Friday, September 26, 2008

Christian Terrorism in Northeast India: Stephen Knapp


In our attempt to help promote peace in the world for mutual and social spiritual development, there are nonetheless areas and organizations that are devotedly working against that goal.
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Because of their own allegiance to a particular ideology, usually based on a religion, they threaten the freedom and challenge the well-being of those of other religions.
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And one area where this is taking place is in India’s north eastern states, such as Assam, Arunachal Pradesh, Nagaland, Meghalaya, Mizoram,Manipur, Sikkim and Tripura.
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Because of wicked terrorist tactics and even “gun point conversions”, some people are being forced to give up their traditions. This is something that much of the world, and even many Indians, are not aware of.
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And since I have personally traveled in this area to give lectures to promote the preservation of the culture there and met many wonderful people, it is a region in which I have a special interest.
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Here on this page you will find several reports and news items on the shocking amount of terrorism caused by the Christian militant groups in Northeast India, how they operate, where they get their funds, and the thousands of people who have already died because of it.
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It is primarily due to those who want to make the whole region into a separate Christian state at the expense of those who would prefer to follow their own indigenous and Hindu cultures.
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  1. Christian Terrorists Massacre Eight Hindu Civilians in India
  2. Christian Terrorists Kill 44, Wound 118 in Attacks in Northeast India
  3. Baptist Church Backs Terrorism in North-East India
  4. Terrorists in North-East India get American Support
  5. Christ and North-East India
  6. Mahatma Gandhi on Conversion
  7. Thirteen Years of Killings in Tripura
  8. My Northeast India Mission
  9. Preaching in India's Northeast for Cultural Preservation
  10. Save Your Culture

[ For more articles please visit Stephen Knapp's webiste http://www.stephen-knapp.com/ ]

Thursday, September 25, 2008

Abotani -The primal ancestor of the Tani people


Abotani or Abutani('Abo' or 'Abu' means father ,'tani' means man),is considered as the primal ancestor of the Tani group of people -Apatani,Nyishi,Adi,Galo,Mishing,HillMiri,Tagin.Abotani,the mythical folk hero and has occupied an enduring aspects in the socio-cultural life of the Tani people.

As a whole Abotani can be dubbed as the first Adam for the Tani group of people.They followed the Donyi-Polo belief and considered Abotani as one who introduced the technique of rice cultivation.

In the eastern edge of Himalayas in the combined districts of Siang in Arunachal Pradesh,amongst the jagged,forest covered hills and mountains, live the Galo and Adi tribes .Their villages and lands are divided by mighty river that flows from the Tibetan plateaus forming the tributaries of one of the great rivers of the sub-continent ,the Brahmaputra.Through name they can locate the family relationships between themselves and fellow tribesmen(especially in case of Galo tribe)and Abotani .

A man's children will take the second syllable of his name,as the first syllable of their.Dakkar,the son of Kardak,is thirty six generations descended from Abotani.His brothers names starts with'Dak',his chidrens' name will starts with 'Kar'.

Abotani was a man of jungle ,a hunter and gatherer and like most of the tribes of the North East,their worship was outside the Hindu pantheon,untouched by the Mughal Emperor or Buddhist conversion.They were animists,today it is called the religion of Donyi-Polo-ism,the Sun-Moon worship.Abotani roamed in the mountains until he prostrated himself into the vast plains of the Brahmaputra Valley.

Here,he met a goddess, who gave him grains and message of cultivation.He returned to the mountains,where his people resides and spread the grains over the land and waited for germination but it never sprouted out.He returned to the plains once again and enquired for the technique of cultivation from the goddess.With the seed and knowledge of the cultivation,he returned to his place;he brought about an end to his nomadic life,and the art of cultivation was started and began for settlement.

Many other legends are told by Tani people about Abotani and his quest for rice.Once he went to a place called Takar-Taji(Tatar Tafi)wherein the marriage ceremony a gour(mithun) was sacrificed.Due to a trick of Abotani,Takar Tafi could sacrifice only one gour,which was meagre for distribution to the guests.Abotani's dog 'Kiipee' and the deer 'Dumpoo' shared a packet of rotten soya seed(staple food in olden days as the use of rice,millet and maize were not known in those days).

