Archive for September 3, 2007

Laa: Tul Ngeilou

September 3, 2007 at 3:12 pm · Filed under Zou

By Haumuanlun Samte

Itna diktak i chihzaw thil thupi tak ahimah ve. A baihlam kei. A kipatna a hak bang in a beina leeng a hak. Mangngilh theih ngeilouh a a omna peentak ahi a hakna. Tul ngeilou a a omna peentak kha. Huihnung bangmai a luangliam thei ahikei hi. Hiai ngeei ahi, tul ngeilou diing itna ana chihsek uh.

2002 nipi lai in “Tul Ngeilou” kichi laa in Lamka huih nasatak in a zeelsuak hi. Hiai laa ahihleh lawmta kipawlkhawm, MISHAVFIZZA chia min kilou te’n a bawl uh ahi. Sound quality chiang thei tawp, musician siamthei tawp leh laa siam peenpeen te bawl hikei mahleh, hiai laa in ngaikhe tu tamtak te’ bil vut hi. A music neemtak mai a luang hialhial, aw neem takmai leh laa thu, gil mahmah te ziak hipeen di’n a ginhuai.

Mishavfizza ahihleh K Muanlal, Sonlian Tangpua, Samtelun, Soson Valte leh Steve Guite te ahi uh. Tumging lam a siambiikna nei lua hikei mahle uh, laa leh tumging tungtawn a pau-leh-haam kepbit, puahphat leh tawisaang tupna ziak a pawl hong kibawl ahi ua, minthanna saang mah in tua i geen te ngaihkhawk in nei zaw uhi.

Mishavfizza min in laa nih khum khe ta ua, amasa peen “Leel Chimlouh,” Lengtonghoih Studio a a bawl uh ahi. Hornbill Cable Network (HCN) in a video bawlsak a, hiai laa tungtawn in a min uh hong kithei khepan hi. Hiai laa ahihleh leeng ki-ngaihlai laa ahi a, lungkuai takmai leh thuuk takmai ahi. A nihna peen, “Tul Ngeilou” ZRS kibawl ahi a, a video Uptown (Bungmual) te’ laak ahi. Lamka khopi a cable tuamtuam ah a luun mahmah.

Hiai “Tul Ngeilou” laa ahihleh saanneem laa, gil mahmah leh geen tampi nei ahi. Zawlla kia ahi kei a, i khotaang dinmun leh i siamsinna dinmun a kawkkha hi. I teenna gam ah siamsinna nasatak in a puuksia a, a neizou kichi liai teng in gamdang ah zilna saangzaw delh in i paikhia uhi. Huai in i khotaang uah azawng-ahau kaal ah kikhenna gui thupitak a hon zaamsak. Gamdang a paizou te a di’n nuam law mahleh, a pai zoulou te a di’n kingaihsiatna leh khanvual een ngoihngoihna nasatak a tun hi. Tua kikhoukhiatna kaal a itna a hong kigolh khaak zawkmah chiang in thuakhak diak diing hi. Hiai bang khotang vai leh itna vai kaankhawm in laa phuaktu te’n zawlla dan in honphuah uhi.

Hiai laa ahihleh mikhat in a thiltuah ngeeingeei apan leh a lungtang tawng apan a hon gelhkhiat ahikei a, thil hithei leh omthei mah ahi, chih lahna dia gelh ahi zaw hi. Thiltuah hizawlou in suangtuahna apan hong piangkhia ahizaw. Ei Zomi laa ana kiphuahkhe teng lak ah “research” nasatak bawl hial a kigelh omsun, hiai laa ahidiam, chihtheih phial abang. Aziak ahihleh laa phuak tu te’n, tulai zawlla te a et vengveng chiang un, lapau om mang nawnlou, a omsun te leeng adik-atang zang om nawnlou in mu ua, upa bangzah hiam leh laibu hunkhop kaikhawm in, thumal tuamtuam zongkhia in lemkhawm ua, tua te pansan in hiai laa hon gelhkhia uhi. Adiak in, laa dawng thumna a, vual thumna a “Thelnah kiat nu’ah gam tulta zaangtuum vuai” chih bang, khangthak te a thei tam hetlou diing hi. Huaiziak in, hiai laa ahihleh, a gil mahmah, a mang kuanta, i laa kammal te kepbitna leh pholhsuah thakna hoihtak khat ahi.

A laa taangthu ensuk ta lehang. Dawng khatna leh nihna ah. A lawmnu, a laisimna munlam zuan a a pai ni’n a lawmpa thawmhau lua, om didan theizou mahmah lou hihtuak. A nih ua hunnuam zang sawt manlou a a hong kikhen mai uh pawna peetmah hi. Lawmnu a paidek kuan in, lawmpa’n bus khawlna mun ah va khakhia a, pai taktak dia hong kisak hial chiang un lawmnu’n khelah lawtel in a mit apan khitui nan vuallouh in hong bawkhe zoihzoih mai hi. Tua a ngaihzawngnu’ mittui hong luangkhe zungzung te’n mipa’ lungtang tuum hial hi’n a thei a, thuak hak asa mahmah.

Hong kikhen ta ua, a omna munchiat uah lungleeng tak in om mahle uh, kipahna leh lametna a nei tinten uhi. Nitak a sol vaak singseng te khawng a et chiang in a tangval pa’n a nungak nu’ meel vaak muthei hi’n a kingaihsun zeel a. Meipi’n bangchi zawng teng in tuamkhum mahleh a kawm a kipan in tua solnou hongtaang thei veve hi. Tua solnou vaak ngeei ah ahi, a beithei ngeilou diing itna a kilat khumzeel uh.

Dawng thumna in a tangval pa’ lungleen daan geendeuh hi. A lawmnu omlou ahihchiang in amah su kipaak diing mi om nawnlou a, a kiimveel mial in tuamvek hi’n a thei hi. Nisa in gamlak a tuum kung naaktak a a haai chiang in, tua tuum kung hongkeu a, a nah teng hongpulh hi. Huaibang deuh in mipa leeng kingaihsun hi.

Himahleh, a thunon-sakkiik ah a thak in lametna hon neithei zeel hi. Huaibel, haksatna bangteng tuak mahleh, a lawmnu ama’ a dia ginom gige ahihdaan phawksuah a, tua in thathak guan zeel hi.

Hiai laa ahihleh, i zawlla ngeina daan te uh toh a kibang kei. A himhim in, i zawlla te uh, a tamzaw, 98% bang, kikhenna laa ahi mawk hi. Kingaihsiatna, kikhennung a kisapkiikna, leh kikhen ziak a kikousiatna ngen in a dim hi. Himahleh hiai laa bel, khoveel a Pathian’ thilsiam thupi peen IITNA pahtawina hipeen hi. Haksa bangteng palnung a leeng lametna omthei gige ahihdaan hon taaklang hi. Tua kia hilou in, i khotaang leh siamsinna lam a kikhoukhiatna uangtak om bang.

Hun hongpai zeel diing a, i gam hong changkaang diing a, khangsawn te’n hiai laa a hon ngaihkiik chiang un, “Aw, nidang a siamsinna dinmun ana hichi eivele maw… Khotaang ana hichi eivele maw…” chih hon theithei diing uhi. Baan ah, hiai laadawng in a tuun, lapau gil taktak te bang, keembit in hong kisin siam diing uhi.

