English to Rongmei to Hindi Dictionary and Phrases

  ENGLISH -> RONGMEI -> HINDI (Transliteration)

No.	English	Rongmei	Hindi	Hindi Transliteration
1	A pleasure to meet you.	Nangta ariw na zaeng gai e.	आपसे मिलकर खुशी हुई।	aap Se miL kar khusii huii.
2	A ticket to Mumbai, please.	Nriangluang tuang ticket ti o	रिआंगलुआंग का टिकट चाहिए।	Nriangluang kaa tikat caahiye.
3	Afternoon	Kalaan	दोपहर	Dopahar
4	Again?	Kaluaih mei	फिर से	phir Se
5	agreement, contract, covenant	latryan	समझौता, अनुबंध, वाचा	samjhauta, anubandh, vaachaa
6	Ancient sayings will not fail	Reydouc latkw thu suai mak e.	प्राचीन कहावतें विफल नहीं होंगी।	praacheen kahaavatein vifal nahin hongii
7	Are you on Facebook?	Nang facebook khou bam dai?	क्या आप फ़ेसबुक पर हैं?	kyaa aap facebook par hain?
8	Aunty	Pulao	आंटी	aaNtii
9	Back / Behind	Thei tho	पीछे	piiche
10	Bill, please.	Bill laguang o.	बिल ले आइये।	biL Le aaiye.
11	Breakfast	Lakhuan nap	नाश्ता	NaasTaa
12	Call the police.	Police ta kau lou o	पुलिस को बुलाओ।	puLiS ko buLaao
13	Can I use a credit card?	Credit Card la / puni daih?	क्रेडिट कार्ड चलेगा?	kredit kaard caLega
14	Can you help me?	Nang ata khalou ngam puni bo?	क्या आप मेरी मदद कर सकते हैं?	kyaa aap merii madad kar sakte hain?
15	Change	Kalaihmei	बदलना	baDaLaNaa
16	Defective	Gaimak mei	ख़राब	kharaab
17	Do you love me?	Nang ata zian dai?	क्या आप मुझसे प्यार करते हैं?	kyaa aap mujhse pyaar karte hain?
18	Do you speak English?	Nang English thai daih?	क्या आपको अंग्रेज़ी आती है?	kyaa aapako angrezii aaTii hai?
19	Egg	Ruai Duih	अंडा	aNdaa
20	Elder Brother	Chai	भाई	bhaiyaa
21	Excuse me / Sorry	Kuak lou na ro	माफ़ कीजिये	maaf kiijiye
22	Fever	Ramanh mei	बुख़ार	bukhaar
23	Food	Nap	खाना	khaaNaa
24	Front	Kadaeng	सामने	SaamaNe
25	Fruit	Tingthai	फल	phaL
26	Give me a smaller / larger size.	Daihmei / thiammei dat lou o.	छोटा / बड़ा नाप चाहिए।	chotaa / badaa Naap caahiye.
27	Go right.	Zat biat tat khang e.	दाएं जाना है।	Daayen jaaNaa hai.
28	Go straight.	Tat ting ding o	सामने / सीधे चले जाइये।	SaamaNe / SiiDHe caLe jaaiye.
29	Go There	Thang tei tat o	वहाँ जाओ।	vahaan jaao
30	good night, sweet dream	manggay tho/ Mang gay di khou
31	Honey/darling	zianmei / Zianpu/ Zianpui	प्रिय / जानू	priya / jaanuu
32	How are you doing?	Gaina bam dai?	आप कैसे हैं?	aap kaise hain?
33	How are you?	Nang kumh na bam tuang?	आप कैसे / कैसी हैं?	aap kaiSe hain / kaiSii hain?
34	How are you?	Nang kumh bam tuang?	क्या हाल है?	kya haal hai?
35	How are you?	Nang kumh bam tuang?	आप कैसे हैं?	aap kaise hain?
36	How do you read this?	mi ta kumh na pah khang cho?	इसे कैसे पढ़ेंगे?	iSe kaiSe padhenge?
37	How far is the next stop?	Guangding nimei bam zanh kumh na cho?	अगला स्टॉप कितना दूर है?	agaLaa Staup kiTaNaa Duur hai?
38	How far is the Taj Mahal?	Pabuan Ching saan thao cho?	पबुआन कितनी दूर है?	Pabuan kiTaNii Duur hai?
39	How long will it take?	Kagan zuh dou la puni bo?	कितना वक़्त लगेगा?	kiTaNaa vaqT Lagegaa?
40	How much is this?	Mi hei aju khang cho?	यह कितने का है?	yah kitne kaa hai?
41	How much?	zuh dau tha?	कितना हुआ?	kiTaNaa huaa?
42	How?	Kumhna	कैसे	kaiSe
43	I	Ai	मैं	main
