Dear All,
I don't think it would be wrong to say we have reached a very ' critical 'period in our lives and history , that will leave a lasting impressions in the generations to come by.
At the moment , in 'RAP and landlocked NE India' , we seems to be lost especially the lack or absence of any accountability. But it is highly unlikely this unacountable times would continue indefenietly and haunt us .
I believe we all will be face with this 'accountability' sometime soon and this is probably one of the most important questions we all ( Meeteis , Nagas , Kukis , Angamis , Aos etc ) have to asnwer , whether we like it or not.
we all have to face the accountability of our words and actions and then be judged by the world and the history that our future generations will understand !!
It is has been written in history that in the build up for the unique Nagalim , many innocent people were slaugtered in an effort to cleanse and create Nagalim .
and history will too write about the many inhumane road blocks , the torched trucks and the inavailability of even Life saving medicines .
It has been hard especially for the Meietis who have been time and again provoked by the many inhumane economic blockades . But it is during this frustrating and challenging times that our judgement , our humanity are and would be tested and then written in history.
And I sincerely hope we Meiteis would be written and known as the tolerant ones who won't and refused to be provoked on communal lines , for as one of the largest community in NE India , we have and will continue to carry this responsibility. Maybe to the many who are on the verge of starvation , it may sound very philosophical , but we have to pooled in together , for we have to do what CIVILISED human society need to do .
This is what the Meeteis have been doing through the centuries , fighting for and providing stability in this part of the world ( e..g the many battles against the Burmese ).
I strongly believe that the present humanatarian crisis would get the attention of the world , the international media . and it is during this times evryone would be held accountable . Maybe we can used cheap hatred propaganda , instill hatred in as many people as we can , but that won't be possible to do so with the all the whole world especially the developed and civilised ones .
we all know that the hatred propaganda of a few has reach many including the some of the remotest area , and it is now seeking to instill the same among the Meiteis too. And the same hatred and its extent that could decide the future for the entire community of the north-east.
It is during this challenging time , the ones who are humane , have strong integrity can fight the devisive inhumane propagandas and policy and paved the way for a harmonious future.
In the face of the international community and the history that will follow, we the Meeteis would be held accountable for our previous and existing discriminatory behavior and actions . But we also will be judge on how we have behave and live in the last couple of decades ( fighting against descrimination and promoting communal harmony especially by the many Meetei based civil organisation ).
In landlocked and law-locked Northeast India , many of us have escape to be held accountable for the many inhumane behavior , acts and policies , but this can't continue in today's 21st century globilised world .
It would be soon , before we all have to start answering questions and then be judged.
And I hope we all would be seen as part of many civilised cmmunities that built a harmnious Region , that our future generations would cherish in the years to come by .
regards
B.Elangbam
Wednesday, 12 May 2010
Thursday, 4 February 2010
Meetei Luhongba
Marriage are made in heaven and rituals are made to be perform for days by the Meeteis !!
I have been told that marriages are one of toughest decisions of one's life. Those words are indeed very true as I found out during those long , confusing preparatory ceremonies lastings days leading to the wedding .
I wasn't sure which was one was the longer one , waiting to marry my wife, after first seeing her 15 years back or the endless hours of rites and rituals !!
So when we finally decided to live happily ever after , I took to the stage ,wearing a kokyet and sitting expressionless in front of a huge elderly crowd for hours. The back-torturing posture was finally rewarded when my wife-to be appeared with the kundo pareng (a form of jasmine , used as blood purifier by the chinese ) and finally agreed to be the devoted loving wife.
To be honest , I wasn't sure what was happening especially with all the non-mother-tongue hymns and the strict instruction to avoid making any fascial expression (failed badly ) , even including suppressing even a smile ( on one of the best day of my life )!!.
Then I begin to wonder, actually quite frustrated of the lack or absence of knowledge of all these sacred rites and rituals perform for MY OWN WEDDING !! . So I decided to wander off a bit from our hierarchical society and learn a bit of what actually happens during a traditional Meetei wedding ceremony , especially the significance of all those rites and rituals.
I have tried to gather some information from a few individual sources but recently came across this wonderful book - "Critical analysis of the Meetei philosophy before the advent of Vaishnavism" , by Dr. L. Bhagyachandra .
And here I am , so glad to have learnt quite a few intriguing facts about the wedding . I am pretty sure it would be helpful to inviduals like me who have minimal idea of our many sacred traditions and actually have a very brief understanding of what goes on during one's own wedding !
I am hoping to share a few brief information, sort of an introductory to what and how the marriage ceremony are perform over a period of many many days !!!
The meetei wedding has quite a few ceremonies and rituals , starting with "waloitpo" ceremony , and culminating to the grand wedding day.
