মণিপুরিদের বিষু উৎসব

Thursday, August 22, 2013

কাল থেকে শুরু হবে মণিপুরীদের বর্ণাঢ্য বিষু উৎসব। বাংলাদেশের মৌলবীবাজার, সিলেট, হবিগঞ্জ ও সুনামগঞ্জ জেলার মণিপুরী বসতিগুলোতে চৈত্র মাসের শেষ দিন থেকে সাতদিন ব্যাপী এই উৎসব পালিত হয়। এই উৎসবের মাধ্যমে পুরাতন বছরকে বিদায় এবং নতুন বছরকে স্বাগত জানানো হয়। সংস্কৃত "মহাবিষুব" শব্দ হতে "বিষূ" শব্দটির উৎপত্তি বলে ধারন করা হয়। কারো কারো মতে "দ্বিষু" অর্থ্যাৎ যেদিন বিষুবরেখা সূর্যালোক দ্বারা দ্বিধাবিভক্ত হয় সেই দিনটি বিষু। যাহোক মণিপুরী বিষ্ণুপ্রিয়ারা যে দিনটিকে "বিষু" বা "চেরৌ" হিসাবে পালন করে, মণিপুরী মৈতৈদের কাছে সেদিনটি "শাজিবু চৈরাউবা", চাকমাদের কাছে "বিঝু", মারমাদের নিকট "সাংগ্রাই", ত্রিপুরাদের "বৈসুক" এবং অসমীয়াদের "বিহু" এবং বাঙালীদের কাছে "চৈত্র সংক্রান্তি"।

বছরের শেষ দিনটিতে মণিপুরীরা সুর্যোদয়ের আগেই ঘরদোর, ঘরের চারপাশ এবং ঘরের যাবতীয় ব্যবহার্য বস্ত্রআসবাবপত্র পরিস্কার পরিচ্ছন্নতার কাজ সেরে ফেলে। স্নানের পর রান্নাবান্না শুরু হয়। শুধুমাত্র নিরামিষ রান্না অসংখ্য পদের। এরপর লৌকিক দেবতা "আপোকপা" এবং কুলদেবতা "লামরদৌ"এর উদ্দেশ্যে ভোগ নিবেদনের পর চলে সম্প্রীতির নিদর্শন হিসাবে ঘর থেকে ঘরে রান্না করা খাবার বিনিময়ের পালা। সন্ধ্যায় তৈরী হয় নানান জাতের পিঠা। মণিপুরী লেইসাঙ বা মন্দিরগুলো আরতি, পালা, কীর্তন ও মৃদঙ্গের শব্দে মুখরিত হয়ে উঠে। কোথাও কোথাও বসে ঐতিহ্যবাহী নৃত্য এবং গানের আসর। রাতভর চলে তরুণ তরুনীদের ঐতিহ্যবাহী নিকন (বিশেষ ধরনের পাশা), গিল্লা, লাকাটি ইত্যাদি নানান খেলা।

বিষুর আভিধানিক অর্থ সাম্য বা সমতা। দিনরাত্রির দৈর্ঘ্যের সমতা মনিপুরী জীবনধারায় এসে সামাজিক সংহতি ও সাম্যের রূপ নিয়েছে। বিষু সবার দু:খ-কস্ট আনন্দ-বেদনা হতাশা-বঞ্চনা ভাগাভাগি করার দিন। ভারতবর্ষের পশ্চিমে পাঞ্জাবে "বৈশাখী" উৎসব, দক্ষিনে কেরালায় গিয়ে "ভিজু", এরপর দেড়হাজার কিলোমিটার পথ পেরিয়ে বাঙালীর "চৈত্র সংক্রান্তি", আসামে এসে অসমীয়াদের "বিহু", মণিপুরী বিষ্ণুপ্র্রিয়াদের "বিষু", চাকমাদের নিকট "বিঝু" এবং ত্রিপুরীদের নিকট "বৈসুক" হবার নেপথ্যে কারণ কি কাকতালমাত্র? তবে কি সুদুর অতীতে ইতিহাসের কোন এক সময়ে এইসব জাতিগোস্টির পুর্বপুরুষদের মধ্যে কোনরূপ পারস্পরিক নৈকট্য বা যোগাযোগ ছিল?

লৌকিক দেবতার উদ্দেশ্যে ভোগ

লৌকিক দেবতার উদ্দেশ্যে প্রার্থনা

বিষূর দিনে বিভিন্ন পদের রান্না

বিষুর দিনে মণিপুরী নৃত্য ও সংগীতের আসর

মণিপুরী মন্দিরে পালাকীর্ত্তনের আসর

ঐতিহ্যবাহী নিকন খেলা নিয়ে রাজকুমার চন্দ্রজিৎ সিংহের পেইন্টিং


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Read and Write Unicode Bishnupriya Manipuri in your Browser

Monday, January 11, 2010

Unicode has become the most popular way to display many writing systems of the world. in browsers. Each language has it's own assigned code for it's all alphabets. It is the best way to show any regional script in the internet. Hopefully our language is included in the Unicode. Bishnupriya Manipuri language uses Bengali script (বাংলা লিপি) which is a variant of the Eastern Nagari script, also used in writing systems for Bengali, Assamese and Maithili. So we should use the advantage to promote our language and literature in the world wide web.

