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Items filtered by date: Thursday, 30 May 2019 - Imphal Times

New fiasco at RIMS Director office clarifies on the delay for recruitment of MTS; Non-teaching staffs bounce back terming it as “misleading”

IT News

Imphal, May 30,

 

The ongoing fiasco at Regional Institute of Medical Science (RIMS) is likely to turn ugly as there seems lapse in the understanding between the demand by the Non Teaching Staffs and the Director’s office.

In a press conference held at the office of the Director RIMS today afternoon, Deputy Director RIMS, Kaikam Dougel terms the demand of the non-teaching staffs as “not reasonable” as there are certain procedural guidelines which need to be followed to the recruitment.

“Due to the enforcement of the election model code of conduct and a recent interim court order for holding of the recruitment of the 130 multi tasking force at RIMS, the recruitment is being delayed”, Dy. Director RIMS Kaikham Dougel clarified. Director of RIMS Prof. Shanta, Medical Superintendent, Ch. Arun and some other administration staffs were present in the press conference.

The press clarification was made amidst a sit-in-protest staged by the Non-Teaching Employees Welfare Association in front of the RIMS Administrative Block.

The Deputy Director of RIMS as well as the Director RIMS stand firm that the recruitment of the Multi tasking Staffs of RIMS will be conducted as per rule and guideline which stated that open entrance examination is a much as per the rules. The clarification only in-circles to the issue of the recruitment of the Multi Tasking force only which is only a part of the demand by Non-Teaching Employees Welfare Association.

“The Director’s office is misleading the demand of the Non-Teaching Employees Welfare Association”, said Thiyam Babu, Secretary of the association while talking to reporters soon after the press clarifications from the Directors’ office.

“Issues that we put up are many and the recruitment of the Multi Tasking Staffs is only a part of the demand which we felt that the Director’s office is trying to mislead the agitation of the non-teaching staffs by mentioning only about the recruitment” he added.

As many any 100 of non-teaching staffs staged the sit-in-protest in front of the Director’s office by holding placards that read “Go back DR. A Shanta”, the Director RIMS.

The charter of demands that the Non-Teaching Employees Welfare Association of RIMS had put up are – filling of the vacant post such as stenographer-III, LDC , Lab Assistance MSW; to include the cadre review of the non –teaching staffs as the main agenda in the Executive Council meeting; die-in harness appointment to the kin of the non-teaching staff; to materialize the enhancement of the remuneration of the contract non-teaching staffs in par with that of RIPAN; uniformed allowance for Grade –IV staffs of the institute ; implementation of the Children Education Allowance according to the 7th Pay Commission  and DPC for promotion of the non-teaching cadre in time.

This charter of demands was submitted to the Director on December 5, 2016 and it was verbally agreed to fulfill by the Director Prof. A Shanta himself, Thiyam Babu said.

Another Charter of demand submitted on Dec. 26, 2018 for release of staff salary on or before 5 of every month; to fix the schedule for interview of the Multitasking staffs within last week of January 2019 and that too without conducting written test as done in the case of appointment of the 4 PWDs , among others remain unheard, he added.

The non teaching staffs said that they will not roll back their demand and will intensify if the Director fails to listen to their demand.

On the other hand, Director RIMS, Prof. A. Shanta said that written test is mandatory for the recruitment of any posts and that there will be no room for back door appointment.

Another obstacle in starting the recruitment process is the High Court intervention which gave an interim direction to hold the process of the recruitment of the Multitasking Staff.

The writ petition was filed in the High court by 71 persons who had submitted the applications but due to the delay whose age has been over.

The advertisement for the filling of the 134 Multi Tasking Staffs was published on Jan. 16, 2016 and the last date of submission of the form was Feb. 8, 2016. And till today, that is after a gap of 3 years the recruitment is still pending.

Clarification by Dy. Dir RIMS on the issue of MTS recruitment

The institute had issued advertisement for filling up of 134 posts of Multi Tasking Staff, RIMS, Imphal vide advertisement No. B/3025/2015-RIMS dt. 16th Jan., 2016 during the period of the then Director of the institute. Out of the 134 posts of Multi Tasking Staff, 4(Four) posts were reserved for Persons with Disability (PwD) Category. The 4 (four) posts reserved for PwD category were filled up and appointed in May, 2016, in terms of Hon’ble Supreme Court order and Special Recruitment Drive for filling up for posts reserved for PwD category. On appointment of 4 PwD category, the institute is facing legal litigation from Shri.Th. Raichandra Singh filed in the Hon’ble High Court of Manipur stating that the institute has violated the DoPT O.M. No. 39020/01/2013-Estt (B)- Part dt. 29th Dec., 2019, thereby not conducting the written test.