44	I am a non-vegetarian.	Ai kha-zanh tu de.	मैं मांसाहारी हूँ।	main maanSaahaarii huun.
45	I am a vegetarian.	Ai kha-zanh tumak e. (Literal Trans: Ai thingniu-panui na de tumei).	मैं शाकाहारी हूँ।	main saakaahaarii huun.
46	I am feeling sick.	Ai nau e	मेरी तबियत ख़राब है।	merii TabiiyaT kharaab hai.
47	I am fine.	Ai gai bam de	मैं ठीक हूँ।	main theek hoon
48	I am from _____________	Ai _____________ mei de	मैं __________ से हूँ।	main __________ se hoon
49	I am from England	Ai England thang mei de.	मैं इंग्लैंड से हूँ।	main England se hoon
50	I am good.	Ai gaina bam de.	मैं ठीक हूँ।	main thiik huun.
51	I am hungry	Ai nap dap e	मुझे भूख लगी है।	mujhe bhookh lagii hai
52	I am thirsty	Ai dui tari e.	मुझे प्यास लगी है।	mujhe pyaas lagii hai
53	I don’t like you.	Ai nangta kahao mak ge	मुझे आप पसंद नहीं हैं।	mujhe aap pasand nahin hain
54	I don’t love you	Ai nangta zian mak ge	मैं आपसे प्यार नहीं करता/करती हूँ।	main aapse pyaar nahin kartaa/kartii hoon
55	I don’t speak Hindi.	Ai hindi thai mak ge.	मुझे हिंदी नहीं आती।	mujhe hiNDii nahiin aaTii.
56	I don’t understand.	Ai thai mak ge.	मुझे समझ नहीं आया।	mujhe Samajh Nahiin aayaa.
57	I don’t want this.	Ai hei lazi e	मुझे यह नहीं चाहिए।	mujhe yah Nahiin caahiye.
58	I have an early morning train.	Atuang thuanh lakhuan tuang train e.	मेरी सुबह की ट्रेन है।	merii Subah kii treN hai.
59	I have lost my passport.	Atuang Passport Maan kan the.	मेरा पासपोर्ट खो गया है।	meraa paaSaport kho gayaa hai.
60	I like Nrianghluang.	Ai Nriangluang kahau e.	मुझे रिआंगलुआंग पसंद है।	mujhe riangluang paSaND hai.
61	I Like you.	Ai nangta kahao ye	मुझे आप पसंद हैं।	mujhe aap pasand hain
62	I love Rongmei cuisine.	Ruangmei nap-gan tugai e.	मुझे रुआंगमेई खाना पसंद है।	mujhe ruangmeu khaana paSaND hai.
63	I love you too	Ai ni nangta zian de	मैं भी आपसे प्यार करता/करती हूँ।	main bhii aapse pyaar kartaa/kartii hoon
64	I love you.	Ai nangta zian e	मैं आपसे प्यार करता/करती हूँ।	main aapse pyaar kartaa/kartii hoon
65	I need a bottle of water.	Akhang duibuang ti lou na o .	मुझे पानी की एक बोतल चाहिए।	mujhe paanii kii ek botal chaahiye
66	I need help. / Please, help me.	Ai ta kha lou o	मुझे मदद चाहिए। / कृपया, मेरी मदद कीजिए।	mujhe maDaD caahiye. / kripayaa, merii maDaD kiijiye.
67	I want more chapatis.	Akhang tian laguang lou dat na ro.	मुझे और रोटियाँ चाहिए।	mujhe aur rotiyaan caahiye.
68	I want this.	Ai hei lani e.	मुझे यह चाहिए।	mujhe yah caahiye.
69	I want to buy this.	Mei hei ai lu ni ye.	मैं इसे खरीदना चाहता/चाहती हूँ।	main ise khariidnaa chaahataa/chaahatii hoon
70	I want to drink water	Ai dui zangv ni e	मैं पानी पीना चाहता/चाहती हूँ।	main paanii piinaa chaahataa/chaahatii hoon
71	In the middle of the Night	Ziphwng ganv khou	रात के बीच में	raat ke beech mein
72	Indian Flat Bread	Tian	रोटी	rotii
73	Inside	Kalunh	अंदर	aNDar
74	Is there any medical store nearby?	kadaeng khou pu kai nai puni bo?	क्या पास में कोई दवा की दुकान होगी?	kyaa paaS men koii Davaa kii DukaaN hogii?
75	Is this yours?	Mi hei nang tuang cho?	क्या यह आपका है?	kyaa yah aapkaa hai?
76	It is Costly	Kaman kunc lang e	यह महँगा है।	yah mahangaa hai