It is very easy to enable Unicode Bishnupriya Manipuri Support in your PC.


Step 01 : Add Unicode support

If you are running Windows Vista or Gnome (2.8 or higher) based Linux Distro or KDE (3.0.3 or higher) based Linux Distro congratulation you don't need any tweak to view Unicode supported sites since these systems are already Unicode supported. This configuration is for windows XP users.

1. Download IComplex 3.0.0 from
http://omicronlab.com/download/tools/iComplex_3.0.0.exe
2. Install it (click Install Complex Script Button)



This is enough to only view Bangla correctly. (you might need to restart the pc)


Step 2 : Install Unicode fonts

Click here to download & install a Unicode font to your computer (Usually in C:\Windows\Fonts).

To install the font, just copy and then paste the font to your Fonts directory (e.g. C:\Windows\Fonts).


Step 03 : Writing Bishnupriya Manipuri

To write Bishnupriya Manipuri anywhere, download and install the “Avro” software from here. (you might need to restart the PC)

Run “Avro”, you will see a shortcut menu in the desktop and Voila! To start writing Bishnupriya Manipuri change keyboard from English to বাংলা, like this -



There are several modes to write Bishnupriya Manipuri. Easiest way is to Select “Avro Phonetic” from the menu of AVRO KEYBOARD.

Write anywhere " mi imar Thar bana pauri ",
it will be automatically become মি ইমার ঠার বানা পাউরি



For typing help you can see the keyboard layout next to the button. You can even type with the help of your mouse. In notepad. wordpad, yahoo mail, gmail, facebook, blogs ... everywhere anywhere you can write Bishnupriya Manipuri.




Step 04 : Browser Configuration (Optional)

Internet Explorer
  1. From menu, go to "Tools navigation Internet Options"
  2. From this window click on "Fonts"
  3. Click on the drop down list for "Language Scripts" and select "Bengali" from this drop down list (you may have to scroll up to locate it.
  4. Select "SolaimanLipi" font for "Web Page Font". Then click ok and ok again

Mozilla Firefox
  1. From menu click on "Tools" and select "Options> Content> Advanced" button.
  2. On the drop down list for option "Fonts for" select "Bengali" from this list.
  3. Complete all the option fields by selecting "SolaimanLipi"
  4. Select "Default Character Encoding" as "Unicode (UTF-8)" and click ok and ok again

Opera
  1. From menu click on "Tools" and select Preferences> Advanced tab
  2. Click on "Fonts" from left menu and click "International Fonts"
  3. Choose writing system "Bengali" from drop-down list
  4. Choose "SolaimanLipi" for normal font. click ok until you exit from preferences.

Google Chrome
  1. Click on the "Tools" icon and Select "Options"
  2. On the "Minor Tweaks" tab, click on "Change font and language settings" button
  3. On the "Fonts and Languages" dialogue box, click on "Fonts and Encoding" tab
  4. Select "SolaimanLipi" font as "Serif" and "Sans-serif" fonts
  5. Select "Unicode (utf-8)" as the "Default Encoding"
  6. Click OK and Click Close

Step 05 : For smooth and clear view (Optional)

1. Right Clik youe Desktop select properties
2. Select the tab "Appearance" - click on Effects
3. Select "clear type" in use the following method to smooth edges of screen fonts



4. Click apply and Ok.

Now you can see the unicode texts more clearly in your browser.

Related post: Bishnupriya Manipuri unicode websites in your Mobile!




Some links of Unicode compliant Bishnupriya Manipuri websites:


http://bpy.wikipedia.org

http://imarthar.blogspot.com

http://somewhereinblog.net/blog/sorahalblog

http://www.somewhereinblog.net/blog/kungothangblog/28899290

http://manipuriblog.blogspot.com/2008/11/blog-post_24.html


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Earning activities of rural manipuris in Bangladesh

Tuesday, September 15, 2009

Manipuri people are renowned as laborious. Both males and females involve themselves in earning activities. It is very rare to find a Bishnupriya Manipuri or a Manipuri Meitei person who is not economically engaged in an earning activity. Among 378 residents of studied villages 261 was found to be involved in different earning activities. Except for dependents such as children, ill and elderly people almost all are working for survival.



Although agriculture is their traditional and prime earning source, Manipuris are involved in different earning activities. Over the course of time, many are changing their occupation due to different circumstances e.g. scarcity of land for agriculture, less demanding traditional work, less benefit, lack of available work in rural areas, lack of capital etc. Those who are receiving higher education have started to involve themselves in different mainstream earning sources. They are involving both in government and non government organizations. Manipuris have gained positions as Government high Officials. The researchers found a number of primary and high school teachers who are respected and have a good reputation.