Thereafter, another Professor was appointed as Director in-charge of the institute w.e.f. 27th April, 2016. The institute issued Notification for holding of Aptitude/Skill test from 27th Jan., onwards vide institute Notice No. B/3025/2015-RIMS dt. 31st Dec., 2016. However, due to enforcement of Election Model Code of Conduct from 9/1/2017 for General Assembly Election of the state, the scheduled Aptitude/Skill Test could not be conducted. The institute had also made effort even by requesting to the Chief Electoral Officer of Manipur to allow the institute to conduct the Personality/Aptitude Test vide institute letter No. B/3025/2015-RIMS dt. 6th Jan.,2017. Before the Model Code of Conduct is lifted the then, Director, left the office of the Director on attaining the age of Superannuation on 28/2/2017.

The Institute was left without a Director from 1/3/2017 to 3/4/2017. Thereafter, an IAS Officer was appointed as Director of the Institution as in-charge and assumed the charge of Director from 4/4/2017. The then Director, RIMS, Imphal left the office of Director on31/7/2017. As the tenure of the Director was for a short span of time, no concrete decision on filling up of the vacant posts of Multi Tasking Staff was made. A students organizations i.e. All Tribals Students’ Union Manipur (ATSUM) has also objected the Advertisement requesting to implement of 34% reservation for ST candidates.

The Institute was again without a Director from 1/8/2017 to 16/8/2017 until Prof.A Santa Singh assumed the charge of Director, RIMS, Imphal on 17/8/2017 as additional charge till 8/11/2017 which was extended from time to time. During this period the Director being on in-charge basis could not take an effective decision. On assumption of Prof.A. Santa Singh as regular Director from 9/11/2018, the process for filling up Multi Tasking Staff was started. Accordingly, a committee under the Chairmanship of Medical Superintendent was constituted for scrutinizing the applications received from the candidate as the applications were received directly to the office and not though Employment Exchanges. In the meantime the NTEWA has also requested the authority to conduct the Selection process without written examination as was done in the case of recruitment of PwD category. The applications need to be thoroughly scrutinized so as to avoid future legal complications. The institute has also issued an Addendum dt. 9th March, 2019, informing the Admit Card Holders for the post of Multi Tasking Staff to exercise their option/choice of trade in the Option Form as a part of Skill/Aptitude Test. However, due to enforcement of Election Model Code Of Conduct in connection with the 17th Lok Sabha Election, the process for submission of Option Form was kept in abeyance w.e.f. 20/3/2019.

The Institute is in the process of continuing the process of filling up of Multi Tasking Staff since the Model Code of Conduct has been liftes on 25/5/2019. In the meantime, 71 people have filed Writ Petition to thr Hon’ble High Court stating that as per DoPT instructions the time frame for completing of a Selection process is 6(six) months as the advertisement dt.16th  Jan., 2016 is over 3(three) years they have requested to allow them to compete in the selection process even though they have not applied for the same in earlier stage. 

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Fake Police thrashed by locals

IT News

Imphal, May 30,

A person faking as police personnel was thrashed by the locals of Wangkhem Khul on Wednesday around 7 pm and handed to Irilbung Police. The person was identified as Thongram Inao Singh (57 yrs), son of late Munan. He hails from Chanam Sandrok Mamang Leikai. The locals claim that the person entered into the house of the villagers and threatened them with an arrest warrant issued by Civil Judge (Sr Div) Lamphel. He inquired the whereabouts of the Secretary and the President of the local club and threatening them with arrest, the locals added. 

Ch Samananda, the Secretary of Wangkem Nongmaileima Youth Club said that there is a case going on in the Civil Court Lamphel about a Village grazing ground. A person from Singjamei Chingamathak has taken over the land without due process, secretary of the local club added. The matter is related to the case. Thongram has done similar things in the village earlier. The locals have been waiting to get hold of him, they added. The locals got suspicious and he was detained in the local club and later handed to the police.

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CADA opens Wangjing Awang Leikai Unit; seizes illegal liquors

IT News
Imphal, May 30,

As part of its ongoing drive against intoxicated drugs and alcohol, Coalition Against Drugs and Alcohol (CADA) open a new unit at Wangjing Awang Leikai, Thoubal District, with CADA, Secy. Mayengbam Budhi on a public meeting held at Wangjing Awang leikai, yesterday.

