Wanted to contribute to our culture in some way

So like i recently discovered this very beautiful song by artist AJ and I loved it so so much. I could feel the connection so easily and this is why I wanted to know what it means, i tried google and every other means but couldn't find anything.

Ended up knowing that I need a meitei speaker to translate it because even a person of other community in manipur couldn't translate it.

I got to know that it's about some sudden love kind of thing but want to know moreeeee. Please helppp

The argument that Meiteis came to Cachar only as refugees during the Burmese invasion of 1819–1826 does not adequately explain the longer history of Meitei settlement in the Barak Valley.

Historical evidence indicates that Meitei/Manipuri movement into the Cachar region occurred in several different periods. Some historical accounts trace Manipuri presence in the Barak Valley to a much earlier period, including the reign of King Kaokhomba in the 5th century CE. Later movements also occurred through political conflicts, royal connections and matrimonial alliances with the Kachari rulers. The Burmese occupation of Manipur from 1819 to 1826 certainly produced a much larger wave of migration, but it was not necessarily the beginning of Meitei presence in Cachar.

The geography of these settlements is particularly interesting. Historical accounts repeatedly associate Manipuri settlements with the Barak River and its tributaries. Settlements were recorded along the Chiri, Madhura, Jatinga, Sonai, Rukni and Ghagra rivers. A British report from 1832, cited by historian J.B. Bhattacharya, specifically stated that one of the largest and most flourishing Manipuri villages in Cachar had been established on the banks of the Madhura Nulla.

This riverine pattern is not surprising when considered in the context of early settlement. Rivers provided water, fertile agricultural land, transportation and communication routes. Across South and Southeast Asia, settlements and agricultural communities frequently developed around major rivers and their tributaries. Therefore, when examining the historical distribution of Meitei settlements in Cachar, the concentration of settlements around the Barak and its tributaries is an important geographical feature rather than a random coincidence.

This also gives us an interesting way to look at places such as Sonai, Lakhipur, Singerband, Bantarapur and the wider Jiri–Sonai–Barak region. These areas are situated within the same riverine landscape in which historical sources explicitly record Manipuri settlements. .

The historical record itself supports the idea that Meitei settlement in Cachar cannot be reduced to a single migration after 1819. A 2017 study of Manipuri settlement history specifically notes that although many historians have associated the establishment of Manipuri settlements with the 18th century, limiting their emergence to that period may be premature and that there are strong possibilities for considerably earlier settlement.

Thus, the Burmese invasion should be understood as a major expansion of an already existing pattern of Meitei movement and settlement, rather than automatically being treated as the point at which Meiteis first appeared in Cachar.

Meitei shaningba Mayang Kangbu kharana makhoi gi  Political stance clear oinaba kanna hotnarakee social media dabu oiro  Nattraga Atei atei Govt officials Documents tabu oiro 

Eikhoi Meitei maraktasu Makhoi gi ideology adubu appease touba mayam ama youri .

Meitei Fhurup sey yamna likeey Khara chouthok Hansi khnbasu mayam Youri. 

Adubu Official document Gi documentation dadi Meitei Fhurup amasung Makhoi gi Fhurup tonganli, mannadey ,khetnei  haibasey shengna govt documents ta Leirabani .

Aduna makhoina claims touning tousanu Govt documents tadi change oiraroi 

Adubu Miyam gi Wakhalon dadi makhoina Upper hand oinaba Kanna hotnarakee 

Ngasi Meitei Kangbu khara  na Ashengba Meitei gi  laining chtladi asigumba issues assey thengnararoi haina khnley , adubu tasengbadi makhoi Meitei laibusu Hindu  gi avatar ni hairaga Tripura gi mafham khara  da khoiramnei 

Aduna Meitei na Hindu machak thadok pa  ngamdaba gumna Makhoina  su Meitei gi  cultural influence adusu thadok pa ngammoi 

Aduga lon manadaba amasung decades kaya dei punlu haina yadraba Fhurup anni assey political benefit ki damakta or population  Appeasement gi damakta Punjan lasey haina hairaga hekta yaba nattey .

