Bishnupriya Manipuri Community and Culture : An Ethnographic and Performative Study (Material)

 Chapter 1: Introduction

• Research objectives, significance, scope, methodology (ethnography, interviews, fieldwork, and performance analysis).
• Theoretical framework (ethnography, cultural studies, performance theory).
• Literature review (previous studies on Bishnupriya Manipuri, Manipuri culture, performance traditions).

Chapter 2: Historical Background and Origin

• Migration theories of Bishnupriya Manipuri people.
• Links with ancient Manipur, Tripura, Assam, and Bengal.
• Oral traditions and community narratives about origin.
• Colonial accounts and scholarly debates on identity.

Chapter 3: Settlement and Socio-Cultural Life

• Geographical spread (Assam, Tripura, Manipur, Bangladesh).
• Community structure, kinship, and village organization.
• Occupations, economy, traditional crafts.
• Role of women in family and community

Chapter 4 : Language, Literature, and Oral Traditions

•  Bishnupriya Manipuri language (Indo-Aryan with Meitei and Bengali influences).
• Folk songs, proverbs, storytelling.
• Literary contributions and preservation efforts.

Chapter 5: Religion and Festivals

• Vaishnavism and its centrality in the community.
• Ratha Yatra, Janmashtami, Kartik Purnima.
• Sankirtana (ritual singing and dancing).
• Influence of Chaitanya tradition.

Chapter 6: Performative Traditions

• Manipuri dance (Raslila, Sankirtana, Lai Haraoba elements).
• Bishnupriya adaptations of Raslila and performance practices.
• Theatre, folk performances, music.
• Gender roles in performance.

Chapter 7: Costumes and Aesthetics in Raslila

• Traditional attire (Phanek, Innaphi, Potloi).
• Symbolism and spiritual significance.
• Costuming in Raslila and its aesthetic codes.
• Textile traditions and cultural identity.

Chapter 8: Contemporary Challenges and Preservation Efforts

• Issues of identity and recognition.
• Decline of traditional practices in urban settings.
• Institutional support, cultural organizations, festivals.
• Role of digital media in preservation.

Chapter 9: Conclusion and Summary

• Key findings.
• Ethnographic insights into cultural resilience.
• Performance as identity marker.
• Suggestions for future research.

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Introduction

1.1 Background of the Study

The Bishnupriya Manipuri community represents a distinctive cultural group primarily settled in Assam, Tripura, parts of Manipur, and Bangladesh. They trace their origin to ancient Manipur, where they assimilated elements of Vaishnavism, Sanskritic traditions, and indigenous Manipuri practices. Over time, due to political displacements and socio-economic pressures, they migrated to surrounding regions but preserved their unique identity through language, rituals, and performance traditions.

The community’s cultural life is deeply interwoven with performance—particularly dance, music, and theatre—most prominently the Raslila and Sankirtana traditions. These are not merely artistic expressions but serve as embodiments of faith, community solidarity, and cultural resilience. Hence, the Bishnupriya Manipuri community provides a rich site for ethnographic and performative exploration.

Their identity is shaped by a unique blend of traditions—they trace their ancestry to the ancient Meitei kingdom of Manipur, while also preserving their own Indo-Aryan language, rituals, and folk practices. Unlike the Meiteilon-speaking Manipuris, the Bishnupriya Manipuri language belongs to the Indo-Aryan family, though it has absorbed a significant number of Tibeto-Burman elements due to centuries of interaction.

The community is deeply rooted in Vaishnavism, especially the devotional practices centered on Radha-Krishna worship. The cultural hallmark of the Bishnupriya Manipuris is their Raslila performance tradition, dance, and music, which reflect both their religious devotion and their artistic excellence.

Today, the Bishnupriya Manipuri community is recognized for its rich oral traditions, folk literature, classical dance, music, and festivals, contributing to the diverse cultural landscape of Northeast India.

 

1.2 Significance of the study

The study of the Bishnupriya Manipuri community holds profound academic, cultural, and socio-historical importance. Firstly, the Bishnupriya Manipuris constitute a unique ethno-linguistic group whose cultural practices, language, and traditions are often overshadowed in mainstream discourses on North-East India. By focusing on this community, the research contributes to filling a critical gap in ethnographic and cultural studies, thereby ensuring their heritage is documented and preserved for future generations.

