You are stuck in between two things you most wanted all your life. And they are causing you a lot of pain and suffering and you are mentally imbalanced because you are caught in between two things and you cant do without. What do you do?
I mean, there is no way out. If you do one thing, you will agravate the other, and so also is the only other choice. Damn!! What in the world do you do?
Sunday, December 16, 2007
Sunday, November 18, 2007
My Grandmother's Biography
NOTE : The actual writing of this biography is in Mizo language and I have taken the liberty of translating it to English - G.Goukhankhup Tonsing]
My father is Ralzadala, popularly known as R.Dala. My mother is Lalthangpuii. My father was from Aizawl (Mizoram) and married my mother, a widow's daughter from Bunghmun and he married her because she was the daughter of the first Christian there. They were married at the Mission Veng Church, Aizawl. Thus, I, the eldest daughter was born on the 8th May, 1912 (Wednesday) at 1 pm with the assistance of Dr, Fraser. My father left for London with the Englishmen in late may the same year to assist Dr.Fraser who was very ill and he was the only English speaking person around. When he returned, I had already learnt to talk.In 1914, my father was sent to Senvon as a Christian Missionary and my family moved with him. In that same year(1914) in April, my sister Lallianpuii was born; in March 30, 1916, my brother Lalthanliana (now working in Myanmar (Burma) as a missionary) was born. On October 18, 1918, my sister Lalsiamliani was born and in December 1, 1920, my youngest brother Lalthuamliana (now at Mission Veng, Aizawl, Mizoram) was born.In 1921, because of some problems arising out of the people of Senvon and their chief, we could not stay there anymore. We moved to Tinsuang, accepting to the request of their Chief and established a Mission Centre with a school, a boarding and a church building. There were always around 40 students, which included me. I was quite small then. Our headmaster was Thuama, from Hlimen, Mizoram and other teachers : Liantinkaia, Than-ngura, Lianbawnga etc. Since there were no facilities for a lower (possibly Class I standard) examination in Manipur, I, along with two friend, went and cleared this examination at Mizoram.We were quite silly. We made a large hut and used to play-act things we've seen in Church services and in school. This was around the year 1924.We'd grow vegetables like pumpkins etc., adjoining our playhouse and pluck the leaves and gift them to our teachers. We did not know if they ate them or not. I loved living organisms and insects. My friends would bring baby-rats, baby-birds and I would buy them with "leaf money". I also would catch and tie together caterpillars and carry them around. I once forgot my bunch of caterpillars at a neighbor's house whose wife was very scared of them. I was not allowed into that house for quite a while. Among all flowers, I was fond of a particular variety which flowers in the afternoon. I'd get up early in the morning and wait for the flower to bloom and by the time it is almost afternoon, I'd get tired and go home. I never did manage to get that flower myself all my childhood. We were also fond of scaring each other with ghost stories and the like and we'd get so scared ourselves that our mothers had to come and take us home from wherever we were.We built ourselves a house at Tinsuang but were able to stay in it only for one night. The next day, me, my brothers Thana and Thuama, my parents and some other people left for Zakra, on the bank of the Tuiluang river (a local river) for a conference of the Presbyterian Churches in the area. We traveled by raft and stayed overnight at Sartuinek. Unfortunately, my father was afflicted with diarrhea and quickly got serious. We managed to reach the place of the conference and my father could hear the Church bells pealing, announcing the beginning of the Conference not far from the riverbank. But he had no strength to get off the raft. He asked my mother for rice-water which was quickly prepared. But by the time it was ready, my father had already left us. He was brought to the house of one Mr.Hluana where he was buried the night itself for the people feared that my father was suffering from Cholera (Tuihri). Me, my brothers and my mother were not even allowed to approach the dead body. It was a very long night and a very harrowing one. The Conference itself was held but we were not very much enthusiastic or involved. We left for home after the conference and my mother wept all the way. I could not really understand it then, but it was very unpleasant.Upon reaching our village, Tinsuang, my mother immediately sent people to retrieve my father's body but the villagers of Zakra did not allow them for fear of contamination. She sent men again the next year and they brought my father's uncorrupted body and was buried near our house.Thus, after my father's death, living conditions became more difficult. But by God's grace, the Presbyterian Mission supported me and my siblings with an allowance of Rs. 2.00 per month (around US $0.045 by today's exchange rates) and my mother was also employed as a female mission worker earning Rs. 30.00 (US $0.67) per month. In 1926, with my father's family's approval, my mother married a missionary co-worker Lianhawla, a Bible graduate. I had three more sisters and two brothers, among whom , Darhmingthangi and Lalzoliana are still alive today. So we became again a complete family with twelve (12) members. In 1926, I went to Lakhipur (Assam) and then to Calcutta to train as a nurse mid-wife sponsored by one Pu Dohnuna. But due to my ill-health, my father Lianhawla came and asked me to stay at Lakhipur. I stayed there for about 2 years and went back to Tinsuang in May, 1930. My father had by then been asked to head in Bible Studies elsewhere. So we left Tinsuang in December and arrived at Churachandpur on the 24th December, 1930. We stayed there for a long while doing the Lord's work.On September 2, 1933, I was married to Tonsing Thangkhai, who was a mission worker under Rev. Paul Rostad and we were married by him. My husband could best be described as an odd-jobs man around the Mission Headquarter. He took charge of all work when the foreign missionaries went on furloughs. At times, he was a school inspector. On August 11, 1934 at 1:00 pm, my eldest daughter, Colesap-pawlruali was born. On March the 12th, 1936 (Thursday) at 4:00 pm, my eldest son Lalthanchhunga was born. On the 24th June, 1938 (Friday), Suakhnuni was born at 4:00 am. Then on the 12th July, 1940, my youngest son, Vungkhamthang was born.
Then, on May 14, 1942 (Friday), my husband saw Pi Roi bitterly crying. On being asked the reason, she told my husband that the Japanese have bombed Imphal (66 Kms. from Churachandpur) and that she was scared and wanted to get away. Since there was no-one to escort her, my husband volunteered and the next day, we left home. After five days of walking, we reached Tuiluang river, from where we rafted down the river upto Lakhipur. From there, we motored to Silchar (Assam) and from there we went to Lucknow by train and then on to Bareilly in U.P (United Province, now Uttar Pradesh) and then on to Sattal (U.P.) where we were to stay for about two years. This was the 4th of June, 1942 [ This war was the second world war, the Manipur chapters ]
Sattal is a forested area and the animals there were protected by law. But we secretly made traps and had enough meat to eat all through our stay there. While there, my third daughter was born on the 24th October, 1942 and we named her United Province Sattal Lalrampari (Pari).
We left Sattal in 1944 and we went to Silchar (Assam) where my husband Thangkhai Tonsing worked as a censor for the Government. In the latter part of 1944, we went to holiday at Hmawngchhuan (Tripura) where my daughter Suakhnuni died of Pneumonia in October. We went back quite empty. On the 22nd January, 1945, my youngest daughter, Vialzaching was born.
In October, 1945, the war being over for most part, we went back to Churachandpur, Manipur where the Chief of Lamka Pu Phungkhothang was very kind and we enjoyed his hospitality for the remaining part of the year. My husband wanted to found a village and requested permission to do so from the then President of the Manipur State Durbar (Hills), Major F.F.Pearson. He was granted the necessary permissions and it was in his honour that the name of the village was taken form this president's name calling it Pearsonmun (mun=place). Thus in January, 1946, we went and gave thanks to the Lord at the present site of Pearsonmun. In April 2, 1946, we built the first structure of the village which was the Church Building { which still stands in its original place today}. Only after completing this building, did we start to build houses (huts actually) for ourselves. Some youths who came to help us at that time who were my husband's first villagers (Tual-nah-phah-pih) were (1) Thuamkhanthang, (2) Thangkhum, (3) Phungtual, (4) Thangbika, (5) Siamkham, (6) Chinzathang, etc. Nearby villages like Nghathal people came and helped us a lot too.
We lived happily for barely seven years thus, when my husband, Thangkhai Tonsing caught pneumonia and died at the Churachandpur Civil Hospital. Dr. Nanda who was looking after him did all that he could but my children's father was beyond help. He left us to join his heavenly father on the 3rd July, 1953 at 9:30 am. The people of Churachandpur Valley mourned with me and erected a huge stone memorial in front of our house, which still stands today. My children being yet small, it was quite a difficult time indeed.
