The Bishnupriya Manipuri Community and Culture: An Ethnographic and Performative Study

Table of Contents

Chapter 1: Introduction

Chapter 2: Historical Background of the Bishnupriya Manipuri Community

Chapter 3: Community Life And Social Practices

Chapter 4: Religious and Ritual Practices

Chapter 5: Performative Traditions

Chapter 6:Ethnographic Observations

Chapter 7: Contemporary Issues

Chapter 8: Conclusion

Suggested Dissertation Structure

1. Introduction

Background of the study (Bishnupriya Manipuri community: origin, migration, present distribution in Assam, Tripura, Bangladesh).
Rationale of choosing this topic.
Objectives of the study.
Research questions.
Methodology (ethnographic + performative analysis).

2. Historical Background of the Bishnupriya Manipuri

Origin theories of the community.
Settlement patterns.
Language, script, literature.
Socio-cultural identity and struggles.

3. Community Life and Social Practices

Marriage customs, festivals, folk traditions.
Dress, food, livelihood patterns.
Oral traditions and storytelling.

4. Religious and Ritual Practices

Influence of Vaishnavism.
Worship of Radha-Krishna, Sanamahism influences.
Festivals like Ras Leela, Holi, Kartik Purnima, etc.

5. Performative Traditions

Manipuri dance (Lai Haraoba, Ras Lila, folk dance forms).
Role of music (Pung, Esraj, Sankirtan).
Theatre/folk performance traditions.
Women’s role in performance.

6. Ethnographic Observations

Fieldwork documentation.
Interviews and narratives from elders, artists, priests, common people.
Observations of performances, rituals, festivals.

7. Contemporary Issues

Identity crisis and cultural preservation.
Influence of globalization, migration, intermarriage.
Institutional patronage (associations, cultural bodies, universities).
Younger generation’s participation.

8. Conclusion

Summary of findings.
Contribution of the study.
Suggestions for preservation and future research.

📌 Supporting Materials:

Photos from field visits.
Transcriptions of interviews.
Diagrams/tables (genealogies, festival charts).
Performance analysis with notation (if possible).

1. Introduction

1.1 Background of the study (Bishnupriya Manipuri community: origin, migration,resent distribution in Assam, Tripura, Bangladesh).]

Background of the Study

The Bishnupriya Manipuri community is one of the lesser-known yet culturally rich groups of North-East India. Believed to have originated from Manipur, the community carries a distinct socio-cultural identity that is deeply connected with Vaishnavite traditions, language, and performance practices. Their historical journey reflects a narrative of migration, assimilation, and resilience, which continues to shape their cultural identity in the present day.

Origin

The origin of the Bishnupriya Manipuris is a subject of scholarly debate. Some historians suggest that they are descendants of the original inhabitants of Manipur who later adopted Vaishnavism under the influence of Chaitanya Mahaprabhu in the 16th century. Others argue that they trace their ancestry to Aryan settlers who entered Manipur centuries earlier and gradually developed a separate linguistic and cultural identity. What remains undisputed is their strong association with Krishna-centric Vaishnavism, which forms the core of their cultural life.

Migration

Due to political conflicts, Burmese invasions, and internal displacements in Manipur during the 18th and 19th centuries, many Bishnupriya Manipuris migrated out of the Imphal valley. They sought refuge in the adjoining regions of Assam, Tripura, Cachar (Barak Valley), and Sylhet (now in Bangladesh). This migration not only dispersed the community geographically but also influenced the preservation and adaptation of their cultural practices in new socio-political environments.

Present Distribution

Today, the Bishnupriya Manipuris are primarily settled in:

Assam (Barak Valley districts like Cachar, Karimganj, and Hailakandi)
Tripura (particularly in Kailashahar, Dharmanagar, and Agartala)
Bangladesh (Sylhet and Moulvibazar regions)
Smaller populations can also be found in Manipur, Meghalaya, and other parts of India due to educational and occupational migration.

