, immediate preoccupation of local concern and temptations of temporary gain. It is not a static statement of wishful thinking. It is a dynamic reality that emerges in the minds of hearts of all Manipuris in the state. It is an articulation of the `desired end results` in concrete terms. It is not a mere prediction. It is an article of faith inspiring us to face the challenges of time with unshakeable determination. Now we have to act with tireless and ceaseless energy. We have to accept both “pain and patience” with smiling face. What we need at the moment is patient life of active service.
This Vision is not a private property. It is common wealth of everybody in the state ;- politician, administrators, businessmen, engineers, doctors, bankers, teachers, lawyers, social workers, artists and students. The shared vision is the bedrock of national advancement. Vision Manipur is part of our life, a permanent source of inspiration and a guiding framework.
Ahead of us is the uphill task ;- but under any circumstances we can not compromise the historical necessity for acting on a carefully designed blue-print and roadmap of strategic departure to establish a new social and political order in Manipur.
Crux of Manipur Vision  Where we are       Where to go Key Questions How to go?       How soon?
The Manipur Vision 2020 seeks to realize three sets of objectives namely (a) Economic Objective, (b) Social Objectives and (c) Political Objectives.
Economic Objectives
Manipur Vission 2020
Social ObjectivesPolitical Objectives Economic objectives :The Manipur Vision seeks :( a) To reduce economic dependency by rising Manipurfrom the present level of captive economy to that a competitive surplus state by 2020;(b) To tap all available human talents and natural resources as common wealth to double the Gross Domestic      Product      keeping      in      view      the intergenerational equity;(c) To provide wider range of economic opportunities for decent employment       and ensure full employment;(d) To ensure economic security including  all  basic needs to all weaker and vulnerable segments of the Society;(e) To ensure balanced development between valleyand hills through accelerated market-led intervention.(f)     To   take   the   best   advantage   of  the   Look-East-Initiative by expanding commercial connectivity.
Social objectives :The social objectives sought to be realised by the Manipur Vision 2020 are :-1. To   deal   with   firmly   any design for calculated   ethnic division, and promote the communal harmony;2. To strength the historical roots of social harmony and interdependence between valley and hills;3. To prepare a new foundation for larger social capital;4. To inculcate a new article of human appreciation;5. To think globally and act locally.
Political objectives :The Manipur Vision 2020 has also political mandates. They are :-1. To prepare a rising political personality of the state,2. To address all acts of structural & secondary violence and political injustice for fuller development of Manipur.3. To ensure a new political culture of peace, harmony and development;4. To enlarge and enrich the base of meaningful people`s participation in the democratic process with “man” being kept at the centre of all concerns and5. To   put   in   place   a   good   governance   with   standard political inputs and accelerated decentralization.
Phase of Manipur Vision :D evelopment is not a mere act of creation. It is essentially the outcome of a long process of adjustment and adaptation. It evolves. The roots of development should be nourished, strengthened and made mature to respond to any sudden sock. Created development is short-lived. As such Manipur Vision has two phases: Phase I – Self Reliant Manipur by 2017Phase II  – Developed Competitive Manipur by 2020.
Pre-requisites :The realization of the Manipur Vision invariably demands a firm commitment, exceptional courage and sustained spirit of the people and government. Effective partnership of all stakeholders is the backbone while sensitivity of the government the touchstone. To become Self-Reliant by 2017 and Developed Competitive Manipur by 2020, Manipur should, as a matter of historical necessity, have :-1. The Will of the people and their preparedness to make sacrifice for the cause of development,2. Political Maturity and Stability,3. Atmosphere of Peace and Co-operation and, above all.4. Meticulous Planning.
Need for Augmentation of three Connectivities :No development of any kind takes place in isolation. Effective and expanding linkages are extremely important. We cannot achieve what we envisage without a sound network of three critical connectivities.    Focussed attention should be paid to :( A) Physical connectivity( good roads, transport services, power supply, water-supply and reliable communication networks )(B) Knowledge connectivity( Professional institutions, vocational training centres, schools with high quality infrastructures and learning resources, production centres and research institutions )(C) Market connectivity( better hierarchy of local, national and global markets, efficient supply-chain, market-sheds and warehouses cold storages, trade centres, export / import houses etc. )On agricultural front:Food security is fundamental to economic Self-Sufficiency and the Manipur Vision notes that the economic strength of Manipur lies only in agriculture. At the moment per head shortage of rice is more than 20 kgs. A year. The “hazard” of the imported rice may tell upon the health of the people in a long run. Once 3rd in India in production of rice, to day Manipur is in the 10th position.  Now to ensure Food Security, the Manipur Vision seeks to irrigate both land and man equally to optimize production of :1.62 lakh hectares of agricultural land. 2.77 lakh hectares of horticultural land and 12.94 lakh hectares of wasteland in the state.
The whole economy should be made agriculture-friendly and policy-intervention should address the twin problems of “increasing at diminishing rate” and “health-hazard” caused by the application of excessive dose of chemical fertilizers. A sound Land Use Policy should receive best attention.We should make agriculture a commercial enterprise by strengthening scientific foundation of modern agricultural development in Manipur for which the following major initiatives should be taken :1. New policy intervention of strengthening the capability ofland;2. Formulation of Long Term Food Vision for developmentwith    strong    focus    on    physical    connectivity,    watermanagement and education.3. Preparation of a roadmap for a new Agricultural Revolutionbased on territorial specialisation.4. Establishment of Knowledge Centres in the villages.5. Provision   for   Urban   Amenities   in   Rural   Areas   (PURA)through creation of Growth Poles.
