from Back to Godhead, November-December 1995

The Vedic scriptures tell us that Manipur was a Krishna conscious land even more than five thousand years ago. But for the last several centuries the Manipuris have also worshiped various regional semi-historical deities, who hold a place in Manipuri culture even today.

In modern times, worship of Vishnu first gained prominence in Manipur in the fifteenth century, during the reign of King Kyamba. It is said that the Pong king Khekhombha of the Shan kingdom gave Kyamba a Vishnu chakra (the symbolic disc of Vishnu). The presence of the chakra seemed to bring about various supernatural events, so on the advice of brahmanas the king had a temple constructed for it and instituted regular worship. The worship was continued by his descendants.

The philosophy taught by Lord Chaitanya Mahaprabhu was first introduced in the seventeenth century by five disciples of the great devotee Srila Narottama Dasa Thakura. The songs of Srila Narottama Dasa Thakura are still sung throughout Manipur, and his birthday is an occasion of festivities.

In the early eighteenth century, the powerful king Garibniwaj embraced the worship of the Personality of Godhead in the form of Lord Ramachandra. But the wave of devotion that turned the entire kingdom Krishna conscious took place during the reign of Garibniwaj’s grandson Rajarshi Bhagyachandra.

The Victory of King Bhagyachandra

Rajarsi Bhagyachandra ascended the throne in 1759, but in 1762 the Burmese, acting in concert with his envious maternal uncle, invaded Manipur, and the king, with his queen and a few attendants, fled to the neighbouring state of Ahom, now known as Assam.

The King of Ahom, Rajesvara, had heard of King Bhagyachandra’s virtues and was pleased to receive him. They became close friends, and Rajesvara arranged for Bhagyachandra to stay in the vicinity of the royal palace.

But Bhagyachandra’s crafty uncle wrote a letter to the king saying that the person taking refuge at his court was an imposter, not the great Bhagyachandra. The uncle advised the King of Ahom to destroy him.

The message seems to have influenced King Rajesvara. Though not entirely persuaded, he began treating Bhagyachandra with coolness and suspicion.

The real Bhagyachandra was said to have supernatural powers. So finally, on the advice of senior ministers, King Rajesvara reluctantly devised a test: In a public arena, Bhagyachandra, unarmed, was to catch and tame a wild elephant.

Confronted with this humanly impossible task, King Bhagyachandra prayed to Lord Krishna for guidance. Lord Krishna then appeared to him in a dream and advised him to enter the arena with a garland and japa beads in hand. Victory, Lord Krishna told him, was assured.

In the future, the Lord said, Bhagyachandra would be the sole king of Manipur. Upon regaining the kingdom, he should install a Krishna deity. The deity, Govindaji, should be carved from a certain old jackfruit tree growing on the slopes of a hill known as Kaina, and the physical features of the deity should match those the king was seeing now.

After installing the deity, the Lord said, the king should arrange for the performance of a rasa-lila, in which the deity should be worshipped with songs and dances. The Lord enabled Bhagyachandra to envision in detail the kinds of dress the dancers should wear and the manner in which the songs and dances should be composed.

The next morning, crowds waited on rooftops and treetops to see the fate of the supposed King of Manipur. Bhagyachandra solemnly entered the arena, holding the garland and japa beads chanting the holy name of Lord Krishna.

The elephant charged from a distance, but as it neared Bhagyachandra it slowed down and then knelt before him. According to some accounts, the elephant seemed as though struck repeatedly by some unseen enemy. King Bhagyachandra alone, we are told, could see Lord Krishna sitting atop the elephant’s head like a mahout. And to that Lord, the King offered the garland from his hand. The king then mounted the elephant and rode triumphantly through the cheering crowds.

Thoroughly convinced, King Rajesvara profusely apologized and offered his full assistance. He supplied men and arms to help King Bhagyachandra win back his kingdom.

After an arduous trek from Ahom through the jungles, Bhagyachandra returned with his forces to Manipur and regained the throne. He restored the kingdom to normalcy and set about to consolidate its small kingdoms into one state, while still preserving cultural diversity.

Lord Govindaji Appears Again

For some reason, some say because of repeated Burmese invasions, Bhagyachandra did not at once install the deity of Govindaji. But one day a tribal woman appeared at the gates of his palace, insisting on having an audience with the king. She bore a message, she said, from someone even higher than him.

