Propaganda

The work is dedicated to our Hindu purva-paksha and uttara-paksha debating tradition.

Britishers left India, but it left behind the Christian / Western ideas and framework to understand Indian jatis and samaj. We simply followed the same. We have to admit that we are intellectually colonised still. The story of Bishnupriya Manipuri, a Hindu jati, in Assam, Tripura, Manipur, and Bangladesh is fighting a lone battle in Akhand Bharat. 

The battle is not between two jatis, but it is of "Indic thought vs western thought" being played in every demand-supply chain. Anti-Bishnupriya Manipuri ideas are published in research papers (Manufacturer), this ideas are supplied to the wholeseller (Publishers/ Media) for the mass consumption to the people (Consumers).

Our elders participated in the ‘Kurukshetra’. Rajiv Malhotra rightly said, "the ‘Kurukshetra’ keeps changing. And so any Kshatriya has to understand the latest Kurukshetra, you can’t say long ago they had this weapon, we had that weapon, we are okay. That doesn’t work. You have to be in the Kurukshetra, you have to take the bullets, you have to fight, understand what’s going on, give back your answers, stand there responding to them, that is the ‘Tapasya’ you need to do."

The compilation is not against any jati, jan, sarkar, and manavta. We wish to track the Western ideas alongside Hindu dharmic thought (dhristi) in relation to the Hindu Bishnupriya Manipuri jati.

We seek people to send such literature at "bishnupriyamanipurionline@gmail.com" with "Name, Writer, Link, Institution, Date, Myth".