1. Waloipot ( wa aroiba ge Pot , the final word!! ) Puba -
Initially it all begins with the parents of the lucky groom requesting the parents of the bride for their beautiful daughter . If an agreement had been reached, an auspicious day is chsen to finalise the details and perform formal rites of the waloipot. On these particular day , the groom's family would bring delicacies to the bride's family, which are then to be offered to the ancestors of the bride's family , as a mark of informing the good news and then seeking blessing for the important decision and coming events.
2. Heijingpot ( Hai jabage pot ) -
In the Meetei tradition , the bride is seen as a blooming flower in the garden of her parents . As a request for this special flower , the groom family offer a varieties of fruits to the parents of the bride . The fruit , heikru ( gooseberries ) have a very important significance and is regarded as a vital ingredient of offering. If Heikru fruits are not available due to the season , then its branches are used in substitute . There is a Legend of Tampha Lailembi of Wangu , where the Haijingpot meant for her could not be completed due to the absence of Heikru fruits.
This fruits and other gifts articles offered by the groom's family are meant for the Apokpa ( Sacred ancestors) , Lam-Lai ( Local leikai God ) and bride's family and friends. This rituals of collecting and placing in a basket ( phiruk) is known as heijing-kharai- puba.
On the day of heijingpot , the Piba ( Male head of the bride's family ) conducts rituals where both the families offer their prayer to the supreme Lord , Taibangpal Mapu and the ancestors of the respective salais. And after the prayers , the bride's father formally receives the Heiching-kharai , which is then placed among a pot of rice by the bride's mother.
3. A day before the wedding , the bride's family then sent a formal invitation to the groom's family. This invitation is usually done by the bride's brother , where a garland made with Kundo flowers is given to the groom.
4. Wedding Day -
The day starts with a sacred rituals at the mangol ( veranda ) of the groom's family. A pot ( Ishaifhu) is filled with water to its brim and one bud of sangbrei( medicinal plant used by the Meetei for cleaning wounds and even for snake bites!) , one bud of langthrei ( herbs used for gastritis) and a white flower are placedin it . A fire ( nowadays a candle) is lighted and offerings of fruits are kept alongside it . The water from the pot is sprinkled as a symbol of sanctifying the groom and the person conducting the ritual. Hymns mentioning Ha-Hung-Hei-He-Hing , are sung and impression with the water are made on the body of the groom - forehead, centre of the chest and the navel.
The groom then worship and offer prayer to Salailel Sidaba ( the Highest Divine God , the soul of the universe) , Leimalel Sidabi ,Lainignthou Sanamahi and his parents. The son /groom after being blessed by his parents, then proceed to the bride's residence for the wedding ceremony.
5. wedding ceremony -
The groom is received at the bride's residence by the bride's mother where ritual herbs called khoichu-laikham are burnt to ward off evil spirits. The groom and his friends are then seated on the north-Eastern corner of the ceremonial place.This is in keeping with the meetei tradition of Nongpok Ningthou whose abode is to the eastern side .
On the wedding as well , the groom's family brings appropriate offerings to the Apokpa and Lamlai. Offerings are also made by uttering hymns to Lainingthou Sanamahi , Ipudhou Pakhangba , to the sun , the moon , to sky up and earth below .
The groom's family presents gifts to the bride consisting of gold ornaments , cloths etc. The Bride's family reciprocate by giving Aa-unpot ( dowry) according to their means . One of the most significant gift is the inclusion of a Tangkhul cloth or Leirumphee, without which it is believed that the marriage is void!!
Then the groom takes his seat in the middle of the courtyard and the Maibas perform rituals invoking the ancestors for their blessings. The bride then bow to the household deities and her parents and then join the groom in the middle of the courtyard. She walk in circles around the groom for seven times , and during completion of each circle, she casts flowers on to the groom.
This ends with the happy Couple exchanging Garland made of Kundo flowers .
And they lived happily ever after .
I have been told that marriages are one of toughest decisions of one's life. Those words are indeed very true as I found out during those long , confusing preparatory ceremonies lastings days leading to the wedding .
I wasn't sure which was one was the longer one , waiting to marry my wife, after first seeing her 15 years back or the endless hours of rites and rituals !!
So when we finally decided to live happily ever after , I took to the stage ,wearing a kokyet and sitting expressionless in front of a huge elderly crowd for hours. The back-torturing posture was finally rewarded when my wife-to be appeared with the kundo pareng (a form of jasmine , used as blood purifier by the chinese ) and finally agreed to be the devoted loving wife.
To be honest , I wasn't sure what was happening especially with all the non-mother-tongue hymns and the strict instruction to avoid making any fascial expression (failed badly ) , even including suppressing even a smile ( on one of the best day of my life )!!.