Granted a private audience, the woman told the king that while she was cultivating vegetables in her field a young boy came before her and began playing tricks. He won the woman’s affection and asked her to convey to the king a message: He had made a promise, but now he was neglecting it, and the boy was very angry.

The king at once understood that the boy was Krishna Himself. He returned with her to her village – on the slope of Kaina – and there found the old jackfruit tree of which Lord Krishna had spoken.

The king arranged to fell the great tree, had it brought back to his capital, Langthabal, and appointed expert sculptors to carve the deity. He described to the sculptors precisely how the Lord should look, according to the vision he had seen, and advised them also to consult the descriptions in Srimad-Bhagavatam.

The sculptors carved a beautiful image, and when the king saw it he acknowledged that the form was superb. But it did not, he said, match his vision. By the king’s order, the deity was named Sri Vijaya Govindaji and opulently installed. An elderly uncle of the king became the priest of the deity. The king then ordered the sculptors to carve another.

They began again, but again the deity differed from the form the king had envisioned. This happened several times. Each time, the king had the deity opulently installed in a different temple and told the sculptors to try again.

The sculptors were getting anxious because not much was left of the tree – but at last they carved a deity that the king said matched his vision precisely.

With joyous festivities the deity was installed on the auspicious full moon day of Karttika month in 1776 and from the very beginning Govindaji was revered as the Supreme Personality of Godhead. The king himself, his court, his entire state – all were dedicated to Govindaji.

Skillfully, the king introduced all the features of traditional worship of Lord Krishna as taught by the followers of Lord Chaitanya. Rather than try to stamp out previous traditions of Manipuri religion and culture, by his own example he inspired his people in devotional service to Govindaji.

Devotion to Govindaji became the focus of the spiritual and cultural life of Manipur. The people became Vaishnavas, devotees of Krishna, but they expressed their devotion with a special Manipuri spirit. They were Manipuri Vaishnavas, and they are still known as such till this day.

The First Rasa-Lila

After the installation of Govindaji, what remained to be fulfilled was Krishna’s order that the King arrange for the performance of rasa-lila. The King now set about this in earnest. He engaged various experts to compose the music, design the costumes, and conceive the dances. The King himself provided guidance in all matters.

The dance was not to be merely an artistic performance. It was to be done for the pleasure of the deity and the spiritual upliftment of the audience. Krishna’s pastimes take place at the highest level of spiritual devotion, and the performance had to convey the pastimes of the Lord in all their purity. Grace, chastity, and deep spiritual feeling were to be hallmarks of the rasa-lila.

The rasa-lila was to be performed not in a theatre but in a ‘rasa-mandala’ specially constructed for the deity, Lord Govindaji. Govindaji Himself would be in the center of the rasa-lila.

At the time there was no deity of the Lord’s consort, Srimati Radharani. Who then would play her role? For the pleasure of Lord Govindaji, the King selected his own daughter, the young and beautiful princess Bimbavati. The King himself became one of the mrdanga drummers for the satisfaction of the Lord.

The rasa-lila was held in November 1779, on the night of the full moon. By all accounts it was splendidly performed. Over the years, the rendering of rasa-lila through dance and devotional song developed into a highly refined art, and even today it is celebrated as a sacred tradition in Manipur. Whenever it is performed, a prayer is made to Govindaji on behalf of King Bhagyachandra.

Perfecting a Life of Devotion

Princess Bimbavati herself was so overwhelmed that she renounced the world and spent the rest of her life serving Lord Krishna and singing His holy names. She became famous as ‘Sija Lairoibi’, meaning ‘the princess who owned the Lord’. The golden deity of Radharani at the Govindaji temple was later made in her likeness.

King Bhagyachandra was an ardent follower of Srila Narottama Dasa Thakura, an exponent of Gaudiya Vaishnavism. He was initiated by Srila Ganga Narayana Chakravarti, a disciple of Srila Narottama Dasa Thakura, who visited Manipur to spread the Bhagavata Culture. In 1798, after ruling for 39 years, King Bhagyachandra decided to retire from political life. With his sons, several queens and several hundred associates, he left the kingdom for a pilgrimage to Murshidabad (West Bengal), the birthplace of Srila Narottama Dasa Thakura.