On industrial front :More disappointing than agricultural is the industrial front. For the last 55 years the state is doing “Something for Nothing” in manufacturing field as status symbol. Blind and primitive interference leads to gross distortion and massive destruction. The greatest loss is the liquidation of entrepreneurial spirit groomed over 2 to 3 decades. The Vision Document takes note of the fact that the industrial units operate in their own momentum in accordance with emerging excitements. What a sensible public authority should do is to indicate the courses of change and provide strong foundation to avoid the possible setbacks. It is fact that Manipur cannot become “Self-Reliant” without perceptible performance of some industrial units having comparative advantage. The mini Special Economic Zone at suitable place may prove rewarding.
To our dismay, all state undertakings have been closed. Eight working government companies fail to submit the statement of accounts for the period ranging 10 – 26 years. The poor state can no longer tolerate the huge loss of resource. The S.S.I, units have been crippled. The sorry state of affairs is substantiated by the fact that the daily average value of one employment of S.S.I, is Rs. 88 only. The contribution of the registered units to the Gross State Domestic Product is less than 1 percent.
The handloom sub-sector, so-called the pride of Manipur, is also facing the same dismal fate. Only 28 percent of the weavers is working as full timer. The production is largely meant for local consumption. Global connectivity is very low. Both Scope and Scale have been weakened. Technology, the soul of production, – is both primitive and highly time-consuming. The least `cost-effective` nature of production has rendered the handloom sub-sector highly traditional and less competitive. Production per loom is hardly 1 meter a year. Monthly income per weaver ranges from Rs. 500 to Rs. 600. Lack of patenting of our unique design is greatest weakness. Vision Manipur should take care of this institutional weakness. Special Economic zone may be an answer.   The Manipur Vision aims at re-organising the very foundation of core industrial units in the state so that by 2020 Manipur could be a leading state in :A : Land and Forest based Industries, B : Industries based on Bio-Resources, C : Food processing industries, D : Handloom and Handicrafts and E : Human capital industries.
On unemployment front :The employment front is visibly demoralizing. The jobless growth experienced by Manipur has intensified the mounting burden of open unemployment of more than 6 lacs constituting 21 percent of the workforce (15-59 years). This is highly disturbing. Unemployment rate of Republic of Korea was 2.2 percent while that of Japan 3.4 percent.
The question before us is about the range of employability of Manipuris and absorption capacity of the economy. To what extent a Manipuri has alternative uses ? What is the level of technical and vocational knowledge ? What is the range of mobility ? It is a nice paradox that there are many works to be done in Manipur but very few jobs.
Secondly, the absorption capacity depends upon the quality of public expenditure. The capital expenditure on asset creation is hardly 15 percent of the total expenditure while only 26.45 percent is accounted for by plan expenditure. Besides, there were 328 incomplete projects in Manipur on March 31, 2004. The Manipur Vision focuses on a new Plan for Plan Implementation.   Thirdly, physical connectivity is very poor. The road density per 100 sq.km. are is only 49 kms. in Manipur as against 1792 kms. of Delhi and 375 kms of Goa. Per capita power consumption of Manipur is only 70 KWH as against 921 KWH of Punjab and 712 KWH of Goa. Right now, there is load shedding for every 2 days. We hardly get power supply for 4 hours a day. Manipur has become a new land of kerosene and candle although it has hydro-potential of 2000 MWH. We have so far tapped only 5 percent. It is not only discouraging but also disgracing to use candle and kerosene in this age of high-tech.
Self-employment, a wayout, is rendered meaningless in Manipur in the absence of a strong base of supporting system. Self-employment can never materialize in isolation without threshold delivery of public goods and services. As such, the Government of Manipur led by O. Ibobi Singh should play the key role of promoter, facilitator and if necessary, entrepreneur. To improve the performance of self-employment we have to build up a new institutional strength comprising (a) Transparency, (b) Accountability, (c) Good Governance, (d) Professional Spirit and (e) Dedicated Parenting.
The Vision of Manipur looks much beyond the provision of physical connectivities to those areas of social and human capital. Our vision is to produce the world class competitors from our own soil in all fields.   Full Employment by 2020 – “One family one job”should be a highlight of the vision.   Captive economy :Because of poor management of economic resources, to-day. Manipur gets into the deep trap of captive economy. One finds three distinct features of a captive economy namely :( a) High Rate of Debt.(b) High Rate Unemployment(c) Vicious Circle of PovertyNow, the Government led by O. Ibobi Singh, Honourable Chief Minister should adopt four pronged strategy to tackle the deep seated issue of comprehensive deprivations :-A : Democratic EmpowermentB : Conflict – TransformationC : Economic Resurgence andD : Social and Cultural Renaissance
By 2017 Manipur should be made economically self-sufficient, — free from the headache of dependency, shortfall and shortage. People in the state will be better educated, health and more prosperous than at any time in our long history. By 2020 Manipur will be globally competitive with a strong base of modern development and political will. Hunger and deprivation will be a phenomenon of the past. Achievement and glory will be part of our daily life.
Manipur will open a new convincing chapter of development with redefined Social Security, Livelihood Security and better Investment Atmosphere tailored objectively to meet emerging challenges. The directional departure from the demoralizing past should be the sole article of public intervention. Justice should be the sole article of public intervention. Justice in all forms should be the cardinal faith. Productive employment shall be a way of life. Increasing Investment shall also be the new temptation. Manipur shall be a “Cultural Paradise” where all cultures can flourish. The Vision of Manipur seeks to transform the state, from the Vicious Circle to the Virtuous Circle within shortest possible length of time; hopefully by 2020. To-day we have to be all set to undertake this noble mission for a New Manipur. You cannot have mission without vision.
Vision and Mission can never be separated. They go together. But vision comes first. To realise the Vision of Manipur. We need a powerful system with commitment rooted in domestic institutions. The change should come from the top, – the parent. Good Governance with sound and effective system is the need of the hour.

