Unexplored Personalities
By Santosh Kumar Singha, Mangalore
We have been experiencing various struggles and sacrifices that our people have given for the sake of getting identity, acceptance and ultimately the development of our community. We can never forget the immortal personalities like Late Bimal Sinha, Late Sudeshna Sinha, Late Gitiswami and many more. These many more are none but all the people who contributed a lot for our community in different ways in the field they excelled.
Many stories of unexplored Bishnupriya Manipuris are there who contributed a lot to the community but their contributions are still unknown and unappreciated. Stories about these personalities we can hear in the mouths of Epus and Aaboks. Time demands studies on these personalities and documenting it, otherwise their efforts and contributions will remain unexplored forever with the death of our Epus and Aaboks.
As for example, a personality is there in Kailashahar district of North Tripura called Bhairav Sinha, an old man of about more than 75 years old, whose contributions are immense for the community. This old man’s ultimate goal in life is to see our community to be developed. Whenever he comes out from his house, youths on the road always try to get rid of him and avoid him. Reasons of avoiding him by the youths: he always talks about how to develop Bishnupriya Manipuri community which is a boring topic according to majority of the youth’s perception. He tells youths, “Baba gaashi kita kororaita tumi, lerike mon dei, maanu onar chesta koro, IPS oi, IAS oi, Scientists oi, Girok Bimalar deki minister oi. Esade daangoriya maanu naa thaile kungoi aamare doshorang represent kortaai, kungoi aamar hin baaro daabi daawa sorkaarorang foukoreitaai. Nijor maanu daangoriya position-e naa thaile aamar hin baro daabi, sokaarou naau huneitaai. Girok Bimal thaite aamar jaator koto kaam oya gelga, taar loi naaya aashe jaator kaam uta kungoi puraa kortoi?”
It is a question to all Bishnupriya Manipuris who are supposed to answer it. Do we have guts to answer these questions?
This old man prefers to speak with youths about community development as he believes that youths are our backbone and only they have the power and capability to bring revolution in our community. He always tries to ignite youths to get settled and give contributions to the community as far as they can.
Learning: youths can only bring revolution in the development of our community, of course under the guidance of our elders. Our community needs ‘JAAGO GAAURAPEI, PURIJELEI’ yojana.
He is an active member in the development of a samiti in Kailashahar called ‘SOU SEVA SAMITI’. The mission of this samiti is to provide financial support to Bishnupriya Manipuri bright students whose families are too poor to finance their children’s education.
This samiti has successfully produced many educated and established Bishnupriya Manipuris like Engineers settled in abroad, first Bishnupriya Manipuri Chartered Accountant and many more which would be impossible without the help of this samiti. Now, these settled people do financial contributions to the samiti to help more poor bright students.
It is learning from this samiti of Kailashahar that students and youths are the backbone of our community and we can develop our community by strengthening these bright students and youths. Probably this samiti is looking at the other intellectual peoples in different places like Silchar, Guwahati, Dharmanagar, Kamalpur, Patherkandi, Shillong, Delhi, Bangalore etc to take such necessary steps. It is a concern if people at other places will respond or just avoid it.
Studies on other such unexplored Bishnupriya Manipuri personalities are going on and will be communicated as soon as finished. Hope to read more articles based on studies of many more unexplored personalities from our intellectuals.
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Assam-based Chandrakanti Production is releasing video album Purnimar Junak
By Santosh Kumar Singha, Mangalore
Under the banner of Assam-based Chandrakanti Production, a new video album “Purnimar Junak” is soon going to hit the market. The Bishnupriya Manipuri video album is directed by Subhendu Sinha from Guwahati, Assam.
Shoot in picturesque location of North-eastern part of India, with its high-quality cinematic standard, melodious song, Preeti Sinha has rendered her voice, and lyrics by Chandrakanti Sinha (Dulobchara, Assam), the video is believed will sync well with the Bishnupriya Manipuri masses.
Choreographed by Sunny Raj and Joli Bora, other members in the team includes – Kamal Sinha (Kailashahar), Biki ( Karimganj), Kishor Mukharjee (DulobChara) and Rahul Sinha (Garorband) as actors; and Rubi (Shillong), Konika ( Kailashahar ), Jeshmin (Guwahati), Rinki (Garorband) , Pinki Sharma & Anita (Dulobchara) as actresses.