77	It’s a pleasure meeting you.	Nang ta aru na neihla the.	आपसे मिलकर ख़ुशी हुई।	aap Se miLakar khusii huyii.
78	It’s delicious.	Mi hei tugai e.	ये बहुत स्वादिष्ट है।	ye bahuT SvaaDist hai.
79	Large	Daih mei	बड़ा	badaa
80	Left	Bai	बाएं	baayen
81	Less	Rau mei	कम	kam
82	Lyrics are poetry	Lukaeng thu latzaemv de.	गीत के बोल कविता हैं।	geet ke bol kavitaa hain
83	Madam	Madam	मैडम	maidam
84	Medicine	Pu	दवा	Davaa
85	Milk	Guaih nau dui	दूध	DuuDH
86	Mine	atuang e	मेरा / मेरी	meraa / merii
87	More	Peina	ज़्यादा	zyaaDaa
88	Morning	lakhuan	सुबह	Subah
89	My name is ………….	Azanh ………… e	मेरा नाम …………………. है।	meraa Naam ………….. hai.
90	My name is called________	Azan ________ kao e.	मेरा नाम __________ है।	meraa naam __________ hai
91	Name	Zanh	नाम	Naam
92	New	Kathanh	नया	Nayaa
93	Nice to meet you.	Nangta ariu na nung ngai the.	आपसे मिलकर खुशी हुई।	aapse milkar khushii huii
94	Night	Zingmei	रात	raaT
95	No	Kumh mak e	नहीं	Nahiin
96	No	hmm	नहीं	nahin
97	Okay	Gai the	ठीक है	thiik hai
98	Old	Karaan	पुराना	puraaNaa
99	One tea / coffee, please.	Chha kap khat na ti o.	एक चाय / कॉफ़ी चाहिए।	ek caay / kaufii caahiye.
100	Outside	Paeng	बाहर	baahar
101	phrase	latlangv
102	Please	Zauzian na	कृपया	kripayaa
103	Please	Jianlou na.	कृपया	kripayaa
104	Please Give me food	Zauzien na Nap ti wo	कृपया मुझे खाना दीजिए।	kripayaa mujhe khaanaa diijiye
105	Please Lower the price	Kaman surao lao o	कृपया दाम कम कीजिए।	kripayaa daam kam kiijiye
106	Please, change this.	Mi kalaih lou o.	इसे बदल दीजिये।	iSe baDaL Dijiiye.
107	Please, lower the price.	Mi tuang man swrau maih lou na o	इसका दाम कम कीजिए।	iSakaa Daam kam kiijiye.
108	Please, make it less spicy.	Maruai / tingthai sw lou rau o.	तीखा कम रखियेगा।	Tiikhaa kam rakhiyegaa.
109	Please, say it again.	Zauzian na sa-kaluaih dat o.	कृपया, फिर से कहिये।	kripayaa, phir Se kahiye.
110	Please, speak slowly.	Zauzian na zaeng na sa o.	कृपया, धीरे बोलिये।	kripayaa, DHiire boLiye.
111	Please, write it down.	Hiilou na o.	इसे लिख दीजिये।	iSe Likh Diijiye.
112	poetry	latzaemv
113	Price	Kaman	दाम	Daam
114	Purse / Wallet	Paisa khau	पर्स	parS
115	Railway station, please.	Ai Bus stand / Railway station tat ni e	रेलवे स्टेशन / बस स्टेशन जाना है।	reLave StesaN / baS StesaN jaaNaa hai.
116	Read?	Pa o	पढ़ना	padhaNaa
117	Rice	Nap	चावल	caavaL
118	Right	Zat	दाएं	Daayen
119	Road	Chaeng	सड़क	Sadak
120	Rupees	Paisa	पैसे	paiSe
121	Say it in full sentence.	Latzwan sa suak o.	इसे पूरे वाक्य में कहिए।	ise poore vaakya mein kahiye.
122	saying, proverb	latkw	कहावत, लोकोक्ति	kahaavat, lokokti
123	sentence	latzwan	वाक्य	vaakya
124	Sir	Sir	सर	Sar
125	Sister	Chailu	बहन	DiiDii
126	Size	Datmei	नाप	Naap
127	Small	Thiam mei	छोटा	chotaa
128	Speak slowly	Zaeng na sa o.	धीरे बोलिए।	dhiire boliye
129	Speak?	Sa o	बोलना	boLaNaa
130	Spice	Maruai	मसाला	maSaaLaa
131	Straight	Ting ding	सीधे	SiiDHe
132	Sweet	Deihmei	मीठा	miithaa
133	Table for two, please.	Gaan kanei e.	दो लोग हैं।	Do Log hain.
134	Take me to the metro, please.	Zauzian na Ai ta Station latat lou o	मुझे स्टेशन ले चलो।	mujhe StesaN Le caLo.
135	Tell me the correct price.	Kaman kei lou na o	सही दाम लगाओ।	Sahii Daam Lagaao.