The King handed over his state of Manipur to his eldest son, Labanyachandra, and spent the rest of his days in a life of detachment and devotion. He passed away in October 1799 at Murshidabad. His body was cremated there, near the tomb of Srila Narottama Dasa Thakura, of whom many devotees in those times believed him an incarnation. The brahmanas of those days gave him the title ‘Rajarsi’ meaning a sage in the form of a king. According to the King’s will, a portion of his ashes was bought back to Manipur and buried at the royal cremation ground, while another portion was brought to Navadvip, the abode of Sri Chaitanya Mahaprabhu.

For information used in this article I am indebted to R. K. Gopal Singh and to Dr. N. Tombi Singh, author of Manipur and the Mainstream.

“Manipur has been a historic place for thousands of years. Arjuna married the daughter of the Manipur king and his son became the king. You are therefore descending from the original Kshatriyas. Now you bring the knowledge of Bhagavad-gita, revive Manipur’s Kshatriayism and save Vaisnavìsm. For the purpose of preaching in Manipur, I can go in any condition of life. I have great respect for Manipur which was a Kshatriya kingdom long before Arjuna. You can do it. You are educated and a devotee, and we shall all help you. That is wanted. Everything can be achieved by bhakti. Build a terapie in Manipur like in Vrindavana and Nabadwìpa.” Srila Prabhupada also said during a conversation with Sripada Maharaja, “So I could understand that Manipur has got great potential of bhakti-marga. You descendant of Babhruvahana, Arjuna’s son. So let there be at least one country ideal brahmana, ideal Kshatriya. And people are submissive to Krishna Consciousness. I have seen in Vrindavana and Nabadwipa many Manipuris.”

This clearly shows the intense longing of Srila Prabhupada to revitalize the old Manipuri Vaisnava culture to make Manipur an ideal Vaisnava state in the entire world. Sripada Maharaja’s mission is to translate the aspirations of Srila Prabhupada, his spiritual master, into action as soon as possible.
Towards fulfilling Srila Prabhupada’s wishes, Sripada Maharaja has conceived of a permanent Centre of the Bhagavata culture in Manipur. He has, therefore, launched a prestigious project of Sri Sri Radha Krishna temple complex which comprises Sri Sri Radha Krishna Manimandir, Rasamandal, Cultural and Amenities blocks. M/s Archiscape Design Centre Pvt. Ltd., New Delhi, under the supervision of H.H. Surabhi Swami, the then consultant of the ISKCON Ministry of Architecture, has designed the ternple complex. The foundation-stone of Sri Sri Radha Krishna Manimandir was laid by His Holiness Bhaktisvarupa Damodara Swami on March 22, 1991 in a 4- acre land, donated by Srimati Longjam Ongbi Ketuki Devi, wife of Sri Longjam Kulabidhu Singh, a life patron member of ISKCON, Manipur. Sri L. Kulabidhu Singh, the working chairman of ISKCON Manipur Development Council, who has been extending all possible assistance to ISKCON, Manipur, since its inception, is a great admirer of Srila Prabhupada. It is his desire that his wife should donate the land in her name to ISKCON Manipur. The temple has got a plinth area of 11,230 sq. ft. The foundation of the temple has been designed as a semi-floating type and the structures, as self-supporting ribbed plates. The height of the temple will be 55 ft. The temple will have three domes viz. Sri Sri Radha Krishna dome, Sri Sri Jagannatha, Baladeva and Smt. Subhadra Rani dome and Sri Sri Gaura Nitai dome. The designs of these domes have not been finalised so far. The main components of the temple complex consist of Prasadam Hall, Pushpa Samadhi of Srila Prabhupada, Temple Hall, Deities Rooms and Rasamandal with 2500 seats capacity. The progress of the actual mandir under construction has reached up to the stage of completion of foundation. Sripada Maharaja desires to complete the actual mandir which is the major component of the whole complex as early as possible, preferably by 1999 to coincide with the celebration of Rajarshi Bhagyachandra’s 200th disapperance anniversary. The approx. cost of the temple complex is US $ 2 millions.
It is the wish of Sripada Maharaja that once Sri Sri Radha Krishna temple complex along with its required infrastructures is completed, a University of Bhagavata culture could be opened after the model of Eastern Vrindavana. The University of Bhagavata culture would provide the facilities to the students as well as research scholars for learning the Bhagavata culture and Theology. It would also provide facilities to the Krishna conscious devotees throughout the world in particular, for studying the philosophy of Eastern and Western thoughts simultaneously.
Sripada Maharaja also intends to open a well-equipped and the most modern library to be named after Srila Vedavyasa for the benefit of the young students as well as the public. Towards promotion and propagation of the Manipur’s rich cultural heritage, an institute to be named as Caitanya College is also intended to be established by Sripada Maharaja for providing facilities to the people of the rest of the world to learn the ancient arts and cultures of Manipur. A Babhruvahana School of Manipuri Martial Arts would also be opened in due course. The Women’s Forum for Cultural Foundation of ISKCON, Manipur which was founded by Sripada in September 1987, has been actively engaged in spreading Krishna Consciousness through Sankirtana. Sripada Maharaja has also been planning to set up a Chitrangada Women’s College of Vocational Training. At present, works in Weaving, Embroidery, Tailoring and Handlooms bave already been taken up by the devotees of ISKCON, Manipur.
It is, therefore, considered that the concerted efforts are necessary to mobilize all available resources towards timely completion of this prestigious project of Sri Sri Radha Krishna Manimandir Temple Complex. By fulfilling the wishes of Srila Sripada, the aspirations of Srila Prabhupada to make Manipur an ideal state of Vaisnavas will be accomplished.