Read more / Original news source: http://feedproxy.google.com/~r/Kanglaonline/~3/B3OK8ymSY-E/

Who knows the origin of the Meiteis?- NO BODY

By: Dr Irengbam Mohendra Singh Nobody knows where the Meiteis came from. Some Europeans (Pemberton et al) skewed this idea that the Meiteis probably migrated from somewhere in the Sino-Tibetan… Read more »

By: Dr Irengbam Mohendra Singh

Nobody knows where the Meiteis came from. Some Europeans (Pemberton et al) skewed this idea that the Meiteis probably migrated from somewhere in the Sino-Tibetan region in the thirteenth or fourteenth century.

As the Tibeto-Burmans are Mongoloid, they empirically inferred that the Mongoloid tribes in northeast India must have come from a common source somewhere near to or in China, and therefore must speak a Tibeto-Burman language. This is not true.

The Khasis of Meghalaya and the Danwars of Nepal terai are Mongoloids but they do not speak Tibeto-Burman. The Meitei do not speak Tibeto-Burman. Yet they tried to link the Meiteis somehow with the Tibeto-Burman group.

It is a sort of non-tribal person’s thinking, which is linear in sequence: if A is the foundation of B therefore C must follow. It is an example of garbled logic, ranging from glaring to more subtle misrepresentation of information derived from the study of medieval Tibeto-Burman languages.

It seems to me that it was a desperate attempt for some ersatz legitimacy. Since then, as there was not anybody interested to challenge them, every one swallowed the story hook, line and sinker.

Never has the hunger for historical truth been more intense for me. We owe this to our ancestors as a part of defining reality. Two and a half million Meiteis within and without Manipur are not few Tarzans and ‘Man Fridays’ whose origins are obscure.

I am trying without prejudice, to establish the legitimate origin of the Meiteis as the primogenitors of Manipur, by scaling the Meitei history as its tectonic plates moved slowly over the centuries. To me it is the most important and possibly the most hopeless debate around.

The proposition I am making contains a subject and a predicate. The point of the debate is basically to rebut the notional ‘history’ of the Meiteis as having migrated from somewhere in the Orient, just because we have Mongolian features. It is as incredible as the acceptance of some tribal people from Manipur and Mizoram by a Chief Rabbi from Israel in 2005, as one of the ten “lost tribes of Jews” from Israel.

I can not conceive of any cogent prehistoric necessity for groups of people to traipse hundreds of thousands of miles all the way to Manipur, which was then filled with water unless they fancied some Manipuri Pengba fish (osteobrama belangeri)??

The recorded history of the Meiteis goes only as far back as 33CE, just after the crucifixion of Jesus Christ. It was during the reign of Nongda Lairen Pakhangba who began the dynast and kingship of Ningthouja family. Any ‘historical’ accounts before 33CE are speculations which are conjectures without a firm base. They are based on oral traditions which are not verifiable.

It is quite possible to construct a credible history out of oral traditions. Oral tradition was communal and communities had leaders who exerted control over the tradition. Before the invention of written language, and before the advent of widespread literacy, oral tradition was much more used for transmission of stories.

Oral transmission is so primitive that it can not reliably transmit anything except short, memorable phrases, such as the ‘short sayings of Jesus’, which in itself is a supposition
without any evidence. The short sayings of Jesus were the only ones recorded, but they circulated by word of mouth for 20 years before being written down.