* Myth/ Argument are indicative and not permanent. Subject to change.
Showing 23 items
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Constructing the‘Bishnupriya Manipuri’Identity:Conflict and Accommodation Dr. Y. Monojit Singha, Research Scholar, Assam University, Silchar IOSR Journal Of Humanities And Social Science 2016 1. Cordial relationship between the Bishnupriya and the Meetei necessarily depends on the recognition of the Bishnupriya identity by the Meeteis because identity requires others‟ recognition and cannot be formed in isolation BM20161 The article is dangerous. Since we know Aryan theory was built in academic papers. Later it went into administrators' hands, and then to masses. In the article, we see there is no reference of Indian philosophy and darshan.  
The Languages and Linguistics of South Asia: A Comprehensive Guide   Hans Henrich Hock (Editor), Elena Bashir (Editor) De Gruyter, Germany 2016 (a) Meitei Manipuris spearkers were proselytized by Indo Aryan Hindu communities (b) Bishnupriya Manipuri language resulted from proselytizing immigrants bringing the Hindu tradition of Vaishnavism to Manipur.  SDBM20162 (a) Proselytizing business is done by Christianity / Islam, Sanatan Dharma don't have. (b) A Christian viewpoint.  
North-East India: Land, People and Economy (Advances in Asian Human-Environmental Research)  Kamal Ramprit Dikshit, Jutta K Dikshit Springer 2014 1. The people of Bishnupriya have external origin and are descendants of 120 families brought into the valley by Gharib Newaz in the latter half of the eighteenth century. BM20141 This is a copy-paste work. War captive literature is Islamic/ Christian world and not from the Indic traditions. The book is very similar to the work used for the Dravidian and Dalit identity. It is interesting referring "Meitheis consider themselves custodians of Hindu religion". The techniques used by Christian evangelist to convert people to Christianity.  
SECTION OF ANTHROPOLOGICAL AND BEHAVIOURAL SCIENCES Prof. K. Saratchandra Singh INDIAN SCIENCE CONGRESS, CHENNAI 2011 Bishnupriya Manipuris (a) are Meiteis (b) immigrant who came to supply grass to royal stable. BM20111 (a) If so, who are Meiteis (b) Western/ Islamic history template.  
SITUATING CONFLICT AND POVERTY IN MANIPUR Anand Kumar, Kamei Aphun, Khuraijam Bijoykumar Singh, Homen Thangjam Indian Institute of Public Administration 2011 (a) Bishnupriya Manipuris are outsiders (b) God Vishnu is not an indigeneous god (c) Bishnupriya to be the carriers of an inferior culture so they were allotted the work of foraging for the royal staff.(d) The Brahman (Bamon) are outsiders. SDBM20112 Christian evangelical propaganda. Anything 'Hindu' is termed outsider.  
Advent of a Caste: The Emergence and Role of Brahmans in Manipuri Society S.Bebita Devi Assam University (Department of History) 2009 (a) Support Aryan theory (b) Migration and settlement of the Brahmans in Manipur expansion of Muslim rule in India (c) Manipuri Bamon (Brahmins) are originally lower caste Hindu families and with the state support became brahmins of today (d) Manipuri Brahmins are responsible for creating rift between plain and hills. SD20091  Use of christian framework. Zero knowledge of Bharatiya Sanskrit and Sanskriti.  
Variation in Indigenous Minority Languages James N. Stanford, Dennis Richard Preston John Benjamins Publishing 2009 Bishnupriya Manipuri do not assimilate into Bengali vernacular and losing Manipuri identity. BM20091 Christian / Islamic culture imperialism where cosmos is binary. The writer has failed to understand Indian Sanskriti.  
From the pages of History : The Meetei and the Bishnupriya Wangkhemcha Chingtamlen The Kangleipak Historical & Cultural Research Centre, Imphal 2008  SDBM20081  First Edition 1999 Quote "The name Manipur was imposed upon Kangleipak in the 1st half of 18th century AD by the 1st Hindu King Pamheiba Garivaniwaz on the advice of notorious Hindu Dharma guru, Shanti Das Gossai and even though the imposition was associated with threat and punishment in all its ugly forms, Kangleipak was the name of this land upto the time of King Jai Singh Bhagyachandra upto the last part of 18th century AD. It is well known." 
Bishnupriya Manipuri Speakers in Bangladesh A Sociolinguistic Survey Amy Kim, Seung Kim SIL International, Bangladesh 2008 Bishnupriya Manipuri (a) were the part of Aryan invaders and came to Manipur (b) come from Aryan stock with tinge of Mongoloid features (b) follow a 'sect' of Hindusim, more specifically a cult of Vishnu (c) do not have a caste system as in mainline Hinduism SDBM20081 (a) (b) Aryan Invasion theory - was good for West. Christian Academic gymnastics (c) Hinduism doesn't have Christian 'sect' and 'cult'. (c) who has defined Hindusim as 'mainland'.  
Terrorism in India's North-east: A Gathering Storm, Volume 1  Col. Ved Prakash Kalpaz Publications 2008 Bishnupriya Manipuris are trouble makers. And label it as 'Bishnupriya Conundrum'. BM20082 It amounts to saying we are 'Thugs' coined by British India. It is a strategy followed by western christian world to first create 'bad' perception so that later they could civilise them.Thugees were unfairly vilified by the British through atrocity literature. The comment is of same genre.  