This led to a quarrel between Kiipee and Dumpoo.Dumpoo kicked the soya seed packet and ran away.Angry Kiipee, the dog chased him .Abotani had to follow both of them .After many days ,Dumpoo ,the deer landed in the world of Digo-Ane (''Keeper of Land",Digo means land,Ane means mother)where people were scattering the rice powder set on the sun for drying.

Dumpoo,the deer was caught by the people;Kiipee,the dog followed and was caught too;Abotani followed them and he was also caught by the people of Digo-Ane.

The three were imprisoned.After many days,Abotani played a trick;he put a dead mole rat in his armpit and acted as if he were dying.This worried the Digo-Ane people and they freed Abotani and granted the gift of rice,millet and maize seeds.

It is the addition of rice to the bamboo culture of the Tani people.Cooking the rice in bamboo,wrapped in water tight leaves,roasting over a fire.

It is the complete meal using the jungle and machete.Rice introduced rice-beer(apong).It is not as strong as the distilled clear liquid version that result in permanent hang over.

The Galo drink is semi-sweet,dark in colour and very drinkable.Smoked rice husk are placed over the cooked rice for preparing it,leaving it for a one week fermentation.The result is placed in a cone over which water is slowly poured over the blackened white rice,filtering through a bottle or a can beneath.

Another story says that a woman in Digo-Ane told him how to cultivate rice.Abotani has a lot of success in his rice cultivation due to the help of his wife Aio Diilong Diibong;however he divorced her to marry another woman and this brought a disgrace to his wealth because the new wife was to much fond of leisures;when Abotani realized this,he left the second wife also and continued to cultivate on his own ,but still he had to asked for help of his sister to be safed from the danger of falling from the top of a tall tree where he had climbed.

Even the legendary life of Abotani and in his quest for rice are part of a tradition of the Tani people and are celebrated in different period of the year(following the rice cultivation season).

Abotani is a symbol of struggle of human kind for food and prosperity through difficult situations and of the need for harmony between man and wealth to bring wealth to the family.

The tales of Abotani and belief in Donyi-Poloism binds together the Tani groups of people today in various walks of their life since the ancient past.

[ Mishing Renaissance is thankful to Mg.Nyatum Doke, for the above article ]

Saturday, September 20, 2008

The Mishings:Identity and Ethnic Nationalism


The capricious climate of political culture in the present social scenario has pushed forward many ethnic communities,minorities as well as larger groups into a catch-22 situation that has led them to dabble in identity politicking.

The multiple linkages and greater interconnection between nation has not only transformed and affected in the economic and cultural realms at the global level,but it has permeated into –socio-political and cultural apparatuses of many societies of the nations.

The race for defining the term ‘identity’ hasn’t reached a canonical form which can be applicable in both theoretical and empirical perspectives. Nevertheless,’identity’ of any ethnic community or group is construed as inalienable feature essential for survival in the present geo-political scenario and uneasy coexistence between disparate communities or groups under a particular political boundary which emphasized the significance of its necessity.

The struggle for ‘identity’ presence in the socio-political sphere has manifested into a new shape;the dimension is gathering upheaval shape due to number of circumstances ranging from realization of nationality,importance of preserving and promoting their own --------language,culture,religion,traditional and other customary social practices which they think it have unequivocal importance.

The Mishing tribal group of Assam as well as Arunachal Pradesh,whether the reason may be political or apolitical,has felt the importance of right to identity since mid 19th century. The need for re-orientation and presence of identity is reflected since the period of pre-independence of India more prominently.

To speak the identity of Mishing tribe,they are a major branch of Greater Tani Nationality.The Tani Identity is traced through Abotani,the mythical folk hero of Tani groups of people and common belief and faith in Donyi-Polo among the Tani groups such as ---------Nyishi,Galo,Mishing,Adi,Tagin,Hill Miri and Mishmi. Beside,the affinities among Tani people in their language,culture and social practices are enough evidences that a commonality between this groups exists specifically.

The tribes of this nationality can be identify as Tani. However,identity is plural concept since there are number of social heterodoxy present in definite sovereign country,where identity of any ethnic group or community has its own relevance and distinctiveness conceived with its own basic elements.

Thus,the constraint of defining an identity is juxtapose while choosing a common identity. The attachment with a group or community is a relative discovery based on communitarian philosophy. Identity invokes disparate concepts implicitly, it cannot be a mere inclusive and all-accepted view.