Despite being geographically scattered, the community has maintained a strong sense of cultural unity through their language, religious rituals, festivals, and especially through performing arts such as Manipuri dance, Sankirtan, and Ras Leela, which act as markers of their identity.

Relevance to the Study

The ethnographic and performative study of the Bishnupriya Manipuri community is significant because it provides insights into how a relatively small and dispersed community has preserved its cultural heritage against historical adversities and modern challenges. Their journey of origin, migration, and present-day distribution forms the foundation for understanding their social practices, religious life, and performative traditions, which will be further explored in this dissertation.

1.2 Rationale of choosing this topic.

The Bishnupriya Manipuri community represents a unique cultural group in the North-East of India whose traditions, language, and performance practices have often remained under-documented in mainstream academic research. While significant scholarly attention has been given to the Meitei Manipuris and the broader spectrum of Manipuri classical dance, relatively fewer studies have focused on the Bishnupriya Manipuris, especially from an ethnographic and performative perspective. This gap in scholarship makes it essential to undertake a comprehensive study of the community and its cultural practices.

As a student of Performing Arts, my interest lies not only in the study of dance and performance but also in understanding how performance traditions embody the social, cultural, and religious life of a community. The Bishnupriya Manipuris have preserved and transmitted their rich performance heritage, including Ras Leela, Sankirtan, folk songs, and ritualistic practices, which continue to serve as important markers of their cultural identity. By examining these practices through both ethnographic and performative lenses, this dissertation aims to document and analyze how performance acts as a living archive of the community’s history and identity.

Another reason for choosing this topic is the question of cultural survival and continuity. The Bishnupriya Manipuris, being a relatively small and dispersed community spread across Assam, Tripura, Manipur, and Bangladesh, face challenges of cultural preservation in the face of globalization, migration, and assimilation into larger dominant cultures. Studying their cultural expressions today provides valuable insight into how minority communities negotiate identity, preserve tradition, and adapt to modern realities.

On a personal level, this topic holds significance because it allows me to connect academic research with my own cultural interest in Manipuri dance and its multiple traditions. Through this study, I hope to contribute to the broader academic discourse on ethnography, performance studies, and cultural preservation while also giving visibility to a community whose contributions to India’s cultural mosaic deserve deeper recognition.

Thus, the rationale for choosing this topic lies in three interrelated motivations:

Filling a scholarly gap in the study of the Bishnupriya Manipuri community.
Exploring performance traditions as expressions of identity and cultural continuity.
Preserving and documenting the intangible heritage of a minority community for future generations.

1.3 Objectives of the study.

The main objectives of this research are:

To trace the historical background of the Bishnupriya Manipuri community, with special reference to their origin, migration, and present socio-cultural distribution.
To study the socio-cultural practices of the Bishnupriya Manipuris, including customs, festivals, rituals, and everyday community life.
To document and analyze performative traditions such as Manipuri dance, Sankirtan, Ras Leela, folk music, and other cultural expressions as markers of identity.
To apply ethnographic methods (fieldwork, participant observation, and interviews) to understand the lived experiences of the community.
To explore the relationship between performance and identity, highlighting how performance traditions help preserve cultural memory and transmit values across generations.
To examine the challenges faced by the Bishnupriya Manipuri community in preserving their cultural practices in the context of globalization, migration, and modern socio-political realities.
To contribute to academic discourse by producing a comprehensive ethnographic and performative study of a relatively under-researched community.

1.4 Research questions.

This dissertation seeks to address the following research questions:

What are the historical origins and migration patterns of the Bishnupriya Manipuri community, and how have these shaped their present socio-cultural identity?
How do social practices, customs, and rituals reflect the everyday life and cultural values of the Bishnupriya Manipuris?
In what ways do performative traditions—such as dance, music, Sankirtan, and Ras Leela—function as expressions of cultural identity and continuity within the community?
How can ethnographic methods (fieldwork, participant observation, and interviews) provide insights into the lived experiences and cultural practices of the community?
What role do performance traditions play in preserving cultural memory and transmitting heritage to younger generations?
What challenges do the Bishnupriya Manipuris face in safeguarding their cultural and performative traditions in the modern context of migration, globalization, and assimilation?
How does studying the Bishnupriya Manipuri community contribute to a broader understanding of minority identities, cultural preservation, and the intersection of ethnography and performance studies?