 President as Sorokhaibam Tombi, Secretary General as Nongmaithem Sunibala and Secretary Organisation as H. Ngoubi etc.,
Meanwhile at Wangkhei Andro parking, CADA Imphal east and CADA Imphal west seized 350 litres of local liquor from Ninthoujam Lairenjao (45 yrs) S/o N. Chandra of Konthoujam, Khundongbam Ashok (40yrs) W/o (L) kh. Khongnem of Wangkhei Ningthem Pukhri Mapal, Usharani Devi (Vendor owner), Angita Devi (Vendor owner), Bramacharimayum Boy (48 yrs) S/o B. Nabakeshwor of Palace compound Harikhabok Makhong and Manichandra Singh (vendor owner).
Later, CADA burns the seized liquor at the place, the statement added.

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“Know Your Assam Rifles” a Campaign which is a violation of UN Optional Protocol to the Convention on the Rights of the Child on the involvement of children in armed conflict- YFPHR

IT News
Imphal, May 30,

Youth’s Forum for Protection of Human Rights (YFPHR) expressed strong condemnation the act of Assam Rifles to promote child as child soldier in the state of Manipur and North East at Large which is under the AFSPA, 1958.
A statement signed by Phajaton, president of the Forum said that the Assam Rifles deployed in Manipur who are to assist the civil administration are vastly conducting the “Know Your Assam Rifles” a Campaign to motivate and encourage the young children. It further aimed to spread maximum awareness among the youth to join the Indian Defense Forces. Large number of youth from various villages were encouraged to learn about the Defense Forces through audio visual display of motivational movies and modern Weapons/ Equipments used by the Armed Forces.

It added that Manipur is announced as disturbed area by imposing the draconian law, Armed Forces (Special Powers) Act, 1958 and the Government of India is yet to define the existing conflict in Manipur as International Armed Conflict or Non-international armed conflict till date.
“The Campaign by the Assam Rifles is a violation of the UN Optional Protocol to the Convention on the Rights of the Child on the involvement of children in armed conflict which the Government of India have signed and Rectified in the year 2005.
“To encourage and motivate the children under the age of 18 years is way forward to promote child soldier which is a clear violation of International Humanitarian Law and other International Laws on Children. The sophisticated weapons are displayed before the children and showing various videos on Armed Forces to the children under the age of 18 years cannot be taken as an act of awareness but an act of promoting child soldier which is in need of serious concern.
“The act of the Assam Rifles is an act of opening of child soldiers recruitments camps in nook and corner of the state which is a not a good sign but a step to end the lives of the children”, the Forum said and appealed the State and Assam Rifles to stop the campaign which is a violation of child rights and violation of UN Optional Protocol to the Convention on the Rights of the Child on the involvement of children in armed conflict, 2000.  It also appealed the state to direct the Assam Rifles to stay away from the students and young children so as to maintained proper educational environment and urged to direct the Assam Rifles not to enter the educational institutions in Army Uniforms.

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BJP, Liberals and Mayang Settlers in the time of CAB

The issue of CAB, NRC and mayang migration is going to spring up again, given the motivation BJP has gained in the last parliamentary election. Hemanta Biswas has boldly declared that CAB is on the plate again. CAB is an anti-Muslim version of NRC exercise in Assam, especially designed political propaganda for the consumption of the mainland Indians. BJP alleges that Congress has been doing the same thing for both Muslims and Hindus coming from Bangladesh in the region.The tactic of BJP to accumulate power in peripheries and the mainland must differ, if they have any sense of how this country was made. It seems they do have sense, at least from what Ram Madhav says in the “preface” of Rajat Sethi and Shubhrastha’s book The Last Battle of Saraighat. He says the strategy should be to groom local leaders who can represent BJP’s interest. However, he cautioned the desire to sound nationalist and integrationist for the time being in the region. This instruction seems to be for the mainland Indian advisors of BJP in the region. Madhav says “even in the desire to look and sound national, one should not disrespect or discard the diversity and uniqueness.” He understands that BJP is walking in a terrain which has never suited the nationalist and integrationist parties. So, the task is to tolerate the aspiration of the masses for sometime till they are in a position to dictate the people of the land. One way of attaining this dictatorial power that any nationalist parliamentary party, including BJP, want is by bringing more mayang settlers. Mayang settlers are not just votes. They bring a different culture, a politics loyal to the nationalist and integrationist project and a whole new economy.  Congress did it quietly, according to BJP. BJP wants to do it and show it to the world  to gain more support among regular, mostly Hindu, voters in the mainland India.  Hence, CAB becomes a must.
Congress, on the other hand, have no issues in bringing people in the region. It just does not like the fact that the bill is not inclusive. Same goes for CPI or other national parties. No national party has talked about the contradiction between the indigenous people and people coming to settle in the territories of the Indigenous people, except Trinamool Congress. Trinamool Congress tried to milk the contradiction between the indigenous people and bengali settlers in Assam. It wanted to  exploit the contradiction between the Indigenous people of the region and Bengali settlers and wanted to emerge as the shepherd of the Bengali settlers. Both mayang liberals in India and pro-mayang liberals in the region only saw it as a Hindu-Muslim matter and as a problem of dalit migration in the region.  For them, the world is an even ground. The cow-belt stretches from Kashmir to Kanyakumari and from Raan of Kutch to Moreh. There are no oppressed nationalities, there are no oppressed indigenous communities in the northeast region, everyone is either a Hindu or a Muslim or an upper caste or a Bahujan, for them. Indigenous communities are not sites of historical injustices. They are the people who are Islamophobic and anti-migrants. The concrete analysis of the concrete situation is completely abandoned. Such an understanding, conveniently takes the burden of the mess from those who perpetrate it and shifts it to those who are going to suffer because of the coming of settlers.