For more information, contact +91-9859181457, +91-9435377384
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Jingta Korik Imar Thar
By Santosh Kumar Singha,Manipal
For the last few weeks, the topic ‘JINGTA KORO IMAR THAR‘ has been a burning issue in this blog. Many people have contributed their thoughts, ideas, and beliefs in the discussion. It has been considered as one of the biggest issue of Bishnupriya Manipuri people in today’s world. With the intention to contribute at least a drop in the ocean of this discussion by providing some of the real experiences faced by a Bishnupriya Manipuri young guy hailing from a remote village to some metro cities.
Boy, called Munna after finishing his 4th standard from a Govt. L.P. school in a remote Bishnupriya Manipuri village, when came out in town found himself from a pond to a river. His grandfather has been acting as a storehouse of inspiration in his life, inspiring him, stimulating him to do something ‘big’ in life.
His grandfather gave him examples of many successful Bishnupriya Manipuri personalities. He used to always hear from his grandfather, “Dekhle baba, omuk daangoriya ugore dekhle, ugor deki onar chesta kar“. Thus, Munna got many personalities in his mind like whom he wanted to make his career, and position in life. Thus he got his aim in life and started working on it.
On the other hand, Munna’s mother was the person from whom he learnt values in life. She used to tell him the stories of ancestors who used to sing ‘Boronor Ela‘ in summer season without rain. Basically, she introduced him the greatness of the Bishnupriya Manipuri culture and also the negative stuffs associated with it.
She made him proud to be a Bishnupriya Manipuri since childhood with logic that no system (community and culture) is perfect, we have to make it better, it is our responsibility to make it better.
Munna, while doing his schooling in the town, came in contact with many Bengali classmates. He used to spend time always with them and got influenced by Bengali culture and language. Moreover, when he went to some of his Bishnupriya Manipuri friends in some of the Bishnupriya locality in Silchar town, he was surprised and influenced by the Bengali speaking (at home) Bishnupriya Manipuris.
Some of the families were those whose examples were given by Munna’s grandfather. With enthusiasm, 13-year old boy, Munna came home and asked his mother, ” Ima, Ima, aamiou ghore baangla thar gujurik ne, town e thaitara daangoriya maanu jetaar deki Epuye onar ka buliya maater, utaai bangla thar ghore totortara, baangla thar totoranihaan daangoriyaa onar lokkhon haan paauri“.
But Munna was unlucky as he got a tight slap by his mother. She said, ” Baba, jotou goje kanar chesta kar, daangoriya onar chesta kar, jar ( root) go te naa pahuris ko, haante ghore nijor emar thar baad diya baangla thar gujuriya daangoriya ona moneile, ousade daangoriya onar dorkaar nei baba. Emar thar, Bishnupriya Manipuri community ehane tore porichoi aahan deshe, duniyaat jepeitou giya thakga, tor porichoi haan Bishnupriya Manipuri. Bishnupriya Manipuri jaat ehaane tore eta habbi dilo, ti firiya Ehanore kihaan dile?. Eta habbir firote ti Ema Bishnupriya re ‘ghore baangla totoranir’ gift haan dena monahotta“. “Baba, joto pare goje kaa, kintu jaanghaan maati hanat thoish, tor ostitto baro porichoi haan kunodinou naa pahuris” says Munna’s mother, who teaches the subject ‘bengali’ in a Govt. high school.
Getting such comment from a Imar Thar speaking (at home) and proud bishnupriya manipuri bengali teacher, Munna got a lesson in his life. His confusions were all cleared about being ‘Daangoriya‘. He realised, ” Jotou daangoriya oyao jegoi nijor porichoi baro ostitto haan naa pahurer, ugoi huttume daangoriya maanugo, baaki eta merudondo (backbone) nei maanu“.
After finishing his 12th standard, Munna came to Guwahati to appear for competitive examinations. He realised the same situation with some percentage of Bishnupriya Manipuri in this city as well. The relative to whom he came to stay was holding a big position in career as well as society, whose examples was also given by his grandfather. But this family used to speak in Hindi at home. Two children of the family could not speak in their mother tongue (Emar Thar). They did not have any knowledge about Bishnupriya Manipuri. Just by nameshake, they were Bishnupriya Manipuri.
The current situation is that the children want to get married with mates belonging to other communities. This has created a big tension for the parents. Now the parents are lamenting why they kept the children away from their culture.
Learning from this real story: Parents play the most important role in introducing their children to their great culture, language. If some people cannot speak IMAR Thar, their parents are mainly responsible for this.