The Bible, meaning a “collection of writings” is the most scientifically studied book. It was written 20 years after the death of Christ. There are many books debating for and against the authenticity of the Bible, which is a recorded book of oral traditions. Oral traditions are typically passed on by word of mouth, which usually entail variations in lesser or greater degree.

Prof Gangumai Kabui in his well researched ‘History of Manipur’ (1991) mentions that the origin of the Meitei tribe is obscured, which we all know, and that the Ningthouja origin of the Meiteis is a myth. I have reservations about the latter.

The mythical nature of the Pakhangba legend of the royal clan was described by Hodson (The Meitheis p5). James Johnstone wrote: “The early history of Manipur is lost in obscurity but there can be no doubt that it has existed as an independent kingdom from a very early period.”(Manipur & Naga Hills p80). So did E W Dunn (Gazetteer of Manipur p37).

However, since Cheitharol Kumbaba –Royal Chronicle (33- 1897 CE) was translated into
English by Bama C Mukherjee (1897), it became clear that Pakhangba became the king of Manipur in 33CE (Joychandra, The Lost Kingdom 1955).

However, the dates entered in the Cheitharol Kumbaba antecedent to 1485 CE are forged. (W Ibohal, The History of Manipur p15).

Recently, an historian P Lalit in his “Brief history of the Meiteis of Manipur” has taken the Meitei history as far back as 1405- 1359 BCE. This dates back to about 3,000 years ago.
He has apparently traced the origin of the Meiteis to the Tang- Shang dynasty of central China (1523-1027 BCE). According to him, “apparently a group (Tang Shang) might have migrated and settled in the Koubru hill ranges along with the Lei- Hao tribes who were the original settlers.” (Ref unknown)

‘Its Chief married Sinbee Leima, the daughter of the Lei Hao Chief and established his kingdom, circa 1445 BCE. He became known as Tang-Ja- Leela Pakhangba (1445- 1405 BCE). His wife gave birth to a son named Kangba, who established the first Mi- Tei kingdom.’

‘In (34- 18 BCE) Chingkhong Poireiton came to Manipur with Leima Leinaotabi from a region then called Khamtilong, somewhere between the present China, Burma and Tibet. A few other tribes who were neo-Tibetans, like Chakpa, Nung, Kham, Khu etc followed him. He reached Ukhrul and then Kanglatongbi where he settled as there was a vast stretch of water and swamp spreading southwards.’ “Poireiton and the original inhabitants of Tang- Shang people intermarried and the kingdom came to be known as Poirei-lam and the people as Poirei-Meetei.”

‘Nongda Lairen Pakhanba (33- 153 CE), a descendent of Tang-Ja-Leela Pakhangba married a Poireiton princess, Laisna and ascended to the throne in 33 CE. He moved his kingdom to the valley when the water drained away through a tunnel called Ching-nung-hoot in southwest Manipur.’

Another equally fascinating account is given by Heishnam Nilakanta in his paper, “The
Meiteis were the hill people in the remote past…mainly inhabited Koubru ranges and…Kanglatombi and Kangpokpi… Nongpok Keithelmanbi… However they came down from the tableland…..entered the present Manipur valley.”

He adds that “The Tai (Shan) ethnic groups who came to Manipur … were the Kakching, Kabo…etc. A horde of Shan immigrants led by Poireiton came to settle in Manipur and were forced to acknowledge Pakhangba’s suzerainty.”

According to Wahengbam Ibohol (The History of Manipur, Early period, p9) Kangba physically lived in the 11th century and part of the 12 century CE. And that the indications were that hey came from the south.

After reading this book I have a complete disorientation of time and space with regard to the early Meitei history.

A more evidence-backed book (A history of Kangleipak part II p7) by Wangkhemcha Chingtamlen, mentions: “The written history of Kangleipak began around 2000 BC. And this is supported by clinching evidence of Kanglei Iindigenous written literary evidence.”

The late Soroj N Arambam Parratt (originally from Sagolband Meino Leirak, Imphal) has a different interpretation of the Meitei origin. Parratt is one of the great contemporary Meitei scholars.

She writes in the English translated Cheitharol Kumba p12 that in Manipur there was a ‘proto-Meetei’ known as Poireiton and Manipur was known as Poirei lamdam. Pakhangba’s group arrived (? wherefrom) and the Poireiton inferred to them as Meetei (Mee=people, tei=other).Eventually Pakhangba married Laisna, the sister of Poireiton.

The two clans merged and Manipur became known as Poirei-Meetei lamdam and the language as Meetei lon. Poireiton is believed to have brought fire to Manipur, which was taken to the Andro village. It is indeed true that the eternal flame, meihoubirol is still burning in the Andro village.

I have quoted the above passages from just a few authors whose scholastic writings I do not dispute. The reference is in support of my argument that there is blurriness in the oral traditions of the origin of the Meitei and even in some of the records in Cheitharol Kumbaba. Oral traditions expose the contradictory legends on false traditions.