We lived without a father at Pearsonmun. My husband being the chief, had responsibilities to the villagers which could not be ignored. Being the head of a family of growing boys and girls and at the same time being the administrative head of the village takes a lot of courage, patience, wisdom, strength and faith : qualities which are very hard to come by and which I had in very little measure. The proverbial light at the end of the tunnel came in the form of a dream. In that dream, I had asked my husband " How can we survive without you?" He had answered, "Don't worry. Sow paddy/rice in our garden and you will survive." We did exactly that and we had bumper crops that year and the succeeding years. That patch of land is still the most fertile area even to this day.
Now, my children are all grown and I am already a great-grandmother. I am very proud to have my five children alive today, 23 grand-children and 29 grand-children. God has blessed me and my family bountifully. Now I can peacefully close my eyes and join my husband and my parents where they are waiting for me, in my father's kingdom.
[My Grandmother, Lalbiakliani (Biaki) died just before her 88th birthday on 28th February, 2000 - George Goukhankhup Tonsing]
My father is Ralzadala, popularly known as R.Dala. My mother is Lalthangpuii. My father was from Aizawl (Mizoram) and married my mother, a widow's daughter from Bunghmun and he married her because she was the daughter of the first Christian there. They were married at the Mission Veng Church, Aizawl. Thus, I, the eldest daughter was born on the 8th May, 1912 (Wednesday) at 1 pm with the assistance of Dr, Fraser. My father left for London with the Englishmen in late may the same year to assist Dr.Fraser who was very ill and he was the only English speaking person around. When he returned, I had already learnt to talk.In 1914, my father was sent to Senvon as a Christian Missionary and my family moved with him. In that same year(1914) in April, my sister Lallianpuii was born; in March 30, 1916, my brother Lalthanliana (now working in Myanmar (Burma) as a missionary) was born. On October 18, 1918, my sister Lalsiamliani was born and in December 1, 1920, my youngest brother Lalthuamliana (now at Mission Veng, Aizawl, Mizoram) was born.In 1921, because of some problems arising out of the people of Senvon and their chief, we could not stay there anymore. We moved to Tinsuang, accepting to the request of their Chief and established a Mission Centre with a school, a boarding and a church building. There were always around 40 students, which included me. I was quite small then. Our headmaster was Thuama, from Hlimen, Mizoram and other teachers : Liantinkaia, Than-ngura, Lianbawnga etc. Since there were no facilities for a lower (possibly Class I standard) examination in Manipur, I, along with two friend, went and cleared this examination at Mizoram.We were quite silly. We made a large hut and used to play-act things we've seen in Church services and in school. This was around the year 1924.We'd grow vegetables like pumpkins etc., adjoining our playhouse and pluck the leaves and gift them to our teachers. We did not know if they ate them or not. I loved living organisms and insects. My friends would bring baby-rats, baby-birds and I would buy them with "leaf money". I also would catch and tie together caterpillars and carry them around. I once forgot my bunch of caterpillars at a neighbor's house whose wife was very scared of them. I was not allowed into that house for quite a while. Among all flowers, I was fond of a particular variety which flowers in the afternoon. I'd get up early in the morning and wait for the flower to bloom and by the time it is almost afternoon, I'd get tired and go home. I never did manage to get that flower myself all my childhood. We were also fond of scaring each other with ghost stories and the like and we'd get so scared ourselves that our mothers had to come and take us home from wherever we were.We built ourselves a house at Tinsuang but were able to stay in it only for one night. The next day, me, my brothers Thana and Thuama, my parents and some other people left for Zakra, on the bank of the Tuiluang river (a local river) for a conference of the Presbyterian Churches in the area. We traveled by raft and stayed overnight at Sartuinek. Unfortunately, my father was afflicted with diarrhea and quickly got serious. We managed to reach the place of the conference and my father could hear the Church bells pealing, announcing the beginning of the Conference not far from the riverbank. But he had no strength to get off the raft. He asked my mother for rice-water which was quickly prepared. But by the time it was ready, my father had already left us. He was brought to the house of one Mr.Hluana where he was buried the night itself for the people feared that my father was suffering from Cholera (Tuihri). Me, my brothers and my mother were not even allowed to approach the dead body. It was a very long night and a very harrowing one. The Conference itself was held but we were not very much enthusiastic or involved. We left for home after the conference and my mother wept all the way. I could not really understand it then, but it was very unpleasant.Upon reaching our village, Tinsuang, my mother immediately sent people to retrieve my father's body but the villagers of Zakra did not allow them for fear of contamination. She sent men again the next year and they brought my father's uncorrupted body and was buried near our house.Thus, after my father's death, living conditions became more difficult. But by God's grace, the Presbyterian Mission supported me and my siblings with an allowance of Rs. 2.00 per month (around US $0.045 by today's exchange rates) and my mother was also employed as a female mission worker earning Rs. 30.00 (US $0.67) per month. In 1926, with my father's family's approval, my mother married a missionary co-worker Lianhawla, a Bible graduate. I had three more sisters and two brothers, among whom , Darhmingthangi and Lalzoliana are still alive today. So we became again a complete family with twelve (12) members. In 1926, I went to Lakhipur (Assam) and then to Calcutta to train as a nurse mid-wife sponsored by one Pu Dohnuna. But due to my ill-health, my father Lianhawla came and asked me to stay at Lakhipur. I stayed there for about 2 years and went back to Tinsuang in May, 1930. My father had by then been asked to head in Bible Studies elsewhere. So we left Tinsuang in December and arrived at Churachandpur on the 24th December, 1930. We stayed there for a long while doing the Lord's work.On September 2, 1933, I was married to Tonsing Thangkhai, who was a mission worker under Rev. Paul Rostad and we were married by him. My husband could best be described as an odd-jobs man around the Mission Headquarter. He took charge of all work when the foreign missionaries went on furloughs. At times, he was a school inspector. On August 11, 1934 at 1:00 pm, my eldest daughter, Colesap-pawlruali was born. On March the 12th, 1936 (Thursday) at 4:00 pm, my eldest son Lalthanchhunga was born. On the 24th June, 1938 (Friday), Suakhnuni was born at 4:00 am. Then on the 12th July, 1940, my youngest son, Vungkhamthang was born.
Then, on May 14, 1942 (Friday), my husband saw Pi Roi bitterly crying. On being asked the reason, she told my husband that the Japanese have bombed Imphal (66 Kms. from Churachandpur) and that she was scared and wanted to get away. Since there was no-one to escort her, my husband volunteered and the next day, we left home. After five days of walking, we reached Tuiluang river, from where we rafted down the river upto Lakhipur. From there, we motored to Silchar (Assam) and from there we went to Lucknow by train and then on to Bareilly in U.P (United Province, now Uttar Pradesh) and then on to Sattal (U.P.) where we were to stay for about two years. This was the 4th of June, 1942 [ This war was the second world war, the Manipur chapters ]
Sattal is a forested area and the animals there were protected by law. But we secretly made traps and had enough meat to eat all through our stay there. While there, my third daughter was born on the 24th October, 1942 and we named her United Province Sattal Lalrampari (Pari).
We left Sattal in 1944 and we went to Silchar (Assam) where my husband Thangkhai Tonsing worked as a censor for the Government. In the latter part of 1944, we went to holiday at Hmawngchhuan (Tripura) where my daughter Suakhnuni died of Pneumonia in October. We went back quite empty. On the 22nd January, 1945, my youngest daughter, Vialzaching was born.
In October, 1945, the war being over for most part, we went back to Churachandpur, Manipur where the Chief of Lamka Pu Phungkhothang was very kind and we enjoyed his hospitality for the remaining part of the year. My husband wanted to found a village and requested permission to do so from the then President of the Manipur State Durbar (Hills), Major F.F.Pearson. He was granted the necessary permissions and it was in his honour that the name of the village was taken form this president's name calling it Pearsonmun (mun=place). Thus in January, 1946, we went and gave thanks to the Lord at the present site of Pearsonmun. In April 2, 1946, we built the first structure of the village which was the Church Building { which still stands in its original place today}. Only after completing this building, did we start to build houses (huts actually) for ourselves. Some youths who came to help us at that time who were my husband's first villagers (Tual-nah-phah-pih) were (1) Thuamkhanthang, (2) Thangkhum, (3) Phungtual, (4) Thangbika, (5) Siamkham, (6) Chinzathang, etc. Nearby villages like Nghathal people came and helped us a lot too.