Mishing Identity: A sub-identity of Greater Tani Nationality

The root of Tani Nationality is primarily entrenched in the folktale,folklore,religious customs & beliefs,traditional festivals and fairs,rites and rituals observed by the Tani groups of people. The name of Abotani,the mythical folk hero of the Tanis,is common to a Nyishi of Papumpare or a Galo of Along. It is same and familiar to a Mishing of Majuli or an Apatani of Ziro or an Adi of East Siang or to a Mishmi of Dibang Valley.

The religious identity and faith in Donyi-Polo is nonetheless in peculiar to any Tani groups of people in the same way. Whether Apatanis or Mishings,the actual belief is attached with faith in Donyi-Polo fundamentally in social practices. The similarities in languages of these groups of people is another milestone in identifying themselves as Tani Nationality.

Adi and Mishing language is almost similar;Galo language too is not unintelligible to an Adi or a Mishing Tani.Abotani,Donyi-Polo,Pedong Nane are not just basic similarities,a conceptuality of defined nationality is also collectively endowed thus. Therefore, Mishings,who considered themselves sons of Abotani and descent of Donyi-Polo,are within the manifold of Tani Identity. The identity of Mishing is casts as a sub-identity of Greater Tani Nationality in a broader perspective.

The Beginning of Ethnic Nationalism

The emergence of welfare polity among nation-states has failed to radiate the nationalist ideologies. The sense of identity and ethnic nationalism in many tribal groups, although they subscribed to nationalist ideas to some extent,simultaneously culminate itself outwardly unto a political consciousness among those people.

The idea of merging with a nation-state’s mainstream is obliterated for fear of losing their identity,culture,language and other genuine identical aspects relevance to their unity and identity. Thus,the superiority dilemma over their cultural elements and identity, is conspicuously deal with with the show of ethnic nationalism.

The Mishing Tanis history of ethnic nationalism,whether it is for sense of identity in the interest of preserving their land ,language,culture etc. or based on political aspirations can be traced back that was raised before India attained independence from the Britishers.

The North East Frontier Miri-Abor Sanmilan(NEFMAS) led by Padmeswar Doley,the then Secretary of the NEFMAS with the amalgamation of Adi and Mishing Tanis cohesively demanded for the creation of separate autonomy for Mishings and Adis;and other allied Tani groups.

On 20th May,1947,a total number of seven resolutions were adopted under the Chair of Mr.Howard William,the then political officer of Sadiya at Murkongselek,wherein the Mishings(Miris),Adis(Abors),Nyishis(Dafla) and Hill Miris(Charaks) firmly and unitedly moved to create an Autonomous Unit as per properly defined boundary on the grounds that these tribes had affinities in their language,culture,religion and manners.

As per the adopted resolutions,the boundaries of the Autonomous Units were-to the North and South its boundaries were Tibet and Brahmaputra river;while to the East and West,the resolution took Sadiya and Suvansiri river towards Baginodi in a straight-line to meet the Aka Hills respectively.

After the birth of Mising Agom Kebang(Mishing Literary Association)in 1972,the wave of ethnic nationalism was revived in the aim for recognition, preservation and development of Mishing language.

The first organization of the Mishing Tanis formed in the post-independence period succeeded in its attempts for securing the goals of the tribe in the language field,it secured right of Roman script for their language despite a government constituted committee reported strongly in favour of adopting Assamese or Devanagiri script accompanied with partial justification.

Thus,the strong sense of aversion towards the Assamese was reacted by forming a Roman Lipi Parishad by the Mishing Tanis in the aftermath of the report. The Takam Mising Porin Kebang(TMPK) in its memorandum on 25th April,1986 presented to the then Chief Minister of Assam mentioned that ‘‘to speak realistically,the Mishings are not Assamese from the linguistic point of view’’.

These was an emerging sense of identity pride and worth realization,where Mishings reflected the need of an independent and ethnically more acceptable script which was essential for the language’s pronunciation and further development.

Today,the elite Mishing littérateur has slightly modified the previously used alphabets according to International Phonetics Association model ,keeping in mind the world standard and using of technically acceptable alphabets.

The Mishing language movement is considered as a significant ethnic nationalism of Mishing Tani nationality that has brought about the importance and development of one’s language and literature. It must be mentioned that despite the trivial maturation of Mishing language movement by the efforts of our conscious individuals,the pathway to Mishing language development in the future must go in ascendancy.