Although both males and females are involved in earning sources, most of their earning activities do not produce high incomes. Therefore they have to involve themselves in different activities simultaneously. Among our 80 participants we found 78 individuals who were involved in earning activities. Two of our participants who were not involved in any direct earning activity were very aged and retired from service. But they contributed to their families by gardening vegetables for family use. The earning sources were not consistent and we found different earning sources according to availability or work and the capacities of the earners. These activities can be ranked on the basis of the number of villagers involved including participants by the following table:



Listing 1.1: Earning activities of the Manipuris

  1. Agriculture
  2. Handloom weaving
  3. Government Service
  4. Non-government Service
  5. Teaching
  6. Carpentry
  7. Automobile mechanics
  8. Goldsmith
  9. Business
  10. Ayurvedic treatment
  11. Livestock rearing
  12. Cultural activist
  13. Priest
  14. Tailoring
  15. Religious work


To be contd...


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Manipuri Food Habits

Sunday, February 22, 2009


Historical evidence suggests that there was a change in the diet of the Manipuris, mainly due to introduction of Hinduism at the beginning of eighteen century. The earlier reigns seem to have been one long feast with hecatombs of fat cattle and oceans of spirituous drinks, even culminating on more than one instance in fatalities due to an excessive appreciation of the good cheer[1]. But the official adoption of Hinduism created many food type prohibitions. Although fish is allowed, animal flesh is forbidden as well as eggs; onion and garlic.

Manipuri people are health conscious. Their food habit is healthy and generally consists of a balanced diet. Therefore apart from a few exceptions, they do not usually suffer from any severe health problems. Manipuris are mainly vegetarian. Rice is the main staple food. But they have some different food habits to the mainstream people of Bangladesh. Dal and different leafy vegetables (including yennum which is used instead of onion) are favorite food items. Manipuri women tend to use less oil when cooking curries in comparison to the majority style of cooking. Milk and butter are also popular.

Both males and females are inveterate chewers of pan-suparee and it is widely popular among the older people. Although tobacco is used by all classes and ages, female smokers are barely seen among Manipuris. While the cultural dietary rules are strictly followed in rural areas, they are less so in urban areas, especially among the young. Young generations of urban areas largely interact with majority culture and try to follow many of their cultural practices including food habits.


Mainstream food is widely popular among the urban Manipuris. When young groups go to their native villages, they try to continue the food habit in which they are familiar with in urban areas if there is nobody to resist this adapted food habits. We found a few villagers who are habituated with mainstream foods. But older people are still very strict and loyal to their tradition. [2]

Manipuri people produce their own foods. Most of the houses have vegetable gardens where they produce vegetables for their personal needs. A few also produce vegetables for commercial purposes. Rice, dal, and oil seeds are also homegrown. Although landownership is low, most of them have the capacity to fulfill their personal needs. Despite many Manipuri families facing severe poverty, none of the villagers were found to spend days without food. If someone does not have the means to feed themselves, relatives and community people help the person to arrange food.


References:
1. Shashi, S.S. / Encyclopedia of Indian Tribes (Volume-4). New Delhi, 1997
2. Ahmed & Singh / The State of the Rural Manipuri’s in Bangladesh, Sylhet, 2006


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Bishnupriya (Manipuri) Speakers in Bangladesh: A Sociolinguistic Survey

Tuesday, January 27, 2009


This report presents the findings of a survey conducted in the Bishnupriya Manipuri community of Bangladesh. Data gathered through word lists, sociolinguistic questionnaires, and SRTs are presented and analyzed to determine the current sociolinguistic situation. In brief, it was concluded that the Bishnupriya are highly bilingual in Bangla, the national language, but also speak their mother tongue enough to keep its vitality high and have a positive attitude toward their mother tongue. Still, an increased use of mother tongue literacy would strengthen its usefulness and vitality even more. Amy Kim & Seung Kim prepared this report for SIL International.

1.1. Purposes and goals
The purpose of this sociolinguistic survey of Bishnupriya was to gather information that would be used to plan a language-development program for the Bishnupriya Manipuris living in Bangladesh. We wanted to know how linguistically uniform the Bishnupriya Manipuri language is throughout their community and, from a sociolinguistic point of view, whether or not Bishnupriya warranted literature production and literacy programs. Just as importantly, we wanted to know the community’s attitude toward such programs. To meet these purposes, the following goals were established:
1. To investigate possible dialectal differences among Bishnupriya speakers
2. To determine the Bishnupriya people’s attitudes towards their own language and towards
other language varieties
3. To assess the Bishnupriya community’s fluency in Bangla
4. To assess the long-term viability of the Bishnupriya language in Bangladesh

To accomplish these goals, this sociolinguistic survey of Bishnupriya was carried out in three interrelated parts: 1) a study of the dialects of the language, 2) a study of language use, attitudes, and vitality, and 3) a bilingualism study. Figure 1 gives a summary of the sociolinguistic methods used in this survey.