We lived happily for barely seven years thus, when my husband, Thangkhai Tonsing caught pneumonia and died at the Churachandpur Civil Hospital. Dr. Nanda who was looking after him did all that he could but my children's father was beyond help. He left us to join his heavenly father on the 3rd July, 1953 at 9:30 am. The people of Churachandpur Valley mourned with me and erected a huge stone memorial in front of our house, which still stands today. My children being yet small, it was quite a difficult time indeed.
We lived without a father at Pearsonmun. My husband being the chief, had responsibilities to the villagers which could not be ignored. Being the head of a family of growing boys and girls and at the same time being the administrative head of the village takes a lot of courage, patience, wisdom, strength and faith : qualities which are very hard to come by and which I had in very little measure. The proverbial light at the end of the tunnel came in the form of a dream. In that dream, I had asked my husband " How can we survive without you?" He had answered, "Don't worry. Sow paddy/rice in our garden and you will survive." We did exactly that and we had bumper crops that year and the succeeding years. That patch of land is still the most fertile area even to this day.
Now, my children are all grown and I am already a great-grandmother. I am very proud to have my five children alive today, 23 grand-children and 29 grand-children. God has blessed me and my family bountifully. Now I can peacefully close my eyes and join my husband and my parents where they are waiting for me, in my father's kingdom.
[My Grandmother, Lalbiakliani (Biaki) died just before her 88th birthday on 28th February, 2000 - George Goukhankhup Tonsing]
Lamka, my home
Geographic Profile
Churachandpur District, known by all as Lamka, in the southwestern corner of Manipur, has an area of 4570 sq.km. Its location is 23o55' to 24o30'North and 92o59'to 93o50'East. It is a hilly district with a very small percentage of the area being plain. As per the 1994-95 satellite imagery, the total built up area is 6,726 Ha. ( Urban - 585 Ha. and Rural - 6,141 Ha.) and the cropland area is 9,928 Ha. A large portion of the area is either under current jhum(shifting/slash and burn cultivation) or abandoned jhum: 29,323 Ha and 190,447 Ha. respectively. There is no primary forest in the district and the secondary forest including mixed bamboo forest, covers an area of 118,092 Ha. The area under wasteland is 98,424 Ha. and the total area of the water bodies is 2,144 Ha.(2,072 Ha. of river/streams and 72 lakes/tanks/ponds).The road network covers an area of 3581 Ha located in and around the district headquarter. The maximum temperature is 37oC while the minimum is 10C. The highest rainfall is 3080 mm (Tinsong) and the lowest is 597 mm (Geljang). The maximum humidity is 100% and the minimum 61%. The beauty of the landscape is supplemented by the climate which is temperate and salubrious. The winter extending from November to February is cold, particularly in the hills but days are bright and sunny. The monsoon months stretch from May-June to September with heavy showers almost throughout the period. The spring and summer months are mildly pleasant despite high humidity. However, the low temperatures ( ranging from 30o-35oC) prevents sultriness that is so common in eastern India. The climate imparts the people with considerable stamina and hardiness through the lack of rains during non- monsoon months and the consequent decline in water flow in the major rivers during that period makes the state a mono-crop economy.
Demographic Profile
According to the provisional data of 2001 census, the total population of the district is 2,23,866. The literacy rate in the district is quite high, the percentage being 64.38 ( 72.6% in male and 56.4% in female). Unlike most parts of the state and the country, the sex ratio is in favour of the female gender: 1034 per 1000 male. With the improvement of the reach of medical facilities, the birth rate, death rate and the infant mortality rate have gone down.
Socio-economic Profile
The district is inhabited by several tribes, mainly belonging to the Kuki-Chin-Mizo group. Each tribe has a distinct social order as well as community laws .The system of hereditary chiefship as well as community ownership of village land is prevalent in the district. In case of hereditary chiefship the chief is all-powerful as he controls not only the economy of the village through his ownership of the land but exercises social control over the households in the village. An overwhelming majority of the tribal population has converted to Christianity .
Christianity has not materially changed the social order but was the critical faith in bringing to an end the head-hunting wars and savagery that characterized early tribal societies. Education rapidly spread through English medium schools. In the last hundred years the society has undergone radical change from the past.
All tribal societies are patriarchal, but the women are not discriminated against. They play a significant role in agriculture and animal husbandry, besides being actively involved in weaving and other domestic chores which the men also take part in.
Churachandpur District, known by all as Lamka, in the southwestern corner of Manipur, has an area of 4570 sq.km. Its location is 23o55' to 24o30'North and 92o59'to 93o50'East. It is a hilly district with a very small percentage of the area being plain. As per the 1994-95 satellite imagery, the total built up area is 6,726 Ha. ( Urban - 585 Ha. and Rural - 6,141 Ha.) and the cropland area is 9,928 Ha. A large portion of the area is either under current jhum(shifting/slash and burn cultivation) or abandoned jhum: 29,323 Ha and 190,447 Ha. respectively. There is no primary forest in the district and the secondary forest including mixed bamboo forest, covers an area of 118,092 Ha. The area under wasteland is 98,424 Ha. and the total area of the water bodies is 2,144 Ha.(2,072 Ha. of river/streams and 72 lakes/tanks/ponds).The road network covers an area of 3581 Ha located in and around the district headquarter. The maximum temperature is 37oC while the minimum is 10C. The highest rainfall is 3080 mm (Tinsong) and the lowest is 597 mm (Geljang). The maximum humidity is 100% and the minimum 61%. The beauty of the landscape is supplemented by the climate which is temperate and salubrious. The winter extending from November to February is cold, particularly in the hills but days are bright and sunny. The monsoon months stretch from May-June to September with heavy showers almost throughout the period. The spring and summer months are mildly pleasant despite high humidity. However, the low temperatures ( ranging from 30o-35oC) prevents sultriness that is so common in eastern India. The climate imparts the people with considerable stamina and hardiness through the lack of rains during non- monsoon months and the consequent decline in water flow in the major rivers during that period makes the state a mono-crop economy.
Demographic Profile
According to the provisional data of 2001 census, the total population of the district is 2,23,866. The literacy rate in the district is quite high, the percentage being 64.38 ( 72.6% in male and 56.4% in female). Unlike most parts of the state and the country, the sex ratio is in favour of the female gender: 1034 per 1000 male. With the improvement of the reach of medical facilities, the birth rate, death rate and the infant mortality rate have gone down.
Socio-economic Profile
The district is inhabited by several tribes, mainly belonging to the Kuki-Chin-Mizo group. Each tribe has a distinct social order as well as community laws .The system of hereditary chiefship as well as community ownership of village land is prevalent in the district. In case of hereditary chiefship the chief is all-powerful as he controls not only the economy of the village through his ownership of the land but exercises social control over the households in the village. An overwhelming majority of the tribal population has converted to Christianity .
Christianity has not materially changed the social order but was the critical faith in bringing to an end the head-hunting wars and savagery that characterized early tribal societies. Education rapidly spread through English medium schools. In the last hundred years the society has undergone radical change from the past.
All tribal societies are patriarchal, but the women are not discriminated against. They play a significant role in agriculture and animal husbandry, besides being actively involved in weaving and other domestic chores which the men also take part in.
Somewhere I Belong - By Haumuanlun Samte
One Evening I boarded a blue line bus to meet my cousin residing in North Delhi from Satya Niketan bus-stand. He called me the previous night telling me come and get some important papers from him. As usual, the moment I got into the bus I heard someone calling out "Hey, Bahadur!" I pretended hearing nothing, and didn't bother to know to whom it was addressed. Such insulting words hurled at us, northeastern tribals is now quite a common experience. I'm beginning to grow up with it now. My take here is that it's all part of a modern city life!
However, calling someone by the name of Chinky, Nepali, Bahadur or whatever, just because of a facial difference is awfully difficult to comprehend. You may be a Khasi, a Naga, a Mizo/ Zomi, a Kuki or a Meitei, but you face the same humiliation all in all, here in Delhi. I wonder what may be the situation in the other cities of our mainland India. Whether you subscribe to it or not, the mindset of the mainland Indians are transfixed to the belief that we, northeasterners, are inferior to them in every way and this has a deep psychological root in the minds of the people from generations past and would continue through generations to come. I often asked myself, why don't they call us Japanese, Chinese or Korean instead? Why Nepali? Why Bahadur?