1.5 Methodology (ethnographic + performative analysis).

This research is grounded in a qualitative approach, combining ethnographic fieldwork with performative analysis. Since the dissertation seeks to understand the Bishnupriya Manipuri community through both their lived experiences and their cultural expressions, an interdisciplinary methodology becomes essential.

1. Research Design

The study adopts an ethnographic research design, which emphasizes immersive engagement with the community to gather first-hand insights into their social, cultural, and performative life. Ethnography is particularly suited to this study as it allows for participant observation, documentation of rituals and festivals, and recording oral narratives. Alongside ethnography, performance studies methodology will be used to analyze the embodied traditions of the community such as Ras Leela, Sankirtan, and folk practices.

2. Data Collection Methods

The following methods will be employed to gather data:

Participant Observation: Attending and documenting community rituals, festivals, and performances such as Ras Leela, Sankirtan, and Holi. Observing both performers and audiences to understand the social role of performance.
Interviews: Conducting structured and semi-structured interviews with community elders, performers, teachers, cultural leaders, and ordinary members of the community. These interviews will provide insights into cultural memory, migration history, and present-day challenges.
Oral Histories: Recording narratives from elders to trace migration experiences, cultural transformations, and preservation of traditions.
Audio-Visual Documentation: Capturing performances, festivals, and rituals through photography and videography for analysis.
Secondary Sources: Consulting existing literature, historical records, community publications, and online archives to supplement fieldwork data.

3. Field Sites

Fieldwork will be conducted in areas with significant Bishnupriya Manipuri populations:

Assam (Cachar, Karimganj, Hailakandi – Barak Valley)
Tripura (Agartala, Kailashahar, Dharmanagar)
Bangladesh (Sylhet, Moulvibazar) – secondary sources and online contacts will be used if physical visits are not feasible.

4. Data Analysis

Ethnographic Analysis: The data from fieldwork will be analyzed thematically, focusing on aspects such as social life, rituals, migration narratives, and cultural identity.
Performative Analysis: Performances will be analyzed using tools of performance studies, considering elements like movement, music, costume, space, symbolism, and audience participation. The study will interpret how these performances function as cultural texts that embody history, spirituality, and identity.

5. Ethical Considerations

Consent will be obtained from participants before conducting interviews or documenting performances. Care will be taken to respect cultural sensitivities and present the community’s perspectives authentically.

6. Scope and Limitations

While the study aims to provide a holistic understanding, limitations include the geographical dispersal of the community, restricted access to some field sites, and reliance on oral histories which may be influenced by memory and subjectivity.

2: Historical Background of the Bishnupriya Manipuri Community

2.1 Origin theories of the community.

Origin Theories of the Bishnupriya Manipuri Community

The origin of the Bishnupriya Manipuri community is a subject of long-standing debate among historians, linguists, and cultural scholars. Unlike other well-documented communities of North-East India, the Bishnupriya Manipuris do not have a single, unanimously accepted origin narrative. Instead, several theories exist, each offering different perspectives on their ancestry and cultural identity.

1. Indo-Aryan Origin Theory

According to this theory, the Bishnupriya Manipuris trace their roots to Indo-Aryan settlers who migrated into Manipur in ancient times. Linguistic evidence supports this view, as the Bishnupriya Manipuri language (also known as Bishnupriya or Imar Thar) belongs to the Indo-Aryan family, unlike Meitei (Manipuri) which is Tibeto-Burman. Scholars argue that these settlers gradually assimilated aspects of Meitei culture and later became distinct through their adoption of Vaishnavism.