Few years later, after completing his graduation, Munna came to Delhi to do further studies. During that period, he went to attend one Bishnupriya Manipuri program held in C.R.Park. He was surprised by seeing the situation in that program. Around 40% of the youths were communicating in Hindi and English in a Bishnupriya Manipuri program.
Munna remembered his mothers’ words and felt some waves of pain in his heart. He doubted on the success of the programs made for Bishnupriya Manipuri development since people did not realise even the importance of speaking in Imar Thar at least in those type of programs. He got a name for this segment of people called ‘MERUDONDO NEI MAANU‘ given by a responsible bishnupriya Manipuri who is an active member of this blog.
Solution of the above problem found by Munna with a real example as follows:
Recently Munna met with a highly talented young Bishnupriya Manipuri who is in a responsible ‘Scientist’ position in an Indian Government organisation. Munna came to know about this young scientist that although he had been brought up in a non-Bishnupriya Manipuri environment where he never found any Bishnupriya Manipuri family nearby, yet he is so much devoted to his mother tongue and culture. This scientist wants to make at least some contributions from his side as far as he can. Munna asked him that how could he had so much knowledge about Bishnupriya Manipuri although brought up in a different environment far away from Bishnupriya Manipuri culture. The scientist replied, “This is only because of my parents. My parents has made me understood the importance of knowing IMAR THAR and my culture”.
The learning from the above case may be a solution for issues discussed in ‘JINGTA KORO IMAR THAR‘.
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Empower womenfolk; automatically community will come to line
By Santosh Kumar Singh, Manipal
Upliftment of Bishnupriya Manipuri community without women empowerment is like daydreaming which can never be fulfilled as no reality is involved. Eminent personalities viz. Raja Ram Mohan Roy, Swami Vivekananda understood women’s importance in the development of a whole system. Westerners understood this mantra because of which they are far ahead.
There are many more problems Bishnupriya Manipuri women are facing, which decelerates the pace of its overall development. Some of the problems faced by Bishnupriya Manipuri community in its women upliftment are:
1.Girls are not motivated to have higher studies as people think the investment in their studies is useless as no return is involved. One can experience this problem mostly in villages.
Gaange manuye khalkortara, ningolore niyaam lerik taamkoruweiya kita kaana, maanur ghore jitaigaago, haante khaani maani taamkoruweiya toraakore biya denaai baala.
2. Girls and newly married women face lots of oppositions in doing job outside.
If we claim ourselves originated from Manipur, can we learn something from women empowerment in Manipur so that if we can implement some of their initiatives to change the position of our women in society.
1. Manipuri women’s role in the socio-economic and cultural life of Manipur is significant. Manipuri women do not stay behind the veil. They also do all the buying and selling of goods in the market. Women dominate the markets in the rural and urban areas. Their unique role in the market will be known if one visits Khwairamband Bazar at the heart of Imphal. They are greatly involved in the agricultural related activities. They are artistic and creative which they prove in the field of handloom and handicrafts and dance. One significant observation that we find today in Manipur is the rise in the number of women entrepreneurs and women self help groups. The numbers of working women in different sectors are increasing.
Aami koti niyaam jeleire economically independent baaro entrepreneur oite paangkoriyaar?
2. Meira Paibi (torch bearer) movement is a new women’s movement in Manipur. It exemplifies another collective women’s power in Manipur. It began in the 1980s and is still gaining momentum. The womenfolk to save people from the clutches of liquor and drugs launched the movement. This movement has become a major struggle for human rights. The role of the Meira Paibi is gaining ground due to the rapid increased in the human rights violation and other social problems like HIV/AIDS. As one of the important social institutions, Meira Paibi group has got the potential to become a very significant instrument of progressive social transformation.
Aajikar dine praai haabbi Bishnupriya Manipuri gaangor maanu hinpeitara modor problemlo, gaangor unemployed munisou sondhya haan oilei modor aashorlo boitara, loge juwaa khelani haante aasei. Esade Bishnupriya Manipurir backbone (gaaorapei) aadharede gelega aami cheyaar hopon haan kungoi baro kisade puron oitoi.
So, can we have such women groups in villages to take care of these problems?
3. Marup or cooperative movement is another movement spearheaded by women for generating income. From the early days the Manipuri society has inbuilt system of socio-economic cooperation known as Marup which continues till now successfully throughout the state. Marup, a type of self help group, is a group or association of individual with common economic needs who undertake an economic activity by participating directly in decision making and sharing the benefits on an equitable basis. It strengthens the existing income generating activity of members and also helps the members to start a new activity of members. This not only makes them economically independent but also helps their families with their financial contributions. It also acts as the financial intermediaries.