The Mishing language is not enough with the introduction of single textbook upto Class IV. Our sense of nationalism lacks the spirit of unity and struggle that jerks our whole people backward educationally,economically,politically and socially,needless to say that without people’s involvement no goals can be achieved and conquered.

The ascendancy to emancipation and development for the Mishing Tanis lies in the fact when our people acquired the worth of united struggle for the protection of land,development of language,literature and culture which will eventually leads to preservation of identity and neo-ethnical nationalism.
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[ By Mg.Bhaskar Pegu TDC 3rd Year(Political Science ),this is the first part of two series article written by the author on Mishing Identity and Etnical Nationalism.The full-texts of the two articles will be available soon on Mishing Renaissance ]

Wednesday, September 17, 2008

Mishing Impossible














Films in Karbi, Bodo and Monpa. Films on witch-hunts and polyandry among yak shepherds Militant diktats against Hindi cinema are ushering in a revolution, says TERESA REHMAN

RAJEEV DOLEY laughs as he says, “What Amitabh Bachchan is to Bollywood, I am for tribal cinema in the Northeast.” Doley is the handsome star of Migan, the first film to be made in the Mishing dialect of Assam. Based on a Mishing novel by Indreswar Pegu, the film is about a young man who goes to Tibet in search of a Yoksa, a famed and powerful sword. Doley also stars in Ayang Ago, a commercial film with a love triangle involving a village boy and a city girl. After the films’ release Doley was so popular that political parties were ready to offer him a ticket for the assembly polls.

The Mishing community, which had grown used to watching Hindi and Assamese cinema, has longed to watch films in their own language. “Women, children and even village elders come to see me. They found it incredible that there was a film in their own dialect. People walk miles to the mini-video halls to watch my hits,” Doley says.

Amongst tribes in northeast India, literature and culture is passed on primarily through oral traditions, but films in tribal dialects that reflect their social and cultural ethos are also becoming an important tool. Doley believes his films are also helping to conserve the tribal culture for future generations.

Gautam Bora’s film Wosobipo (Cuckoo’s Call), a film made in Karbi, was probably one of the first few of its kind. It explores the lives of tribal farmers in Karbi Anglong, and their alienation from a new market economy. Bora says, “I did a lot of research and my film reflects unknown aspects of the Karbi tribe. The film serves as a document as Karbi language and literature is still in a nascent stage.”

Since the closure of cinema halls in the region, partly due to militant diktats against Hindi films and partly because of the emergent VCD culture, the film industry in Manipur has been doing brisk business in the VCD format — in cinema halls, on cable networks and in video parlours. In Assam too, video films have opened a window into a new world, where the box-office no longer dictates terms.

These films weave together folk tales and modern themes in a way that has caught the imagination of the tribal population. Enlivened with tribal costumes, dance and music, they also offer an exotic package that is making a mark worldwide. Sonam, a film on polyandry among yak shepherds was a big-budget 35 mm cinemascope production. The first feature film made in Monpa, a dialect of the Indo-Tibetan language of Arunachal Pradesh, it was in competition at the 37th International Film Festival of India in 2006, and was telecast on National Geographic

However, with only one cinema hall in Arunachal Pradesh, screenings are hard to organise.

Some of these films enter into a unique dialogue with the audience. Women in remote corners of Tripura would start crying while watching Mathia, a 2004 film about witch-hunting, made in the Kokborok language. Villagers even started shouting “Witch!” whenever they saw its lead actor Meena Debbarma. The 132-minute long Mathia is one of the first full-length digital feature films in the country and the first one set in northeast India. The film has won much acclaim and Debbarma was a jury member for the 53rd National film festival.

The newfound glory has not come without its share of difficulties. The crew of Sonam had to hike up to a height of 15,000 feet. And Joseph Pulinthanath, director of Mathia, undertook a three-hour trek through a river with six tonnes of filmmaking equipment, loaded on eight buffalo carts. Pulinthanath says, “We had to break the first shooting session due to incessant rains and an inundated river. In fact, one crew member succumbed to malaria during the shoot.”

FILM CRITIC Arun Lochan Das too feels that films made in tribal dialects are important tools that aid the understanding of tribal culture and community issues. “The government should grant subsidies for the making of such films and help promote them,” he says.