There is also lack of agreement among the Meitei scholars about the early history of the Meiteis as to who came first? Was it chicken or egg? Was it Pakhangba or Poireiton? Did Poireiton come from the east or the south? Where did Pakhangba come from? Who were the Lei Hao tribes? And where did they come from? According to Parratt and Cheitharol kumbaba, Poireiton’s settlement was much earlier than Pakhangba in 18-34 CE. This date has already been recorded by the eminent Meitei historian K C Tensuba.

Capt Pemberton considered the Meiteis to be descendents from a Tartar colony. “We may safely conclude them to be descendants from a Tartar colony from China.” (The Metheis p6). On the other hand when I was a small boy, young mothers used to pacify crying babies on their backs saying that “the Tartars are coming.” More reliably therefore, the Meiteis could not have been the descendents of the Tartars. Otherwise, how could the mothers lull their babies to sleep, out of fear of the Tartars?

The British rulers found the Aryan invasion theory useful as it carried the western cultural dominance over the Indian natives. The British also found it useful to group all the Mongoloid people of northeastern India and the Himalayan belt as Tibeto-Burman- a classification intended for the wild/ savage animistic and shamanistic tribes.

In obedience to oral traditions, which it will be vain to unsettle, the studies now indicate that there exist stories of prehistory of the Meiteis that are more interesting than their history. But they are not without problems. At which date prehistory becomes history is different around the world. British history did not begin until the invasion by the Romans in the first century BCE.

The Meitei prehistory is antiquity (historic period before the middle Ages, 1154- 1485). The trouble with prehistory is that it has another prehistory (a funny Greek word).

Somewhere between prehistory and history of the Meiteis, an uneasy accommodation must be made for my premise that the origin of the Meitei is lost until we have the genetic discovery of the Meitei genome that will trace us back to the autotochnous status of the Meiteis

As an interlude, has anybody ever thought of the possibility of considering that the
Meiteis might have been the original inhabitants and responsible for exporting various population groups with various modified languages to Southeast Asia?

The writer is based in the UK
Email: imsingh@onetel.com
Website: www.drsingh@onetel.co.uk

Read more / Original news source: http://feedproxy.google.com/~r/Kanglaonline/~3/UKbBBa02pjw/

Guruji—You Are Dismissed!

By: G.S.Oinam So far our poor are remains, literacy rate is low, government spending on education will remained high. In Dubai (UAE), there is no government school, collages and University…. Read more »

By: G.S.Oinam
So far our poor are remains, literacy rate is low, government spending on education will remained high. In Dubai (UAE), there is no government school, collages and University. All are private says Prof. A. Hommadi, former Chief Technical Advisor to UNESCO and UNEDO. Prof. Ahamed Hommadi, is Harvard University graduate (Double doctorate degree in Industrial Engineering and Management) and he was serving as Academic advisor to Ajman University, UAE and Advisor to Education Minister, UAE. Our HRD, Minister Mr Kapil Sibal is same Harvard graduate alumni. So, here we mention the name of Prof. Hommadi to draw HRD minister’s attention.

Big or small, rich or poor, people are willing to give anything to their affordable range for their children education. Even we can compromise for advance 7th pay commission for teachers if our children have the confidence of becoming topper in national and international competition. Our people want goal oriented quality education. In Manipur, we have find out two classes of teacher — One, high-tech (skills) –low take (salary); two, high take (salary) – low tech (skills). Categorically, government institutions have both skill teacher, non skill teacher and non performing teacher. Which category you belongs to?
Government teachers are getting higher salary than that of private school teachers—there shall be scaling of average gap pay scales between private school and government school. In big cities, private, public and government teachers’ pay scales gaps are minimum. Tuition fee structure for private school is range from Rs1750/- to 2650 per month in big cities. Here in Manipur, tuition fee of private school is an average of Rs 400/- per month. In a government school, we will find different type of characters—getting government school salary and sending their children to private schools. Professional ethic less teachers like teachers engaged in contract work, businesses etc. are working in government school. Earning is necessary, higher income is necessary for every individuals needs, however, working against moral and professional ethics is unacceptable. Teachers must get good salary—but teaches shall not compare their income to businessmen. If you are money oriented- please stop teaching profession and join to elite business world. Immoral teachers—drunken teachers taking class, smoking and chewing betel nut in the school /collages premises and partying with senior students are found in our neighbours. In hills, 50:50 salary sharing between the teacher and the substitute teacher; what a wonderful idea, Sirji? Skill teachers, non skill teachers and non performing teachers are getting same grade salary in government institutions. Government can not take action against them because the procedure of punishment is long and in the middle, evident are tampered.

Institution/ collages must have goal oriented. Alumni of the institution are calculated in measuring grades of institution. Past record, present record, future projected and performances must be clear cut. One government senior lecturer will get Rs 20-25 thousand salary (5th pay scale), part time lecturers will get Rs 4000/-. How the education department is measuring the grade? Well, performance of senior lecturers may have 5:1 in work load, qualifications and experiences according to pay scale. Institution should not be administered, it shall be well manage and fair teaching.