Mainland India reels under severe agrarian crisis. The gap between the rich and the poor is sharply increasing in the mainland. The economically and socially persecuted dalit masses because of their feudal social order of caste system are moving out from their native places under these pressures. The same goes for the Muslims in mainland India. To make the matter worst, Hindutva fascist forces have come to power in this country. Bangladesh is not a happy story too. It suffers from huge inequality and severe economic crisis. The burden to make things better for the toiling masses of mainland India and Bangladesh lies on progressive forces of those place, those who are capable of doing so in mainland India and Bangladesh. Forcing the responsibility to accommodate the settlers in a land inhabited by a people already under subjugation is nothing but running away from addressing the matter at home. It is pushing out the responsibility those they can, without taking the responsibility themselves. It is case of not taking moral responsibility for the suffering of toiling masses of mainland by the mainland Indian progressives that they are forcing the indigenous people to accept those they do not want to keep in their homes. A question should be asked to test their hypocrisy, will they support the Israel’s policy of settling marginalised people from different parts of the world as Israeli citizens in the territory Israel has snatched from Palestine? Most will answer no because they are not Zionists.

William Pettigrew’s contribution to the reformation of social practices of Tribals

Prof. (DR) M. Horam

Background :
Tribal values, heritage and ways of living were considered uncouth, often associated with primitive and uncivilised by the early white Christian Missionaries. Tribals of the world are normally considered inferior and at times looked down upon with contempt. The outcomes of such attitude towards tribals are disastrous. Millions of Red Indians, like the Incas of Latin America were butchered by the Spanish in the name of Christian religion and racial superiority, thousands of Red Indians of South and North America were slaughtered in the name of superior God and race by the Britishers, French and other Europeans races; many thousands and hundred Indian tribals’ way of living were made abandoned in the North Eastern Indians including Manipur tribals by the early missionaries. Methods were/are simple: through conversion and proselitizing. I shall discuss these subjects a little later.
But of the assumption that some race are superior and other are inferior is absolutely false and I strongly object to such claim. Superiority and inferiority, equality and inequality are all relative terms. For instance, around the equator the Black races and certain of the coloured and tinted races are superior in certain aspects to the white races and may be even more capable under certain conditions of creating greater civilisation. I would personally consider the recial superiority and inferiority are partly matters to intellectual and spiritual evolution which guides one race after another into periods of great ascent too often followed by sad and catastrophic decline.
Who is a tribal? To many, very often, tribals would mean persons who are primitive, uncultured, savage, heathen, barbarian, lost souls and uncivilised. These derogatory attitudes were commonly used by the early missionaries and western administrators, and Rev. William Pettigrew was not an exception to this group. But to the social scientists the word ‘tribe’ or ‘tribal’ has an exotic flavour. A tribe is a group of individuals united by physical ties, linguistic identity, overall social organisations and above all, a well-defined and developed political system and cultural homogenty. Speaking of tribals, Desmond Morries ( a brilliant writer on the subjects from Oxford University) wrote :
 “Man is a tribal animal. We must fully appreciate this if we are to understand one of the most important facts of human nature. To ignore or deny it as so many priests and politicians do is to court disaster. The tribal qualities of the human species colour almost every aspect of our social lives. They are no basis to us that, we are ever to lose them. It would mean that we had mutated into another species altogether”.
In wide ethnographic sense, therefore, all men have culture and they neither more cultured. Culture be generally characterised as a set of ideas including, among other things, law codes, songs and dances, festivals, quaint customs, such as language and literature, attitudes towards one’s parents, form of gambling, religion, philosophy, science and government, etc.
It is, therefore, proved beyond any shadow of doubt that tribals too have their own form of perfect culture as any other society of the world. Tribal’s culture thus flourished for hundred and thousand years, almost romantically in their dollstates. In the North Eastern Indian States, particularly in Manipur, tribal culture was abruptly jolted and many of the traditional ‘gos’ were destroyed beyond redemption due to missionaries and British administrators’ intervention during the early or late 19th Century. Speaking about tribal culture, Sir Edward Taylor said :
“Culture or Civilisation taken in its wide ethnographic sense is that complex whole included knowledge, belief, art, moral, laws, customs and by other capabilities and habits acquired by men as a member society,”
Having defined very briefly on Tribals, we may now turn to our subject namely : “William Pettigrew’s contribution to the reformation of social practice of tribals.”
William Pettigrew began his official work on February 6, 1894 at Imphal. Pettigrew thought that he would convert the Meitei Hindus into Christianity through preaching the gospel but the Meiteis Hindus considered that Pettigrew’s intention was a “deliberate attempt” (Lal Dena) to impose upon them the government’s religion’ (Foreign Deptt : nos. 24-28, January 1895).
Pettigrew had to leave Imphal consequent upon the closing his work at Imphal under Arthington Mission. Pettigrew thus applied for membership to American Baptist Missionary Union and eventually he was sent to Ukhrul ; the Tangkhul Naga Tribe of Manipur. Thus he began his work in 1896.
Conversion like any other missionaries, William Pettigrew started his work among the Tangkhul tribals assuming that tribals are ‘primitive’ and ‘lost souls’ and therefore they should be converted into a higher religion and culture.
Accordingly, then conversion would mean (a) a radical change in the beliefs entertained by the person, (b) radical change in his behaviour, (c) rejection of his former ways of belief (social practices) and (d) acceptance of foreign social practices which were/are implanted on the tribals. For early missionaries demanded from the tribals the change of hearts and ways of living which a convert Christian was/is supposed to comply with and failing which he was/is told that his soul was/is doomed for hell. A convert must denounce his earlier habits, ways of life and social practices.
Needless to repeat that the erstwhile tribal social life made for a basically classless society : there was no social stratification. When I say tribals were classless, I also imply that they were, in a sense, socialists without being imposed by the concept of modern socialism.
Also there is none in a tribal society who does not belong to one or the other of the clan which constitutes village and which in turn go to from the tribal.

