▲ 22 r/Meitei
Trucks bound for Manipur remain halted in Lakhipur Sub-Division, Cachar district, Assam, due to a road blockade
u/bonelann — 5 days ago
▲ 5 r/Meitei
Shaphee Lanphee assey kaidei Leiba Fhangani
Online dadi yam tangeey knockoff version ga leibro
Khngnaba ka youradi Haibirakuu
u/bonelann — 12 days ago
▲ 2 r/Meitei
Eigi thamoi Nungda Leiriba Wahang Khara
- Meitei gi Ashengba Laining Laishon chtliba Meeoi Singna karigi Damak Luhong bada Potloi Settribano.
Potloi Asidi Chtnabi Or Culture ni haiba yai
Culture ga Laining laishon Asiga chayet hanlibasey karigino
Meitei gi Oiba Anamba Deva karma da Meitei gi Ashengba Laining laishon chtliba kangbu singna Meitei Hindu na Invite tourak lasu chttey asigina maram karino
Meitei Fhurup pu tasengna Nungshijaba Meitei laibu Ningjaba eratchaba kangbu singna khnliba Wakhal mangliba manglan assey mai pakpagi asha kyam muk wangna leiribagey
Meitei na Hindu Oiraga kari Meitei Na Sanamahi oiragana kari
u/bonelann — 1 month ago
▲ 13 r/Meitei
Is Meitei Identity facing Dilution ?
In this video, Saikom Kamalakanta Singha explained and presented several points regarding why, according to him, some sections of the BM community have tried to steal or dilute the identity of the Meitei/Meetei (Manipuri) community.
Link : https://youtu.be/NpRzjc8Bfu0?si=AlDrLvJJ8L1GHlxl
Translation / Summary of the points he made:
1st:
He stated that in 1932 there was a Surma Valley Manipuri Association, in which many educated BM community members were involved.
According to him, when the British Government classified the Manipur State (the princely state at that time) under the tribal category, the so-called Surma Valley Manipuri Association objected to it. They tried to emphasize that Manipur was of Aryan origin and that the Manipuri people were Aryans. Certain people from Manipur who were pro-Hindu, or more specifically some Bhamons (Meitei Brahmins), also supported that idea. However, they couldn't succeed.
According to the narrator, British officers maintained that the Meitei (Manipuri) community belonged to the Sino-Tibetan/Tibeto-Burman family.
2nd:
He debunked the claim made by some people that Guru Bipin Singh was the father of Manipuri dance (Raas Leela).
According to him, no government organization or any cultural/literary organization from Manipur ever gave Guru Bipin Singh that title. He claimed that only some clubs belonging to the BM community may have given him that title.
He also stated that Guru Bipin Singh was a student of Guru Amubi and Guru Atombi, who were Meitei gurus.
He further added that there were certain instances where sections of the BM community allegedly tried to hijack Rabindranath Tagore's Shantiniketan. However, as many Meitei gurus from Tripura and Manipur, such as RK Bhudhimanta and others, joined Shantiniketan with the help of the King of Tripura, those alleged attempts failed.
3rd:
He said that many BM scholars claim Rabindranath Tagore was not allowed to enter Manipur.
He clarified that in 1919, Manipur was a princely state under British administration. During that period, due to several anti-British revolts taking place across India, the British Government feared that if Rabindranath Tagore entered Manipur, he might influence the people there to join those movements. According to him, that was the reason the British revoked his permission to visit Manipur.
4th:
He referred to a Supreme Court case between Guru Bipin Singh and Chongtham Manihar, with the judgment delivered on 11/10/1996.
According to him, the case was related to a book published by Guru Bipin Singh titled Govinda Sangeet Leela Bhilash (spelling might be incorrect).
He claimed that in the book, Guru Bipin Singh wrote that Maharaja Bhagyachandra (a Meitei king) had authored it. However, according to the narrator, Guru Bipin Singh only used certain parts of the original manuscript written by Maharaja Bhagyachandra and filled the remaining portions himself.
Chongtham Manihar argued that Maharaja Bhagyachandra was illiterate and therefore could not have written the book. According to the narrator, Guru Bipin Singh lost the case.
The narrator then argued that if even a respected dance guru like Guru Bipin Singh made such false claims, it raises questions about the claims made by sections of the BM community.