A laa gelhtu ahihleh MISHAVFIZZA pawl te’n lungtuak a a gelhkhawm uh ahi.

Siamsinna tual zuan a khaubang n’on chiahsan ni’n
Khattang in i vaang kholai ah hambang vai veng
Lungsim ngaihsutna mumal ka neithei nawnlou
Kua siang ka zuanta dia?

Lungtuak heikhawm a houlungkup chim manlou in
I leenna mual hongdang mai zaw a poingei maw
Daitui bang siang na maimit luankhi hongluang khia’n
Kei’ sinlai khang damtui bang hongtuum

Zaan a solnou bang
Lummei kawm pan iitna meivaak n’ong taan a
A tul ngeilou diing iitna n’ong laan
Hizong tak a meel mulou
Kei ka suih lungzuan saangsawn lel e

Nang tellou in ka nunna muikhua khimbang ziing
Kei’ ma ah tuanglam ka zui theilou hongleen in
Thelnah kiat nu’ah gam tulta zaangtuum vuaibang in
Taang nisa khuambang ka dou zoulou

Zaan a solnou bang
Lummei kawm pan iitna meivaak n’ong taan a
A tul ngeilou diing iitna n’ong laan
Hizong tak a meel mulou
Kei ka suih lungzuan saangsawn lel e

BRIDGE
Khaimu bang in ka siang hongleeng in

Zaan a solnou bang
Lummei kawm pan iitna meivaak n’ong taan a
A tul ngeilou diing iitna n’ong laan
Na sakmin malbang k’on kou
Mual zatam hal kei ka heina pan

Watch the video here
http://video.google.com/videoplay?docid=8583047340297824454

Source: Zogam Dot Com

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Revisiting Modern

September 3, 2007 at 1:52 pm · Filed under Zou

The connotations of the word “modern” are many and much beyond the simple and straight dictionary (Oxford Concise) meaning that defines it as “of the present and recent times”. In painting and architecture, the word can become a technical classification of styles and thoughts, in literature, philosophy, sociology and history it can carry myriad and indeed radically varying meanings. By and large though, there is a general understanding that envelopes all these entire range of meanings.

In one word, this is Westernisation. The politics of the word is obvious, for it seeks to put the West at the apex of a presumed linear progress of society and civilisation, thereby giving the Western man a presumed advantage over all other “non-Westernised” societies, as he is somebody who has long left these stages where other societies and civilisations are struggling in. He was also thus bound by a self-ordained and self-fulfilling prophesy to carry out a mission to civilize the rest of the world. Apart from its exploitative economics, colonialism was also about this civilizing mission, whereby the Western man is given the moral liberty to recreate the world in his own image.

Although it was towards the closing chapter of the colonial era, American President Woodrow Wilson’s famous and impassioned speech in 1917, canvassing in a joint session of the US Congress for America to agree to enter the World War I, said just as much. He said America had the mission to make the world safe for democracy. These words might as well have described the energy behind the expansion of Western colonialism in the 19th Century. Democracy is no colonialism, but the arrogance of many Western minds have made it appear so. Some like President George Bush have actually made many want to rephrase President Wilson’s words. It is not be the world that needed to be made safe for democracy anymore, but democracy which must be made safe for the world. Indeed, a popular cartoon, numerous variations of which have seen print in many countries, depicts President Bush threatening other world leaders to do as told or he would send “democracy” to them.

The epistemology of the word “Westernisation” hence is well known, so is the tyranny of the understanding of the notion of modernity which is a direct corollary. This realisation notwithstanding, its influences have penetrated so deep into the minds of the former colonised world, that even those who supposedly oppose this hegemony are still prone to its unseen dictates, even if unconsciously. Long after the physical end of colonialism, the mind is not free of its shackles.

The introduction of various forms of the idea of monotheism into Hinduism, as was sought by Swami Dayanand and indeed the Ramkrishna Mission, was an attempt to refashion the Hindu mind in the image of Western thinking, making respected Indian scholar Ashish Nandi, call these reformist movements the modern “Churches” of Hinduism, quite contrary to the true nature of Hinduism (Intimate Enemy: Oxford University Press). Progress, knowledge and enlightenment had all come to be seen as a consequence of Westernisation.

It was the same mindset that was exhibited in the reported sorry episode, one which also came up for discussion in the state Assembly, in which a temple dedicated to traditional forest deities at Kwatha Meitei village in the Chandel district was desecrated as it was overzealously interpreted as un-Hindu, and then sought to be converted to a Durga temple by troops of the Assam Rifles earlier this year. Hinduism is (or maybe was) marked by formlessness and inclusiveness. It even accepts animal sacrifice.

Durga Puja celebration at Assam Rifles itself is proof. Otherwise visit the Kamakhya Temple in Guwahati during the same festival for confirmation. Negotiating the issues that define modernity hence is by no means an easy task before us. A lot, if not a majority of what is modern are indeed Western. As for instance, in the last 100 years, the discoveries and inventions that make our life modern, beginning from the simplest object like the safety pin and Velcro fastener, to the aeroplane and nuclear bomb, are almost without exception, Western. The question is, while the contribution of the West in moulding and defining our understanding of modernity is immense, can the two understandings be synonymous?

Source: IMPHAL FREE PRESS

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Little to celebrate in Manipur

September 3, 2007 at 1:31 pm · Filed under Zou

By Anil Bhat

Manipur was the last of the kingdoms in India to surrender to the British after a bloody war that ended only with the defeat and death of General Paona Brajabashi and the public hanging of Generals Bir Tikendrajit and Thangal at Imphal’s historic Kangjeibung (polo ground).

The Sangai Express in Imphal reported that on 13 August the Manipur government observed the 116th Patriots’ Day, paying tributes to all the martyrs who laid down their lives for the motherland. On the occasion, chief minister Okram Ibobi Singh exhorted the present generation to cherish and protect the legacy of freedom left behind by the departed martyrs. “Today, just like the Britishers, some anti-social elements have also been trying to drive a wedge between the hill and the valley people of Manipur and disturb the territorial integrity of the state. So people should stay alert and join hands to defeat such disintegrating forces,” he said.

The irony is that the United National Liberation Front, one of the leading insurgent-turned-terrorist outfits, headed by the great grandson of Tikendrajit, is the one that allegedly set the precedent of laying landmines and indulging in gang-rapes, torture, abduction and murder of Hmar and Kuki tribals of Manipur’s Churachandpur and Chandel districts over the past three years.

The findings of the Landmine Monitor Report, 2005, are indeed alarming. “In Mizoram state, bordering Burma, media reported in June 2005 that the Indian Army had forced ‘Myanmarese guerrillas’ from their remote base camp back across the border into Burma, and had subsequently found an estimated 2,500 landmines ‘planted all over the camp’. The rebels were believed to be from the Chin National Army of Burma.

“In Manipur, on the border with Burma, there were reports in November 2004 of Indian Army casualties from landmines during a month-long offensive against rebels from the People’s Liberation Army, UNLF and other smaller armed groups. The Union ministry of home afairs noted 114 incidents of the use of explosive devices in the North-east states during 2004, but the type of devices was not revealed. The ministry stated that there had been a steady increase in Manipur, where the main target remained the security forces.”