2. Mixed Origin Theory

Some scholars suggest that the Bishnupriya Manipuris are the result of intermarriage and cultural fusion between early Aryan settlers and the indigenous Tibeto-Burman groups of Manipur. This theory explains why the community’s language is Indo-Aryan in structure but contains many Tibeto-Burman loanwords, and why their culture reflects both Aryan Vaishnavite traditions and indigenous Manipuri practices.

3. Vaishnavite/Religious Identity Theory

Another viewpoint holds that the Bishnupriya Manipuris emerged primarily as a Vaishnavite religious community during the 15th–16th centuries, under the influence of Chaitanya Mahaprabhu and the spread of Gaudiya Vaishnavism in Manipur. Here, “Bishnupriya” is seen as denoting the devotees of Lord Vishnu (Krishna), rather than a separate ethnic group. Over time, their shared religious practices and rituals consolidated into a community identity.

4. Migration and Refugee Theory

This theory emphasizes historical displacement. It argues that the Bishnupriya Manipuris were originally inhabitants of Manipur who, due to repeated Burmese invasions (18th century) and internal conflicts, migrated to safer regions such as Assam, Tripura, and Sylhet (now in Bangladesh). Over time, their dispersal reinforced a distinct identity, as they sought to preserve their traditions outside Manipur.

5. Oral Tradition and Community Narratives

Apart from scholarly theories, the Bishnupriya Manipuris themselves maintain oral traditions about their origin. Many community narratives claim descent from Arjuna and Manipuri princess Chitrangada, linking their ancestry directly to the Mahabharata. These legends, while not historically verifiable, play a crucial role in shaping the community’s cultural memory and self-identity.

Scholarly Position

Most modern scholars agree that the Bishnupriya Manipuris are not purely Aryan or purely Tibeto-Burman, but rather a syncretic community that emerged through centuries of migration, cultural fusion, and Vaishnavite religious influence. Their Indo-Aryan language, combined with Manipuri cultural practices and Vaishnavite devotion, makes them a unique socio-cultural group in North-East India.

2.2 Settlement patterns.

Settlement Patterns of the Bishnupriya Manipuri Community

The settlement patterns of the Bishnupriya Manipuri community are closely tied to their migration history. Political upheavals in Manipur, particularly the Burmese invasions of the 18th and early 19th centuries, forced large sections of the community to move out of their ancestral homeland. Seeking safety and livelihood, they gradually established settlements in adjoining regions such as Assam, Tripura, and Sylhet (now in Bangladesh). These settlements became the nuclei of Bishnupriya Manipuri cultural life and have continued to serve as centers of identity preservation until today.

1. Settlement in Assam

The largest Bishnupriya Manipuri population is concentrated in the Barak Valley of Assam (districts of Cachar, Karimganj, and Hailakandi).
Settlements are typically found in villages and small towns, with communities organized around temples, Namghars (prayer houses), and cultural clubs.
Many families migrated from Manipur and Sylhet during the 18th–19th centuries and gradually integrated into the agrarian economy of the Barak Valley.
Urban settlements have also emerged in Silchar, Guwahati, and other Assamese towns, due to education and employment opportunities.

2. Settlement in Tripura

Tripura is another major hub of Bishnupriya Manipuris, particularly in the districts of Kailashahar, Dharmanagar, Bishalgarh, and Agartala.
Historically, Tripura’s Manikya kings patronized Manipuri culture, especially Ras Leela and Sankirtan, which encouraged Bishnupriya Manipuris to settle there.
Villages often grew around cultural institutions and agricultural land, maintaining strong community bonds.

3. Settlement in Bangladesh (Sylhet Region)

A significant population of Bishnupriya Manipuris settled in Sylhet and Moulvibazar (present-day Bangladesh) during the 18th–19th centuries.
Here too, settlements were closely tied to agriculture and temple-centered religious life.
After the partition of India (1947) and the independence of Bangladesh (1971), many Bishnupriya Manipuris migrated from Sylhet to Assam and Tripura, though a notable population still resides in Bangladesh.