A MESSAGE FROM THE PROJECT DIRECTOR
By Bhaktisvarupa Damodara Swami

By the inconceivable mercy of Lord Sri Krishna, I met His Divine Grace Sri Srimad A C Bhaktivedanta Swami Prabhupada, the Founder-Acharya of the International Society for Krishna Consciousness (ISKCON) in early 1970, in New Dwaraka (Los Angeles, U.S.A.) while I was working for my Ph. D. in Physical Organic Chemistry at the University of California, Irvine. I felt that this was my greatest fortune and in my heart I accepted him as my spiritual master immediately. I was formally initiated as his disciple in 1971.
Srila Prabhupada kindly gave several instructions to this insignificant servant during a span of eight years (1970-1977) on how to present the science and philosophy of Krishna Consciousness to the leaders and intellectuals of the world in general and specifically to the scientists. I received many training sessions from him in the form of morning walk conversations during which he would mercifully engage me in profound debates on science and spirituality. Some of these conversations have been published by the Bhaktivedanta Book Trust (BBT) in the book ‘Life Comes From Life’. In my humble opinion, this book is one of the greatest critiques on modern life sciences to date.
Srila Prabhupada also instructed that I should build a temple in Manipur which should be a center for the cultivation of in the words of Srila Prabhupada, ‘Scientific Vaishnava Culture’. Sri Sri Radha-Krishnachandra Manimandir, the centerpiece of the University of Bhagavata Culture is a humble attempt to execute this divine order.
I humbly offer my deep gratitude to all the noble Vaishnava devotees of the Lord and many well-wishing friends from around the world for their generous support of this project. I am also very grateful for the hard work and long hours put in by my many assistants and all those who worked tirelessly with so much love and dedication, sacrificing all their personal comforts for the sake of this project. Without their help this project would never have been possible. I am especially grateful for the selfless service of Sri D. Upasni, thè well-known architect of Mumbai, who gave his professional services free of any charges. I sincerely pray for the unlimited blessings of Sri Sri Radha Krishnachandra upon all of them eternally.