Most of the people say we can not bear additional burden of taxes and price rises because of incumbent teacher’s salary—our children are sending to private institutions and outside states because of bad performance of government schools and collages. Additional burden of taxes means price rise and rise of private school fee structure. Unless the efficiency is improved, management and infra structure is improved, only salary increases will not solved the problems of education in Manipur. Poor will be suffer more and will not get quality education in the state. Rising prices of the commodities push to raise the salary of staff employees to meet the demands. Ministry of Human Resources has to provide extra fund for the development of education in the state. Teachers will have to clear the State Teaching Eligibility Test (STET) for recruitment in schools that come under RTE Act. Manipur state government must introduce teacher’s eligibility testing as mandatory very soon. Teacher’s eligibility test to be in 3 parts— Child development and pedagogy, language I (medium of instruction) and language II (chosen from a list other than language I), mathematics and environmental studies. Each section will have 30 questions of one mark each. Questions on child development and pedagogy will focus on educational psychology of teaching. Emphasis will be laid on understanding the characteristics and needs of diverse learners. Question on language I and II will focus on proficiency, elements of language, communication and comprehension abilities. MCQs on mathematics and environmental studies will focus on concepts and problem solving abilities. Part II will have three compulsory sections on child development and pedagogy, Language I and II. For mathematics and science teachers, there will be 60 MCQs of one mark each. For social studies teachers, there will be 60 MCQs of one mark each.

For higher education teachers, there is one Supreme Court judgment. A bench of Justice P. Sathasivam and Justice BS Chawhan passed a judgment in regard to an appeal filed by Orissa Government challenging a state High Court order directing payment of revised UGC scales to some lectures hired illegally and not fulfilling eligibility norms for revise salary structure. The judgment says- A person employed in violating requirement of article 14 and article 16 (equality clause) of the constitution as it deprives the candidates who are eligible for the post. If any appointment is made by merely inviting names from the employment exchange or putting a note on the Notice Board, that will not meet the requirement of Article 14 and 16 of the constitution.

We are suggesting to constitute “the Manipur Educational Society” to look into the management affairs and infrastructural development of sick government schools and collages under Public Private Partnership. Schools and collages must be specialized in some subjects so that management of the institutions may be proper and attractive perks and incentives must be given for those performing teachers and institutions.

Read more / Original news source: http://feedproxy.google.com/~r/Kanglaonline/~3/KiXxOxus_w4/

Living in a Digital World

by Kajal Chingsubam, Class X, Little Flower School, Imphal Digital world is a new world! The new digital era has made its indelible mark in the modern world. Ranging from… Read more »

by Kajal Chingsubam, Class X, Little Flower School, Imphal Digital world is a new world! The new digital era has made its indelible mark in the modern world. Ranging from digital signature to digital imaging, from processing to digital banking, no doubt it has made life easier for a modern living. We have changed the way we relate, communicate and do business. The new digital era enables us to ignore space and time, to communicate with people from other continents as if they live next door, to do business with people in other countries, to study in any university in other countries and yet live in India, to acquire whole new perspectives of life, have friends online over night and much more. We have seen the growing use of digital lifestyle technologies in homes, schools and colleges, work places, on the streets, in cars, in trains and in planes – every aspect of our daily life has been altered by the new digital world. Digital expansion is rapid with explosive surge of broadband growth and soaring mobile numbers. A research estimate 93% of Indian urban families has mobile phones placing themselves ahead of Japanese households with 89% having it. As a result teenagers reflect the global trends with regard to their study, career and relationships. There is a sweeping change in the lives of teenagers. The virtual world plays an important role for the younger generations. Today teenagers prefer an online computer to TV, Radio and Magazines. They use it for IM (instant messaging), information, e-mailing, entertainment etc. The major implications of the digital era cannot and should not be ignored. Teenagers are to be on their against the misuse of these technologies. They should frame plans for future, ensuring good and maximum utilization of the available digital technologies. The future of the nation depends on the digital savvy youth of today.

Read more / Original news source: http://feedproxy.google.com/~r/Kanglaonline/~3/MDv5fmbACQs/

Utopian Dystopia

by Naorem Stella, Class X, Little Flower School Imphal Internet connection on my computer Satellite networks on my TV screen A 3G mobile in my pocket, i-pods, DVD players, play… Read more »

by Naorem Stella, Class X, Little Flower School Imphal Internet connection on my computer Satellite networks on my TV screen A 3G mobile in my pocket, i-pods, DVD players, play stations All scattered around the room The whole globe is rotating And responding to the tap of my fingertip. Should I call it globalization? One moment I am with Barack Obama Taking the presidential oath at the White House Another moment I romance with Sarkozy and Bruni On the marble floors of the Taj Sometimes I rap and dance with Shakira, On the African fields of the World Cup Soccer, Some other time I cheer the sixers of Sachin On the stadium of cricketers. I can wobble with the Google I can yank the Yahoo, I can cyber the twitter Who cares? The world is within my grip. Yet! Why do I feel so restless and lost? Can anyone tell me how to digitize human emotions? Whither to trace God? Where to cultivate faith and love? Anyway why so much blood on Jihad and Holy War? O dear friends! I wonder it’s The Utopia of human civilization, Or the Dystopia of human folly We are living in today.

