Distribution Pattern of Enteropathogens in Greater Imphal Area of Imphal River, Manipur

Singh, Alexander; Meitei, L. Bijen; Meetei, N. Sanamacha

doi:10.12944/cwe.7.2.10

Cited by 6 publications

(6 citation statements)

References 16 publications

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“…It was seen as conventional to take a vernacular approach to primary education to effectively communicate the gospel to the locals (Hooper, 1963: 11). Consequently, while seeing himself as participating in the great commission, he also contributed to the development of education and literature of the Tangkhul community (see Pettigrew, 1918; Singh, 1996: 7–13).…”

Section: Cultural Interpretation Of Confessing Communitymentioning

confidence: 99%

Cultural Interpretation as a Theological Task in Northeast India

Ragui

2024

Transformation: An International Journal of Holistic Mission St

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Recently, there have been attempts to develop contextual (tribal) Bible reading. While giving priority to these efforts, there appears to be neglect for the cultural interpretation of tribal communities in Northeast India. In light of this reality, as an exegete, I would argue that there is a need to learn to interpret culture to relevantly interpret and translate the text in each context/society. As a case in point of cultural interpretation, an attempt will be made to read the presence and emergence of the Tangkhul confessing community as a text analogue and also as a point of reference for reading-interpreting culture.

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Section: Cultural Interpretation Of Confessing Communitymentioning

confidence: 99%

Cultural Interpretation as a Theological Task in Northeast India

Ragui

2024

Transformation: An International Journal of Holistic Mission St

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“…This type is used only when bowing to God. Singh (1980)After paying respect by prostrating before the Lord, the performer has to enter the courtyard as mentioned above. When he is in the middle of the courtyard, he should first bow to the Asana of the Lord placed in the centre using Ashtanga.…”

Section: Some Formalities Observed By Arangpham and Performers Before...mentioning

confidence: 99%

Manipuri Nata Sankirtana

Singh¹

2022

ShodhKosh J. Vis. Per. Arts

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Nata-Sankirtana of Manipur is considered as Purvaranga and Mahayajna in Vaisnavite culture of Manipur. Yajna means all acts performed for the satisfaction of paramatama, pritilok, devalok and for those who have sanskar (purification), for the beings and for keeping the cycle of nature, for the goodness (Singh M. T., NATASANKIRTANA AS A MAHAYAJNA, 2017). Not only these, but it also denotes mantra performed by the believers of Sanatana Dharma, Dravya, Shraddha and different Shatkarmas. For centuries, Nata-Sankirtana has been performing as an important practice, as a Gandharva Vidya, Purvaranga, and a MahaYajna in the society of Manipuri GouriyaVaishnavites. NataSankirtana became a part and parcel of Manipuri Vaishnava community’s socio-religious activities and prosperity. (Singh M. T., Manipuri Nata Sankirtana: Perspectives and Prospects, 2015) In ShrimadBhagavata, the only merit in Kali yuga is Harinam Sankirtana in which a person can reach his end and attain moksha. We have been worshipping him in one form or the other. We worship him with the help of drum or with song and dance and it is known as Gandharbam. The different religions of Prachin Bharat i.e. Sheiba, Shakta, Boudha, Jain, etc. have devised ways to worship the Istadevata starting with Sankirtana. The religious sect of Sanatana searches different means to get the almighty. In Satya Yuga, Dhyan was the only means to get blessing of God, Yajna for Treta, Puja for Dwapur and Hari Sankirtana for Kali are believed to be sure. It is also believed that the end of Dhyan, Yajna, and Puja is equal to the observance of Hari Nam Sankirtana. Thus, chanting the name of Shree Krishna is the only means in Kali Yuga. This chanting of Mahamantra will enable the soul to free from the sansarmaya and connect with Godhead. This paper tried to understand the Nata-Sankirtana and its role in Manipuri Society, to know the formalities for performing Manipuri Nata-Sankirtana and to identify the different parts required for doing a whole Nata-Sankirtana performance.

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“…24 Az őslakos 22 Bhogeshwar 1972: 50. 23 A Garibaniwaza Méhkalésvar feliratú érmét Mutua Bhadur fedezte fel (Ibochouba 1982, Gunindro 1983. 24 Yumjao (1935: 75) megemlíti, hogy egy 17. századból származó Szaikok-szading című kézirat említést tesz, egy Nungóbi és Taipóngthók közelében talált drágakőről (mani), amelyből a 'maṇipur' szót származtatják.…”

Section: A Manipur Név Eredeteunclassified

“…Jhalajit 1965: 53-54. 115 Lásd: Jhalajit 1965: 52-54, Jhalajit: 1975, Khelchandra 1975.116 Kabui 1971, Chatterji 2018 Kamei 2015: 227-235.…”

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