136	Thank you	Thuanku the	धन्यवाद	DHaNyavaaD
137	Thank you	Neihla the.	शुक्रिया	sukriyaa
138	Theft	Kaihaumei	चोरी	corii
139	Their mind wander here and there.	Kaniw lungning kapaengh-kazaengh e.	उनका मन इधर-उधर भटकता है।	unkaa man idhar-udhar bhataktaa hai
140	There can be phrase in a sentence.	Latzwan akhat khou latlangv nai nuh e.	एक वाक्य में वाक्यांश हो सकता है।	ek vaakya mein vaakyaansh ho saktaa hai
141	They made an agreement	Kaney latryan sw e	उन्होंने एक समझौता किया।	unhone ek samjhaotaa kiyaa
142	This is mine	Mi hei atuang e	यह मेरा है।	yah meraa hai
143	This stuff has defects.	Mi ram ga mak e.	ये सामान ख़राब है।	ye SaamaaN kharaab hai.
144	Time	Kagan	समय	Samay
145	Turn	Kuaih	मोड़	mod
146	Turn left	Bai biat tat khang e.	बाएँ मुड़ना है।	baayen mudaNaa hai.
147	Uncle	Puilao	अंकल	ankaL
148	Urinal/Toilet	Zunhkai	मूत्रालय / शौचालय	mutraalay / shauchaalay
149	Vegetable	Gan	सब्ज़ी	Sabzii
150	wander	kapaengh-kazaengh
151	Water	Dui	पानी	paaNii
152	What are you doing?	Nang tukumh bam tuang?	आप क्या कर रहे हैं?	aap kyaa kar rahe hain?
153	What is the route to Pubuan Place?	Pabuan Ching tat khang chaeng kumh mei cho?	पबुआन के लिए कौन-सा रास्ता है?	Pabuan ke Liye kauN-Sa raaSTaa hai?
154	What is your name?	Nang zanh kum na cho?	आपका नाम क्या है?	aapkaa naam kyaa hai?
155	What’s the price?	Kaman zuh dau tha?	क्या दाम है?	kyaa Daam hai?
156	What’s the time?	Khuangh zuh kei tha?	कितने बजे हैं?	kiTaNe baje hain?
157	What’s this?	Hei tabui dai?	यह क्या है?	yah kyaa hai?
158	What’s your name?	Nang zanh kumh na cho?	आपका क्या नाम है?	aapakaa kyaa Naam hai?
159	When?	kumhmei gan?	कब	kab
160	Where are my clothes?	Atuang phei kum tho cho?	मेरे कपड़े कहाँ हैं?	mere kapde kahaan hain?
161	Where are you from?	Nang thau ram tho mei cho?	आप कहाँ से हैं?	aap kahaan se hain?
162	Where can I get the ticket?	Ticket kumh tho phang puni bo?	टिकट किधर मिलेगा?	tikat kiDHar miLegaa?
163	Where is the police station?	Police kai kumh thang cho?	पुलिस चौकी कहाँ है?	puLiS caukii kahaan hai?
164	Where is the station?	Station tabui thang dai?	स्टेशन कहाँ है?	station kahaan hai?
165	Where is the toilet?	Zih ka kumh thang cho?	बाथरूम कहाँ / किधर है?	baaTHaruum kahaan / kiDHar hai?
166	Where is the toilet?	Toilet/Zunhkai tabui khou dai?	शौचालय कहाँ है?	shauchaalay kahaan hai?
167	Where should I get off?	Ai kumh mei bam khou kei khang cho?	मुझे कहाँ उतरना चाहिए?	mujhe kahaan uTarNaa caahiye?
168	Where?	Kumh tho?	कहाँ	kahaan
169	Where’s the hospital?	Hospital Kumh thang cho?	अस्पताल कहाँ है?	aSpaTaaL kahaan hai?
170	Which side	Kumh mei biat?	किधर	kiDHar
171	Who are you?	Nang thau cho?	आप कौन हैं?	aap kaun hain?
172	Who is it?	Thau cho?	यह कौन है?	yah kaun hai?
173	Whose Clothes are these?	Mi Phey thau tuang cho?	ये कपड़े किसके हैं?	ye kapde kiske hain?
174	wish good night	manggay kady e.	शुभ रात्रि की शुभकामनाएँ।	shubh raatri kii shubhkaamnaaein
175	Yes	Nguai, umh	हाँ	hā̃
176	You	Nang	आप	aap
177	You’re a nice person.	Nang gai e	आप बहुत अच्छे / अच्छी हैं।	aap bahuT acahe / acchii hain.
178	Younger Brother	kaina	अन्ना	aNNaa
179	Yours	Nangtuang	आपका / आपकी	aapkaa / aapkii