As I rode the bus, my mind got wholly taken up with memories of the past experiences I had gone through. From the moment I stepped down at the New Delhi train station in June 2004 - the sneaky auto-driver, the brutal bus conductor, the first day at my college where I was ragged three times, the cunning landlord, etc. - to this day I had been going through innumerable mental distress as a result of treatment meted out by the majority for the sole reason that I'm from the Northeast part of India. All these reminiscences made my blood boil. But I could not do anything about it. Nor do I have the power to change the past.
The man who was sitting next to me seemed quite a gentleman. He was well dressed and had a friendly, cheerful face. His eyes tells me that he qenuinely had an interest in me for some reasons unknown to me. The man introduced himself, "Hi, I'm Ravish," and I responded, "I'm Lun" After spelling out and teaching him how to pronounce my name correctly, we began to converse intimately. At some point he said to me, "You must be from Manipur," and I asked him how he could say that. He said he just guessed it. I was not surprised at all, but wondered how the hell did he guess!?
"I'm not from Manipur," I told him point-blank. You don't know how I hate to be called a Manipuri, and that I come from Manipur. Most of the times when people asked me where I was from, I usually told them that I was, rather, from Mizoram or Nagaland. The sound of my own voice responding to someone with 'I come from Manipur' struck me as if a dead blow which, I thought, is more scandalizing than when someone out there called me a 'Chinky'. "Most of the guys I have met from the Northeast are from Manipur, and I thought that you too are from there," he said. "Um hum," I responded dismally. "By the way where are you from?" he asked me. "I come from Zoland - the land of the Zo people." By this time, I began to feel weary talking and thought that, with this he would stop asking me questions. But I was wrong. He seemed to be more and more enthusiastic about our new topic of discussion, and even told me that Regionalism and Linguistics had once been his chosen preoccupation.
"Where is that place?" I now felt sorry that I talked to him in the first place.
"Well, it's a long story. You would never know where I come from. Nobody would know that's because I don't know myself where I belong."
"I mean, like, the place where you are permanently residing? You had told me that you are a northeasterner. I had never heard of such a place. Is it somewhere in Nagaland, Mizoram, Meghalaya, or somewhere else?"
To me this guy was still a mystery. He was innocent, polite, friendly, humble, truthful, outspoken. And, curious.
For the sake of intimacy we had just created, I began narrating to him who I am and where I belong. "We are a people, who are independent and secluded from time immemorial. We had our own rajas(kings) and chiefs who looked after our welfare. However, our identity began to erode with the advent of western imperialism, like you had faced a couple of centuries ago. By the middle of the past century, when the Queen of England left India our land got demarcated into separate countries, and at the present day, we are cut across by three countries, India, Myanmar and Bangladesh. Her Majesty, the Queen of England had done a terrible tragedy upon us for leaving ourselves to our own fate. And worst, she never knew her mistake."
Ravish listened to me attentively. I was wholly engrossed by my own narration and I didn't even give him a chance to open his mouth anymore. Whether he is interested in all that I have said or not, didn't matter. My own enthusiasm let me go on and on. Which is what I did. And, thanks to his curiosity, he didn't lose his interest either. I went on. "Actually, I'm from the state of Manipur but you cannot call me a Manipuri. Our place is called 'Outer Manipur' and we are alienated from the real state. In any case, to be a Manipuri here is a huge liability, what with landlords refusing anyone who they know hails from the god-forsaken state. Manipur is being associated with all the ills afflicting the whole northeastern states"
He seemed amazed at this.
"Exactly like the people of mainland India treated the northeasterners as if they are foreigners and that too, with pure humiliation, we are treated as different people in our own tiny state. All channels of growth have been barred for us. Our interests and traditions are like topsy-turvy with those of the plain people."
He agreed to what I said. I awaited some questions from him, but he was rather looking for an answer on my face. So, I continued.
"The condition of our people, and of our land is singularly different. I bet no political ideology in this world would have suited us. Though small, secluded and marginalised, we fought amongst ourselves and killed our own brothers due to identity crises. Among us. Between us.
"Which is why I had told you I don't know where I belong. I do know that I'm a Zomi, but the land I referred to as the place I'm coming from, called Zoland, is only a dreamland. But, be assured, one thing is for sure. I come from a place somewhere I belong."
Time seemed to grind in slow motion as I went on unveiling layer by layer the intricacies of identity consciousness in Manipur valley and the segmentary hill society to which I belong. The snarling traffic got a sigh and our bus speeded up for a moment. Now we were nearing my stop. We exchanged some more friendly words and then, bidding goodbye I stood up from my seat and rushed off into the busy traffic.
However, calling someone by the name of Chinky, Nepali, Bahadur or whatever, just because of a facial difference is awfully difficult to comprehend. You may be a Khasi, a Naga, a Mizo/ Zomi, a Kuki or a Meitei, but you face the same humiliation all in all, here in Delhi. I wonder what may be the situation in the other cities of our mainland India. Whether you subscribe to it or not, the mindset of the mainland Indians are transfixed to the belief that we, northeasterners, are inferior to them in every way and this has a deep psychological root in the minds of the people from generations past and would continue through generations to come. I often asked myself, why don't they call us Japanese, Chinese or Korean instead? Why Nepali? Why Bahadur?
As I rode the bus, my mind got wholly taken up with memories of the past experiences I had gone through. From the moment I stepped down at the New Delhi train station in June 2004 - the sneaky auto-driver, the brutal bus conductor, the first day at my college where I was ragged three times, the cunning landlord, etc. - to this day I had been going through innumerable mental distress as a result of treatment meted out by the majority for the sole reason that I'm from the Northeast part of India. All these reminiscences made my blood boil. But I could not do anything about it. Nor do I have the power to change the past.
The man who was sitting next to me seemed quite a gentleman. He was well dressed and had a friendly, cheerful face. His eyes tells me that he qenuinely had an interest in me for some reasons unknown to me. The man introduced himself, "Hi, I'm Ravish," and I responded, "I'm Lun" After spelling out and teaching him how to pronounce my name correctly, we began to converse intimately. At some point he said to me, "You must be from Manipur," and I asked him how he could say that. He said he just guessed it. I was not surprised at all, but wondered how the hell did he guess!?
"I'm not from Manipur," I told him point-blank. You don't know how I hate to be called a Manipuri, and that I come from Manipur. Most of the times when people asked me where I was from, I usually told them that I was, rather, from Mizoram or Nagaland. The sound of my own voice responding to someone with 'I come from Manipur' struck me as if a dead blow which, I thought, is more scandalizing than when someone out there called me a 'Chinky'. "Most of the guys I have met from the Northeast are from Manipur, and I thought that you too are from there," he said. "Um hum," I responded dismally. "By the way where are you from?" he asked me. "I come from Zoland - the land of the Zo people." By this time, I began to feel weary talking and thought that, with this he would stop asking me questions. But I was wrong. He seemed to be more and more enthusiastic about our new topic of discussion, and even told me that Regionalism and Linguistics had once been his chosen preoccupation.
"Where is that place?" I now felt sorry that I talked to him in the first place.
"Well, it's a long story. You would never know where I come from. Nobody would know that's because I don't know myself where I belong."
"I mean, like, the place where you are permanently residing? You had told me that you are a northeasterner. I had never heard of such a place. Is it somewhere in Nagaland, Mizoram, Meghalaya, or somewhere else?"
To me this guy was still a mystery. He was innocent, polite, friendly, humble, truthful, outspoken. And, curious.
For the sake of intimacy we had just created, I began narrating to him who I am and where I belong. "We are a people, who are independent and secluded from time immemorial. We had our own rajas(kings) and chiefs who looked after our welfare. However, our identity began to erode with the advent of western imperialism, like you had faced a couple of centuries ago. By the middle of the past century, when the Queen of England left India our land got demarcated into separate countries, and at the present day, we are cut across by three countries, India, Myanmar and Bangladesh. Her Majesty, the Queen of England had done a terrible tragedy upon us for leaving ourselves to our own fate. And worst, she never knew her mistake."
Ravish listened to me attentively. I was wholly engrossed by my own narration and I didn't even give him a chance to open his mouth anymore. Whether he is interested in all that I have said or not, didn't matter. My own enthusiasm let me go on and on. Which is what I did. And, thanks to his curiosity, he didn't lose his interest either. I went on. "Actually, I'm from the state of Manipur but you cannot call me a Manipuri. Our place is called 'Outer Manipur' and we are alienated from the real state. In any case, to be a Manipuri here is a huge liability, what with landlords refusing anyone who they know hails from the god-forsaken state. Manipur is being associated with all the ills afflicting the whole northeastern states"
He seemed amazed at this.