Read more / Original news source: http://feedproxy.google.com/~r/Kanglaonline/~3/D6n1ndW2fpE/

Officer Calling

by Bobo Khuraijam Life is filled with surprises. It comes in a mixed bag. Some are bitter in taste. Some are sweet. Some are unpleasantly cold. And some surprises are… Read more »

by Bobo Khuraijam Life is filled with surprises. It comes in a mixed bag. Some are bitter in taste. Some are sweet. Some are unpleasantly cold. And some surprises are comfortably warm. Surprises of that kind are received with alacrity and brightness. We desire to be pampered with it for all the time. But that would just not happen. How would one call it a surprise when it comes about recurrently? GROWING VEGETABLES: Our friend Tomcha has got a new job. He is going to be an officer. It has been a dream of his family for him to become an officer. Right from his school days he has been a hard working student. He would get good marks in exams. His examination report cards are a testimony of his standing in a high scholarly ground. He did not care to wait for the results of the senior secondary examination. He was dead sure that he will get good marks, in fact, very good marks. So like other good students, before the results got declared, he joined the most sought after coaching classes. The coaching classes coach him to be able to crack the most sought after competitive exams ever known in the land. With sheer determination he came out with flying colors in the competitive exam. What a day it was. Everyone in the family cried with tears of joy. After that, for the next five years he went through a tedious period of hard work, again. The day of he got his degree; he was not sure whether he should be happy or sad. After all the degree was just a degree until one gets a befitting job, he thought. He was right. He knew that the institution in which he studied churns out regular batch of degree holders like him, every year. He has seen his predecessors slogging for a decent job in spite of the degree in their hands. Those who could get a foothold in the post graduation seemed to be in a better position. For those who could not, they have got little time to tell their stories. Some of them would stay in Delhi; surviving on unsavory food from the catering, fighting the extreme climate – all for the PG entrance. Some of them would hole up elsewhere with their books – all for the PG entrance. They would often claim that life of a degree holder is worthless without a PG degree. Even for those who have stayed back home, you would not notice them in any of the thoudok wathok. For most of the time they are engrossed in their studies. Once in a while you wish to stop by your friend’s house when you happen to pass by. Just to say karam touri? You will not be disappointed but you will thank yourself. Thank yourself for not being a prestigious degree holder, who is insipidly cut off from the world, preparing to pass through another horrendous exam for yet another degree. We would keep on wondering why specialization needs special examination, which could turn friends into creature; partly a numb scientist, partly a drunken poet, partly an eccentric lawyer – all built into one. Why would they keep only a few seats for specializing in PG? Lesser mortals like us in the Leipung would doubt. Would not more numbers of specialist help in giving health care to the people? We are not wise enough to indulge in policy debates. We would wet our pants to argue with our policy makers. But one thing we surely would like to assert: grow vegetables at home instead of turning our friends into vegetables! ONE DAY: yes, one very fine day our Angam Athou(s) declared that they are going to employ some degree holders as officers; Medical officers, to be precise. The news was like a cool shower after a scorching summer heat of displacement into the desert of PG entrance. It was like the day when Tomcha got through the MBBS entrance. His family was more excited. His relatives were more thrilled. After having going through the privation of preparing for the PG entrance, Tomcha have changed. We do not know whether the change was positive or negative. He was indecisive about sitting for the state exam. No, he did not doubt on his capability. He was confident of answering all sorts of questions. Although he was engrossed in his studies he was still aware of the winds blowing in homeland. He knew how systematic and transparent the nature of employing government servants in the state is. Nevertheless, he sat for the exam. And to his utter surprise he got selected. More amazed he was when he saw his scores. He score was accurate with what he had counted after the exam. Most of his degree holder colleagues also got selected. The results were late but never too late. His family and relatives rejoiced, again. Tomcha was going to be an officer – a medical officer. A stable government job will secure a stable income. What about the specialization? This thought would disturb Tomcha. Anyways, he thought of unwinding himself for sometime with his family and friends. After all, he had been passing days among the pages of his books: searching for the lost meaning of life and education. The wait for the appointment letter along with the place of posting was going to be a long one. Many of his colleagues had already started running hither and thither. Their parents well knew the game of posting the Angam Athou(s) play. In between there was also a change of portfolios among the powerful(s). Tomcha heard that parents who extremely love their ward spent from fifty to sixty grand(s) to secure a good posting. A good posting means where there is minimal work and which falls within the four valley districts. Beyond that it is taken as a curse. Tomcha was not surprise. He finally got to see the notice of appointment and place of posting from a Xerox shop. The shop was equipped with all kinds of government orders and notifications. He had to go through all kinds of verifications. From police to what not: the way in which the folder which contains his documents flies from one table to another; and the amount of time it took, he thought he could travel back to stone age and come back to this age superfine. We are also not surprise. FOOTNOTE: our teachers are on strike demanding optimum pay scale with accordance to the six pay Commission. Some of them are ruthlessly dump into jail. In the meantime Taibi has claimed that the matter will be best put to the acceptance of the people if they are ready to pay double the amount of tax. Leipung Ningthou calls it, “san laaba dagi sanggom summaga Himalay phi yaodana kaaba”.