1.1.1. Study of the dialects of the language
A 307-item wordlist was taken at six Bishnupriya villages. These wordlists were then compared as a way of determining lexical similarity among Bishnupriya varieties in Bangladesh. See appendix B.1 for procedures for lexical similarity comparison.


1.1.2. Language use, attitudes, and vitality study
In order to assess the Bishnupriya people’s patterns of language use and their attitudes towards their own and other languages, a sociolinguistic questionnaire was used. Information from the questionnaire gives an indication as to whether the Bishnupriya would accept and use materials translated into their own languages or into another language which is highly intelligible with their own. The questionnaire is given in appendix C.1.


1.1.3. Bilingualism study
A Sentence Repetition Test (SRT) in Bangla was specifically developed to assess levels of bilingualism among minority language speakers in Bangladesh. Thus, it was the primary tool used in the survey of the Bishnupriya to study their bilingual ability in Bangla as well as patterns of bilingualism within the community. The Community Information Questionnaire (CIQ) and the sociolinguistic questionnaire were also used to gather information about the depth and breadth of bilingualism. See appendix E.1 for procedures for using the SRT; see appendix C.4 for the CIQ and appendix F for information gathered through the CIQ.


1.2. Geography
In Bangladesh, almost all of the Bishnupriya live in the flat farmlands of Sylhet division (see figure 2), mainly in Moulvibazar district. They also reside in a few villages in the other three districts of Sylhet division. (See figure 3 for approximate locations of the villages we visited during the research.) The vast majority of Bishnupriya villages are easily accessible by a combination of public buses and/or rickshaws, as they are quite close to main roads and towns. Living on flat farmland—and in Bangladesh one is never too far from a sizable river— Bishnupriya villages are prone to the yearly flooding that afflicts most of Bangladesh. In Kamalganj thana of Moulvibazar district—the population and cultural center of the Bangladesh Bishnupriya community—the Dhala river first snakes down along the Indian border and then travels up through the heart of the thana, often causing bank damage and floods.


1.4. People
One can see a bit of the Bishnupriya history in their faces, for they indeed look like they come from Aryan stock, but with a tinge of Mongoloid features. They are a hardworking, peaceful people who value hospitality highly: they were very understanding when we declined their offer of paan, but it was difficult to keep them from preparing tea and snacks. The Bishnupriya of Bangladesh are a predominantly agricultural people who rely on rice farming for much of their livelihood. There are only a few businessmen among them; as one Bishnupriya man put it, “We are not aggressive or cunning enough to compete in the world of businesses and markets.” However, there have been efforts to market their handwoven clothes and fabrics, and the Bishnupriya seem to recognize that to thrive in the modern world, it would be advantageous to expand beyond the rice paddy.

Almost all of the Bishnupriya live in predominantly Bishnupriya villages, where they live in peaceful coexistence with other Bengalis, both Muslim and Hindu. At first glance, their villages look no different from other villages, but on closer inspection, one notices certain differences: a wall-less temple area that is the heart of any village, as well as a loom on the front veranda of every house. The Bishnupriya are justifiably proud of their culture as expressed in their handwoven clothing. Even today, the Bishnupriya men and women wear their distinctly colored and patterned handmade clothing, though the men seem just as comfortable in modern western clothing, and the younger women often wear salwar kamize. Another source of pride for the Bishnupriya is their dance and music. They recognize their dance and music as an important heritage, as a cultural wealth. Thus, they are active in promoting and performing their dance and music not only in Bangladesh, but also abroad in England. Not only that, they see their dance and music as a means of connecting and communicating with the outside world. On many occasions, the Bishnupriya use them as a gesture of welcome and friendship towards us.

The factor that unites the Bishnupriya culture and people is their religion. One might say that the people, culture, and religion constitute a seamless whole. The Bishnupriya people’s religion can be called a sect of Hinduism, more specifically a cult of Vishnu. Though the name Bishnupriya comes from the god Vishnu, another principal deity is Krishna, for whom many of the songs and dances are performed (Singha, www.manipuri.freehomepage.com). The Bishnupriya do not have a caste system as in mainline Hinduism, but instead they follow a twotiered hierarchy consisting of the brahmin priests and all the others. Also, the Bishnupriya cannot marry outside their religion, even with mainline Hindus.

The Bishnupriya are generally better educated than the average Bangladeshi. Almost everyone we talked with said they recognized the importance of education, and their actions match their words. Today, nearly all children go to school, with a very high percentage taking the secondary school certificate (SSC) examination, and their level of literacy in Bangla—for everyone but the very oldest members of their community—is very high. (11)

In summary, it can be said that among the twenty thousand to forty thousand Bishnupriya living in Bangladesh, there is both a strong attachment to the traditions of the past and a deep desire to appropriate the trends of the present. As a minority community, the Bishnupriya seem to have an innate sense that both are vital for their standing in the world in the future.