The members are engaged in both service and production activities. Some of the main incomes generating activities of the groups are – Agarbati making, Papad making, Doll-making, Handloom/Handicrafts, preparation of different sweet items, fruit and vegetable preservation etc. The Marups (cooperatives) are the best vehicles for empowerment of women in Manipur. They are the major force for the economic development of the State.
Marup jodiyou aamar kotogo Bishnupriya Manipuri gaange kheleitara, kintu onek gaange ebakao ehaan ojana oya aashe.
Kotogo gaange SHG ( Self Help Group) honkoresi jetaai aamar beyapa, emai ghore honkortara jinis baaire bechiya aamar beyapa,ema gaashire aarthikbhabe chaangkhol kortara. Kintu ebakao SHG haabbi gaange naadehiyaar.
Bishnupriya Manipuri women can contribute immensely in the socio-economic transformation and upliftment of the society. The society is still in the womb of the patriarchal system. Women have no much say in the decision making process. Their representations both in the secondary and tertiary sectors are quite minimal. The preference of male child is still prevalent. There are certain rituals where women’s involvements are considered profane and restricted their participation. Women produce children; they are mothers and wives; they do the cooking, mending, sewing and washing; they take care of men and are subordinate to male authority; they are largely excluded from high status occupations and from positions of power. In terms of the reward of prestige, wealth and power attached to gender role, women almost invariably come off worst.
There is a need to change the attitude of the society in general and men in particular. It is high time that we respect and reflect on the contributions of women not only in the socio-economic sphere but also in the fields of cultural, political and sports. Women of Bishnupriya Manipuri deserve a higher status. For the development of any society the status of women is a key factor determining progress.
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Give solutions to problems riddling the Bishnupriya Manipuri society
By Santosh Kumar Singh, Manipal
BISHNUPRIYA MANIPURI: CASE STUDY……..DARE TO GIVE SOLUTIONS OF THE PROBLEMS
Case study is a process of learning practically which provides somebody the capability to find options of solutions of the problems one may face in his daily life or in future by discussing various past and current cases. Case is discussed among a group of members, asked to have a brainstorming session and come out with some innovative solutions individually. It has been a great success of capability building in learning process, accepted and used by many premier business schools, business corporates. It enables to get a pool of innovative ideas out of which one can choose the best option based on the current circumstances. While going through many company’s case studies, suddenly an idea clicked. Idea is about making case studies on various currently happening issues of Bishnupriya Manipuri people living in remote villages, towns, cities and abroad. So, a small effort is made on making some case studies which are currently happening with Bishnupriya Manipuri people. Identities like names; addresses etc. are concealed so as to give respect to the individual privacy of the people who are involved in these cases. It is requested and appreciated not to use the names of the people involved in the cases while discussing, if one can identify. All Bishnupriya Manipuri intellectual peoples are requested to go through the cases thoroughly and give solutions under the given circumstances. The suggestions will be communicated to the people concerned which will help them in taking decisions.
THE CASES ARE BASED ON REAL STORIES
Case 1: A non-Brahmin guy fell in love with a Brahmin girl in a Bishnupriya Manipuri village. As the relation is not socially accepted, they did not have any other option except running from village and they did so. It became a big issue in the village and other villages nearby especially from the Brahmins side that how could the Brahmin girl ran away with a non Brahmin guy. Both the families were very upset with that incident and from that day, both of them have not been allowed to enter the village. As time goes on, both the family members realise the absence of their children and communicate with them in secret. The fear is that if society comes to know about it, it will point out its finger on it and threaten their social status which is very important to live in a village and is like hell to live without. Both the families want to accept the couple socially but do not take the approach as villagers and society will not accept it. When the issue was discussed with the senior members of the village, they told how they could accept it and go against their ancestors who never accepted it. They are afraid to accept if other villagers comment on it. So, everybody is keeping quiet, nobody is taking approach to bring the couple and their families together as that will create a bad reputation and lose his so called izzat. Both the families cannot take initiative, fear is what villagers will say, similar is the case with the villagers being afraid of other villagers comment on it. Finally both the couple and their families are suffering to maintain the social norms.
Problem:
(a) Should the couple be socially accepted? Justify your point.
(b) What approach should be taken by the families and the villagers so that they can accept their children and BISHNUPRIYA MANIPURI society will not point out finger on them?