4. Smaller Settlements in Manipur and Elsewhere

A small section of the community continues to live in Manipur, though their numbers are very limited compared to Meitei Manipuris.
Due to education, employment, and cultural associations, smaller diasporic settlements of Bishnupriya Manipuris can now be found in Meghalaya, West Bengal, Delhi, and even abroad (USA, UK, Middle East).

Features of Settlement Patterns

Village-based Clusters: Most settlements were rural, with strong emphasis on collective living, temple worship, and performance traditions.
Cultural Centers: Settlements often grew around Namghars and community halls, which served as spaces for Ras Leela, Sankirtan, and festivals.
Agrarian Economy: Agriculture formed the backbone of early settlements, with later generations shifting to education, government service, and urban professions.
Dispersed but Connected: Despite being scattered across regions, the community has maintained cultural unity through festivals, performances, and linguistic continuity.

2.3 Language, script, literature.

1. Language

The Bishnupriya Manipuri community speaks Bishnupriya Manipuri, also known as Imar Thar (“Language of our Mother”). Linguists classify it as part of the Indo-Aryan family of languages, which sets it apart from the Meitei Manipuri language (Tibeto-Burman).

The language is Indo-Aryan in structure but contains a large number of Tibeto-Burman loanwords due to long contact with Meiteilon (Meitei language).
Phonetically, it resembles eastern Indo-Aryan languages such as Bengali and Assamese, but it has distinct vocabulary, pronunciation, and expressions unique to Bishnupriya Manipuri.
The community uses Bishnupriya Manipuri as their mother tongue at home and within cultural spaces, though bilingualism is common (many also speak Bengali, Assamese, or Hindi).

2. Script

Historically, Bishnupriya Manipuri was written in the Bengali-Assamese script, which remains the dominant writing system today.
Some scholars claim that in ancient times, Bishnupriya Manipuris used the Meitei Mayek (Manipuri script) during their residence in Manipur, though direct evidence is limited.
Modern publications, books, and newspapers of the community continue to be published in the Bengali script, which has contributed to the preservation of their literature.

3. Literature

The Bishnupriya Manipuri community has a rich oral and written literary tradition that reflects its cultural and religious identity.

(a) Oral Literature

Folk tales, myths, riddles, and proverbs transmitted across generations.
Ballads and epics narrating heroic deeds, migration stories, and divine interventions.
Oral compositions connected to Ras Leela, Sankirtan, and religious festivals.

(b) Religious and Devotional Literature

Strong influence of Vaishnavism in their literature, with works dedicated to Radha and Krishna.
Hymns, kirtans, and plays that are performed during festivals.
Many compositions are inspired by the works of Chaitanya Mahaprabhu and Vaishnava poets of Bengal.

(c) Written Literature

Early written works were preserved in manuscripts and handwritten texts, mainly in Bengali-Assamese script.
In the 20th century, community writers and scholars began to publish journals, newspapers, and books to strengthen linguistic and cultural identity.
Notable contributions include dramas, poetry, essays, and novels written in Bishnupriya Manipuri, reflecting themes of migration, identity, and cultural preservation.

(d) Modern Developments

Several organizations and cultural bodies have promoted the use of Bishnupriya Manipuri in education, media, and publishing.
Newspapers, magazines, and websites now exist in the language, helping to preserve and spread awareness of their literary tradition.
The language has gained recognition from institutions, and efforts are being made to introduce it in schools and colleges, particularly in Assam and Tripura.

Significance

Language, script, and literature are not just tools of communication for the Bishnupriya Manipuri community—they are symbols of survival and identity. Despite dispersal across different states and countries, the continued use of Imar Thar and its literature provides cultural cohesion, while devotional texts and performances ensure continuity of tradition.

2.4 Socio-cultural identity and struggles.