"Exactly like the people of mainland India treated the northeasterners as if they are foreigners and that too, with pure humiliation, we are treated as different people in our own tiny state. All channels of growth have been barred for us. Our interests and traditions are like topsy-turvy with those of the plain people."
He agreed to what I said. I awaited some questions from him, but he was rather looking for an answer on my face. So, I continued.
"The condition of our people, and of our land is singularly different. I bet no political ideology in this world would have suited us. Though small, secluded and marginalised, we fought amongst ourselves and killed our own brothers due to identity crises. Among us. Between us.
"Which is why I had told you I don't know where I belong. I do know that I'm a Zomi, but the land I referred to as the place I'm coming from, called Zoland, is only a dreamland. But, be assured, one thing is for sure. I come from a place somewhere I belong."
Time seemed to grind in slow motion as I went on unveiling layer by layer the intricacies of identity consciousness in Manipur valley and the segmentary hill society to which I belong. The snarling traffic got a sigh and our bus speeded up for a moment. Now we were nearing my stop. We exchanged some more friendly words and then, bidding goodbye I stood up from my seat and rushed off into the busy traffic.
From a good friend of mine
The People of Manipur and for that matter, the whole of the North East India has been alienated and looked upon as a different people. "Which country are you from?" is a common question all of us had to field when stepping beyond the North Easter region.
A piece written by a very good friend, Hahat Melchior, slightly abridged to suit the style of this site. This is one of the many facets of the North East India as seen by an ‘outsider’ and I feel this short essay depicts things in its right aspect. More of such articles and write-ups coming your way via this portal..watch!
This is especially for those who live outside the NE India but within India and perpetually feel sidelined and discriminated for being perceived as so 'different'.
I spent almost 12 years in Delhi for various reasons - student, non-student preparing for various national exams, working woman and finally a married woman and a mother before we moved to Zurich, Switzerland early last year.
During most part of my stay there, I had a lot of reasons to not like mainland Indians. I hated the word 'chinkies' in reference to us. I hated having to face harassments when having some work at Delhi University main campus, especially upon seeing the clerk not giving me attention.
Maybe the clerks are lazy in general but to a naive student, it was easy to infer that it is an act of racism. I hated it when our girls in particular are perceived as immoral because of what we wear and our outspoken independent nature.
Well, wearing shorts, sleeveless shirts, minis etc were not new to us. We've worn them for ages ( go to the photos link for proof). And now if you go to nightclubs in Delhi, you think you're wearing too many clothes because Delhi girls wear almost nothing. These are the same people who pointed fingers at us over a decade ago.
O! How I also hated being touched or pinched at in public buses and at Pragati Maidan during trade fairs. But the most overrated insult is when I would be asked where I am from, and then I'd say 'from Manipur' and they'd ask 'where is Manipur? Is it in China?' or 'Are you a Nepali?'. Aarrgghhhh!!! I just wanted to scream 'which school did you go to? In Manipur we know so much about your place, your little towns, your dams, et al.'
I like Nepalis and I respect them for their humility and independence of willing to work as house helpers, drivers etc. but when mainland Indians refer to us as Nepalis, it is usually in a derogatory term.
Fast forward that to today, in Europe, in Zurich in particular. I have this gift of people, people love to come and chat up with me (maybe I look friendly and maybe out of curiosity).
My church in Zurich is very international, people from around 100 nations, so I get to meet a lot of them. When they come to the point of asking me of my native land, I always wished I had a camera with me to capture their expressions of "What!!!! You’re from India?!!. You're too nice to be an indian. Your English is too good to be an Indian. No! its not possible" and so on....
It sounds like a compliment to me but its not. I feel sad that people are surprised to know that I am an Indian. I am very much an Indian.
So now, can you clearly sense that the Indian Government is doing nothing much to let the world know about us unlike Malaysia or Singapore who clearly let the world know that they have people of Indian origin there too.Isn't it sad? Maybe and maybe not.
I just have no regrets about being from Manipur and the NE India. Maybe we're not loved in India as we have wished but the world over loves us which is a more comforting feeling. And one of the things I am really proud about our uniqueness is that people identify us more as south east Asian but with good communication skills because of our fluency in English and other languages.
At the same time, we can also dwell in the glory and greatness of India because that is what we actually are - Indians. I am just so happy to have belonged to where I belong.
On a light hearted note, I am also proud to admit that much before MTV came to India, we were already so updated with the latest bands and best selling albums (one of the many things we excel in).
My husband who is Swiss also has deep respect for our modern yet traditional cultures (a quaint mixture but perfectly balanced). And he is so proud to tell people "My wife is from the north east India. They're very unique, friendly and different".
So now, whenever you feel you are being discriminated or harassed by a Mainland Indian, don’t get mad.Just smile and remind yourself of how much the rest of the world embrace you. And also that there are many good Indians who love us very much too.
PS: Can anyone of you tell our local politicians that I am willing to continue speading the goodwill work for our region as long as they also give the world and the country a good impression about us all.Copyright © Hahat Melchior
A piece written by a very good friend, Hahat Melchior, slightly abridged to suit the style of this site. This is one of the many facets of the North East India as seen by an ‘outsider’ and I feel this short essay depicts things in its right aspect. More of such articles and write-ups coming your way via this portal..watch!
This is especially for those who live outside the NE India but within India and perpetually feel sidelined and discriminated for being perceived as so 'different'.
I spent almost 12 years in Delhi for various reasons - student, non-student preparing for various national exams, working woman and finally a married woman and a mother before we moved to Zurich, Switzerland early last year.
During most part of my stay there, I had a lot of reasons to not like mainland Indians. I hated the word 'chinkies' in reference to us. I hated having to face harassments when having some work at Delhi University main campus, especially upon seeing the clerk not giving me attention.
Maybe the clerks are lazy in general but to a naive student, it was easy to infer that it is an act of racism. I hated it when our girls in particular are perceived as immoral because of what we wear and our outspoken independent nature.
Well, wearing shorts, sleeveless shirts, minis etc were not new to us. We've worn them for ages ( go to the photos link for proof). And now if you go to nightclubs in Delhi, you think you're wearing too many clothes because Delhi girls wear almost nothing. These are the same people who pointed fingers at us over a decade ago.
O! How I also hated being touched or pinched at in public buses and at Pragati Maidan during trade fairs. But the most overrated insult is when I would be asked where I am from, and then I'd say 'from Manipur' and they'd ask 'where is Manipur? Is it in China?' or 'Are you a Nepali?'. Aarrgghhhh!!! I just wanted to scream 'which school did you go to? In Manipur we know so much about your place, your little towns, your dams, et al.'
I like Nepalis and I respect them for their humility and independence of willing to work as house helpers, drivers etc. but when mainland Indians refer to us as Nepalis, it is usually in a derogatory term.
Fast forward that to today, in Europe, in Zurich in particular. I have this gift of people, people love to come and chat up with me (maybe I look friendly and maybe out of curiosity).
My church in Zurich is very international, people from around 100 nations, so I get to meet a lot of them. When they come to the point of asking me of my native land, I always wished I had a camera with me to capture their expressions of "What!!!! You’re from India?!!. You're too nice to be an indian. Your English is too good to be an Indian. No! its not possible" and so on....
It sounds like a compliment to me but its not. I feel sad that people are surprised to know that I am an Indian. I am very much an Indian.
So now, can you clearly sense that the Indian Government is doing nothing much to let the world know about us unlike Malaysia or Singapore who clearly let the world know that they have people of Indian origin there too.Isn't it sad? Maybe and maybe not.
I just have no regrets about being from Manipur and the NE India. Maybe we're not loved in India as we have wished but the world over loves us which is a more comforting feeling. And one of the things I am really proud about our uniqueness is that people identify us more as south east Asian but with good communication skills because of our fluency in English and other languages.
At the same time, we can also dwell in the glory and greatness of India because that is what we actually are - Indians. I am just so happy to have belonged to where I belong.
On a light hearted note, I am also proud to admit that much before MTV came to India, we were already so updated with the latest bands and best selling albums (one of the many things we excel in).
My husband who is Swiss also has deep respect for our modern yet traditional cultures (a quaint mixture but perfectly balanced). And he is so proud to tell people "My wife is from the north east India. They're very unique, friendly and different".
So now, whenever you feel you are being discriminated or harassed by a Mainland Indian, don’t get mad.Just smile and remind yourself of how much the rest of the world embrace you. And also that there are many good Indians who love us very much too.