The dangers of non-state actors using landmines are that, unlike armies, they are not laid according to any pattern, no cartographic record is kept, nor are they marked. As such, their removal becomes very difficult, slow and dangerous. Also, citing the home ministry in the above report that the main target was security forces, the main victims are innocent locals who, apart from death or maiming, further suffer because their cultivated land becomes inaccessible for harvesting, further cultivation and even collecting firewood, till the mines are removed.

While the act of laying mines in civilian populated areas is heinous enough, the perpetrators have gone even further. Recently, Phalam Kongsai of Semol village and Thaneo of Songdap village, both of whom lost their limbs, were given timely assistance by Assam Rifles. But when one woman, Itling Keithing, of Kannasi village in Myanmar lost both her legs in a mine blast, the locals who were assisting her were prevented from doing so at gunpoint, as a result of which she died.

However, within Indian territory in Manipur, Assam Rifles and Army units have been conducting the painstaking and extremely risky task of removing these haphazardly laid anti-personnel mines. In less than two months recently, over 100 mines have been removed and destroyed. This task continues, weather permitting and will take months depending on how many have been laid.

Besides this unenviable duty, the Assam Rifles and Army are also involved in flood relief and related assistance, as they have been doing every year for decades. The Assam Rifles, in fact, has increased the ambit of its traditional role of civic assistance by setting up vocational training centres and, most important, medical camps, and providing veterinary assistance in remote areas.

There is little to feel happy about, though. The UNLF and other Meitei underground outfits, reportedly under the influence of Pakistan’s ISI, have deteriorated the quality of life for the people and the local media and, worst of all, created a crisis of life-saving medical supplies because of continued extortion demands on pharmaceutical companies. They have been holding the state to ransom with sheer terror, largescale extortion, frequent bandhs and bans on various public activities.

Political expediency, vested interests and rank corruption are depriving a culturally steeped people in a geostrategically important part of the country of long overdue peace and progress.

The Statesman

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Fourth Estate and the Kuki people

September 3, 2007 at 1:24 pm · Filed under David Buhril

By David Buhril

(A brief of the paper presented on KSO seminar at SSS, JNU, on September1, 2007)

“There were Three Estates in Parliament; but, in the Reporters’ Gallery yonder, there sat a Fourth Estate more important far than they all.”

-Edmund Burke

Today, I am compelled to stress on the necessity of the fourth estate, which is the other name for the press or journalism, than merely dishing out the list of multiplying institutions that are offering the courses. Not that I will not be touching them. But, after much analysis of our social mindset, social expectations, our education and the prospects that we attached to it, I strongly felt that I must stress on the subject with a bold underline to every word, which will be more a critical analysis of our society with the fourth estate.

When I was asked by the President of the Kuki Students’ Organisation to speak on Journalism and its prospects for the students, I was flooded with too many questions, with many unanswered. I would like to raise few questions here so that we seriously inquire for the answers. I reminded myself that the Kuki people stands out to own the biggest number of bureaucrats, politicians, and pastors in Manipur. But why is that there are no journalist? That led me further to investigate the state of our society. I cannot help, but say that our progress as a people is yet very incomplete for we missed out that fourth pillar, the Fourth Estate, which should otherwise act as the voice, ears, eyes, nose, strength and image of us as a progressive people. I am reminded of Thomas Jefferson’s saying on the necessity of a free press. He said: “The basis of our government being the opinion of the people, the very first object should be to keep that right; and were it left to me to decide whether we should have a government without newspapers, or newspapers without a government, I should not hesitate a moment to prefer the latter.”

The significance of a newspaper or the fourth estate and the people who runs them was greatly acknowledged by Thomas Jefferson who prefers a newspaper to a government. A retreat to our current history as well as the present scenario reveals that we have been severely exerting all our efforts to grind out bureaucrats, politicians and pastors, but not for newspaper or journalist. Why, is the big question here. Is it because of our ignorance? Is it because our society did not glorify the job and its service as worthy? Is it because our education systems are not oriented to it? Or is it because our knowledge and understanding of the might and power of the Fourth Estate is limited? Or is it because we don’t have the need for the fourth estate?

I believe that if we could delve into these questions and seek for its answers, we would exhume the importance of the fourth estate, which will further enthuse and enhance us to be a part of the significant four.

Comparing traditional European society and modern Kuki society

In traditional European society, there were usually three estates that enjoyed a specified share in government – the nobility, the clergy, and the commons. The functions of the nobility were to defend society from foreign aggression and internal disorder. The clergy attends to its spiritual needs while the common people work to produce the base with which to support the other two orders. When parliaments and representative assemblies developed from the 13th century, their organization reflected this theory, with separate houses for the nobility, the commons and the clergy. The fourth estate is the press, which the British politician Edmund Burke coined the term in the 18th century.

By calling the press a “fourth estate,” Burke meant to stress on the press abilities to influence public opinion that made it an important source in the governance of a nation. In modern times, we see the role of a free press differently, but still in quasi-institutional terms. It has gone beyond what Justice Potter Stewart saw, the role of a free press, as essential in exposing corruption and keeping the political process honest. Today we need the press to talk about everything imaginable.

The fourth estate was and still is seen as the voice and eyes of the people vis-à-vis the government and the society at large. However, the absence of that in our society necessitated question again. The question is, are we living with the absence of the fourth estate because we did not have the government, the clergy or the common people?

In the traditional European society, critical utterances about the government, either written or spoken, were subject to punishment. The English law also does that. It did not matter whether what had been printed was true. However, the government saw the very fact of the criticism as an evil, since it cast doubt on the integrity and reliability of public officers. Progress toward a truly free press, that is, one in which people could publish their views without fear of government reprisal, was halting.

The same seems to be our reality today with the Kuki society, with fear and apprehension dominating the prospect of freedom of ex-pression. Has that become a threat to situate itself permanently in our society to further murder the significance of the fourth estate, making itself a no appealing avenue for the new generation?

Today, our society’s burden of small arms race, internal displacement, under-development, neglect and marginalisation, corruption, lack of awareness and ignorance, and degeneration in all areas are partly a result of the absence of the fourth estate. The absence of it fails to access us with that necessary platform where opinion could be initiated, expressed or mobilise. Many a times, we counted on our elected representatives to raise our issues and plights, which they failed to respond. Many a times we looked to the government to provide us with all sorts of security for our welfare and development. In our progress with time, we ended up as poor reactionists and weak negotiators despite the power based on us. The reason again is, we don’t have the fourth estate to plant all these necessities in the consciousness of the people, authorities and all who matters. As a result, we, as a people, today, are suffering from any sense of collectivity to talk about our issues, politics, and visions for our future.

Fourth Estate and its importance

The fourth estate has been a recourse against abuses of power within the democratic structures of our societies. It is not unusual for the three traditional areas of power – legislative, executive and judicial – to make mistakes and operate less perfectly than they might. In a democratic framework the press have often seen it as a duty to denounce such violations of human rights. Sometimes journalists have paid the price – they have been physically attacked, murdered or have disappeared, which is still happening everywhere. This is why, in the phrase attributed to Edmund Burke, journalism is the “fourth estate”. With the civic responsibility of the media and the courage of individual journalists, this fourth estate has provided a fundamental and democratic means for people to criticise, reject and reverse decisions that are unfair, unjust, illegal and sometimes even criminal against innocent, helpless and voiceless people. The fourth estate represents the voice of those who have no voice.