1.5. Language
Bishnupriya can be categorized into the following language family and subclassifications: Indo-European, Indo-Iranian, Indo-Aryan, Eastern zone, Bengali-Assamese (Grimes 2000:393).

Some scholars like Dr. Suniti Kumar Chatterjee have claimed that Bishnupriya is a dialect of Bengali, while others like Dr. Maheswar Neog and Dr. Banikanta Kakti have said that it is a dialect of Assamese (Singha, www.languageinindia.com). The Bishnupriya would generally dispute these claims, and assert that Bishnupriya is a distinct, separate language. Their advocates site lexical and grammatical features unique to Bishnupriya as proof (Singha, www.languageinindia.com). Again, resolving this dispute was not our goal. A far more rigorous study of Bishnupriya, as well as of Bengali and Assamese, would be required, and that is simply outside the scope of our research. A summary of what we found regarding the lexical similarity between Bangla and Bishnupriya can be found in section 2.1., but even this data is not conclusive because it is difficult to know what percentage of Bishnupriya words have been more recently borrowed from Bangla, Sylhetti, or Assamese.

Currently, Bishnupriya is spoken in Manipur, Tripura, and Assam states in India, in some parts of Myanmar, and in Sylhet division in Bangladesh. There are only a small number of Bishnupriya remaining in Manipur state (in the Jiribam subdistrict) since most Bishnupriya fled Manipur to neighboring lands and countries in the eighteenth century. For those who remained, it was difficult to keep and promote their mother tongue due to the dominant influence of the Meitei people, culture, and language.

Bishnupriya has two main dialects: 1) Rajar Gang (or king’s-village speech), and 2) Madoi Gang (or queen’s-village speech). What is interesting is that, in present-day Bangladesh, the dialects are not divided by geography, but by clan. That is, two villages that lie side-by-side may have different dialects, and people from the king’s village would not be allowed to marry those from the queen’s village. Originally, geography may have played more of a role in the dialect difference: “The Madoi Gang dialect was spoken probably in the Khangabok- Heirok area and the Rajar Gang dialect, in the Bishnupur Ningthankhong area of Manipur. Morphological difference between the two dialects is negligible, but from the point of vocabulary, there are differences.” (Singha, manipuri.freeservers.com)

Bishnupriya is primarily used for oral communication, but there is also a small, committed group of people who want to promote Bishnupriya in written form. In Bangladesh, there are literary magazines and books that are being published in Bishnupriya and, in Assam state, Bishnupriya is being taught in government primary schools. Also, although Bishnupriya is now written exclusively using the Bangla script, this wasn’t always so. According to some, Bishnupriya was written using the Devanagri script prior to the takeover of Manipur by the Meiteis. (12)

W. Shaw and Raj Mohan Nath, two eminent scholars, are of the view that Bishnupriya with its Devanagri script had been the court language of Manipur and was replaced by king Khagenba [in A.D. 1627]. R.M. Nath says "so in Manipur in spite of Devanagri scripts which the kala-chaias might have been using, the Meitei when they came into power introduced the new scripts." (Singha, manipuri.org). In spite of all the controversy (or perhaps because of it), it becomes all the more clear that the Bishnupriya people in Bangladesh value their mother tongue and see it as an important part of their culture and heritage. They see it as a distinguishing hallmark for the Bishnupriya people and a factor that unites their community to give it strength and an identity.


Contd...


REFERENCES:


  1. Blair, Frank. 1990. Survey on a Shoestring: A manual for small-scale language surveys. Dallas: The Summer Institute of Linguistics and The University of Texas at Arlington.

  2. Casad, Eugene. 1974. Dialect Intelligibility Testing. Norman, OK: Summer Institute of Linguistics and The University of Oklahoma. (reprinted 1980, 1987.)

  3. Fasold, Ralph. 1984. The Sociolinguistics of Society. Oxford: Blackwell Publishers.

  4. Grimes, Barbara F, editor. 2000. Ethnologue: Languages of the world. 14th edition. Dallas: SIL International.
  5. Kim, Amy. 2003. A Report on the Development of the Bangla Sentence Repetition Test. Unpublished manuscript.
  6. O'Leary, Clare F. (series editor). 1992. Sociolinguistic Survey of Northern Pakistan. Islamabad, Pakistan; High Wycombe, England: National Institute of Pakistan Studies and Summer Institute of Linguistics.
  7. Radloff, Carla F. 1991. Sentence Repetition Testing for Studies of Community Bilingualism. Publications in Linguistics, 104. Dallas: The Summer Institute of Linguistics and TheUniversity of Texas at Arlington.
  8. Singha, Ashim Kumar. 2002. A brief history of Manipur and Manipuris. Retrieved August 3, 2003 from http://manipuri.org/language.html.
  9. Singha, Ashim Kumar. 2002. Bishnupriya Manipuri: A Brief Introduction. Retrieved August 3, 2003 from http://www.languageinindia.com/dec2002/bishnupriya.html.
  10. Singha, Ashim Kumar. 2002. Bishnupriya Manipuri. Retrieved August 3, 2003 from http://www.manipuri.freehomepage.com/people.html.
  11. Singha, Ashim Kumar. 2002. The Bishnupriya Language. Retrieved August 3, 2003 from http://manipuri.freeservers.com/bpm.html.
  12. Wimbish, John S. 1989. WordSurv: A program for analyzing language survey word lists. Dallas: The Summer Institute of Linguistics.