INAUGURATION OF SRI’ SRI’ RADHA-KRISHNACANDRA MANDIR

Manipur is blessed by some of the choicest gifts of God’s creation on earth. Patronized by generations of kings, the land has a long history of Bhagavata Culture. However, due to the influence of the Kali yuga the practice of Bhagavata Culture by modern Manipuris, especially the younger generations, has been fast diminishing.
Srila Prabhupada knew of Manipur’s rich Vaishnava heritage. He knew of its people’s kshatriya lineage, their adoption of Gaudiya Vaishnavism, and their beautiful devotional arts. He wished to see Manipur’s Vaishnava culture revitalized in a scientific way so that it could become an ideal Vaishnava state, a state that could represent Bhagavata Culture to the entire world. For this purpose he planned to visit Manipur in 1976 and 1977 but due to his ill health and the difficulty of getting an inner line permit for the foreign disciples, his visit to Manipur did not materialize.
On December 25, 1977 just after Srila Prabhupada’s departure from this world, in order to fulfill his desire of revitalizing Vaishnava culture in Manipur, Maharaja opened an ISKCON temple in Imphal, the capitai city of Manipur. Construction of a new temple known as the Manimandir or jeweled Temple was begun in 1991 with the generous support of local ISKCON life patron members, devotees, and well-wishers of Maharaja from around the world. Although the temple construction has not yet been completed, upon visiting the Manimandir, one can see that its architecture and decorative motifs create an artistic style that is exquisitely unique. Anyone who visits the temple is immediately awestruck by its magnificence. The presiding deities are Sri Sri Radha-Krishnachandra, along with their attendants Srimati Lalita and Srimati Vishakha, Sri Sri Gaura-Nitai and Sri Sri Jagannatha, Baladeva and Lady Subhadra. A glance at the deities delicate beauty instantaneously gives one a glimpse of the divine love between Radha and Krishna. The Manimandir is inspirational and truly a place where divine love and beauty reign supreme.
Although the decorative and ornamental elements were not fully complete, the Manimandir was inaugurated in a grand way on November 11, 2000, the auspicious day of Sarat Purnima (the full moon day of the autumn season). The Inaugural Function was presided over by the Chief Minister of Manipur Sri W. Nipamacha Singh and His Excellency Sri Ved Marwah, the Governor of Manipur was the Chief Guest. Many Vaishnava leaders, devotees and guests from around the world participated in the great festivity. The festival lasted for an entire month and the famous Balinese Ramayana Dance Drama troupe, from Bali, Indonesia also participated in the cultural programs. As part of the celebration, an International Conference on the Culture of Peace was also organized to promote the U. N. year of Peace from November 17-19, 2000 and many international dignitaries participated in the conference. The conference was jointly organized by (1) University of Bhagavata Culture (UBC); (2) All India Peace and Solidarity Organization (Manipur Chapter) (AIPSO); (3) United Religions Initiative – Manipur Cooperation Circle; (4) Indian Doctors for Peace and Development, and a few NGO groups.
The deity installation ceremony was performed by the Rajagurus from Sri Jagannath Puri Dham with elaborate rituals for three continuous days. During the installation ceremony Maharaja also arranged for 108 Brahmanas to chant the entire 18,000 verses of the Srimad-Bhagavatam to invoke the blessings of the Supreme Lord for world peace.
The highlight of the inaugural ceremony was the Maha Rasalila enacted by 216 children with 108 boys playing the role of Lord Krishna and 108 girls playing the role of Srimati Radharani and other gopis. These children were all 6-10 years old. It was the first time in the cultural history of Manipur that such a beautiful Maha Rasalila performed by innocent children was organized. The wonderful costumes and exquisite devotional dances of the children during the full moon night gave everyone a glimpse of the divine world. Thousands of people who witnessed this magnificent dance had tears of joy. Many prominent Rasalila dance gurus and devotional singers of Manipur contributed their time and services in training the young children for this historic celebration.

from Back to Godhead, November-December 1995

Indian Airlines — from Calcutta via Guwahati — has brought us to Imphal. We’re a delegation of Krishna devotees from America, India, France, Italy, Iran, Australia, Singapore, and New Zealand. Hazy grey sky, mountains off in the distance to your left. The air is cool (Calcutta was blazing). We’re up on a plateau, at twenty-five hundred feet.

On the far side of the barbed wire that marks the parking lot from the airfield, an Army guard, turbaned Sikh, looks on patiently, rifle in hand.

A drought is on. This is mid March, supposedly a season of rain showers, but the last rain was in February, and that gave only a little. But, drought aside, today is the second day of the festivities for Holi, the festival of colors.

A group of devotees meet us and festoon us with fluffy garlands of cotton thread — bright red, white, green, yellow, with some silvery tinsel mixed in. Then we’re into a jeep, some cars, and Maruti vans, and on our way to our temple.

We get down a few blocks early: We’re in for a big reception. Awaiting us, lining the road, stand rows and rows of men and women, dressed in garments of bright Holi colors — solid red and pink-scarlet — with drums, cymbals, double conches. The faces are Chinese-Tibetan, and the chanting is Hare Krishna, loud and strong, in a unique Manipuri style.

People pour big pots of water on our feet and toss handfuls of flaked rice into the air — an auspicious greeting. In the midst of it all, Manipuri faces behind video cameras get it all on tape. (Sony has made it to Manipur.)

Ceremonies in the temple, some refreshments, some rest, and we’re off for sankirtana at the temple of Govindaji (Krishna, the source of all pleasure). The Deity of Govindaji is the ultimate object of love and devotion for people throughout Manipur, and today people have come to see Him and celebrate Him from all over the state.

In the courtyard of the temple, crowds arrive in parties for sankirtana (congregational chanting)— drummers, cymbal players, conch blowers, banner carriers — singing the glories of Govindaji.