Society and Economy in North-East India Volume 2 Qadri, Fozail Ahmad Regency Publications 2006 (a) Mythical charter, the 'divine right' of the Western kings was same carried in India by the Brahmanical myths. (b) Sanskrit and Hinduism is responsible for social stratification. (c) Hindus and Muslims are foreigners in Manipur. (d) todays Pangans in Manipur are prisoners of wars (e) Garib Niwaz declared 'Ramandi Vaisnavim' the state religion, it was replaced by 'Gauriya' Vaisnavism by Jai Singh, and was declared state religion. (f) Bishnupriya Manipuris were the 'first' to came into Manipur, that too after the Meitei dominance is established (g) Then came the Pangans followed by Brahmins SDBM2006  (a) overgeneralisation. (b) attempt to degrade Sanskrit and Hindusim for social evils. A very common stick followed by Christians/ Muslims to beat Hindus. Reversing the gaze we find a different story in the Christian/ Islamic world (c)(d)(e)(f)(g) Christian / Islamic history template being followed in India.  
Hindu Temple Architecture in Manipur Sougrakpam Dharmen Singh Manipur University 2004 (1) SD19951 (3);(2) People of Harappan civilisation had quite an advanced type of religious faith.(3) Captured Muslims in 1606 war helped to develop the islamic architecture in Manipur(4) sanskritisation begins in 15th century in Manipur (5) Charairongba followed liberal policy in religious matters, his son Garibniwas imposed hinduism upon the people. (6) Garibniwas destroyed Buddhist Pagodas (7) Garibniwas also used art in the propaganda of religion. (8) Baruni festival is the worship of the phallic aspect of Lord Shiva. (9) Non availability of monuments of Pre-Hindu period in Manipur are due to the religious bigotry of king Garibniwaz. (10) Association of Hindus with Manipuris was through the medium of the hindu priest and hindu traders (11) Loi is not recognised as a pure Manipuri (12) Devadasis degenerated into shamefully exploited prostitutes. SD20041  (2) Refuting people of Harappan civilisation practised Hinduism! Saying Hinduism is a new religion (3) Muslims are not pure Manipuri. (4) Western lens in Manipur. (5)(6)(7)(8) Western/ Islamic story (9) Propaganda. (10) attacking Hindus (11) Western lens (13) Propaganda propounded against Hinduism.  
SOCIAL AND ECONOMIC LIFE OF THE BISHNUPRIYA MANIPURIS IN TWO VILLAGES OF CACHAR DISTRICT,ASSAM SHIBANI BISWAS DAS Gauhati University 2003 SDBM20031 Refer to SDBM1987  In the present work, the author is assertive about 'Bishnupriya Manipuris' than to her previous work. 
FROM THE PAGES OF HISTORY THE MEETEI AND THE BISHNUPRIYA WANGKHEMCHA CHINGTAMLEN The Kangleipak Historical & Cultural Research Centre, Sagolban Thangjam Leirak, Imphal 1999 Bishnupriya Manipuris were war captives. BM19991 Idea taken from Western/ Islamic history.Such ideas never have been in the Hindu dharmic land.  
Tribes and Castes of Manipur: Description and Select Bibliography Sipra Sen Mittal Publications 1996 Bishnupriya Manipuris (a) were brought by Garib Niwaz to learn Hindu customs (b) also known as Khangabok (c) follow the Vishnu-cult and installed the image of God Vishnu. BM19961 (a) Western/ Islamic historical frame (b) needs research (c) the writer doesn't know Sanatan Dharma. Bishnupriya Manipuris don't follow Christian 'cult'.  
Bengali And Other Related Dialects Of South Assam Sudhansu Tunga Mittal Publications 1996 Bishnupriya Manipuris (a) were brought by a king for grass cutting.(b) mixed people (c) driven out of Manipur due to 'population pressure' and 'racial hatred' (d) language is more Bengali (e) language originated around 1600 / 1700 AD. (f) use of Sanskrit words is 'unhealthy'. SDBM19962 (a) (b) & (c) (d) western/ Islamic history propaganda applied in India (e) a language develops in 4 to 5 generations! Amusing. (f) The writer doesn't have an iota about Bharatiya Sanskrit aur sanskriti.  
Hinduism and Christianity in Manipur: A Comparative Study of Vaishnavism and Baptist Sect A.S. Yaruingam JAWAHARLAL NEHRU UNIVERSITY 1995 1. Hinduism is the archaic religion while Christianity is a historical religion. 2. Casteism is a part of Hindu social order. 3. Maharaja Garibaniwaz, the then King of Manipur, was the first person who embraced the Vaishnavite form of Hinduism and he made it a state religion. 4. In the beginning, the converts were from aristocratic background. Ordinary people did not have access to this new religion and they were called polluted groups. 5. Maharaja Charairongba embraced Hinduism. During that time Hindu missionaries came from Puri and started the work of proselytising. 6. After conversion to Hinduism, relationship which had existed between the Meiteis and the tribes became tenuous. 7. Manipuri Hindu society differs from other Indian Hindu societies. 8. Shamani and the priestly class of Hinduism are opposed categories. 9. Manipuri Hindus are, in many ways, adopting the Bengali Vaishnavism 10. Hinduism, as a way of life, a system of thought and action, is a hierarchically organised society based on casteism and Guru system. 11. Brahmins, initially, came to Manipur to settle down with the hope of more material facilities and avenues. 12. The Brahmins, who came from outside Manipur, have occupied the top position in Hindu social hierarchy and for the purpose of integration with the local society, they have adopted the local gods. 13. Compared to the Baptist Christians of. Manipur, the Vaishnavites do not take offerings seriously mainly because of the fact that there lS a change in their attitude towards religion. 14. Hindu ethos and value system have been deeply penetrated, among the Meiteis of Manipur who were animists. 15. Young Vaishnavite respondents (Meitei Hindus) have even claimed that Hinduism is not their religion. And, therefore, they want to revive their tribal religion. 16. Brahmanical social order has been introduced among the Vaishnavits based on ritual purity. SD19951   