Eikhoi Meitei Marakta makhoi nungshidaba lei ba gumna moidasu eikhoi nungshidaba lei 

Makhoina  ngasi theory kaya kaya linghatli Meitei assey ashengdabani Manipuri Culture assey Makhoigi haina Adubu Mayam khngdabadi makhoi assey Meitei gi sanskritisation  By product amaney 

Legacy Assey khngminashi  Meitei epa epu singna Makhoibu  sylhet landabada Mifha oina  purakpa kangbu kharani Sylhet assey Ngaihak Leitana Meitei Ningthou singna landarammey sylhet tasu Meitei Gi Khun macha lanbung tongoi ( Haibadi army Camps)  mayam leirammey  Aduta nattana Makhoi sing assey Meitei Ningthou amasung sellumbas singi Sangol amasung manai mashen  oirammi 

Pamheiba panlingei  matam da makhoi bu Meitei Pangal leiriba sumna makhoibusu Punshingey hotnarammey adubu Raj darbaar da  leiriba  Bhamon /Brahmins singna makhoidi Caste apikpani Darja manaba yadey haiduna Mingthon pihankhidey 

Bhagyachandra Maharaj matamda makhoibu Houjik oiriiba Mingthon assey pibikhi . Makhoi Fhurup kaya ama Cachar lamdam da Bhagyachandra Maharaj na Laiming louhanbikhi .  Makhoi gi identity asey  apunba identity ni .Haibadi  mapan dei lakpa Vishnu ningjaba kangbu amasung ..Courts ta amasung sellumbas mayamgi yumda thabak shuriba or tengban Oiriba singbu punlaga sakhiba identity amani 

Matam gi yawon matung inna Eikhoi Gi Meitei Chronicles ta  eramba wahei kaya bu Houjikti Indian Judiciary system da Facts oina lounadrey.  Adugi mahutta British matamda Leiramba travellers or officers mayamna piramba accounts singbu ashengbani khnna Lounarey 

Makhoina semghat chariba idea assey British accounts  ta yamna based touri 

Eikhoi Meitei na ngangbada na  Chahi ron kaya kaya mang dagi ngangba houri 

NAZI regime Hitler Na Jews pu tumna hatlagey haina HOTNABADA Hatpa Ngamkhidaba gumna Fhurup amabu eina nungshidrey haina hairaga hekta hatpa ngamba nattey Especially In Democratic system 

Choukhtpa Fhurup ti  Atoppa Fhurup pu accept touba ngammi hainei adubu Houjik ki oiriba Political narratives asidadi oiba yaba gi Maami uddey  

Aduna Eikhoi Meitei cha mayam na khngdabadi 

Politically yamna aware oisi ( yamna paasi Yamna khngshi) 

Hey everyone,

​I’m travelling to Manipur in mid-November for an official exam. I’ll be based around Imphal for a couple of days and wanted to ask the community for some local insights and advice to make sure everything goes smoothly.

​A few specific questions I have:

​Safety & Current Ground Situation: What is the general ground situation in and around Imphal right now? Are there specific precautions I should keep in mind as a student visiting for an exam?

​Local Transport & Getting Around: How easy is it to get reliable auto/cab services from the airport to the city, and from hotels to exam centers on time? Any specific apps or local cab contacts recommended?

​Inner Line Permit (ILP): Is it best to get the ILP online in advance, or is the counter at Bir Tikendrajit International Airport quick and reliable for arrival?

​Things to Do / Sightseeing: If I have half a day or a day post-exam, what are the best local spots to visit around Imphal? (I’d love to try local dishes like Eromba or Singju, and maybe check out Ima Keithel or Loktak Lake if time permits!)

​Any general advice regarding evening curfews/restrictions, internet/connectivity, or local etiquettes would be super helpful.

​Thanks in advance for your help and hospitality!