Case 2:
In a BISHNUPRIYA MANIPURI village, a Brahmin family has accepted its son and his non Brahmin wife who did court marriage. Some villagers have accepted it while some have protested. Based on the acceptance of the marriage couple socially and allowing the Brahmin groom to participate in rituals viz. leisaange puja dena, mantra solkorani, baandara radani etc. the villagers are splitted into two groups out of which one group has accepted and other has not. All invitations (Bartons) are banned between the two groups, so no participation of social activities between them. Even the group who does not accept the marriage couple is planning to hire one more Brahmin in that village and set up a new temple and maalthep. A village of 50 houses is going to be split up. Youths and children are suffering as they are protested to mingle with their friends belonging to other group. Unity is broken into bits and pieces.
Problem:
(a) Should the groom and the bride be allowed in ritual activities? Justify your point
(b) Give a solution of splitting of the village into two maaltheps and maintain their unity.
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Maadoi Gang, Rajar Gang-segmentation of Bishnupriya Manipuri, Why?
By Santosh Kumar Singha, Mangalore
Maadoi Gaang, Rajar Gaang….segmentation of Bishnupriya Manipuri……Why?
I have always been proud of being a Bishnupriya Manipuri and never been hesitating to tell people belonging to other community about the greatness of our culture, beliefs etc. I keep my chest expanded informing other communities that
(1) We don’t have segmentation of people in different classes in our community, everybody is given equal status that we don’t see in other communities like Bengali and many more.
(2) We don’t have dowry system in our culture which signifies how much we give respect to women which we find in Bengali, Marwari, Keralite, hindi bhasis and other communities.
There is other greatness in our culture. But I realized some discrimination among us, made by Rajargaang people on Maadoi’s. Large populations of Maadoi’s are living in Tripura and Bangladesh. Their accent in speaking ‘EMAR THAR’ is bit different than Rajargaang and some of their vocabulary is also different…e.g. they call dhup denar ‘TIKI’ as ‘Babar Gorago’ etc. I experienced Rajargaang people making fun of the accent used by Maadoi’s. Rajargaang people think that they belong to higher class and Maadoi’s in lower class. Although all socio-cultural relation is there, yet some mental barrier is there among them and that is from Rajargaang side, not from Maadoi’s. Rajargaang guys still hesitate to marry a Madooi……….Why?
We have handful of population and struggling to get our identity. At this moment, we need unity among us and individual initiatives. But keeping a section of our population apart and not accepting them will reduce our strength and this is nothing but a weakness in our movement.
Our intellectuals who have more knowledge about this segmentation are appreciated to share it.
JAI BISHNUPRIYA MANIPURI
JAI SADHUBABA
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Are we aware of the issues related to Bishnupriya Manipuri?
While introducing ourselves as Bishnupriya Manipuri to others, most of us feel proud except some so-called status concerned people and we have lot of reasons to be proud of being Bishnupriya Manipuri.
By Santosh Kumar Singha, Manipal
So, while informing Punjabis, Hindi-speaking people, Kannadians, Tamilians, Telegus, Malyalis and people belonging to other states, about the greatness and faith of our culture, we do it with enthusiasm. But while doing that it is realised that there are some drawbacks in our culture which dilute its greatness. It is expected that our intellectual and community concerned people have to find some solutions and take initiatives in minimising these drawbacks and make our culture spotless as least as possible. Some of these issues are
1. We, bishnupriya manipuri people call ourselves as ‘Vaishnavites’ who are the devotees of lord Vishnu but the questions comes ‘Do we really follow the etiquettes of Vaishnav Dharma and can honestly call ourselves as Vaishnavites?’. We have seen our Bishnupriya Manipuri people wearing ‘Tulasi Mala’ and ‘Lukun’ which is a custom to be followed by all Vaishnavites according to the main vaishnav scripture i.e., SRIMAD BHAGAVATAM.