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Manipuri Ras Festival 2008 Bangladesh : photos and videos

Saturday, November 29, 2008


Manipuri Maha Ras festival 2008 organized by the Bishnupriya Manipuri community in Bangladesh. The first item was Rakhual or Gushthalila, the dance drama between Sri Krishna and his Gopal friends. For an excellent photo gallery of daytime programs and events of, please visit Ihtisham Kabirs Blog...

Place: Madhabpur Juramandav, Kamalganj, Moulvibazar.
Time:
10:00 PM (Nov 13' 08)- 6:00 AM (Nov 14'08)



This 7 years old girl plays the role of Sri Radha.


And the Krishna, he's young boy of same age.


The Rasmondoli - workers are busy constructing the fancy stage.



The main part starts with the entrance of Sri Vrinda, Sri Radha's main companion and messenger.


Vrinda's Arati with Candle Watch the video here


Sri Vrinda arranging the "Kunjo" and "Asan" for Sri Krishna with flowers


Krishna appears holding a flute in his hand


Krishna Nartan - Sri Krishna dances. Watch the Video here


The audience and Bhakta's cry out emotion


Appearance ri Radha nad Radha Nartan. Video here


In the north-west corner of the hall the Rasdhari, Sutradharis and the Badoks took their seats with traditional instruments like Pung, Kortal, Mandira, Moibung, Selbung etc.


The Gopis are preparing Sri RadhikaWatch video


Sri Radha dances with the Gopis. Video here


Sri Krishna meets sri Radha and the Gopis at the appointed place


The dance competition between Sri Krishna and sri Radha!


Sri Krishna lost to Radha, so the Gopis are taking away his flute


Sri Krishna begs to Sri Rsdha for the flute


After a long series of events Sri Radha returns the flute.


Sri Krishna dances with the Gopis


Sri Krishna disappears and Radha's Biraha


Sri Krishna apologies to Radha for his mistake and asks her to forgive him. What a scene! Bhagaban bows down to a Bhakta!


The dances of Gopis


The Bhangi Parengs. The tradition is while presenting a Pareng the audience cannot leave the place till the presentation is completed.


At last the Yugolmilana of Sri Radha nad Sri Krishna. Gopis are crying because they have to leave Sri Krishna and the great Maharas.


The Ras ended with the 'Arati' in which the whole audience stands up and takes part. The audience Bhakta's are crying. Some of them take dust form Radha-Krishna's feet.


Sri vrinda is also shedding tears. Watch the video of this sentiment of the religious devotion

...

...

...

Yet not finished ...


The Gopis and the performers of Rasleela haven't took off their costumes. They will have to perform a short demonstration back home for those who have missed the great occasion due to problems...



Links on 166th observation of Manipuri Rasleela Bangladesh
* Manipuris in Bangladesh celebrate 166th Ras Leela...
* বিডিনিউজ24: চিরাচরিত নিয়মে শেষ হলো রাস উৎসব
* মণিপুরী রাসমেলা নিয়ে ইহ‍‍তিশাম কবিরের ফটো ব্লগ
* Daily Star: Moha Rash Lila observed
* আমার দেশ পত্রিকার সপাদকীয়: রাসপূণিমার মণিপুরীরা


Acknowledgments
* My Siemens CX70 Mobile
* Sangram Singha, Sylhet


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আমার মানু কাপ আহান কাইলে সেচুরেয়া বেঙ আহান লামতারা

Monday, November 24, 2008

আমার বিষ্ণুপ্রিয়া মণিপুরী গজেদে কাহানি পাহুরিয়া লামানির সিংনাত আসি। এবাকার দশাহান ফালদিয়া কাপ আহান কাইলে সেচুরেয়া বেঙ আহান লামরাং। এগদে আমার মানু ছিটারেয়া থাইলেউ, হৌগদে চাকা চাকা ইয়া আসি। অতার পরেউ তানুর দশা এগোদের মানুরাংত জিঙে আরো সলসে। বিশ্ব জুড়ে চলের জাতর শিংনাত আমিয়ৌ গারগো বরিক এজাত হৎনা দশগো তিলুয়া আমার মানুয়ে নাকরতারা। দশগো তিলুইলে দশানন ইয়া আগরে আগই তাল দিয়া চচানির শিংনাত লামতারা। রাষ্ট্র বিজ্ঞানে ‘জনবলরে’ জবর গুরুত্ব দের। ঔ বল অতা এগোদের মানুরতা নেইলেউ হৌগদের আমার মানুরতা আসে। জনবলর লগে মনোবল, ঐক্য থাইলে কোটি কোটি রূপার ফান্ড হংকরতে লক্ষী গিথানকেউ বাধা দেনার কথা নাবে। বিচারপতি, এমপি, জজ, ডিসি, ম্যাজিস্ট্রেট, এসপি, কর্ণেল, মেজর এবাকা আমার মানুত আসি। কিন্তুমান আমার মানুত ভবিষ্যতে প্রধানমন্ত্রী ইলেউ হারৌপার কোন কারণ নেই। কারণ আমার মানু ফালদিয়া কাপ আহান কাইলে বেঙ আহান সেচুরেয়া লামতারা।