Secondly, the Bishnupriya Manipuri community represents a living repository of syncretic traditions. Their cultural practices reflect deep connections with Vaishnavism, particularly through devotional music, dance, and festivals. Studying these practices not only enhances our understanding of the cultural history of Manipur and Assam but also illustrates the intricate processes of cultural assimilation, preservation, and adaptation that define minority communities in South Asia.

Thirdly, this study carries significance for the broader field of performance studies. The Bishnupriya Manipuri community has preserved distinct performative traditions—such as Raslila, Sankirtan, and folk dance forms—that embody both religious devotion and cultural identity. By analyzing these performance traditions, the study highlights how art becomes a medium of identity formation, resistance, and continuity.

Fourthly, in the contemporary context of globalization and migration, the Bishnupriya Manipuri community faces challenges of cultural erosion, linguistic endangerment, and identity negotiation. This research offers valuable insights into the strategies employed by the community to safeguard its cultural heritage, thus contributing to discourses on cultural sustainability and heritage preservation.

Finally, the significance of the study also lies in its interdisciplinary relevance. It contributes to the fields of anthropology, ethnomusicology, linguistics, cultural studies, and performing arts by providing a comprehensive understanding of the Bishnupriya Manipuri community. For policymakers, cultural activists, and educators, such research is instrumental in promoting inclusive cultural policies, safeguarding intangible cultural heritage, and fostering intercultural dialogue.

Historical Background & Origin 

As regards the name ‘Bishnupriya’, there is a story prevalent among the Bishnupriyas and found in the ‘Khumal Purana’. The story goes thus : During the reign of king Garib Nowaj (1714- 1748), Santadas Goswami, a wise saint and propagator of the Ramauti school of religion, came to Manipur from the west. The king, inspired by the teachings of the saint, embraced the new religion, and directed the people to ‘purify themselves, by following the same path.

Accordingly, all the people of the country assembled on a particular day, had their ablution in the lake Nohgkhrang and adopted the new faith, A group of people, however, united under a tributary chief of the Khumal clan, did not fallow the king’s direction on the ground that they were already purified by adopting Vaisnavism and needed no more purification And, from that time onwards, these people of the Khumal kingdom were known as the Bishnupriyas, i e, ‘the darlings of Visnu’. The name is explained in another way. It is said that these people were followers of the Visnu-cult from very ancient times. They installed the image of Lord Visnu at a place in Manipur, which was given the name ‘Bishnupur’. And, as the culture of these people had its head quarters at this Bishnupur, they were called the ‘Bishnupuriyas’ i.e. the inhabitants‘o fB ishnupur, and ‘Bishnupriya’ 158. contracted form of the term ‘Bishnupuriya’. This tradition is in harmony with the name ‘Bishnupuriya Manipuri’ recorded by G.A. Grierson.

Ref :-THE BISHNUPRIYA MANIPURIS -Their Language, Literature & Culture,DR. KALI PRASAD SINHA,BISHNUPRIYA MANIPURI SAHITYA SABHA,Manikanta Bhawan,Saradamani Lane,College Road — Silchar — 788004

Chapter 3: Settlement and Socio-Cultural Life

Chapter 4 : Language, Literature, and Oral Traditions

Works of both Indian and European Scholars bear testimonies to the existence of Bishnupriya Manipuri in Manipur in the earliest time. The "Khumal Purana" Of Pandit Navakhendra Singh refers to the existence of Bishnupriya Manipuri language in Manipur during the reign of Garib Nawaj. Pandit Navakhendra states - " The main stream of Manipuri, the Aryan origin people, the khumal, Moirang, Angam and Luwang who are following the Vedic cult from the epic ages being the devotees of Lord Vishnu distinguish themselves from the Meitheis".  The language originated and developed in Manipur and was originally confined to the surroundings of the Loktak Lake.

Other authorities such as An account of the valley of Manipore by Col. McCullock, Descriptive Ethnology of Bengal by E. T. Dalton and the Linguistic Survey of India by George Abraham Grierson mention that the language was in existence in Manipur before the 19th century. Dr. Grierson calls the language as "Bishnupuriya Manipuri", while some other writers call it simply "Bishnupriya". The principal localities where this language was spoken are now known as Heirok, Mayang Yamphal, Bishnupur, Khunan, Ningthankhong, Ngaikhong, Thamnapoxpi.