An individual in tribal society finds it difficult to exist without the security of belonging to a group which will share his joys and sorrows and with those well-being he can identify his own. The implication of this system may be illustrated thus : if I were living in my village, I would be part and parcel of my village, if my villagers decide to clean the village, the village area, I would have to help, If they are repairing the road approaching the village area, I must be present and active.
Tribal social life, particularly of Manipur, is basically a classless society, there being no low, nor high nor rich nor very poor, there is no social stratification. Speaking of the Nagas, A.W.Davis, write, “Nagas have no caste, so the column which had reference to distinction of Castes presented no difficulties to the enumeration” (A.W.Davis, census of India, 1891. Assam vol. 1).
But when Christian Missionaries, like William Pettigrew arrived to tribal areas, particularly to the Tangkhul country, a sharp distinction was created namely, the Christian (Reformed man) and the non-Christian (the heathens). The cleavage artificially created between these two groups ran much deeper than one could imagine, the non-Christians led normally by the head-man forced the newly converted Christian to move out from the original villages and ordered them to stay away from the non-Christians villages. To-day, we find in many villages clearly, Christians and non-Christians villages. Basically this division, every aspect of life such as, a thought mannerism, dress and mental make-up were changed. Anyone who comes to see can find in them. There is little about being tribals but they have been rendered to neither culturally tribal nor foreign ; imitating others’ culture, most appropriately of the western. But sadly, in doing so, they do not fit in such society where their culture is totally different from the original one, they become misfit to their own established tribal society.
It is my honest conviction that youcan be a good tribal and at the same time a good Christian ; changing habits and imitating others way of life does not necessarily make anybody a better Christian.
There are elaborate moral codes in the tribal society. The outsiders/missionaries very often arrive at the hasty conclusion that the tribal live a life of unbridle license and youthful corruption. You need not be reminded that tribals are free society, there is free mixing of boys and girls, men and women, but it does not certainly indicate that they had/have immoral life. In their approach they commit two errors ; one of the methods and one of the the fact.
Missionaries method of approach is wrong, because they impart their own mores and standard into tribal culture. They are also wrong on point of fact. Tribal life is regulated by exact and far reaching unwritten laws which are strictly obliged. For example, if a stranger comes from far away, to entertain him is obligatory, tribals are thus famous for their hospitality. Among the Tribals hospitality, specially women, is universal ; a girl who does not smile with the strangers finds difficult to geta suitable life-partner ; and thus any or stranger enters a home, it is the duty of the women to get food before him. This custom is often misconstrued as wickedness by the early missionaries and the outsiders. While introducing Christianity in the Tribal areas, such extremely beautiful was/is sudden jolted.
Traditional rules governing the sexual life of the Tribals are strict and generally observed. Breaches of the rules are sufficiently gave to be talked of and to be severely punished. Sexual relationship must be conducted in proper manner, for instance, rape is very rare and if raped, culprit is severely dealt with. But after the conversion, the missionaries become/became soft to a convert who commits such a crime and can be forgiven through confession and eventually he is restored to Christian community. Sexual derivatives are almost unknown, beatiality, homosexuality, lesbianism, sodomy, prostitution and masturation are unheard of in a tribal society. It is true that there are cases of pre-marital relationships but under strict disciplines and restraints and eventually lead up to marrying. But now such practices are taken lightly and look away as though they are symptoms of westernisation/modernisation. This concept is devastating to a healthy tribal society, for, westernisation is not a modernisation. Too often, tribals mistake westernisation as modernisation and they ape blindly western ways of life and habits. To sum up, tribal ethics and morality combine a firm belief in taboos and restraints coupled with the fear of endangering the age-old communities if they are flouted. The erstwhile tribal culture and ‘gos’ have limitless faith in the value of certain social values and niceties which make up in the village amicable and happy.
The status of women is remarkably high among the tribals, and they are honoured for their role in the family and their accomplishments. They have the same status as the men in many ways and suffer no discrimination on account of sex-widows are remarried without any stigma. When Christian Missionaries arrived many ‘dos’ and ‘don’t’ were imposed on women, and made women a distinct entity. Writing about the Naga women for examples, Prof. Haimendorf said : ‘Many women in more civilised parts of India may well envy the women of Naga Hills their high status and their free and happy life ; and if you measure/measures the cultural level of a people by the social position and personal tradition of its women, you will think twice before looking down on the Nagas as ‘Savages’.”