Over the past years, while the acceleration of globalisation confronts the global village with the fourth estate negotiating with new actors that grows out of capitalism – the industrial and the financial, the market and the state, the public services and the private sector, the individual and society, the personal and the collective, egoism and solidarity. However still, within this geo-economic framework there has been a decisive transformation in the mass media, striking at the heart of their structure as industries. This is never missing with the progressing time, despite the big miss on our part. The mass communications media (radio, newspapers, television, internet) are today being realigned to create media groups with a world vocation. The growth of media groups have realised that the revolution in new technology has greatly increased the possibilities for expansion. The digital revolution shattered the divisions that previously separated the three traditional forms of communication (sound, text and images) and allowed the creation and growth of the internet. This has now become a new form of communication, a means of self-ex-pression, information-access and entertainment.

On the other hand, on our part, while we are confronting the issues and problems of food shortages, insecurities, militancy and armaments, ethnicity and its politics, environmental problems, deplorable health conditions, poor traditional education and agriculture system, etc., we do so without the necessary fourth estate. In the process, we failed to rise to become a significant actor, as we have no strength of the fourth estate to accelerate our efforts.

If we critically analyse our problems as well as the prospect for it, they are all intimately linked with the fourth estate. However, in our case and context, we failed to establish any relation with the necessary fourth estate.The conversion of plights and issues into representative policies is accessed and enabled by the fourth estate. Creating a space for the fourth estate would require the force of ideas for which the new generations should be prepared. Changes in media coverage can effectively exercise an effective influence on political transition, welfare, development, education, economy, etc. Besides, the existence and development of the fourth estate is associated with the whole process of democracy and shaping of public opinion. If not, it still helps to reinforce mobilization that was already underway.

The state of the fourth estate is one of the elements that reflects and determines all aspects of society. In many countries it is the fourth estate that stand to represent the country’s modern and democratic hue. While societies outside us are celebrating the benefits of the fourth estate, we are severely suffering the absence of it. It is time we bring about a change.

How do we react to all of these challenges? How can we defend ourselves? How can we resist, negotiate, bargain and present ourselves? The answer is simple. We need to invest our resources towards establishing and securing a healthy fourth estate to which I call upon the new generations to make the necessary difference by being a part of it.

Source: http://www.sinlung.com

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Peace talks with Kuki and Zomi militant groups

September 3, 2007 at 1:14 pm · Filed under Kuki, Zomi

Manipur government is all set to hold peace dialogues with Kuki and Zomi militant groups after getting final clearance to the draft ground rules for talks with unlawful organizations, official sources informed here today.

Sources indicated that militant groups maintaining suspension of operations with army and Assam Rifles were likely to sign the agreement with the state government.

Currently, the Assam Rifles is maintaining suspension of operation with Kuki militant groups including Kuki National Army and others working with them while the Army has some agreement with Kuki militant groups working under the United People Front like Zomi Revolutionary Army, Hmar People Convention and Kuki Liberation Front.

However, these agreements were not recognized by the Manipur government.

Manipur government had earlier drawn up a set of ground rules for peace talks with militants and submitted the draft to the Union Home ministry for clearance in the first week of August this year.
The Home Ministry returned the draft suggesting some changes, which were suitably amended and approved by the state cabinet Friday evening.

The state government is optimistic that the amended draft would be cleared very soon to pave a way for holding talks with these militant groups, said an official of the state home department on Saturday.
The ground rules prepared by the state administrative department made it clear that during the peace process, the militants should stay in designated camps.

While expenditure for running the camps would be borne by the government, those staying in the camps should not engage in any kind of extortion, kidnapping or create law and order problem.

Subsequent talks might either be at the official or ministerial level depending on the response of the the militant groups, sources added.

As per the ground rules, a joint monitoring cell would be opened with representatives from the militant group and the state government.

The Centre would also send an official of the MHA not below the rank of the joint secretary as member of the joint monitoring cell.
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North-East girls have “confidence and elegance”

Whenever a chance comes her way to visit Shillong, Panchali Gupta would always love to catch the first ride. And each time that actually took place, she felt like it’s a homecoming. For Guwahati-based supermodel, the ‘Hill Queen’ is not only of salubrious natural beauty but a ‘second home’ too. Not that she has adopted it, but for the “old connection” she has with the place.
In an exclusive chat with this reporter, Panchali says, “I have an old connection with Shillong,” while adding “My father was from Laban locality.”

When she visited the city recently, Panchali was beaming with that sense of belonging. The Gladrags supermodel was seen easily getting comfy with almost all at the Shillong’s most happening nightclub Cloud 9. “Oh, I would join you in a moment,” the affable glam girl was even overheard saying to some boys, who asked her to the dance floor. That night, there’s not a single moment she felt out of place as she danced till the wee hour in the morning.

Wondering her romance with Shillong limits to just occasional trips and a bout of nostalgia? If so, then you would be in for surprise. The dusky model, alongside some boys from this fashion-savvy capital, had walked the ramps at various shows. “Sometime I would get an opportunity working with Rohit and Vijay (both models from Shillong) at international events,” the svelte model recalls. “I am delighted to work with these boys, and look forward to work with them again.”

Perhaps, for all the reason that is, she rarely misses an invite to attend shows in the Pine city.

For Panchali, though born in Guwahati and Shillong her ‘second home’, the region always comes first to her. “I may be from Guwahati, but whenever I go outside I would represent the entire Northeast,” avers the model-actor, who also starred in the flick “I Killed Him, Sir.”

A region’s well-known face in the modelling circuit and also a national gymnast, Panchali also felt that “height plays a determining factor for Northeast girls aspiring to be a model.” She however believed the girls have everything to succeed in the profession. “They have confidence and elegance,” agreed the supermodel, whose height also stands at 5″6. As for to aspiring models of Northeast, she urges, “Be what you are, and please be dare and move forward.”
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Mary Kom has big dreams for her students

Her’s has been a dream run most athletes can only hope for, but MC Marykom is a name unfamiliar to most Indians.

This World Champion lives in a small village on the outskirts of Imphal. And she has battled poverty and lack of proper infrastructure to become a world-class boxer.

But after dominating the boxing ring for years, Marykom sometimes feels that there are not many takers for her achievements.

“I have performed for India but I got only two sponsors for other games. I actually should have got more. Nobody knows about this. I feel very sad thinking about this sometimes because I have done so much but the people of the company didn’t sponsor me and don’t even recognise me,” says Marykom.

Even though she is seven months pregnant, Marykom is out in the field every morning training young aspiring boxers from nearby villages.

She also takes care of their diet and provides them the training kits, all at her own expense.

Though the training facilities are very basic, she has big dreams for her young boxers. She hopes to start a full-fledged training academy some day.

“The truth is that I am not satisfied right now as I aim win medals in the Commonwealth, Asian Games and Commonwealth Games. I was world champion for three times and I am not very satisfied,” says Marykom.

Medals won by Mary Kom :

Turkey 2002 – Gold Medal at the 2nd World women’s boxing championships.

Austria 2005 – Gold Medal at the 3rd World women’s boxing championships.

Delhi 2006 – Gold Medal at the 4th World women’s boxing championships.