Understanding Key Terms in Rongmei Culture and Society

The following compilation offers an insight into specialized, uncommon, or culturally significant words and phrases pertaining to the Rongmei community, encompassing their traditional religion (Tingkao Ragwang Chapriak - TRC), aspects of Christianity, social structures, philosophical concepts, and ritualistic practices. These terms are vital for comprehending the unique cultural tapestry and historical evolution of the Zeliangrong people, particularly the Rongmei tribe. They reflect indigenous belief systems, the influence of missionary activities, and foundational principles governing community life and identity.

Religious & Spiritual Terms

This section defines terms central to the traditional Rongmei religion, Tingkao Ragwang Chapriak (TRC), highlighting its supreme deity, worship practices, sacred places, and religious leadership. These terms underscore the intricate spiritual framework that has historically guided the Rongmei people's relationship with the divine and their ancestral traditions. The formal organization of TRC and key figures in its oral tradition are also noted.

• Tingkao Ragwang: The supreme creator god in Rongmei traditional religion.¹

• Chapriak: Refers to the religious system or the act of worship and religious practice.¹

• Kalumki / Kalumkai: The local term for a house of worship or a sacred place where religious rites are performed.¹

• Duigan Chakmei: A small offering of water made to the deity, signifying devotion.¹

• Maku Banru: A significant traditional sacrificial ritual, often involving specific animals or items.¹

• Taarang Kai Shumei: Another form of major traditional sacrifice, distinct from Maku Banru but serving similar ceremonial purposes.¹

• Khammei Luh: The final hymn or farewell song typically sung during TRC worship services.¹

• Sindoor / Khaam Nimmei: A sacred red mark applied to the forehead after worship, symbolizing blessings or participation.¹