Read more / Original news source: http://feedproxy.google.com/~r/Kanglaonline/~3/FDwyxl-wM3o/

Identity Formation and the Social Ethos: Pathways of Progress

By Amar Yumnam The concept of individual as used in Economics is now being subjected to renewed scrutiny in the wake of the new search for foundational relevance characterising the… Read more »

By Amar Yumnam The concept of individual as used in Economics is now being subjected to renewed scrutiny in the wake of the new search for foundational relevance characterising the discipline now. In the process, the issues of identity have become a focussed area of research. The Lockean individual as self-directed and conscious human being is being countered by a concept of individual shaped by social events. In the process, modernism as well as post-modernism approaches is being invoked. Personal Situation: In the light of this, two recent personal experiences have really re-taken me to the issues of identity and their correlates with the development path of Manipur. First, a friend from the mass media asked me over phone as to how I react to the increasing popularity in Manipur of Korean serials in the televisions, and the consequent rise in adoption of latest Korean fashions among the youths of Manipur. Second, in a viva-voce examination of a doctoral student in Political Science, the external expert asked of the scholar as to how he explains the deep roots Christianity had taken among the tribes of Manipur and at the cost of the traditional culture. I consider these two questions as of immense significance in so far as the process of emergence of national and development ethos in the province is concerned, and the resultant social outcomes emanating from it. In the first case, I gave my own immediate comments, while in the second I had reserved myself. I cannot help feeling that the whole debate of individual and identity need to combine the Lockean view of the aloof subjective with the modernist view of social self. Further while doing so, we must be alive to the reality of path dependence where history matters. Individual is an identity formed by amalgamation of many facets, and ipso facto a single approach would fail to capture the whole picture. When the journalist asked me about my comments on the issues of popularity of Korean serials, I immediately put myself in the mould of the Lockean individual. But this did not necessarily imply that my perspectives were not influenced by my own theoretical and personal experiences around the globe, and my own evolution in the society where I have grown up. First Question: The first question came exactly at a time when I was writing a piece on governance in Manipur and the relevance of the issues of identity while explaining the quality of it here. When the reporter put me the question, I had no hesitation in immediately reacting that the increasing popularity should be taken as a positive sign. Culture is never a static phenomenon, but a very dynamic one. Individuals and people do need all the time something unique and globally known (an aspect increasingly important with the rise in globalisation) with which they could identify themselves. Because of the demographic and cultural affinity in the historical sense, people of this region do not find to feel the ethos and emotions expressed via the various Korean serials despite the limitations imposed by the alien language. It is important that the people do have some strong identification with certain elements of culture all the time and any time. It is only this element which would drive the population for higher performances. Here we need to make a distinction between identify and similarity. While the valley population have similarity of religion with the main population of the country, and the mountain population with the Christians, these do not necessarily form their identity. I feel that the distinction is becoming sharper now. Why I put an importance to this distinction is because of the sharp rise in parochialism and corruption in the land. All along there has never been any identification of the people of the region with the development schemes and the associated funds. The latter have so far failed to merge with the ethos of the people of the soil as something meant to serve their own causes. This absence is visible at both the level of the implementers and the level of the general population. Since nothing is related to the self, the pilferage and destruction of any involves no personal loss. Naturally, morality does not enter the picture at all. In such circumstances, corruption and ineffective governance naturally have to characterise the scene. Is not this what is happening in Manipur? So the emergence of a strong new culture should be encouraged, and the role of governance and social engineering should be to piggy-back on this to bring corruption under control. Second Question: While I had reserved my take on the second question earlier, I would now share my perspective on the issue. As said earlier, every group of population do need an identity which is unique and globally known. This was and has been the need of the tribal communities in the land as well. While the valley population had established certain kind of similarity with the more advanced groups of population by adopting Hinduism and had started flaunting it to portray superiority over the surrounding population, the mountain population were in definite need to adopt a kind of similarity and identity to counter that of the valley population. Historically the Meeteis had failed terribly to evolve an inclusive society capable of embracing the aspirations of the surrounding population as well. So when the Christianity was established in the mountains, it naturally gave the tribal groups in the mountains a kind of identity which was very competitive to that of the Meeteis in the valley. Finally the religion had to acquire deep roots in the mountains whatever the cost involved. Not The End: As said above, culture and identity are very fluid phenomena. Religion cannot serve the long run purpose of identity as it does not go beyond establishing similarity. Lots of changes are in store for the land and people here in the remaining period of this century in so far as identity issues are concerned. The challenge before us is how to utilise the unfolding changes for good cause.

Read more / Original news source: http://feedproxy.google.com/~r/Kanglaonline/~3/73kEJa4flJY/