So like a true champion, Marykom will not rest until she and her boxers become a force Indians can no longer ignore in the world of sports.

For her Videos check out:

Source: Sinlung.Com

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JANMASHTAMI : KRISHNA BIRTH DAY

September 3, 2007 at 12:53 pm · Filed under Zou

Janmashtami 2007 is on September 3rd/4th

Janmashtami celebrates the birth of one of the most famous Gods of Hindu religion, Bhagwan Krishna, on the eighth day (Ashtami) in the month of Sravana or Savana. Lord Sri Krishna was born on the ‘Rohini’ nakshatram (star). It is generally celebrated in the month of August-September according to the Christian Calendar. Legend has it that Sri Krishna was born on a dark, stormy and windy night to end the rule and atrocities of his maternal uncle, Kansa.

Position of Stars at the time of Birth

It was only on the eighth day of the second fortnight, in the month of Sravana when, the moon entered the house of Vrishabha in Rohini Nakshatra (star) that Lord appeared. According to Barhapatyamana, the month of Sravana corresponds to the month of Bhadrapada Krishnapaksha. Lord was born in the year of Visvavasu, appx. 5,227 years ago.

Celebrated for over Two Days

Janmashtami is celebrated for over two days as “Rohini” nakshatra and Ashtami may not fall on the same day. The first day known as Krishnashtami, as the birth of Bhagwan Krishna falls on the eighth day after Raksha Bandhan, which generally falls in the month of August. The second day is known as Kalashtami.

Welcome the Lord at Midnight

It is only at midnight between the first and the second day that birth of Sri Krishna took place. The actual festivities begin during midnight in this 48 hour period. The celebration reaches its peak at midnight, with the birth of Lord Krishna, with lot of hymns, arti taking place and blowing of the Conch (shankh), rocking the cradle of Lord. The idol of lord is bathed with Panchamrit (A mixture of milk, ghee, oil, honey and Gangajal). The Panchamrit is later distributed as Prasad to the devotees along with other sweets. While some Fast on the first day and break it at midnight for others the fasting continues for both days. The period coincides with rainy season.

Birth of Lord Krishna

Janmashtami is celebrated to welcome and enjoy Lord Krishna’s birth. The birth of Lord Krishna took place when the various planets were in auspicious places. It is said that God chooses a particular time, as to when he will take birth as a human and the planetary systems are adjusted accordingly.

Auspicious Nakshatra (Constellation)

Around the time of Bhagwan Krishna’s birth, Rohini Nakshatra was predominant as it is considered to be quite auspicious. This is so because it is under the supervision of Brahma, the creator of Universe. Sri Krishna was born in the month Of Sravana more than 5000 years ago.

Born in Dwapur Yug (Iron Age)

According to some scholars, Krishna was born on Wednesday,the eighth day of second fortnight in Sravana month in the year of Visvavasu around 3227 BC, also known as Dwapur Yug. July 19th 3228 BC to be more accurate. He lived for 125 years and disappeared on February 18th 3102 BC on the new moon night of Phalguna. His death was the onset of the current corrupt age known as Kaliyug.

Universal Happiness of all Forms of Life

From the time, Devki conceived Sri Krishna, she began to glow and exude divine light. The prison walls glowed with the aura of the new born infant. Atmosphere of peace and happiness prevailed all over, Forests were all green and full of trees with all kinds of beautiful flowers, rivers were all swollen due to joy, peacocks began to dance in sheer joy, people in all villages started being happy.

Objective of Krishna’s Birth

The main objective of Lord Krishna’s birth was to free Mother Earth from the wickedness of demons. Playing an important part in Mahabharata (legendary battle in Kurukshetra) and propagating the theory of bhakti and good karma were other important objectives.

Events Before The Birth of Sri Krishna

The people of Mathura were extremely unhappy with the wicked king Kansa who put his father, king Ugrasen in prison and declared himself the king of Mathura. It was to put an end to his evil ways and other demons that Lord Vishnu decided to take birth on Earth in human form. According to Akashvani (heavenly voice) at the wedding of his beloved sister Devki, Kansa got to know that the eighth child of his sister will take birth to kill him. So, in turn he rushed to kill his sister. Kansa gave up the idea of killing after being assured by Vasudev that he will handover all his children to him. He put them in Prison. Kansa killed all the six infants as soon as they were born. The seventh child (Balram) was saved due to divine intervention, when he was transferred from Devki’s womb to that of Rohini’s (other wife of Vasudev).

Events During the Birth of Lord Krishna

Lord Krishna was born in a prison cell in the captivity of King Kansa. He took birth in divine form with lotus like eyes,his palms bearing the signs of a lotus and discus. He had a swastika sign on his sole. Wearing a yellow colored silk cloth, adorned with precious diamond earrings and a crown made of emeralds. Soon after the birth, a chain of events astonished Vasudev,when he saw the gates of the cell flow open and all the guards fast asleep. He immediately thought of Nand ,his close friend in Gokul and decided to handover his child to him in order to save him from the clutch of Kansa.

River Yamuna Bows To The Feet of Sri Krishna

The night of birth was witnessed by heavy rains which led to River Yamuna being in floods. As soon as the feet of Lord immersed in the river, the flow became normal and Yamuna made way for the Lord. Sheshnag, the serpent formed an umbrella to save the new born baby from rain.

Exchange of the Babies

Vasudev kept his child next to fast asleep Yashoda and took the baby girl lying with him back to Mathura. The baby girl is believed to be the sister of Lord Vishnu.

Disappearance of The Divine Child

On hearing the news of birth of the eighth child of Devki and Vasudev, Kansa rushed to the prison-cell and lifted the baby girl to kill her despite pleadings from Devki. However, instead of hitting the stone, the child flew up in the air and announced that the annihilator of Kansa was born and in safe hands.

Krishna later grew in Gokul and finally killed his maternal uncle, King Kansa.

Legend of Janmashtami

Janmashtami, one of the most popular festivals of Hindus celebrates the birth of their beloved God, Sri Krishna. Detailed story of Janmashtami or Lord Krishna’s birth has been narrated in Puranas. Please read on to know more about the various fascinating aspects of the legend of Janmashtami as stated in Puranas.

Mathura, a prominent town of Northern India and the birth city of Sri Krishna was ruled by King Ugrasen, a Yaduvanshi ( Belonging to the Community of Yadavs). He was a great king loved by his subjects. He had two children, a son Kansa and a daughter Devki. Kansa was quite cruel by nature, his wickedness knew no bounds when he jailed his father and forcefully became the king of Mathura.

Love for sister Devki and Brother in law Vasudev

Though Kansa was hard hearted but he loved his sister immensely and married her off to Vasudev, one the high ranking officers in his army. However on the day of wedding, as a result of a heavenly prediction that Devki’s eighth child will be born to kill him, Kansa decided to kill his sister. On Vasudev’s pleading, he put both of them in dungeons and let them live but with a promise that they will handover all their children to Kansa, only to be killed by him.

Birth of Balram

Kansa succeeded in killing all the six new born babies of Devki and Vasudev, however the seventh child was saved by divine intervention as the child was transferred from Devki’s womb to that of Rohini’s, Vasudev’s other wife. Thus Balram, the elder brother of Krishna was born but Kansa thought that Devki had a miscarriage.