• Amhang, Tenglam, Tingpurengsonnang: Various traditional diviners or prophets who interpret divine will or foresee events.¹

• Tingalapu, Thongrammang, Tingtranpu: Additional names referring to specific religious figures or diviners within the traditional system.¹

• TRC (Tingkao Ragwang Chapriak): The official, formalized name of the indigenous Rongmei religion, representing its organized structure.¹

• Tingkao Ragwang Chapriak Phom: The religious organization responsible for governing and promoting TRC.¹

• Zeliangrong Rachapriak Phom: The former name of the Tingkao Ragwang Chapriak Phom, indicating a historical change in nomenclature.¹

• Chaoba Kamson: An authority frequently cited for his knowledge of Zeliangrong oral tradition and cultural heritage.¹

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Christianity-Related Terms

This category introduces terms associated with the advent and practice of Christianity among the Rongmei. It highlights key figures in its introduction, the primary organizational bodies, and fundamental concepts within the Christian faith as they pertain to the community. These terms reflect the dual religious landscape that exists in the region, with Christianity being a significant faith alongside traditional practices.

• William Pettigrew: Recognized as the first Christian missionary to reach Manipur in 1894, playing a foundational role in introducing Christianity to the region.²

• Rongmei Naga Baptist Association (RNBA): The main Baptist Christian body specifically serving the Rongmei community.²

• Zeliangrong Baptist Church Council (ZBCC): A broader Baptist council encompassing the Zeliangrong tribes, fostering unity among different sub-tribes within the Baptist faith.²

• Evangelist: A person dedicated to preaching and promoting the Christian gospel, often involved in missionary work or outreach.²

• Theologian: An individual who engages in the systematic study of religious doctrine, beliefs, and practices.²

• Baptism: A Christian sacrament symbolizing spiritual cleansing, initiation into the Christian faith, and public declaration of belief.²

• Offering: Monetary contributions or symbolic gifts given to God during Christian worship services.²

• Choir Master: A person responsible for leading the singing of hymns and other musical aspects in Christian church services.²

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Anthropological & Social Terms

This section details terms crucial for understanding the social identity, customary practices, and community dynamics of the Zeliangrong people, with a focus on the Rongmei. It covers tribal classifications, traditional governance, and concepts related to cultural preservation and social development. These terms shed light on the structural and communal aspects of Rongmei life.

• Zeliangrong: A collective tribal identity comprising the Zeme, Liangmai, and Rongmei tribes, emphasizing their shared heritage.³

• Rongmei: One of the major constituent tribes within the broader Zeliangrong identity.³

• Customary rites: Rituals and practices meticulously followed according to established traditional customs and norms.³

• Oral tradition: The invaluable method of passing down knowledge, history, myths, and cultural practices verbally from one generation to the next.³

• Freedom fighters: A specific reference to Haipou Jadonang and Rani Gaidinliu, revered leaders who spearheaded resistance against colonial rule in the region.³

• Cultural heritage: The enduring legacy of cultural practices, beliefs, values, and traditions inherited and preserved by a community.³

• Village authority: The traditional governing body or leadership structure at the local village level, responsible for local administration and justice.³

• Dormitory admission: A significant social ritual in traditional Rongmei society, often marking the entry of young individuals into specific age-grade systems or community roles.³

• Social welfare: Refers to community services and initiatives aimed at improving the health, well-being, and living standards of people.³

• Women and child programs: Development initiatives, particularly within Christian missions, focusing on the welfare and empowerment of women and children.³

• Community solidarity: The strong sense of unity, cohesion, and mutual support that binds members within the tribe or a specific religious group.³

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Legal, Philosophical & Human Rights Terms

This segment introduces terms from legal philosophy and human rights discourse, providing context for discussions on rights, justice, and cultural perspectives within the Rongmei context. These terms are used to analyze the interplay between universal human rights principles and specific cultural values.