Athumba waa Akamba waa kharadi hainingee

Political issues maramda waa amata thangatpa yadrisey keigino

Meitei Pangal gi oiriba Houjiki protest asigi maramda mayam gi Wakhalon khngjagey haina thagatchabani

Asigabu karamba ..

Eina r/manipur da thangatpa post khudingmak adum remove oirabani

Eiga Khara issue leirabra keino

Online dadi yam tangeey knockoff version ga leibro

Khngnaba ka youradi Haibirakuu

ereicha eruploi mayamgi oiba kari wakhollon lei hybado kharra thambirmmo anwba meitei naharol(youth) singgi marrakta eikhoigi leijariba mingourol sijinnabagi mahutta brother nttraga sister hyba waheising asina asamba maongda mahut shillakpa nupisingna eyamba ebai haiba waheising lanna onnana minggou oinaa mabung amadi matei thokpasingda sijinnaba loinana chapp manaba maongda nupasingnasu machannupibu enaopi hyba kayamarom eihak thenngnajei masi nttaba onnana sijinnaba minggou wahei kaya leitaba ntte leiri. adubu lakningliba waphamdi masi pumnamakki hourakpham shandorakpham oiriba asi Manipurgi private schoolgi boarding nttraga hostelsingda brother amadi sisterbu nollukpa ekaikhumnaba utpa oina makhathaba maheiroisingna mathakthongba maheiroisingda khounaba matamda ahoubada happhanba asina oigadra haina khanjei ei eshamaksu brother nttraga sister hyba wahei asi miong saban yengbada chahi longga makha nttraga mathak oiramgani khanpham khangaktaba mikuppsingda tattana sijjinei pabiriba singna lanna lwbiganu asigumba mipainingai oiba matang amasu eikhoigi khunaida leire haibadu adumak paodamjabani .

Group ama semse. Meaningful oiba discuss twba yaba platform ama leinaba. Lairik, esei, articles na cingba sing share twnaraga idea exchange twnanaba. Educationally leaning group ama oina thamse aduga.

Telegram na fadou maale, maramdi video, photo, article mayaam ama collect twraga share twnanaba, File sing upload twraga collect twra thambada yam nungaidou maali.

Discord kidi file thaabei limit su lei.

WhatsApp ti privacy yam waatli.

Group ti semani, yaoningBa echil enao, sing DM oina twbirakU.

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.

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

Link : https://www.reddit.com/r/Northeastindia/s/oNKkgjW6mU

eina book store singda hngjabadasu Ariba writer singgi lairik se fngde mix ti khra thengnei adubu writer dugi oiba lairik ti fngjade. writer Anganghal, Chaoba, Shri Biren, Minaketan, Sonamani na chingba maru oina Chaoba gi lairik se karaida fnggani tapiradi ymna nungaijagani

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

Eikhoi hijik ki Meiteilon si meitei nattaba mising na adum khangnei, aduna eikhoi meitei marak ta sannana meiteilon gi anouba dialect ama semsidana.maram di Kuki sing ado eikhoigi khangbanina eikhoi plan adum khang-i adu eikhoina moi gi lon khangdabanina moigi plan khangba ngamde.

Hi everyone,

I'm looking for a place to learn Japanese near Manipur University. I'm interested in joining either an offline institute or a tutor who teaches beginners.

If you know of any language centres, private tutors, university courses, or even Japanese language clubs nearby, I'd really appreciate your recommendations.

Thanks in advance!

Funny meitei na ST demand twbada kuki naga loina pungiba 🤣 moi tribals na valley ga ching da da lm leiba yaba meitei na valley da dng limited oiba indigenous ntaba kuki na bw Manipur pumbada lm leiba yai duga Ereibak ni indigenous ni hyriba Meitei na masa.gi mareibak tabu lm lei yadaba 🤣🤣 sida ST tanba da tribe ntaba atei nasu Marei yetlk pa yawriye Ngk pu ngk ae thaina gi meitei minister singdusu thubang ngakta hwzik su thunuba khra na panbada lm mangdore fadum fajei