PS: Can anyone of you tell our local politicians that I am willing to continue speading the goodwill work for our region as long as they also give the world and the country a good impression about us all.Copyright © Hahat Melchior
Manipur
The northeastern region of India is a true frontier region. It touches its border with China, Bhutan, Myanmar and Bangladesh and is connected to the rest of India by a 20 km wide ‘chicken neck’ corridor of land. This beautiful area of rolling forested hills and lush green lowlands has its head amongst the snow capped peaks of eastern Himalayas, with its feet touching the waters of the Bay of Bengal. The North East is one of the most ethnically and linguistically diverse regions in India. Each of the seven states that form this part of India has its own culture and tradition. Assam occupies the lush lowlands of the Brahmaputra Valley and is the most densely populated. Arunachal Pradesh occupies the densely forested and sparsely populated foothills of the Himalayas, and is one of the major tourist attractions because of its Buddhist influence. Meghalaya, with its pine clad hills and lakes, is famous as the wettest region of the world. Nagaland has a rich war history that attracts tourists. The other three states -Manipur, known as the ‘land of jewels’, Mizoram and Tripura make up a fascinating area consisting of green valleys, lush hills with variety of flora and fauna.
The word Manipur literally means a ‘jeweled town’, a name that rightly justifies the small and picturesque land. The people here are very polite and hospitable. Rich in its culture, tradition, and ethnicity, Manipur is one of the seven northeastern states of India. The Raasleelas and the classical dance of Manipur hold a very significant position in the cultural map of India. With sites like the Loktak Lake and the Khonghampat Orchidarium, Manipur is also famous for its natural beauty.
Manipur, a small frontier state of India situated in the North-Eastern corner is home to about 10,000 Tonsings who claim descent from an ancestor in the Western hill ranges of Burma (Myanmar) called Chin Hills. General South East Asian history traces the origin of the people occupying these and other areas in South East Asia to Southern China and Tibet where these people were supposed to have migrated from. With the geographical expansion of the HAN dynasty in China, these people were pushed away from their traditional areas of occupation and migrated to the areas in the south commonly referred to in the present day as South East Asia. Since Manipur is the home of many Tonsings for a long time, it evokes an interest and this page tries to give a brief history and the people of this small state.
An Independent kingdom until British subjugation in 1891, Manipur has been a part of India since 1949. Manipur is bordered on its north by Nagaland; on its east lies Myanmar (Burma). The southern part is bordered by the state of Mizoram, while the green valleys of Assam bound the western part. It is located at 23.800N to 25.680N latitude and 93.030E to 94.780E at a height of about 790 meters. above Main Sea Level. Divided up for administrative purposes into nine Districts, the total areas covers some 22,327 square kilometers and is characteristically a circle of hills (20,088 sq.kms ) surrounding a relatively small valley (2,239 sq.kms) in the middle. The people are mainly segregated by descent into two, the plains people (called Meiteis) and the hill Tribes who compose of many different clans, tribes and peoples of various ethnic origins. It is among these tribal people that the TONSINGs of Manipur belong. They are mainly concentrated in the Churachandpur District in the Southern side. This area is occupied by many different tribes among whom the Paites are just one. The Tonsings in turn are a part and parcel of the Paites.
According to present population census, Manipur has about 1,837,149 (1991 Census) people of whom most are Hindus, with some Muslims and Christians and the remaining having allegiance to Traditional religions or Ancestor worship and/or animism. It is a pleasant place to live and visit. It is cold during winter (October - February) and warm for the rest of the day. We have rains in the summer months (March - September). The people are friendly and warm. It offers great scope for trekking, eco-tourism and the dances of the Valley people and Hill Tribes is both enchanting and exotic. The climate of Manipur varies from the tropical to sub-alpine types. The summer months here are moderately hot and the winters comfortable. Forests account for 67% of the state’s land area. The higher altitude areas are the natural habitat of some of some rare animal and plant species. This is the area where the wet and pine forests occur in the state.
In the ancient days, Manipur was known to the neighboring countries by different names. In Runnel's "Memoir and Maps in India" the state was called "Meckley" (A.F.M. Abdul Ali: Manipur Through Ages, 1985) and in Symes "Narrative and Maps" of that time it was called "Cassay". Literary evidences show that the first settlement of Mekhli or Kathe (people of Meckley) took place on the hills and then the human settlement in the valley areas dates back to about 2000 years. In short, the present population structure of Manipur is the result of intermingling of four major categories of people: (1). People living in the Manipur Valley before AD 33; (2). People colonizing the central part of modern Imphal West in A.D. 33; (3). Immigrants from Upper Burma (Upper Myanmar); and (4). immigrants from other parts of India and Bangladesh. Manipur in a broad sense has been the meeting ground of two races and civilizations, viz, those of India and Burma (Myanmar), because of its geographical location on the principal migration routes between the two countries.
The first census of Manipur in 1881 reported a total population of 2,21,070, of which 1,17,108 were Meiteis, 85,288 hill tribes, 105 foreigners, and Muslims, Loi, Kei and Mayang counted for 18, 569 (E.W. Dun: Gazetteer of Manipur, 1886). The figures for 1891 census are not available as the records were destroyed in the Anglo-Manipur War, 1891. The people of Manipur consist of Meiteis, Bamons (Manipur Brahmans) and Pangans (Manipur Muslims) who reside in the valley, and 29 recognized Schedule Tribes: 1. Aimol, 2. Anal, 3. Angami, 4. Chiru, 5. Chothe, 6. Gangte, 7. Hmar, 8. Kabui (or Zeliangrong composed three tribes viz. Zeme, Liangmei and Rongmei), 9. Kacha Naga, 10. Koirao, 11. Koireng, 12. Kom, 13. Lamkang, 14. Mao, 15. Maram, 16. Maring, 17. Any Mizo (Lushai) tribe, 18. Monsang, 19. Moyon, 20. Paite, 21. Purum, 22. Raite, 23. Sema, 24. Simte, 25. Sahte, 26. Tangkhul, 27. Thadou, 28. Vaiphei and 29. Zou. In addition, there are also other communities from India at Imphal and other valley areas. In Spite of the Economic Disadvantage and Isolation from the Outside World, Manipur’s Contributions to World Culture and Heritage are Quite Impressive – Horse Polo, Vaisnavite Ras-Lila, Pung-Cholom Drums, Thang-Ta Martial Arts, Handloom and Handicrafts, etc. Manipur needs a Transparent Political Will to Develop its Economy and Education, and an Urgent Political Solution to the Insurgency Movement by Various Groups. Hopelessness among the Youth has driven them to Drug Addiction. Today, Manipur has the Highest Number of Youths Infected with HIV per 100 Thousand (1 lakh) population in India.
TOURIST CENTERS Manipur has a lot to offer to the tourists visiting this state. Some of the places worth visiting are the Shree Govindajee Temple (a pilgrimage as well as historic center of the Vaishnavite), Kaina (a sacred place of Hindus), Khwairamand Bazaar (a market place run by women), Manipur Zoological Garden (renowned for the rare sangai deer), apart from the beautiful Loktak Lake and Sendra Island. Besides, Langthabal (historic sites), Moirang, Moreh, Phubala, Singda, Khongjom, Sahid Mandir, Khonghampat Orchidarium, Keibul Lamjao National Park, Sekta Archeological Living Museum, and the Manipur State Museum are surely worth a visit.
The word Manipur literally means a ‘jeweled town’, a name that rightly justifies the small and picturesque land. The people here are very polite and hospitable. Rich in its culture, tradition, and ethnicity, Manipur is one of the seven northeastern states of India. The Raasleelas and the classical dance of Manipur hold a very significant position in the cultural map of India. With sites like the Loktak Lake and the Khonghampat Orchidarium, Manipur is also famous for its natural beauty.
Manipur, a small frontier state of India situated in the North-Eastern corner is home to about 10,000 Tonsings who claim descent from an ancestor in the Western hill ranges of Burma (Myanmar) called Chin Hills. General South East Asian history traces the origin of the people occupying these and other areas in South East Asia to Southern China and Tibet where these people were supposed to have migrated from. With the geographical expansion of the HAN dynasty in China, these people were pushed away from their traditional areas of occupation and migrated to the areas in the south commonly referred to in the present day as South East Asia. Since Manipur is the home of many Tonsings for a long time, it evokes an interest and this page tries to give a brief history and the people of this small state.