Yet, it is also important to recover the money invested by financiers and filmmakers have been trying to do so in innovative ways. During the Puja season, Pulinthanath lends out CDs of Mathia to be screened in remote villages. Audiences too have not disappointed them. Residents of the Bodo dominated areas of Assam throng the touring halls whenever a film in their language is screened. In fact, fired by the challenge, Jwngdao Bodosa had made the first Bodo film, Ala Yaron, which was a big hit in 1986. He is currently working on an English-Bodo film titled Golden Cocoon. “I wanted to showcase the silkworm-rearing tradition of the Bodos,” he says, adding that 70 percent of the film will be in English and 30 percent in Bodo.

Tribal cinema, however, remains a largely unchartered area. “There is a lot of originality here and hundreds of ways to tap into it, instead of turning the film into a mere commercial product,” says Bora. Fortunately, there are several enthusiastic filmmakers in the northeast now who are more than willing to rise to the challenge.

[ From Tehelka Magazine, Vol 5, Issue 22, Dated June 07, 2008 ]

Saturday, September 13, 2008

The Missing case: Diminishing trends in contemporary Mishing language
















In a world order where globalisation is much christened as blessings for transformation and considered as medicine for fulfillment of human needs across trans-national border,the security and survival of many smaller ethnic groups has reasoned the very viability of much hyped global-isa-tion,in which the identity,language,culture is seemingly threatening to a much sensational level.

Language of any particular ethnic group or community,even of a nation,is considered as the chief vehicle of culture. As such,the survival and longevity of any ethnic minority group stands much important when such group do not have their own language script and more often if the language is unrecognized Mishing language,which is major branch of Tani language,spoken widely among the Mishing tribes of Assam and Arunachal Pradesh of NE India is arguably facing immense impediments in term of survivability in its authentic linguistic form and threat of existence if one comes to account the contemporary trends of Mishing language.


This Tibeto- Burman speech family of higher Sino-Tibetan ethnology has been witnessing a shocking trends in recent decades. The number of speakers of Mishing language is surprisingly diminishing instead of increasing in terms of population due to affliction from various quarters.

While the preponderance of dominant culture over smaller culture in a particular political boundary are upping their head high,at the same time it is a major cause of concern for many ethnic linguist-cultural scholars,experts,researchers and raising consciousness among a few ethnic leaders too. The Mishing language which is branch of Tibeto-Burman speech family of higher Sino-Tibetan ethnology group has another form of missing case.

This language has its kinship to Tani groups of people of Arunachal Pradesh which includes Adi,Galo,Nyishi,Apatani,Tagin,Hill Miri,Hrusso languages that are blended with rich oral literature but still remaining in lagging manner.

If there is a symmetric approach on the parts of all Tani groups of people,there is much scope to develop a common language as well as higher literature out of combined and co-operative efforts. According to a study,the Mishings while making oral expression in the language,on an average,they use 35% Assamese words,7% English words and 1.5% from Hindi or other languages. This percentage is increasingly steep in case of educated city/town dwellers which is 57%,18% and 3% respectively.

The percentage of ethnic Mishing language used among urban dwellers is left with just 22%,which constitute 13% of Mishing's total populace figure stands little more than 78% who use ethnic Mishing language among rural dwellers on an average.

Thus the study shows that the urban Mishings mixed up with 85% of other language element in the oral expression. Such trends if continues will leads nowhere the Mishing language,with no scope for further development among increasing urban dwellers.

The skills with multi-lingual ability but with lesser command over own mother tongue by middle classes Mishing is a matter of concern. As per 1991 census,out of total 4,67,790 population of Mishings only 3,81,562 persons speak their ethnic language,which clearly indicates that 18% of the populace no longer speak the language.

According to 2001 census,the number of persons who returned their mother tongue as Mishing language are 551,224 persons as against the total population of 600,901.(587,310 persons in Assam and 13591persons in Arunachal Pradesh).This mean that there are as many as 49,677 Mishing persons who does not speak their own mother tongue. The decadal growth of speakers between 1991and 2001 is 41.13%.The literacy rate of the Mishing Tani tribe is 60.1%;the male literacy rate stands at 71.4% while the female literacy rate has a dismal 48.3%.