Birth of Krishna

The birth of the eighth child of Devki, Lord Krishna was followed by a chain of dramatic events. Soon after the birth of the child, as if by a sheer miracle, all the soldiers guarding the couple fell asleep and the gates of the dungeon flew open themselves. Vasudev decided to smuggle the child safely in a basket to his friend Nand in Gokul. Since it was raining heavily, River Yamuna was all swollen and Vasudev feared that both he as well as his child will drown if he tried to cross it, however, as soon as the feet of the infant touched the river, the flow of water became normal and Vasudev was able to cross it easily. Sheshnag, the five headed serpent of Lord Vishnu protected the child with its fangs. Vasudev knew that his was not an ordinary child but a divine being. After handing his child, to his dear friend, Nand, Vasudev returned back safely with a girl child and no one got to know about it.

Yogmaya’s prediction

On hearing the news of the eighth born child, Kansa rushed to kill the girl. He paid no heed to Devki’s plead of sparing the girl. He held the child by her legs and just as he was about to bang her against the wall, the girl vanished into thin air and told Kansa that his slayer had been born and was safe in Gokul. The girl child was none other than Yogmaya (divine illusion). The eighth child grew up as Yashoda and Nand’s son in Gokul and later killed his maternal uncle Kansa, freeing all the people of Mathura from his tyranny.

Rituals and Customs of Janmashtami

Janmashtami festival witnesses many interesting customs and rituals in various states and cities of India. While some rituals are common to all, others are unique and restricted to a particular region or city. These customs and rituals are followed religiously by all the Lord Krishna devotees year after year.

Rituals and Customs Observed during Janmashtami

Fasting: The most common ritual observed all over during Janmashtami is fasting by devotees on the day of the festival. Devotees fast for the entire day and break it after the birth of Lord Krishna at midnight. People prefer to have only milk and milk products as they were the favourite of Lord Krishna. Some devotees of Lord Krishna go to the extent of keeping ‘Nirjal’ fast- It involves fasting without having a single drop of water. There are other ardent followers , who keep the fast for two days in the honour of Lord Krishna.

Chanting: Devotees indulge in continuous chanting all day long. They chant mantras and shlokas to please the lord. Religious atmosphere prevails everywhere. Devotees highlight his feats and his divine characteristics. Chanting of 108 names of Lord Krishna is another ritual that takes place in various temples. Chanting of names is accompanied by showering of flowers on the idol of Lord Krishna.

Devotional Songs and dances

Another popular ritual is singing of songs (bhajans) in the praise of Lord Krishna. Bhajans are an important custom of the midnight celebration during the festival. Dances are also performed by devotees depicting the various events of Lord Krishna.

Staging of Plays or Dramas of Lord Krishna

Plays depicting various events and accomplishments of Lord Krishna during his lifetime is another important custom during the festival. Both professional artists as well as amateurs stage plays at various places that are widely attended by devotees.

Preparation of Sweets

According to legend, Lord Krishna was very fond of milk and milk products like butter and buttermilk. He was also fond of Sweets like Kheer, Pedhas etc. Therefore devotees all over make sweets during the festival to please the Lord.

Rituals in South India during Janmashtami

The houses in South India are beautifully decorated by women on Janmashtami. Various sweet meals are prepared and offered to the Lord. Butter, one of the favourite dishes of Lord Krishna is offered to please him in almost every house. The entire house right from the door to the temple is marked with the footprints of a child. Mixture of water and flour is used to make footprints. This custom creates a feeling of joy among the people as they feel Lord himself has blessed them by entering their homes. The day is marked with the ritual of chanting of the holy Bhagavatam, accompanied by singing of devotional songs and dances.

Ritual in Gujarat

Gujarat witnesses a very peculiar as well as an interesting ritual by the womenfolk during Janmashtami. Women give up all the household chores like cooking and cleaning etc. to play cards. This is an age old tradition. Women doing mind placing bets during the card session. The exact history of this peculiar tradition during Janmashtami is unknown but according to sociologists, this custom may have begun as a pass-time for women in the joint family system. Fasting all day long, the women played cards to kill time as well as keep them awake the entire night. It is said that women eat cold food prepared two days in advance.

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ONE WINTER MORNING IN LAMKA

September 3, 2007 at 11:01 am · Filed under Lamka

It was a winter morning in Lamka. The whole town was covered with a thick blanket of dew bearing fog from river Tuitha. It was bitterly cold. My family hurdled around warm charcoal fire in the kitchen. “These charcoals are from our village” my mother told me. The statement was mean more for assurance of the quality of the charcoals. The fire was cracking and burning bright in the pot.

Our old village is near Chin State in Burma. The trees are hard with thick barks. The thick barks ooze with turbid liquid. These thick and watery barks protect them from frequent forest fire. Forest fire may deny them their green leaves but can’t snuff off their lives thanks to their thick skins. Once monsoon starts, new and better buds sprout up from the trees. Old and hard native trees can still be found in the hill top area of the village. They are the very best for converting into charcoal as their thermal contents are higher than any other trees.

In the comfort of warm fire and enjoying morning tea, my family filled me with what I had missed out of the family news. Some relatives married off their son or daughter and some other died in my absence. My mother gave me a long list of ‘must condole’. “Don’t forget to give them something” was her usual refrained. “In such cold winter days, I can’t help thinking about our relatives where you stayed in their house during your student time. Their mother is getting old and she must felt very cold last night” my mother was saying. I knew what she was getting at.

When we were discussing trivia, my in-laws came visiting us. We knew from them that their eldest daughter was still working in Delhi and their son was with her studying in a college.

Any discussion inadvertently led to the tragic experience of 1997-98. I told them the heartrending story I heard about the day Thanlon was burning. There was a boy around eight years old. His mother was lying dead near him. The traumatic boy lost all senses and cried hysterically “Ma, let us run” without knowing that a hundred call would not awoke her up anymore. He was subdued by repeated injection of morphine.

I told them my desired to know in what kind of human being the boy might grow up now. Whether time really heals his wound inside? Or whether the tragic happening which he couldn’t understand nor responsible left him with private grievous wound he would take to his grave? They were in the dark like me.

“Do you know 2 or 3 men kidnapped from old Churachand and killed at the start of the fratricide?” my sister-in-law chirped in. “Amongst them, one had three very young boys. Their young mother found herself a new husband. The three children with their old grand mother rented a house in our neighborhood in New Lamka. I don’t know what they will eat and how they will pay the house rent,” she continued. The remarks gnawed me inside since then and followed me like my shadow.

Hearing her words, as self absorb as usual, my life story appeared before me like a mirror. I know ‘the fowls of the air sow not, neither do they reap, nor gather into barns’ but they are provided adequately. But my adult life story is the annals of existential and mundane worry such as “what shall we eat? Or, what shall we drink? Or, wherewithal shall we be clothed?”

“Hope floats in human breast”, they say. I imagined the lives and fancies of the boys. They knew very well as eight year olds usually do, that a dead person never returned back. But that was others dead fathers. Their father might be different. Every evening, they might expect that their father would somehow show his face at the gate and came back never to go away any more. They might be struggling to cope with reality and still thought that everything was a dream. They might nurse an illusion that one day they would awake up and found that it was all a very bad nightmare. They might be worry sick that in case, just in case their father returned back, how he would know their new house in a very New Lamka!! They might be raking their small heads thinking how to explain the absence of their Mom to him.