Tribals are excellent builders of arts and crafts. To cite a few, the Nagas, specially the Kabuis (Zelaingrongs) have an impeccable taste for design and colour ; their women weave prettyclothes, make splendid head-dresses, armslets and neckless of bone and ivory. They also make splendid houses, gates and drums with various designs full of meanings. But when the missionaries arrived, and after the conversions, all these excellent arts and crafts were destroyed on the plea that these were full of “Pagan-nonsense”. Every type of race, society, of belies or institution, every way of life, constitute a ready made experiment whose preparation has taken thousand of years, and as such it is irreplaceable. When a community disappears, a door closes forever, locking away knowledge that is unique.
The tribals have no written history ; therefore, if they want to record their history in written form they have to rely heavily on arts and culture, songs and dances, legends and stories. Tribals by nature are fond of music, song and dances. Each song had dance is pregnant with meanings.
Let us take songs, for instance ; singing comes as naturally to the tribals as breathing. They sing in mirth and in sorrow, when alone or in groups, in sunshine and in rain. The wisdom of tribals seem to tell, “Laugh and be merry, remember, better the world with song”. Then there are dances graceful and slow or energetic and quick, depicting various moods and used on different occasions. All literature must have begun as an oral tradition handed down from one generation to the next. For the Tribals much of their writing, and still later painting. For the Tribals much of their literacy heritage is still oral and every villages has certain families or a group of venerable old men who are usually the custodians of the legacy. With their country having been the scene of turmoil for several decades and the onslaught or Missionaries over-zealous pursuit for conversion of Christianity, much of the cultural heritage is in danger of being submerged or forgotten.
Some powerful villagers, however, realised the influence of the missionaries as dangerous game, so the introduction of Christianity in certain part of the tribals were eager avenge the presence of the new creed. We were told that missionaries stopped the tribals to follow their customs, such as singing, dancing, drinking and festivals and forced them to take a new mode of life. As stated earlier, the Christian Missionaries had been only persuasive, but after getting power from the British administrators ; missionaries method became even more co-ercive and compulsory.
A reaction against it wa immense ; many tribals invaded the mission campuses, some missionaries were man-handled, converts were driven out from the villages and boycotted from their communities.
But Christian Missionaries, including Rev. William Pettigrew, despite such opposition, did not leave the tribal areas, instead of leaving they scattered through the country, placing themselves under the protection of the British administrators. The tribals, perhaps, thought it impolite to chase the Missionaries ; they did not push matter further beyond their villages ; the missionaries kept on preaching, showed ‘love’ to the tribals and preaching openly to the public ; and their patience, tolerance and tenacity served them all.
The success achieved by the Christian Missionaries is a matter of much sociological interest for investigation. It is difficult to say what factors exactly made the Missionaries work successful ; because, the information we get from loose records are scanty. Anyway, whatever method were followed, the early success of the missionary work was astonishing. But I presume, the greatest weapon they used was ‘love’ and ‘patience’. They identified themselves (e.g. William Pettigrew) with the local people and showedintense human interest ; co-ercion might partly explain of their success, but force exercisedby by the administrators upon the subjects wielded tremendous influence on the local people. Another important factor which helped the missionary work was “concessions” given to the converts ;  for example, free education, gifts and presents, this method was a powerful bribe in religious negotiation with the staunch trival religious worshippers. The tribals converts to new creed could have easier access to the administrators and the missionaries and this could necessarily give some advantage over the ir tribals rivals who did not have such opportunity and this trick could increase their power at the expenses of their neighbours. But these concessions were actually offered for the privilege of preaching, and sometimes much more than the privilege was demanded and obtained. Once the objective was achieved, the missionaries would asked for land as a gift for their missionaries work, at times threatening, in case of refusal.
Soon after that the missionaries began to prove the character of their creed by furious attacks upon the traditional religion. They (missionaries) condemned the tribal religion, attacked their culture, stopped, even though, their cultural activities such as singing, dancing and festivals which did not have any direct link with religion and did not have religious flavour ; but attributed such acts as the “wrath of God” and after which act, by the zeal of their converts, many tribals ceremonial custom were destroyed ; festivals, local mild rice beer drinking were banned and abandoned ; traditional songs and dances were replaced by alien songs and dances, religious rites were forbidden and replaced byChristian faith.
Despite the tremendous damages inflicted on the tribal social milieus by the Christian missionaries, one must admit that Christian missionaries, specially Rev. William Pettigrew brought to the tribals a wider harmonizing influence ; a new gospel of love and tenderness, together with various mundane new benefits like schools, dispensaries, idea of cleanliness, dignity of men and above all, opened vistas to the modern world.