ETHNICITY IN MANIPUR: EXPERIENCES, ISSUES AND PERSPECTIVES Lucy Thomas Vashum Department of Anthropology, North-Eastern Hill University, Shillong  1993 Bishnupriya Manipuris were brought by kings. We have Bengali origin."He also forcibly gave Hinduism to his subjects and later on, it became a way of life of Meitei people and started to worship different Hindu Gods and Goddesses along with their original Gods and Goddesses." SDBM19931 Western history applied regarding brought by kings. And regarding forced 'Hindusim', the story is taken from Christian evangelical sponsored history.  
Manipur, Past and Present: The Heritage and Ordeals of a Civilization, Volume 4 Naorem Sanajaoba Mittal Publications 1988 1. Bishnupriya Manipuris (a) were war prisoners came to Manipur in three waves, first in the reign of Thingol Hanba, second during Khagemba (Nongchup), and finally Garibnawaz (1709-1748); (b) became a Hindu race; (c) became Bishnupuriyas after installing the Vishnu image. 2. a great Aryan wave of very pure blood passed through Manipur. SDBM19881 1 (a) Western/ Islamic history template (b) There is no concept of 'race' in the Bharatiya Sanskriti and Sanskrit. Bishnupriya Manipuri is a jati (c) it means before the installation of Vishnu Bhagwan, Bishnupriya Manipuris were known by differnt name. 2. Western Chrisitan academic gymnatics applied in India.   
The Bishnupriya Shibani Biswas Das North-Eastern Hill University 1987 1. Bishnupriya Manipuris (a) came to Manipur due to king Kiyam frentic search to make ksir for the offering of Vishnu deity. (b) illegitimate issues of some Meitei king (Prof N Tombi Singh) (c) entered Manipur during the first part of the 19th century (between 1813 AD to 1819AD) (d) no documentary of historical record as to the existence of 'Bishnupur kingdom'(e) dances and music may be divided into two parts. The first part covers the period preceding the entry of Hindu 'cult' into Manipur while the second will cover the Hindu period.(f) Rasleela, the 'Classical dance' is in the Hindu period (g) Folk dance is 'Varan-dahani nritya' to please 'Indra' - God of rain. (h) 'History' tells us beyond doubt that the Bishnupriya in Manipur are the descendants of Bengali migrants. (i) before the advent of Sri Chaitanya, there were four castes and after his death, two castes remained, the Brahmin and the kshatriya are the only two 'castes' among Bishnupriya and Meitei. (j) equates 'clans' with 'gotra' SDBM1987 1(a) (b) Frustrated soul(c) supporting Aryan migration theory(d) Is she referring to buildings and other artefacts? A king could be for the sake of protection to people, land, and animals(e) Hindu becomes Christian 'cult'! (f)(g) Rasleela developed in 'Hindu' period whereas the folk dance 'Varan dahani nritya' devoted to Indra, as per the author, is not 'Hindu'! (h)Which 'history' the author is referring. (i)(j) fails to understand Bharatiya Sanskrit and Sanskriti. BM20141 (Assam District Gazette, Vol 9, Part III, BC Allen);,BM19991 (E Gait, GA Grierson LSI); SDBM2006 
Catholic Mission Education in Manipur Salam Irene Manipur University 1987 (1) Conversion to Hinduism in the valley took place in the 18th centuiy, though Hindu influence started as early as the 15th century. (2) The Hindu religion however, could not totally replace the traditional Meitei religion, but the most interesting feature of the Sanskritization of Manipur, is in the social organisation.(3) The adoption of the Bengal school of Vaishnavism had facilitated the promotion of cultural impact of Bengal over Manipur. SD19871 (1) People got converted to Hinduism just 3-4 generation ago and imbibed the great philosophies on Sanatana Dharma! Hard to digest. (2) Hinduism allows native gods, culture, tradition, unlike Christianity. 'Sanskritisation' is purely western Christian lens to understand Bharatiya sanskrit and sanksriti. (3) For Vaishnabism, there is mention of Bengal. In the case of Catholicism, there is no mention of place and its origin. With western Christian lens, Catholicism is an universal religion, while Vaishnabism is local product! The writer has given good marks to everything for Catholic missionaries. Conversion tactics followed. 
History of Manipur Jyotirrmoy Roy Eastlight Book House 1958 (a) Neo-Vaishnabism came to Manipur (b) Local historians of Purana are not good (c) Though small in numbers, Manipuris are western (d) Aryan and Dravidian features found in Manipuri. SD19581 (a) It means Vaishnabism that came to Manipur was not the purest Vaishnabism, so it is prefixed with 'Neo'. In other words, it means Vaishnavism has broken in the past, later revived. It amounts to saying 'Phoney Vaishnabism'. Is there any place for Neo-Christianity / Neo-Islam? (b) Western/ Christian trained historians have taken the responsibilityand have the rights to interpret history. (c) Western means Christians (d) Aryan and Dravidian is a western Christian academic construct.  
The Meitheis T. C. Hudson Government of Eastern Bengal and Assam 1908 (1) Hinduism is very new in Manipur. (2) Slavery is prevalent (3) There exist hierarchy in natives. VS19081 Western Christian template. Prejudiced. 
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