Idyllic old Churachand is such a place where there was no new comer since 1970s.The place had seen better times. But it was like an old maid in 1997without any eager suitors. The small remnant community lived together here at least forty to fifty years and knew each other. The children felt safe here and belonging. It was the fountain head of spiritualism in Zogam from colonial times to the late 60s. From here, thousands obtained their spiritual healing. From here, the message of ‘the King of Peace’ was proclaimed. Scriptures in the tongues of natives saw the light of days from here.

But in ironic twist of events for the young boys, cruel fate snatched away their father from here. They lost their mother here, as for her; to be ‘mere Mom’ to them was not sufficient. She had her own needs as every body else. She had her own reasons to do what she did. They witnessed their home where they were born and brought up went up in flame and turned into ashes. Their family history was turned topsy-turvy.

New Lamka is the exact opposite of the old Churachand. It is the melting pot where ‘frogs in small ponds’ from numerous villages gather. Uprooting the lonely and bewildered boys from old Churachand and force planted them in a crucible called New Lamka would be damned hard on them. Their inner turmoil and alienation could only be imagined.

Lamka, as usual, is very dark at night. On certain nights, you can enjoy moonlight or shed idle tears. You can see constellations and galaxy in the outer space. Some nights, depending on your mood, you are happy that there are billions of stars to accompany you. Some nights, you feel that there are billions of heavenly bodies oblivious of your existence. You can’t help feeling that the universe doesn’t care whether you exist or not.

The boys might look up the sky. They could see little tinkle stars up above. When their lives were complete with both parents living together in their home, the boys might imagine that those black spots on the surface of the moon were hornbills on a big banyan tree. But, circumstances was as it was, the black spots on the moon surface might then appear to them like big tear drops.Their old grand Ma was never tired of telling them that there is a loving God beyond those stars looking down on them and protecting them. She told them that their father is now in heaven above with God happily! You can’t blame the boys if they felt cheated.

Thinking about the boys, I promised myself that I would visit them soon. I didn’t have any magic wane to heal their wound inside. I knew I wouldn’t be able to fill that empty spaces in their psyche. I might be an irritation to them like fly in the eye. With my meager resource, I knew I wouldn’t be able to make any difference in their lives. However noble the intentions, I might be like Job’s friends robbing their solitude without mitigating their emotional and material deprivation. But still. Visit I must, I promised.

Living in the tyranny of the urgent screaming for immediate attention, days became week. Weeks became month. Months became years. The promised is yet to be fulfilled. The boys must be shy gawky teenagers now.

Having walked along that path called ‘teenage’ and now having teenage children of my own, I know a little bit about the ups and downs of that road. You may pick up the pebbles along the road with curiosity and learn life’s lessons on the way. Or you may stumble and hurt yourself on the pebbles and the consequences chase you down to your grave. All these choices are yours when you’re least equipped to know better.

“God does not play Roulette with the universe,” said the great scientist Albert Einstein. Having seen so many and hearing so much, I don’t know. I really don’t know whether God plays Roulette with the universe or not. Even if I live a hundred years, I will never understand this life. I have seen so many having so much advantage and looked so promising but felling in the way side. And, some survive and prosper “Against All Odds”. I wish the boys to survive and prosper “Against All Odds”.

Thinking all those thoughts, I involuntarily opened the bed room door of my teenage children. I saw them sleeping peacefully in their beds. The rhyme of their breathing reassured me. And I heard someone singing in the nearby church –

“Nungchiang in thei ni, avek in thei ni
Nungchiang in thei ni, bang hang hi hiam?”
……………………………………
By-Khamkhokam Guite

Source: Zogam Online

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The moral of the story

September 3, 2007 at 10:38 am · Filed under Zou

“All the world’s a stage”; William Shakespeare wrote. A “stage” is any scene regarded as a setting for exhibiting or doing something. It also means a large platform on which people can stand and can be seen by an audience (eg as in the usage, ‘He clambered up onto the stage and got the actors to help him into the box’). A specific identifiable position in a continuum or series or especially in a process is also another meaning of the same word “Stage” (‘At what stage are the social sciences?’). A section or portion of a journey or course is also another meaning of the word stage

A corollary to the quote from William Shakespeare’s is “We are the actors”. An “Actor”, of course, is a theatrical performer, a doer of something, a role player or worker, a person who acts and gets things done (‘He’s a principal actor in this affair.’). “Actor” comes from the word “Act” which again means a short theatrical performance that is part of a longer program (‘He did his act three times every evening’), something that people do or cause to happen. A manifestation of insincerity is another meaning of the word. A building where theatrical performances or motion-picture shows can be presented is the theatre. Theatre is also the art of writing and producing plays. In the world of theatre actors in the stage take different role to bring up the significance of a story or event, the message that is intended or expressed or signified. In short the “Moral”.

Now what is “moral”? The adjective form of “Moral” relates to principles of right and wrong; i.e. to morals or ethics, “moral philosophy”, also concerned with principles of right and wrong or conforming to standards of behavior and character based on those principles. As we say, “moral sense”; “a moral scrutiny”; “a moral lesson”; “a moral quandary”; “moral convictions”; “a moral life”. Adhering to ethical and moral principles, “had the moral courage to stand alone”, arising from the sense of right and wrong “a moral obligation”, psychological rather than physical or tangible in effect “a moral victory”; “moral support”, based on strong likelihood or firm conviction rather than actual evidence “a moral certainty,’ – all this is what moral means.

A good theatre production is the combination of the art of writing and producing plays suited to or characteristic of the stage or theater. Even if the writer writes a good script, without proper direction, or without the director’s choice of actors, meaning no good production, no moral (significance of the story) can be delivered. . There can also be no good production even with good director and actors if there is no good script. Even if there’s a good script with the best director, there can be no good theatre production without good actors. In short, a good play is the product of the well coordinated effort of the stage, theatre, director and actors etc.

Imagine all the actors in the play are doing whatever they want to do without consideration of the character which they are supposed to portray. Now imagine all the people of every section of the society as these actors, and imagine what would be the future of Manipur if somehow all the actors in the play that is life in this state somehow lose their lines, as seems to be happening today. What would happen, for instance, if the current trend of destructive criticizing among us instead of constructive goes on in such a moral-less manner. What happens when everybody does what ever he wants in the name of freedom and democracy? Will it be true freedom if you do whatever you like, you want, without caring for the others? Is it a true meaning of freedom when I exercise my freedom however I like even if it hurts others? Is it moral to demand my rights without knowing what my duties are as a citizen of a democratic state? Citizens enjoy the freedom of expression in a democratic state. But should we not consider whether what we express hurts others? In a democratic state, the majority rule but it doesn’t mean minority has no room at all. If in the name of majority, the minority’s rights are repeatedly abused, and prevented from expressing their objections to the so-called majority’s demands or desires, if these demands or desires are shoved down the minority’s throats, would it be a true democracy?

Source: Leader writer: Thingbaijam Dhamen

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Spirituality: A tonic for stress of mind

September 3, 2007 at 10:38 am · Filed under The Sangai Express

By Oinam Anand

Janmasthami falls on the day after tomorrow. On this auspicious day many devotees will throng in every temple in every shrine where the Lord Krishna is adorned.