At the same time, the narrator stated that he respects Guru Bipin Singh and acknowledged that he made significant contributions to Manipuri dance. However, he argued that today's BM community should understand why many Meiteis hold resentment toward them, and that it is important for the younger BM generation to know about these issues.
5th:
He mentioned a person named Dr. Manoj Sinha from Tripura, who, during a Facebook Live, stated that Sanamahi is Meitei while Pakhangba is Bishnupriya Manipuri.
(Context: Sanamahi and Pakhangba are traditional Meitei deities and have no relation to Hinduism.)
According to the narrator, Dr. Manoj Sinha argued that since Sanamahi and Pakhangba are brothers, Meiteis and BM are also brothers.
The narrator questioned this statement, pointing out that Pakhangba is regarded as one of the most important and powerful deities in Meitei tradition. He asked whether Meiteis should simply accept such statements.
He further claimed that Dr. Manoj Sinha said Moirang Ningthou (whom they call Lampaba) helped Maharaja Bhagyachandra with an army of 40,000 soldiers, and that without the help of the Moirang king, Bhagyachandra would never have reached Ava (Burma).
He also claimed that Dr. Manoj Sinha stated Sanamahi belongs to BM culture, that Pakhangba is Ganesh, and that Sanamahi is Kartik.
Dr. Manoj Sinha further claimed that Manipur was a Sanatani kingdom and that the BM community was originally a community that spoke Sanskrit.
The narrator, Saikom Kamalakanta Singha, then questioned this claim by asking what language the BM community speaks today. He argued that the language spoken by the BM community today is a mixed language.
6th:
Regarding the implementation of Clause 6 of the Assam Accord, many communities living in Assam submitted memorandums with historical evidence to the High-Level Committee headed by retired Gauhati High Court judge Biplab Kumar Sarma (spelling might be incorrect) to establish themselves as indigenous communities of Assam.
According to the narrator, for the Meitei community, a group consisting of 11 organizations under the banner Joint Action Committee for Safeguard of Indigenous Manipuri People of Assam submitted a memorandum supported by historical evidence.
On the other hand, he alleged that the BM community, lacking historical evidence of its own, used references related to Meitei history, including Maharaja Bhagyachandra and other Meitei historical sources, in the memorandum they submitted to Biplab Sarma.
The narrator remarked that he found this amusing.
7th:
He referred to a publication titled "Ning Singh Pa Lairik" by the Nikhil Bishnupriya Mahasabha State Committee.
The narrator discussed several passages from the book and pointed out what he considered to be false claims or inaccurate statements.
Based on those examples, he concluded that even before Independence, many Meitei elders stayed away from BM community organizations because, according to him, they believed the BM community constantly tried to claim aspects of Meitei history and identity.
8th:
He referred to an article published in the Dainik newspaper on 6 August 2012, under the headline "Bhi Bhorsho Bharat Bharsho" (spelling might be incorrect).
The article included stories about Ima Keithel and Meira Paibi.
According to the narrator, one statement under the headline read: "Meitei tara Bishnupriya bolta bhala bhashey."
He interpreted this as meaning that Meiteis like to speak the Bishnupriya language.
The narrator said he was convinced that the reporter was Bishnupriya. He objected to the statement and argued that this was another example of how, according to him, sections of the BM community make false claims.
9th: He stated that near Boaljur in Cachar, in a BM community village, some people planned to organize a Lai Haraoba by inviting Meitei Maibas from Manipur. According to the narrator, they intended to record videos of the event and present them to India's cultural authorities as evidence that they also perform Lai Haraoba, whereas, according to him, they do not have their own Lai Haraoba tradition.
According to the narrator, after understanding their alleged intention, Meitei community organizations indirectly prevented those Maibas from coming to Cachar.
He further claimed that they also tried to invite Maharaja Sanajaoba of Manipur. However, according to the narrator, members of the Meitei community informed the Maharaja about what they believed to be the BM community's alleged intention and requested him not to attend. As a result, Maharaja Sanajaoba did not visit.
The narrator also added that Meitei scholars living in Manipur should not simply accept invitations to events outside Manipur without first understanding the socio-political conditions faced by Meiteis living outside the state.
10th: He further stated that, just as the Meitei community is currently facing issues with the Kuki community because, according to him, the Meiteis were too liberal or tried to maintain good relations, the BM community poses a different kind of challenge.