The year 1972 is a significant date for the Mishing as well Tani language because it was in this year the leading Mishing literary organisation Mishing Agom Kebang(Mishing Literary Association)came into being with the efforts of Guwahati Mishing Kebang along with the association of a few conscious Mishing individuals. Prof.Tabu Taid,the eminent educationist is a forerunner in the development of Mishing language.

During the 17th Silapathar session of Mishing Agom Kebang, Prof.Taid has been given the title''Agom Migang''(Literary Scholar)by the Kebang in recognition to his pioneering contribution towards the growth and development of Mishing language. The Association today has 125 literary units spread across all Mishing inhabited areas.

The Mishing intelligentsia,the educated middle and upper classes in some way,seemed to have penchant for preserving and promoting language. These classes are selflessly in their own way as well as in association with Mishing social organization are contributing to the pace of growth by means like donations,sponsorships,publications for the cause of promoting the ethnic language.

At same time, the majority of the people who are highly qualified are compounding another threat to the survival of Mishing language from the other ends. There is no denying the fact that most of the children of educated Mishings of today's generation or simply the Gen Y discards speaking the language instead hesitatingly are embracing other developed language while they obtain the Schedule Tribes certificate with pride to get their children into IITs,medical and engineering colleges.


There is no bar in learning as many as languages for an individual rather it is benefiting if someone hone skills of number of language. These developments are unwelcome gesture since it is a total loss for the emerging generation where the number of speakers is downsizing cumulatively. The increasing tendency on the part of the parents to make their children learned the dominant language used in their locality is a pure blunder and unexpected attribute from the educated Mishings.

The problem is seen more in towns and cities at a much faster rate in compare to tinsel towns and villages as the growing Indian economy is opens up of options for job opportunities in urban areas than the rural counterpart.

This same premise is not applicable in case of mixed-speaking Mishing sub-groups such as Bihiyas,Samugurias,Tamar Goyas,Bongkuals since these sub-groups has historical reason behind why they do not speak the language in it's original phonemes and in mixed nature. From this perspective,one can asserts that the more the richer people among Mishings and who move to urban settlements,the more is the level of threat to Mishing language.

Is the vertical mobility has been instrumental in making more and more people to accept the language of universal applicability while keeping its own mother tongue endangered?Can we solely blame globalisation for the downward trends?Are these 'threats' on rise due to the emergence and multiple-linkages of globalisation?Are these happening because of one and only 'aggression' of globalisation?

The dimensions of this deficiency is all the more striking in case of ethno-linguist minority like Mishings as well as other groups since the present conditional trends is inclining unto disappointing mark. The literary organizations of the Mishings needs more people's involvement who can work harder and dedicate for the cause of the promotion of the language.

The other side of the picture is opposite if one strike to reality,the fact that Mishing language is a medium of instruction in most educational institutions of Mishing inhabited areas albeit unrecognized prevalently in lower primary and middle schools,while the subject for learning Mishing is limited to only single textbook up to class IV.

There are inadequate teachers and problems of incentives offer by the government especially to the appointed language teachers. Despite the burgeoning clamor for manpower towards the necessity of mother tongue medium textbooks the children has to learned their first lesson in school life in a language that is completely unfamiliar to them.

This retards indirectly the growth of human resources if we think in broad sense of the term while the entire nation is in upsurge of scrapping the reservation policy which is constitutionally granted to socially backward classes.

This is one such paramount problem where the government look their eye through in conspicuously and dealt with proper planning and steady implementation. The Constitution of India under Article 350-A mentioned that it is the duty state that the children of linguistic minority should be given the opportunity for learning in their own mother tongue at the primary stage. But in practice,there prevails a partial motive behind on the part of the government in clicking to this provision.

Under Article 30,minorities are granted the independence to open educational institution with the medium of instruction of their choice provided it is for the preservation and development of their language;the same is impossible to open institution of learning for the backward ethnic groups as the economic problem is stands predominant.

The diminishing trends of Mishing language as well as other ethno-linguistic minorities are already compounded by lingering crisis, the future of these languages ahead is bleak unless there prevails a whole-hearted measure from every quarters concerned. It will be meaningless down after a decade or more even someone take initiatives to preserve the ailing languages as the age would dipped into murkier situation marshaled with much problems of neo-identity crisis.

[ Mishing Renaissance wishes to thank Bhaskar Pegu for the above article.]

Saturday, September 6, 2008

The Mishing ( Miri ) Tribe and their land






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