আমার (Bishnupriya Manipuri) সমাজর মানু যত গজে কাহিতারা ততো নিজর জাতহান পাহুরতারা। মানুর জাতর হিরো অনার সিংনা দিতারা-কথাবার্তা, চালচলন, খানাপিনাত। অহান নাইলে যুবকল্যাণর খেলা, মহামেল এতা এবাকাউ করানি পারলা অইস। বাংলাদেশর নগরর অজা দীননাথ গিরকে সমাজর ৭ হান দাবি রাষ্ট্রপতিগোরাংত আদায় করিসিল। আজি ৭০ হাজার মণিপুরীয়েউ ঔ দাবির চুল আহাস আদায় করে নুয়াররাং। এমনকি আদায় করিসে ঔ দাবি অতাউ রা করে নুয়াররাং।

ত্রিপুরাৎ আমার মানুত্ব মন্ত্রীগো ইসিল বেলীরাজা বিমল সিংহ গিরক। আমার ঔ রাখাল রাজা বারো বেয়ক রকেটরে তুখাত করেদিয়া কালাক পেলুইলা য়েকনাপায়। অতার লগে ডেমগোত বাগেদিলা বিশ্বর বিষ্ণুপ্রিয়া মণিপুরীর হপন। বিমল গিরক দৌ ইলেউ আমার ইমার উরেত্ব রাজ্য, রাষ্ট্রর সেবার মানু নুকুল্লা। বিমল গিরকর গরগিথানক বিজয় লক্ষী এপাগাউ এমপিগো। গিথানকে রাজনীতিত লামানির খেলতামে বেয়াপা কল্যাণ সমিতি করিয়া আমার বেয়াপারে জাগেইলো। এবাকা এমপিগো অনার পরে এতাত সময় নাদিরি। উঠেসিলা বেয়াপাউ বারো ঘুমজিলা বুলিয়াউ পৌ পেইলাং। বেলীগো বুরানির পরে থাচির আঁধারে পরিসি আমার সমাজহাত জোলাকহান নুকুলে আহের বুলিয়া হৌগদের মানুয়ে মাততারা।

এমতাগা এমপিগো ইল ধনপতি কার্তিক সেনারেলো এসাদে হপন দেখতারা হৌগদের মানুয়ে। যেগউ মাততারা পয়সা হিচানিত গিরক জবর চৌখাত বুলিয়া। লী গিথানক গিরকর গজে কালাক পেলুইছে বুলিয়াউ মানুয়ে মাততারা। কিন্তুমান সমাজর কোন ডাঙর কামে গিরকে এবাকাউ মিল্লেঙ নাদেসে। কুংগ কুগৌ সমালোচনা করিয়া ‘গজে কায়া তল পাহুরলো’ বুলিয়াউ ওয়াকাত হুনরাং। ভারতর মানু যেসাদে চাকা, চাকা অয়া লাম পরেসি হৌগদে অসাদে চাকালা চাকালা পরথানিতৌ আল নেই তানু। বিমল গিরকরে কতোতাই চুনা নাপেইলা। হারেইলা পরে হারপেইলা। কাদানিয়ৌ কাতলা এবাকা বিজয় লক্ষীরেউ কোনো কোনোগয় দেখে নারতারা। চচেইতারা বিজয় লী, কার্তিকসেনা দ্বগিরেউ। হানতে বিজয় লক্ষী, কার্তিক সেনা দ্বগিয়ৌ খানি শিঙোনা থক এবাকাই।


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মণিপুরী থিয়েটার পেয়েছে বাংলাদেশের সেরা নাট্যদলের সম্মাননা

Sunday, November 23, 2008


সারা দেশের মধ্যে শ্রেষ্ঠ নাট্যদল হিসাবে "আরজু স্মৃতি নাট্যপদক" লাভ করেছে মৌলবীবাজার জেলার কমলগঞ্জের প্রত্যন্ত অঞ্চলে গড়ে উঠা মণিপুরী থিয়েটার। মণিপুরী থিয়েটার বাংলাদেশের অন্যতম প্রান্তিক জাতিসত্তা বিষ্ণুপ্রিয়া মণিপুরীদের সাংস্কৃতিক ধারার একটি সংগঠন। প্রায় একযুগ ধরে মণিপুরীদের ঐতিহ্যগত মিথগুলো নাট্যমঞ্চে উপস্থাপনের মাধ্যমে বাংলাদেশের সংস্কৃতিকে আরো সমৃদ্ধ করে আসছে এই প্রতিষ্ঠানটি। "সাংস্কৃতিক লড়াইয়ের নান্দনিক হাতিয়ারই থিয়েটার" - এই বিশ্বাসকে ধারন করে ১২ বছর ধরে ব্যাপৃত রয়েছে নানান পরীক্ষা-নিরীক্ষায়।