An Independent kingdom until British subjugation in 1891, Manipur has been a part of India since 1949. Manipur is bordered on its north by Nagaland; on its east lies Myanmar (Burma). The southern part is bordered by the state of Mizoram, while the green valleys of Assam bound the western part. It is located at 23.800N to 25.680N latitude and 93.030E to 94.780E at a height of about 790 meters. above Main Sea Level. Divided up for administrative purposes into nine Districts, the total areas covers some 22,327 square kilometers and is characteristically a circle of hills (20,088 sq.kms ) surrounding a relatively small valley (2,239 sq.kms) in the middle. The people are mainly segregated by descent into two, the plains people (called Meiteis) and the hill Tribes who compose of many different clans, tribes and peoples of various ethnic origins. It is among these tribal people that the TONSINGs of Manipur belong. They are mainly concentrated in the Churachandpur District in the Southern side. This area is occupied by many different tribes among whom the Paites are just one. The Tonsings in turn are a part and parcel of the Paites.
According to present population census, Manipur has about 1,837,149 (1991 Census) people of whom most are Hindus, with some Muslims and Christians and the remaining having allegiance to Traditional religions or Ancestor worship and/or animism. It is a pleasant place to live and visit. It is cold during winter (October - February) and warm for the rest of the day. We have rains in the summer months (March - September). The people are friendly and warm. It offers great scope for trekking, eco-tourism and the dances of the Valley people and Hill Tribes is both enchanting and exotic. The climate of Manipur varies from the tropical to sub-alpine types. The summer months here are moderately hot and the winters comfortable. Forests account for 67% of the state’s land area. The higher altitude areas are the natural habitat of some of some rare animal and plant species. This is the area where the wet and pine forests occur in the state.
In the ancient days, Manipur was known to the neighboring countries by different names. In Runnel's "Memoir and Maps in India" the state was called "Meckley" (A.F.M. Abdul Ali: Manipur Through Ages, 1985) and in Symes "Narrative and Maps" of that time it was called "Cassay". Literary evidences show that the first settlement of Mekhli or Kathe (people of Meckley) took place on the hills and then the human settlement in the valley areas dates back to about 2000 years. In short, the present population structure of Manipur is the result of intermingling of four major categories of people: (1). People living in the Manipur Valley before AD 33; (2). People colonizing the central part of modern Imphal West in A.D. 33; (3). Immigrants from Upper Burma (Upper Myanmar); and (4). immigrants from other parts of India and Bangladesh. Manipur in a broad sense has been the meeting ground of two races and civilizations, viz, those of India and Burma (Myanmar), because of its geographical location on the principal migration routes between the two countries.
The first census of Manipur in 1881 reported a total population of 2,21,070, of which 1,17,108 were Meiteis, 85,288 hill tribes, 105 foreigners, and Muslims, Loi, Kei and Mayang counted for 18, 569 (E.W. Dun: Gazetteer of Manipur, 1886). The figures for 1891 census are not available as the records were destroyed in the Anglo-Manipur War, 1891. The people of Manipur consist of Meiteis, Bamons (Manipur Brahmans) and Pangans (Manipur Muslims) who reside in the valley, and 29 recognized Schedule Tribes: 1. Aimol, 2. Anal, 3. Angami, 4. Chiru, 5. Chothe, 6. Gangte, 7. Hmar, 8. Kabui (or Zeliangrong composed three tribes viz. Zeme, Liangmei and Rongmei), 9. Kacha Naga, 10. Koirao, 11. Koireng, 12. Kom, 13. Lamkang, 14. Mao, 15. Maram, 16. Maring, 17. Any Mizo (Lushai) tribe, 18. Monsang, 19. Moyon, 20. Paite, 21. Purum, 22. Raite, 23. Sema, 24. Simte, 25. Sahte, 26. Tangkhul, 27. Thadou, 28. Vaiphei and 29. Zou. In addition, there are also other communities from India at Imphal and other valley areas. In Spite of the Economic Disadvantage and Isolation from the Outside World, Manipur’s Contributions to World Culture and Heritage are Quite Impressive – Horse Polo, Vaisnavite Ras-Lila, Pung-Cholom Drums, Thang-Ta Martial Arts, Handloom and Handicrafts, etc. Manipur needs a Transparent Political Will to Develop its Economy and Education, and an Urgent Political Solution to the Insurgency Movement by Various Groups. Hopelessness among the Youth has driven them to Drug Addiction. Today, Manipur has the Highest Number of Youths Infected with HIV per 100 Thousand (1 lakh) population in India.
TOURIST CENTERS Manipur has a lot to offer to the tourists visiting this state. Some of the places worth visiting are the Shree Govindajee Temple (a pilgrimage as well as historic center of the Vaishnavite), Kaina (a sacred place of Hindus), Khwairamand Bazaar (a market place run by women), Manipur Zoological Garden (renowned for the rare sangai deer), apart from the beautiful Loktak Lake and Sendra Island. Besides, Langthabal (historic sites), Moirang, Moreh, Phubala, Singda, Khongjom, Sahid Mandir, Khonghampat Orchidarium, Keibul Lamjao National Park, Sekta Archeological Living Museum, and the Manipur State Museum are surely worth a visit.
something about tonsing
This is from my website http://tonsing.zomi.net
The Manipur Tonsings are part and parcel of the Paites, who reside mainly in the district of Churachandpur (Lamka) and number about 10000 to 15000. They are a small group of people who are an important constituent of the Paite tribe. Their customs and traditions are no different from that of the Paites. Infact, the traditions and practices of the Tonsings are the Paite traditions and usages.
There is no separate identity of the Tonsings outside of the Paite community. We inherit our traditions and customs/usages from and with the Paite and thus, those found at the Paite pages are those of the Tonsings too.
There are other Tonsings in parts of Mizoram and Burma (Myanmar). There is also an umbrella organization of all the Tonsings called the TONSING INPI (Inpi= main house) which as the name suggests, is the body which looks after and keeps record of all the Tonsings and their relations with other clans. The offices of the Tonsing Inpi is located at Lamka, Churachandpur, Manipur, India. This house is right now busy collating information about all the Tonsings in the contiguous areas of Manipur, Mizoram and Myanmar (Burma) to compile the genealogy in a book form. It is a big project and it is nowhere near completion. As soon as the editors think it is almost complete, some other Tonsings pop out from somewhere else and the process begins all over again. We are hoping it will be completed in as little time as is humanely possible.
It had been common knowledge among the Paites that the Tonsings are descended from the Guites(and the Paites are part of the Zomi/Mizo nomenclature). The Guites claim the Chief-ship among the Paites and that all the Paite sub-tribes are under them. There are some other stories and legends that try to explain the birth of the Tonsing clan.
A. One woman called ZUALNING, the wife of the chief of ZUANG village near Tiddim in Myanmar, was captured by the Guite chiefs and brought to their village. She was a captive and as was wont for war captives, she was kept at the courtyard. One of the Guite chief's sons clandestinely slept with this woman and she became pregnant. She was tied to the TONMUNG, which was the sacrificial pillar. The birthing of the baby coincided with the Ton of the Guite chief and since the baby was born in time for it, he was called TONSIM, literally meaning "one who partakes" of something (the TON festival in this case). It is said that TONSING is a corruption or modification of the word TONSIM and this boy's descendants came to be called TONSINGs.
B. Another source refutes this illegitimate child theory and say that the woman, ZUALNING, was already pregnant when she was captured. The birthing of the child was a public spectacle with all the villagers coming out to watch the birth of the baby. It was thus with much shame that the mother gave birth to this baby. It is said that the baby thus born was called BUANSING, descendants of whom are still are existent and are regarded close to the Tonsings genealogically. Since this woman, Zualning, was very beautiful, those who go by this theory say, that the Guite chief took her to be his wife. It is rather out of this legitimate relationship that Tonsing was born.
The exact origin of the TONSING family in Manipur (India) and Myanmar is ambiguous at best. As with the general history of the region, there are no records to refer to and everything has to be deduced from folktales, myths, legends and other 'un-historical' methods. It is even more confusing now with the knowledge of the existence of other Tonsings in Germany atleast from the 1800s. Though the shared family name could be a coincidence, it is however desirable to trace the roots of the TONSINGs.
The generally accepted theory that the Tonsings came from within the Guite family group might not be altogether true. As with other reigning Chiefs, the Guite chiefs might have come up with some sort of legitimacy to their supremacy and overlordship of the other Paite clans. This is a feasible explanation to the origin theories of the other Paite clans as well.