IMA opposes Pharmacists from getting doctor Entitlement


By a Correspondent,
New Delhi, May 30,
 
 With the reported directions provided by the Pharmacy Council of India to us the prefix Doctor (Dr) while awarding degrees to Pharm D graduates, Indian Medical Association (IMA) strongly opposes any such moves.
As this title reflects entitlement and identity, IMA is against all such shift from those who are trained in other streams of Health sector to venture into medical practice. According to IMA, such illegitimate conferment cannot become entitlements, just in case if an advocate or an engineer should be called doctor by an executive order. Such social anarchy only creates confusion in the minds of common man and the impact it has on the structure of a well organized society is clearly evident.

Aspiration in any course needs to be legitimate and appropriate to be recognized. The roles and responsibilities of nurses, physiotherapists, optometrists and others in the field of healthcare are irreplaceable and are as per their entitlement.
“Bridge courses and illegitimate conferment of the title of Dr. are two faces of the same issue which defies the sole purpose of NEET. This year the cut-off marks in the NEET for Government seats were 497 out of 700, wherein most of the students, settled for non-medical courses. A Pharmacist by any other name will remain a Pharmacist. Indirect entitlement to practice of modern medicine on human beings by colored exercise of power by bodies created for a limited purpose is unacceptable. Transgressions of entitlement are illegal and illegitimate.” Said Dr Santanu Sen, National President, Indian Medical Association.
The rules and regulations governing the practice of Modern medicine are settled positions of law in India.  The Supreme Court of India in (1)   Poonam verma v/s AswinPattel and others reported in 1996 (4) SCC 332, (2) Dr. Muktiar Chand and others v/s State of Punjab and others reported in AIR 1999 (SC) 468 , (3)  Medical council of India and another v/s State of Rajasthan reported in AIR 1996 (S.C) 2073, has clearly held that, only a person holding a registration with the Medical Council of India or the state Medical Councils is entitled to practice Modern System of Medicine. As per the judgments and the rulings stated above, pharmacists cannot use prefix “Dr” to their name, they can work only under medical supervision and in any case cannot be the first contact person for an illness.
“IMA has the duty and privilege to defend the rights of medical graduates. IMA has written to the Union Health Ministry and MCI on the inappropriateness of the announcement by the Pharmacy Council. IMA demands that the Government of India use its authority and settle the issue as per the law of the land. IMA also urges the Pharmacy Council to take back the unlawful order. The entitlement to a medical graduate comes out of merit and the nature of the course. The whole purpose of the exam is diluted by adding other medical streams.” Said Dr RV Asokan, Hony. Secretary General, IMA.
The Government of India , Ministry of Health and Family Welfare bearing No R/ 14015/25/96, wherein the Government of India has clearly held the term ‘Dr’  can be used only by the practitioners  of recognized systems of medicine.