The mood is joyful, and part of the fun is the traditional Holi spraying of colors — water dyed red or pink or purple, sucked up from vats and shot up into the air and onto the crowds from brass syringes the size of rifles. Everyone sprays and gets sprayed, so your clothes and face and arms and all of you gets thoroughly parti-colored. The fun goes on well into the night.

The next morning things have calmed down, the dye (less tenacious than in Calcutta) has mostly washed off your skin, and we’re off to Moirang, about thirty miles south. Along the way, bands of young girls at intervals barricade the road with rope or bamboo, demanding a rupee to let your car pass. In Manipur that’s another Holi tradition. Everyone gives.

In Manipur the Holi celebrations go on for six days. The markets close, and sankirtana parties travel from place to place, chanting the holy names of the Lord — Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare.

On our way to the city of Moirang, we stop at several towns along the road. At each stop, arrangements have been made for us to witness a performance of sankirtana. Sankirtana in Manipur is a highly cultivated art. Professional and semi-professional groups perform at birth ceremonies, weddings, festivals, and other such occasions. Usually, several groups perform at every function.

A typical performance takes place at Bishnupur, a fair-sized town (signs on shops: “Vishnu Pharmacy,” “Sanjit Video Parlor”). To start the sankirtana, the first group shouts out, “Gauranga Mahaprabhu ki jaya!” (“All glories to Lord Chaitanya Mahaprabhu,” the incarnation of Krishna who especially spread the chanting of the holy name of God, five hundred years ago.) Then the drumming begins.

This is power drumming, with five or seven pungs (Manipuri mridanga drums). Complex rhythms swirl into one another, punctuated by cymbals played with equal finesse. And the drummers dance with acrobatic virtuosity, tightly choreographed. The drummers play and dance with a look of serious, determined intensity, We’re reminded that Manipur has been a kingdom of kshatriyas, royal warriors, people you don’t want to mess with.

The drumming leads into the singing, songs glorifying the Lord. The melodies are attuned to the seasons. The melodies now are those of spring.

Groups take their turns drumming, dancing, and singing, groups of boys, of men, and of women also, the women dressed traditionally in lotus pink.

As each performance ends, the singers and dancers offer obeisances, and at the end of it all, prasadam is distributed (food eaten after first offered to Krishna) — tangerines and apples — and then we’re back on the road.

At Moirang we have another temple and ashram of ISKCON (the International Society for Krishna Consciousness). There, more sankirtana performances and then lunch prasadam. In Manipur the preparation, offering, and distribution of prasadam are also highly cultivated arts. The devotees offer Krishna many delicious varieties of food, made from what’s locally in season. The spicing is sometimes mild, sometimes fiery. Among the special items: vegetables and salads made with the roots of lotuses.

The plates themselves are made of banana leaves or lotus leaves, with the various items of food placed in boat-shaped cups, again fashioned from leaves of banana or lotus.

For the next several days, in the afternoons and early evenings we visit friends and ISKCON members at their homes. There we perform our own sankirtana and speak a little bit about Krishna. This too is part of the Manipuri Holi tradition: sankirtana groups go from home to home, chanting the glories of the Lord.

One ISKCON member whose home we visit is Sri Radhabinod Koijam, the deputy chief minister of Manipur. We chant in his courtyard, and afterwards he gives a few words of thanks: “By your visit, by your presence, our state is blessed, and my home is blessed today. By chanting the names of Lord Chaitanya and Lord Krishna — we are convinced — we can have peace, and we can relieve any problems affecting the state.”

Problems there are. Local political movements are in tension with the Indian central government. And the traditional culture of Manipur is in tension with the outside world.

We saw this graphically the last night we were there. As part of a cultural program, an ensemble of tribal people put on a demonstration of their traditional folk dances. Colorful and lively, this was a fairly slick performance by hill people now accustomed to city life in Imphal.

What wasn’t expected, though, was their last number, “The Fashion Show.” For this one, the flutes, gongs, and bass drums gave way to a tape of 1950’s American top 40. The young men and women who in the previous hour, dressed in blue and red indigenous costumes, had regaled us with such items as their harvest dance now lined up in Western-cut suits and satiny dresses and high heels and, one at a time, came forward to sensuously pose and posture in a perfectly serious and perfectly incongruous mimicry of what the world expects from Paris.

Defenders of Manipur, you have your task before you!