গত ২৮ জুন, ২০০৮ সন্ধ্যায় বেইলি রোডের মহিলা সমিতি মিলনায়তনে এ পদক দেওয়া হয়। উল্লেখ্য বাংলাদেশ গ্রুপ থিয়েটার ফেডারেশনের সাবেক অনুষ্ঠান সম্পাদক প্রয়াত আরজুর নামে এই স্মৃতিপদক প্রবর্তন করা হয়। এবছর দেশব্যাপী প্রায় দুইশ নাট্যদল থেকে চুড়ান্তভাবে পাঁচটি মনোনয়নের পর সেরা দলটি নির্বাচন করা হয়। এই প্রথমবার কোন নাট্যকার বা নাট্যনির্দেশককে না দিয়ে নাটকের দলকে পদক দেয়া হলো।


বিস্তারিত দেখুন:
১. সেরা নাট্যদল মণিপুরী থিয়েটার- প্রথম আলো
২. Arju Padak'08 went to Monipuri Theatre- The Daily Star


নাট্যপ্রতিকুল পরিবেশেও মণিপুরী থিয়েটার চালিয়ে যাচ্ছে স্বতন্ত্র ও ভঙ্গিতে নিজস্ব সাংস্কৃতিক ঐতিহ্য রক্ষার লড়াই। মণিপুরী থিয়েটারে কাজ করছেন শুভাশিস সিনহা সমীর, জ্যোতি সিনহা, অপর্ণা সিনহা এবং শর্মিলা সিনহার মতো গুণান্বিত একদল নাট্যকর্মী। সংগীত, নৃত্য, সাহিত্য, গবেষনা, পাঠচর্চ্চার পাশাপাশি প্রতিবছর মনিপুরীদের কৃত্যমুলক উৎসবগুলো বর্ণাঢ্য আংগিকে আয়োজন করে থাকে মণিপুরী থিয়েটার। তাদের রয়েছে বাংলা ও বিষ্ণুপ্রিয়া মণিপুরী ভাষায় ৩২টি প্রযোজনা।



মণিপুরী থিয়েটারের উল্লেখযোগ্য প্রযোজনাঃ

বাংলা ভাষার নাটক

* মেঘ বৃষ্টি রোদ
* আজবপুরের বর্ষবরন
* নাই রাজার রাজদরবার
* কানাইলালের সানাই
* যাত্রা
* সুর বেসুর
* করকুন্তী সংবাদ
* দুর্ভাগা
* সাঁকো


বিষ্ণুপ্রিয়া মণিপুরী ভাষার নাটক
* নারগো ডাঙর ইলি
* তারালেইমার পালা
* মেঙসেল
* জুতা আবিস্কার
* শ্রীকৃষ্ণকীর্ত্তন
* সালয়া যানা
* চন্দ্রকলা
* ধ্বজো মেস্তরীর মরন
* নুংশিপী
* রুদ্রচন্ড
* ভানুবিল
* আমি আহিলেই
* ডিম্বরাজা
* মেঙসেল নেই গাঙর য়ারি
* সওদাগরর পাচগো পিতক
* ইঙাল আধাঁর পালা

সম্পাদিত প্রযোজনা
* মণিপুরী হোলি
* মণিপুরী রাসলীলা
* মণিপুরী বেলীরাস


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Manipuris in Bangladesh celebrate 166th ‘Ras Leela’ festival

Saturday, November 15, 2008


The Manipuri communities living in Madhabpur and Adampur under Kamalganj upazila of Maulvibazar district celebrated their major religious and cultural festival 'Maha Ras Leela' on November 13. Celebrations were held at Manipuri Jora Mandaps in Madhabpur and the Sanatagore Mandap in Adampur.The Bisnhupriya manipuris celebrated 'Ras Leela' at the Madhabpur Jora Mandap and the Meiteis arranged their programme at Sanatagore Mandap, Adampur.

Manipuris have been celebrating this event on the 'Purnima Tithi' (full moon) of the Bangla month Kartik every year. This was the 166th celebration of 'Maha Ras Leela.'



The celebration included "Rakhal Nritya" (the dance of Sri Krishna with the gopals), "Ras Leela" (dance of Sri Krishna, Radha & the gopis), "Pala Kirtan," discussion on 'Ras Leela' and other Manipuri traditions. The programme started from 11 am on Thursday and ended yesterday morning.

'Ras-Mela' (fairs) were also held at the two festival venues. The range of products included Manipuri handicrafts, household items, toys and such. Thousands of people irrespective of caste and creed from different areas of the country attended the festival.


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