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GS SCORE in collaboration with TASSAR Education Announces Scholarship test for Civil Services Aspirants on 10th June 

By a correspondent
New Delhi, May 30,

India’s most prestigious  Civil services Examination calls for thousands of dedicated and strong willed youth to apply for the responsible administrative position here ,the aspiring candidates with financial or geographical constraints often fail to receive right training and guidance from professional experts from the field of civil services. To curb this gap between deserving minds and the experts, GS SCORE is conducting the Scholarship test for civil service aspirants in Assam, Nagaland, Meghalya, Auranchal Pradesh, Manipur, Sikkim and Mizoram  on 10TH June 2019.
The scholarship test is on the same line to provide 200 meritorious students, where 100% Scholarship will be given for top 5 students, 75% Scholarship for next 20 students, 50% Scholarship for next 75 students and 30% scholarship for next 100 students.
The test is set to strictly follow UPSC Examination pattern and be objective in nature while following 1/3 negative marking pattern. Questions will be based on current affairs & G.K .Announcing fair slabs of scholarship being awarded to CSE Aspirants ,the institute is all set to enroll the selected candidates for GS Foundation Programme and help them prepare under expert guidance in Main Branch Delhi. We are looking forward to find shining stars amidst the pool of talented youth our nation is blessed  with. Students can register for the test on bit.ly/30kup0p or call 9811315559      

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Drugs worth 11.35 Crores seized

IT News
Imphal, May 30,

In its pursuit of making Manipur a drug free State, Assam Rifles seized a huge quantity of drugs worth approximately Rs 11.35 crores along Asian Highway (NH 102).  
On 28 May 19, at around 1315 hrs based on specific input, troops of Assam Rifles stopped a Silver colour Omni Van bearing registration number MN 01AG 2412 travelling from Moreh to Imphal for checking. On carrying out a thorough check of the vehicle, white coloured powder suspected to be Heroin contained in 33 packets and weighing approx 400 grams, WIY tablets 3,13,000 in number and Orange colour powder suspected to be Brown Sugar contained in 15 packets weighing approx 180 grams were found  hidden under the rear seat of the vehicle. The vehicle was being driven by Mr Md Feroz Khan aged 28 years, resident of Ward no 5, Muslim Nagar, Moreh.

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Education Dept targets to plant over 65,000 tree saplings on World Environment Day

DIPR
Imphal, May 30,

Education Minister Thokchom Radheshyam has announced that the Education Department in collaboration with the Forest Department and All Manipur Working Journalist Union (AMWJU) will be celebrating the World Environment Day on 5th June 2019, by planting more than 65,000 tree saplings.
He also said that there will be a review during the festival of Van Mahotsav in July and another in November for the number of surviving saplings.

The Minister said, this year the Education Department is all geared up to observed the World Environment Day with mass tree plantation in 1042 schools belonging to government, private and CBSE category along with 80 colleges of the State. He made the statement while addressing the media persons in his office Chamber at the New Secretariat, North Block.
He explained that the initiative is jointly taken up by the Education Department with the Forest Department is an effort to instill in children the sense of responsibility to care for the environment. It is also the need of the hour that every section of the society join hands to fight the climate change and become aware about the importance of preserving the environment.
Th. Radheshyam elaborating the plan and guidelines on how the tree plantation will be carried out stated that the tree sapling will be provided by the Forest Department. There will be tie up between the nodal officers, teachers and officers of the Directorate of Education for the distribution of the sapling. He said that the task for preparation of plantation sites/pits, number of saplings will be ensured by the schools prior to the plantation. He stressed that wherever possible arrangements for protection of the sapling from animals will be made. Names of students/ class or names of the teachers and other persons may also be projected/pasted on a suitable material against the trees so planted, he added.
Detailing the media persons, the Minister also read out the some species of different seedlings available in the Forest Department that would be planted on the World Environment day. Some of the plants are Oak, Tairen, Yongchak, Heijuga, (Walnut); Pine, Thuja Pareng (Alder), Chorphon (Indian Olive); heitup, Bokul etc. The Distribution of the tree saplings in all schools and colleges is targeted to be completed before the 3rd July, 2019 by the Forest Department.
Principal Chief Conservator of Forests and Head of Forest Task Force, K. Angami, Director, Department of Education, Th. Kirankumar, members of AMWJU, and concern officials of both the Departments attended the meeting.

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