The Paites in general trace their origin to the Chin Hills of Myanmar and from thence to China. The people appear to have come from somewhere beyond China and came to China from the North western side to XO TLANG and through BAYANKAR to SIAN. From SIAN, these people again moved through CHINLUNG to SZECHWAN. From SZECHWAN, they were divided into two groups, one group moving almost straight south to YUNGCHANG and thence to YUNAN. The other group moved to Burma (Myanmar) and settled for extended periods at different places until finally settling in the Chin Hills region bordering Manipur in India. This region was a contiguous area extending into the present areas of Manipur (South), Mizoram and Chin Hills (Myanmar) which became divided into different regions and countries by the British when they left the area with the independence of India and the adjoining countries.
This traces the movement, not only of the Tonsings or the Paites, but rather the whole ZO nation. It is believed that the ZO tribes were slaves occupied in building the Great Wall of China. Due to the hardship there, they escaped from their overlords. The word Paite literally means ' people who walked' (Pai=walk). This theory has many loopholes and incongruities and presents many problems. But it needs further study and exploration.
I have some theories that say that the Tonsing ancestor could have been a German sailor who was captured in battle in high seas by Chinese ships and brought to China. This probably explains the slave status of the people there because prisoners and war captives usually become slaves and are not normally adopted into the mainstream culture or society even today, in parts of these areas.
My own theory, after all these is that the Tonsing ancestors, a German and a sailor, the father of all the Asian Tonsings, was captured by the Chinese naval forces since China was a strong maritime power then. (I cannot have dates). He was brought to China where with time he had off springs. The Chinese, being a highly constructed society could not accept half-breeds as full-fledged citizens. Thus the slave status before, during and after the construction of the great wall. Due to absence (relatively) of Caucasians, the Tonsings lost their 'white' features within a few generations and with inter-marriages. Then comes the migration from China to Myanmar and the adjoining areas.
Again, the Tonsings are never a big family (the present Tonsings in Manipur is approximately 30,000). Once in Myanmar and Manipur, maybe even before that, the Guite clan lorded over them. At that time, the Guites were looking for ways to legitimise their overlordship. Thus emerged the folklore of the birth of Tonsing as described above.
I know this theory does not stand the test of scientific historical research. But it is the only plausible I can come up with, given the sources with me, of the origin of the Tonsings in India and Myanmar. As already mentioned, there are no written records and I have very few resources at hand to research the histories of Burma (Myanmar) and China to trace the authenticity or otherwise, of this supposed migration. All I can say at this point is I need more time, more help and more finances to solve this puzzle. I hope help would be forthcoming. If you feel you can help, please contact me. I am sure you can help.
The Manipur Tonsings are part and parcel of the Paites, who reside mainly in the district of Churachandpur (Lamka) and number about 10000 to 15000. They are a small group of people who are an important constituent of the Paite tribe. Their customs and traditions are no different from that of the Paites. Infact, the traditions and practices of the Tonsings are the Paite traditions and usages.
There is no separate identity of the Tonsings outside of the Paite community. We inherit our traditions and customs/usages from and with the Paite and thus, those found at the Paite pages are those of the Tonsings too.
There are other Tonsings in parts of Mizoram and Burma (Myanmar). There is also an umbrella organization of all the Tonsings called the TONSING INPI (Inpi= main house) which as the name suggests, is the body which looks after and keeps record of all the Tonsings and their relations with other clans. The offices of the Tonsing Inpi is located at Lamka, Churachandpur, Manipur, India. This house is right now busy collating information about all the Tonsings in the contiguous areas of Manipur, Mizoram and Myanmar (Burma) to compile the genealogy in a book form. It is a big project and it is nowhere near completion. As soon as the editors think it is almost complete, some other Tonsings pop out from somewhere else and the process begins all over again. We are hoping it will be completed in as little time as is humanely possible.
It had been common knowledge among the Paites that the Tonsings are descended from the Guites(and the Paites are part of the Zomi/Mizo nomenclature). The Guites claim the Chief-ship among the Paites and that all the Paite sub-tribes are under them. There are some other stories and legends that try to explain the birth of the Tonsing clan.
A. One woman called ZUALNING, the wife of the chief of ZUANG village near Tiddim in Myanmar, was captured by the Guite chiefs and brought to their village. She was a captive and as was wont for war captives, she was kept at the courtyard. One of the Guite chief's sons clandestinely slept with this woman and she became pregnant. She was tied to the TONMUNG, which was the sacrificial pillar. The birthing of the baby coincided with the Ton of the Guite chief and since the baby was born in time for it, he was called TONSIM, literally meaning "one who partakes" of something (the TON festival in this case). It is said that TONSING is a corruption or modification of the word TONSIM and this boy's descendants came to be called TONSINGs.
B. Another source refutes this illegitimate child theory and say that the woman, ZUALNING, was already pregnant when she was captured. The birthing of the child was a public spectacle with all the villagers coming out to watch the birth of the baby. It was thus with much shame that the mother gave birth to this baby. It is said that the baby thus born was called BUANSING, descendants of whom are still are existent and are regarded close to the Tonsings genealogically. Since this woman, Zualning, was very beautiful, those who go by this theory say, that the Guite chief took her to be his wife. It is rather out of this legitimate relationship that Tonsing was born.
The exact origin of the TONSING family in Manipur (India) and Myanmar is ambiguous at best. As with the general history of the region, there are no records to refer to and everything has to be deduced from folktales, myths, legends and other 'un-historical' methods. It is even more confusing now with the knowledge of the existence of other Tonsings in Germany atleast from the 1800s. Though the shared family name could be a coincidence, it is however desirable to trace the roots of the TONSINGs.
The generally accepted theory that the Tonsings came from within the Guite family group might not be altogether true. As with other reigning Chiefs, the Guite chiefs might have come up with some sort of legitimacy to their supremacy and overlordship of the other Paite clans. This is a feasible explanation to the origin theories of the other Paite clans as well.
The Paites in general trace their origin to the Chin Hills of Myanmar and from thence to China. The people appear to have come from somewhere beyond China and came to China from the North western side to XO TLANG and through BAYANKAR to SIAN. From SIAN, these people again moved through CHINLUNG to SZECHWAN. From SZECHWAN, they were divided into two groups, one group moving almost straight south to YUNGCHANG and thence to YUNAN. The other group moved to Burma (Myanmar) and settled for extended periods at different places until finally settling in the Chin Hills region bordering Manipur in India. This region was a contiguous area extending into the present areas of Manipur (South), Mizoram and Chin Hills (Myanmar) which became divided into different regions and countries by the British when they left the area with the independence of India and the adjoining countries.
This traces the movement, not only of the Tonsings or the Paites, but rather the whole ZO nation. It is believed that the ZO tribes were slaves occupied in building the Great Wall of China. Due to the hardship there, they escaped from their overlords. The word Paite literally means ' people who walked' (Pai=walk). This theory has many loopholes and incongruities and presents many problems. But it needs further study and exploration.
I have some theories that say that the Tonsing ancestor could have been a German sailor who was captured in battle in high seas by Chinese ships and brought to China. This probably explains the slave status of the people there because prisoners and war captives usually become slaves and are not normally adopted into the mainstream culture or society even today, in parts of these areas.
My own theory, after all these is that the Tonsing ancestors, a German and a sailor, the father of all the Asian Tonsings, was captured by the Chinese naval forces since China was a strong maritime power then. (I cannot have dates). He was brought to China where with time he had off springs. The Chinese, being a highly constructed society could not accept half-breeds as full-fledged citizens. Thus the slave status before, during and after the construction of the great wall. Due to absence (relatively) of Caucasians, the Tonsings lost their 'white' features within a few generations and with inter-marriages. Then comes the migration from China to Myanmar and the adjoining areas.
Again, the Tonsings are never a big family (the present Tonsings in Manipur is approximately 30,000). Once in Myanmar and Manipur, maybe even before that, the Guite clan lorded over them. At that time, the Guites were looking for ways to legitimise their overlordship. Thus emerged the folklore of the birth of Tonsing as described above.
I know this theory does not stand the test of scientific historical research. But it is the only plausible I can come up with, given the sources with me, of the origin of the Tonsings in India and Myanmar. As already mentioned, there are no written records and I have very few resources at hand to research the histories of Burma (Myanmar) and China to trace the authenticity or otherwise, of this supposed migration. All I can say at this point is I need more time, more help and more finances to solve this puzzle. I hope help would be forthcoming. If you feel you can help, please contact me. I am sure you can help.
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