According to the narrator, while the Kukis use guns to pursue their demands, the BM community attempts to alter Meitei history and culture. He argued that, in his view, this is also a form of attack on Meitei identity and integrity.
He also spoke about the current situation within the BM community, stating that there are two sections: one that wants to use "Manipuri" as a suffix and another that does not.
According to him, there is also an ongoing debate within the BM community regarding the origin of Raas Leela.
He claimed that one section, while referring to Maharaja Bhagyachandra, sometimes presents him as belonging to the BM community and at other times as a Meitei king.
On the other hand, he said that the section of the Bishnupriya community that does not want to use "Manipuri" as a suffix claims that Raas Leela originated around the 1600s in Bishnupur, near Kolkata.
At the end, the narrator stated that it is high time for the Meitei community to open its eyes and ears. He argued that the community should submit official representations or applications to the appropriate authorities of the Government of India regarding what he considers to be misinformation circulating on the internet.
He further stated that Meitei community organizations should take this issue very seriously, as, according to him, it is not only about identity but also about preserving the culture and legacy that their forefathers protected and upheld until today.
Disclaimer: The translation may not be
100% accurate, but it covers all the major points and arguments made in the video to the best of my understanding.
u/bonelann — 1 month ago
▲ 18 r/Northeastindia
FCRA BILL
FCRA = Foreign Contribution (Regulation) Act. Basically, it's a law that regulates how NGOs, trusts, societies, etc. receive and use foreign donations. The govt says it's to stop foreign interference, money laundering, and ensure foreign funds aren't used against India's national interests.
Personally, I don't think regulating foreign funding is a bad thing. Almost every country has laws for this. If an org is receiving money from abroad, some level of transparency and accountability is fair.
The real issue is how far the govt's powers should go.
Supporters say stricter FCRA rules help curb misuse of funds, foreign lobbying, and shell NGOs.
Critics say the amendments make it too easy for the govt to suspend/cancel registrations, which can affect genuine NGOs, researchers, charities, and rights groups that depend on foreign funding.
So it's less about "pro-FCRA vs anti-FCRA" and more about finding the right balance b/w national security and civil society's independence.
Curious to hear everyone's thoughts. Where do you stand on this?
u/bonelann — 1 month ago
▲ 4 r/Meitei
Mayam Gi Wakhalon Khngjaningee
Eina Makha da piriba Link sida Yamna fhajana "Mayang na Meitei shaba" Kangbu maramda Haibirey . Adubu moina Meitei amuk tappshinli Asidi ei Yaningdey manipuri wahei tappa fhouba kaino hairisida Meitei amuk haina ......
Thangatlakeeba post assey Yamna neutral perspective ki post ni . Adubu Asiga Neina ningai oiba youribadi lairik ta hairambana Ama moina claim toubana ama ....
Makhoi bu eikhoi na appreciate touragana kari toudragana kari. Eina Hanna khnjarambadi,
Meitei gi Ashengba Laining Laishon Chtpa tarabadi Makhoi na asi gumba haiba ngammoi ,adubu.
Moidi Meitei gi Lai fhou Maha dev gi Avatar ni Adugi avatar hairaga khoirammaga leirammey .
Problem assey asita nattey Makhoina mapan lamdam da masha na masha identify toubada moi mashabu Manipuri ni haina haijei as If Manipuri sey umbrella term dumaina
Manipur gi leiriba Condition matung innadi Manipuri assey state Identity oina Kanna Semnaba hotnari.
Adubu Asisey kyam muk succesful oigadagey khngdey , aduga yam na waningai oiribadi Manipur gi leiriba Scholars singsisu Fhurup sey khara chouhanshi haibagi Wakhalon da Larger Manipuri Identity semningee .