Then I begin to wonder, actually quite frustrated of the lack or absence of knowledge of all these sacred rites and rituals perform for MY OWN WEDDING !! . So I decided to wander off a bit from our hierarchical society and learn a bit of what actually happens during a traditional Meetei wedding ceremony , especially the significance of all those rites and rituals.
I have tried to gather some information from a few individual sources but recently came across this wonderful book - "Critical analysis of the Meetei philosophy before the advent of Vaishnavism" , by Dr. L. Bhagyachandra .
And here I am , so glad to have learnt quite a few intriguing facts about the wedding . I am pretty sure it would be helpful to inviduals like me who have minimal idea of our many sacred traditions and actually have a very brief understanding of what goes on during one's own wedding !
I am hoping to share a few brief information, sort of an introductory to what and how the marriage ceremony are perform over a period of many many days !!!
The meetei wedding has quite a few ceremonies and rituals , starting with "waloitpo" ceremony , and culminating to the grand wedding day.
1. Waloipot ( wa aroiba ge Pot , the final word!! ) Puba -
Initially it all begins with the parents of the lucky groom requesting the parents of the bride for their beautiful daughter . If an agreement had been reached, an auspicious day is chsen to finalise the details and perform formal rites of the waloipot. On these particular day , the groom's family would bring delicacies to the bride's family, which are then to be offered to the ancestors of the bride's family , as a mark of informing the good news and then seeking blessing for the important decision and coming events.
2. Heijingpot ( Hai jabage pot ) -
In the Meetei tradition , the bride is seen as a blooming flower in the garden of her parents . As a request for this special flower , the groom family offer a varieties of fruits to the parents of the bride . The fruit , heikru ( gooseberries ) have a very important significance and is regarded as a vital ingredient of offering. If Heikru fruits are not available due to the season , then its branches are used in substitute . There is a Legend of Tampha Lailembi of Wangu , where the Haijingpot meant for her could not be completed due to the absence of Heikru fruits.
This fruits and other gifts articles offered by the groom's family are meant for the Apokpa ( Sacred ancestors) , Lam-Lai ( Local leikai God ) and bride's family and friends. This rituals of collecting and placing in a basket ( phiruk) is known as heijing-kharai- puba.
On the day of heijingpot , the Piba ( Male head of the bride's family ) conducts rituals where both the families offer their prayer to the supreme Lord , Taibangpal Mapu and the ancestors of the respective salais. And after the prayers , the bride's father formally receives the Heiching-kharai , which is then placed among a pot of rice by the bride's mother.
3. A day before the wedding , the bride's family then sent a formal invitation to the groom's family. This invitation is usually done by the bride's brother , where a garland made with Kundo flowers is given to the groom.
4. Wedding Day -
The day starts with a sacred rituals at the mangol ( veranda ) of the groom's family. A pot ( Ishaifhu) is filled with water to its brim and one bud of sangbrei( medicinal plant used by the Meetei for cleaning wounds and even for snake bites!) , one bud of langthrei ( herbs used for gastritis) and a white flower are placedin it . A fire ( nowadays a candle) is lighted and offerings of fruits are kept alongside it . The water from the pot is sprinkled as a symbol of sanctifying the groom and the person conducting the ritual. Hymns mentioning Ha-Hung-Hei-He-Hing , are sung and impression with the water are made on the body of the groom - forehead, centre of the chest and the navel.
The groom then worship and offer prayer to Salailel Sidaba ( the Highest Divine God , the soul of the universe) , Leimalel Sidabi ,Lainignthou Sanamahi and his parents. The son /groom after being blessed by his parents, then proceed to the bride's residence for the wedding ceremony.
5. wedding ceremony -
The groom is received at the bride's residence by the bride's mother where ritual herbs called khoichu-laikham are burnt to ward off evil spirits. The groom and his friends are then seated on the north-Eastern corner of the ceremonial place.This is in keeping with the meetei tradition of Nongpok Ningthou whose abode is to the eastern side .
On the wedding as well , the groom's family brings appropriate offerings to the Apokpa and Lamlai. Offerings are also made by uttering hymns to Lainingthou Sanamahi , Ipudhou Pakhangba , to the sun , the moon , to sky up and earth below .
The groom's family presents gifts to the bride consisting of gold ornaments , cloths etc. The Bride's family reciprocate by giving Aa-unpot ( dowry) according to their means . One of the most significant gift is the inclusion of a Tangkhul cloth or Leirumphee, without which it is believed that the marriage is void!!
Then the groom takes his seat in the middle of the courtyard and the Maibas perform rituals invoking the ancestors for their blessings. The bride then bow to the household deities and her parents and then join the groom in the middle of the courtyard. She walk in circles around the groom for seven times , and during completion of each circle, she casts flowers on to the groom.
This ends with the happy Couple exchanging Garland made of Kundo flowers .
And they lived happily ever after .
Subscribe to:
Posts (Atom)