But most of our people do not know about the rules and conditions to be fulfilled while wearing these items as these rules are already mentioned in ‘Srimad Bhagavatam’. It is written in ‘Srimad Bhagavatam’ that all Vaishnavites should wear Tulasi Mala and Lukun being a Vaishnav (A Lord Krishna Devotee) as it provides us the identity of devotee of Lord Krishna who is known as the lord of the lords i.e., the supreme lord. Moreover the benefits of wearing these items according to ‘Srimad Bhagavatam’ is that it radiates positive energy always and provides success whatever the devotee does and also when devotee wearing these items will be on death-bed, Yamraj’s messenger can not take his soul seeing the items and thus his soul will go to ‘Vaikuntha Lok’ where Lord Krishna lives. But for wearing and getting the benefits, there are 4 rules which have to strictly followed ….
a) No fish, meat and any flesh items…….even no onion and garlic
b) No illicit sex before marriage
c) No intoxication (tobacco, pan etc.)
d) No gambling
While following our custom, it does not put restrictions on taking fish and fish products (hidol) and thus we Bishnupriya Manipuri people do not fulfill the condition of not taking fish even though we do not allow onion and garlic in our kitchens yet. So, violating the rules of Vaishnav Dharma by taking fish and fish-products, how can we people can proudly call ourselves as Vaishnavites and wear ‘Tulasi mala’ without following and even not knowing the reasons of wearing those items?
2. How can we call ourselves Vaishnavites as we follow the tribe-culture like ‘Aapokpa Homadena’ where in doing the puja, it is must to include lived fish and the prasadam i.e. ‘Baandara’ also includes fish which is completely against Vaishnav dharma.
I welcome all our respected, intellectual and community concerned people to put light on the above issues.
These are some other issues related to our culture and will be discussed very soon.
Jai Bishnupriya Manipuri, Jai Sadhu Baba
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History of Bishnupriya Manipuri one must know
By Santosh Kumar Singha, Manipal
The Bishnupriyas are also a branch of Manipuri people.However, the Meiteis object the Bishnupriyas’ claim to calling themselves as Manipuris. A great debate had been raging on the subject. No final decision has been arrived at. The Manipuris ( Meiteis ) base their arguments on linguistic and anthropology and theoretically speaking, they have many valid reasons to establish their view points. But the Bishnupriyas argumentation rests on culture and the contribution of Bishnupriyas’ in propagating the Manipuri culture is significant to boot.
Rajarshi Bhagyachandra who is reported to have married a maiden of this community, thereby leading to birth of his son who later on became to be known as Kalaraja. The Rajkumar families in Ningthoukhong trace their origin to kalaraja. In due course of time, the community left Manipur in large numbers during the time of mass evacuation into Cachar, tripura and sylhet during Manipur-Burma wars in the first phase of eighteenth century. The descendents of Kalaraja stuck on to the motherland along with some of their relatives. The have now been completely absorved in the Manipuri community leaving no trace of any distinction whatsoever. The population which left manipur in the exodus towards the West also included manipur Muslims and the community now known as the Bishnupriyas. In Cachar, Tripura and Sylhet the Bishnupriyas also got settles more or less on the neighbourhood of the Manipuris. Till recently the Bishnupriyas sincerely struggled to get into the mainstream of Manipuri culture and language. A total absorption of this community into the Manipuri fold would have been possible except for the extreme orthodoxy of the Manupuris outside Manipur in this regard. The social process in Manipur has worked in a much more liberal and catholic outlook than in Cachar and Tripura. The total absence of this problem in Manipur, the mainland, is an eloquent explanation of this contention.
Rightly or wrongly the process of absorption in the said areas was too slow in view of the onslaught of other socio-economic factors in the states of Assam and Tripura.
Tombi Singh, however decries the Bishnupriyas’ claim as bonafide Manipuris and their dilect as Manipuri language. The most pertinent point in this connection need clarification that during the period of survey (1765-1873) this contentious issue of Meitei Bishnupriya controversy was totally known and the issue had cropped up recently.
Like the Manipuris the Bishnupriyas also constitute an ethnic minority in Barak Valley. However, their number is less than the meiteis. The Patharkandi area of karimganj district a large number of them live. In the contiguous Tripura areas they are a significant minority. They have been living there since the days of krishna Kishore Manikya.
The Bishnupriyas are very close linguistically to the Bengalis or Assamese but they follow the Manipuri culture. They are also Vaishnavites and their music and dances follow the same pattern of the Meiteis.
Reference: From the book ‘ A Socio Economic History of South Assam’ by renowned writer Suhas Chatterjee who has written a number of books on the history of Assam. This particular book is adapted from the Final Report of the ICSSR, Senior fellowship project, A SOCIO ECONOMIC HISTORY OF BARAK VALLEY (1765-1873). The author acknowledges with thanks publication assistance which he has received from the INDIAN COUNCIL OF SOCIAL SCIENCE RESEARCH (Ministry of Human Resource Development), New Delhi and the author further extends his gratitude to Dr.G.N Rao, the consultant, ICSSR, New Delhi.