Semba Yaroidabagi Maram mayam lei maram khara panjarabada Makhoi gi language ka eikhoi language ka government offical records ta mannadey Assam Dana ama Tripura dana Ama Manipur dana ama
Wakhal thambirammu
u/bonelann — 1 month ago
▲ 3 r/Meitei
Eikhoi gi apamba
Election su youraktorey aduna
Manipur gi oiba regional idea sida Manipur Miyam gi apamba karino aduga nugytabana Karino
Eigi oinadi :
Mayang na Yamshinlakpa
Marru oiba Supply chain kaya Makhoina paikhtlakpa
Ngaihak Leitaba Eraang sina lairik laishu gi heeram da watlakpa asumaina ningamdaba kaya ni
Aduga Apambasu kayani ahambada Manipur da State ki oiba Afhaba standard leiba Engineering College ama pammi aduga NIT Manipur and IIIT Manipur su Facilities yamna watpa manli asisu fhajana Shahaningee
Mayam gidi Kari kari no
u/bonelann — 1 month ago
▲ 7 r/Meitei
Don’t Let Our Meitei Identity Get Diluted
We have seen many communities in the Northeast gradually lose their distinct identity through assimilation over time. Meiteis must remain vigilant and not allow the same thing to happen to us.
Today, many Northeast indigenous communities face outsiders telling us to “go back to China or Burma,” without knowing the real history. The fact is, we were already well-established here long before the Aryan arrival and before Hinduism spread across the Northeast. We were living our own way, with our own kingdoms, culture, and traditions.
I see a lot of these aryan communities(ifukuk) trying hard to act like Meitei. These "wannabe Meiteis" are claiming everything about our origins, our history, our culture. Their arguments always start with "we are real Hindus" and drag in Mahabharata — how the present Manipur state is the same Manipura from the epic, how they are sons of Arjun, etc. That myth has already been debunked multiple times.
The truth is, these wannabe Meitei Aryan groups are basically a byproduct of Meitei Hindu adaptation and later conversions.
Just because the word "India" as a modern nation didn't exist 100+ years ago doesn't mean ancient kingdoms and identities in this land didn't exist. The same logic applies here — just because the exact modern term "Manipur" wasn't used in every old text doesn't erase the fact that the Meitei kingdom and its people were there.Manipur as a state name is quite recent. Before that, the kingdom was known as Kangleipak. The Ahoms referred to us as Meckley or Meekley, while the Burmese called us Kathe.
If you really want to understand the real history of Northeast states, you have to go beyond the standard Indian history books. What we get in mainstream Indian history is mostly the version after Northeast people came in contact with Hinduism. The deeper, pre-Hindu history tells a different story.
The word "Manipuri" should ideally refer to the people living in Manipur. But today, everyone knows that "Manipuri" has become synonymous with Meitei. Tribal communities in the hills rightly call themselves Tangkhul Naga, Zeme Naga, Kuki, etc. They have their own distinct identities. So perhaps it's cleaner to start calling the people of Manipur as Manipurians to avoid this confusion.
Court rulings have also made it clear that these wannabe communities are distinct from the Meitei community. The main concern for Meiteis is that these groups are trying to steal our history, our culture, our identity, and claim it as their own. ..we are just asking them to accept reality: they emerged as a result of Meitei Hindunization and later developments. They should stop trying to overwrite or appropriate Meitei identity.
Manipuri identity also cannot work as some big umbrella term. The way communities are recorded in the Constitution and official records, forcing everything under one "Manipuri" label will create massive problems in the future — land rights, reservations, political representation, everything will get messy. The larger Manipuri project is simply not practical right now.
So my message to these wannabe Meitei communities is simple: stop trying to be "more Meitei" than the Meiteis themselves. Build and celebrate your own distinct identity. Differentiate yourselves clearly instead of latching on and diluting ours.
And please stop using "Meitei Manipuri." It's either Meitei or Manipuri. Just like India is Bharat and Bharat is India — they are not separate tags you mix and match for convenience.
Meiteis have survived for centuries preserving our identity against bigger forces.
Request: Every Meitei, instead of arguing with them in the comment section, just paste this link.
u/bonelann — 2 months ago
▲ 7 r/Meitei
Meitei amasung Meitei Shaningba Mayang maraaki Chayetnaba Shengdokpa
u/bonelann — 2 months ago
▲ 2 r/Meitei
Mahakki Maramda Khngbiyu
Eina maagi Vdo sey sum yengjaba fhanadi yam Kuirey..Mak assey Manipur gi mapan da leiba Meitei khun da chtuna makhoina khundakhibagi wari ,kamaina leiribano , history ki oiba wari su mayam ama tambani
​
Manipur gi Mapan da leiriba Meitei cha singi Socio-political adugei economic condition khngnabagi Damak Vdo sey yengbiba Yagani
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Thagatchari
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u/bonelann — 2 months ago
Any opinion ....
u/bonelann — 3 months ago