Why do men worship God? Why do they pray before God? Man pray to God to reduce or to wipe out their minds’ total fear; fear of being robbed off by robbers, fear of failing in the examination, fear of deterioration of health, fear of losing jobs, promotions etc. These fears in man in many forms have encircled man.

So man seeks the help of God and think it will achieve with some prayer specially on the auspicious days. This fear in mind creates stress and this has led to some who insist that despite of regular praying they have never achieved their desire. Praying of such kind only accumulate their stress in mind because such men or most men when they pray it is with a hope that there be reduction of their fears instead of praying for the strength to love human being.

Coming to the problems of fear and stress of the students of today, they are always under immense pressure. Mental pressure on them is more than physical, from ever growing competition amongst peers. There is always ever increasing demand to perform better and better in the examination. Racing to meet a deadline for school assignment, dealing with difficult problems, earning a poor grade are all stressful.

Anything lasting long enough in our mind to cause mental pressure can be a stressor. When a student pass in the first Division or in ‘A’ grade, it is a great achievement. But when the said student expects to be among the toppers or an A+ grade then the result of the examination is a cause of a stressed situation for the youngster.

Students in their formative years, more in the teenage period, are sensitive to their surroundings, to the events that is happening around them. Constant struggle to live upto the expectation of self or of others, of parents teachers or peer groups can be stressful.

With every new syllabus, with every new course of study, with every new teacher or new school, there are new questions of results. These new situations bring apprehension and fear of failure. Striving becomes even more stressful when unrealistic or unclear expectations are imposed by elders or parents. In this situation fear and stress occurs in the student’s mind even if he or she performs better. Stress occurs in his mind and youngsters get tired of constant efforts and may have a hidden fear of not being successful the next time.

But at the same time stress and fear have got a positive factor in our lives. We need stress and fear. Without it life would be less exciting and challenging. Stress sometimes acts as a source of motivation and a necessary component to survived.

But for its positive perspective, prolonged stress can be detrimental and may take a toll of our health. It is more in the lives of students. Students evolve their own strategies to cope with stress which if not controlled in time are harmful such as escape through alcohol, drug, frequent illness, oversleeping, over-eating or even starving themselves.

Then there arises the need of coping with stress that arises in the minds of the youngsters in their formative years and here comes the need and importance of spiritual teaching as a part of school curriculum.

Quality of Education should not be equated with quantum of curriculum content. There should be a few topics more intensively on moral education. Moral education needs more on the teaching of the teacher less with the curriculum content. Conventional wisdom tells us that the teacher is the one who leads his students on the path of knowledge. Unfortunately, in these days it is very hard to find a good role model teacher when the demand of such teachers is increasing.

Our present generation lives in an increasingly dizzy world. The world seems to be falling apart and we have nothing to hold on. The traditional social structures are collapsing. Man are craving for money.

Today the students are acquiring education with selfish aims and self interest in mind. By the time they finish their course of study, by the time they start working and earning, they feel that they have achieved all their goals. The good job, the fat pay becomes all in all for them. Also the parents no longer insist that their children must acquire spiritual education. Consequently our younger generation have completely lost their mental power and their

inner reality is also eclipsed.

Where does the mistake lie? Does it lie with the parents, or the teachers, or the leaders? It is the mistake of everyone of us all. And it is the responsibility of everyone of us to teach the young minds the importance of moral education, the importance of human values like truth, righteousness and love.

By imparting spiritual and moral lessons and activity as a part of syllabus in the school curriculum, it will help to foster true education to the students as well as in the society. It will help in lessening the burden of stress on the mind of the students.

This importance of spiritual and religious healing is felt necessary in medical science also. Unlike in the past, doctors now recommend spiritual and religious healings as a part of treatment.

Patients with depression psychosis now begin to turn spiritual for solace, while known drug addicts got completely reformed after taking the spiritual path. The young generation should be made to know the superiority of mind over matter. For this spiritualism is the only tonic.

Source: The Sangai Express

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Governance issues: Typological or incentive related

September 3, 2007 at 10:37 am · Filed under Zou

By Amar Yumnam

The corruption, corruptibility and incompetence of the people in government are common talk in Manipur. We even talk as if the people in the State are corruptible in general. In fact, in most of the administrative manifestations of governance characteristics, the charges turn out to be more or less true except in the case of certain responsible and responsive functionaries.

Given these situations, we certainly need to examine whether the governance problems we experience are typological ones or relate to the incentives characterizing the administration.

Typological:

If we are to treat the problems as typological we are relating them to the inherent type or personality disposition of the individuals in the society. We would, in other words, treat the issues as characterizing the culture traits of the people of the State. The corruption, corruptibility and incompetence (CCI) would be a result of the inherent personality traits of the population rather than the circumstances of work in the State. Further these would not have anything to do with the question of whether the type of administration we have is a product of endogenous evolution or of exogenous superimposition. Still further, they would have no relationship with the corruption, corruptibility and incompetence of governance seen elsewhere in the country. Whatever we observe here in this respect is unique to this place.

Incentives:

If we are to characterize the problems of CCI as emanating from the failure to get incentives right, then we are diagnosing them as a product of the circumstances. We would then acknowledge the variation in individual performances in connection with CCI as to whether they are systematic or just noises in the system. Here we would rather be concerned with the incentives facing the individuals in work.

Diagnosis:

In the absence of a systematic survey based research of the individuals in the administration, it is a difficult task to assign a priori CCI in Manipur to either typology or incentives. Further, given the strong resistance the State administration displays against studies purporting to examine the matters of governance or to the proposals for research with implications for examining the existing database, we are not sure if such a study would ever see the light of the day unless otherwise sponsored from outside.

But the malaise we are in is such that we cannot afford to wait for the full diagnosis to take place. While a detailed study would certainly do good, we should for the time being adopt a symptomatic strategy. There certainly are a very few key personnel in the State administration with proven competence and capability to think contextually. These are consistent people in an otherwise inconsistent administration. These are the people whose type the state should definitely nurture. I understand that it is easier said than done because there is every reason to feel CCI in the State as systemic and typological; it might not have been so to begin with but over time it looks like one now.

The other approach of getting the incentives right is rather easier to adopt if it were only a question of incentives. But if it were accompanied by typological problems, it is a rather difficult task to get the right incentives implemented. In fact, if the history of pay-fixation and pay-anomaly is any indicator, this is exactly what we are afraid of.

But let us assume that certain forces, external or the divine God, compel the State government to nurture the right type of key functionaries in the State and adopt as well right incentives for the administration. If this were so, the typological strategy would take care of the higher echelons in the administration. We need this to be accompanied by another strategy to address the issue of incentives to take care of the interests of the lower stratum in the administration.

An example immediately comes to mind. There seems to be widespread discontent with the job among the employees in the administration. This needs to be addressed carefully and purposefully. The example I have in mind is the case of ACP (Assured Career Progression) which was a component scheme of the last pay revision.

The State administration should convert this scheme into reality without further delay. I understand that the administration now is genuinely strict in taking care of the wrong-doers. Similarly, its capacity and inclination to award incentives should also be salient.

In short, the State now looks forward to the generalization of some key traits in core functionaries of the administration.

Source: The Sangai Express

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