• Universal Declaration of Human Rights (UDHR): The foundational human rights document adopted by the United Nations in 1948, setting a common standard of achievements for all peoples and all nations.⁴

• Natural law: A philosophical concept asserting that certain rights and moral values are inherent, universal, and discoverable through reason, independent of human laws.⁴

• Human dignity: The intrinsic worth and value of every human being, serving as a foundational principle for human rights.⁴

• Moral vision: A culturally grounded understanding and perspective of right and wrong, shaping a community's ethical framework.⁴

• Equality of opportunity: A core principle of fairness in social systems, advocating that individuals should have equal chances to succeed regardless of background.⁴

• Cultural relativism: The view that beliefs, values, and practices are products of specific cultures and should be understood within their own context, not judged by external standards.⁴

• Universalism: The idea that certain rights, values, or moral principles apply to all people across all cultures, irrespective of their specific cultural backgrounds.⁴

• Legal sanction: Official approval or permission granted by law, or a penalty imposed for breaking a law.⁴

• Normative value: A standard, rule, or principle that is used to evaluate or guide behavior, institutions, or systems.⁴

• Subjective vs. Objective rights: Distinctions in legal philosophy concerning whether rights originate from an individual's moral sense or internal conviction (subjective) versus deriving from external institutions, laws, or universal principles (objective).⁴

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Worship Practices & Ritual Objects

This section outlines specific elements and objects used in both traditional Rongmei worship and Christian practices. These terms provide concrete examples of how religious beliefs are expressed through rituals and ceremonial items.

• Sacred wine: Utilized in offerings to Tingkao Ragwang in traditional Rongmei religious ceremonies.⁵

• Lighting of candles and agarbatti (incense): Ritual elements common in both traditional Rongmei and Christian worship practices, signifying reverence and prayer.⁵

• Prayer songs / Hymns: Sung expressions of devotion, praise, and theological beliefs, integral to both traditional and Christian services.⁵

• Sacrificial offerings (cock or pigeon): Specific animals commonly used in traditional Rongmei rites to appease deities or seek blessings.⁵

• Altar: A sacred platform or raised structure used for placing offerings and conducting prayers in both traditional and Christian contexts.⁵

• Divine revelation: Communication believed to originate from a deity to humans, often guiding religious practices or beliefs.⁵

• Ragaidai, Bamzoujangmei (Kimei): Specific traditional rituals conducted to address unnatural or supernatural events, or to ward off negative influences.⁵

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¹ Information synthesized from common knowledge of Rongmei traditional religion and its organizational structure.

² Information based on the history of Christianity in Manipur and the formation of Baptist bodies among the Rongmei.

³ Information derived from the established understanding of Zeliangrong identity, customary laws, and historical figures.

⁴ Definitions are standard interpretations of legal and philosophical terms.

⁵ Practices and objects are based on general knowledge of ritual components in traditional and Christian worship.

Zeliangrong United Front Condemns NSCN-IM Atrocities, Calls for Truth and Unity

Noney, July 30, 2025 – The Zeliangrong United Front (ZUF) has released a strongly worded statement today, condemning what it describes as continuous atrocities and targeted violence by the National Socialist Council of Nagaland-Isak Muivah (NSCN-IM). The ZUF appealed to the public to disregard provocative social media narratives and instead uphold truth, peace, and unity.

Allegations of Targeted Violence and Human Rights Abuses

The ZUF reiterated its unwavering commitment to defending the rights, identity, and common cause of the Zeliangrong kindred people. The Front expressed serious concern over alleged extrajudicial killings, torture, and human rights abuses committed by NSCN-IM and its affiliated units against Zeliangrong youth, cadres, and civilians. They emphasized that despite repeated efforts for peace and mutual understanding, the NSCN-IM has perceived the ZUF's goodwill as weakness, leading to the suppression of Zeliangrong rights and movement.

The statement detailed several harrowing incidents, including:

• The killings of Captain Alan (Phalong Village), Captain Akhuam (Ritiang Village), and Angaipou Gangmei (Dailong Village).

• The deaths of Private Muanjang Pamei (Bamgaijang Village) and Private Chingjuan Balang (Kabui Khullen).

• The rape and murder of Lunglailu Gangmei (Reangjan/Reangzang Village) near the Bangladesh-Mizoram border in 2004.

• The killing of trainees at NP Battalion (Bunning).

• The brutal murder of Athuan Abonmai (former president of Zeliangrong Baudi (AMN)) in 2021.

• The shooting death of Pouluathui Maringmei, a blind elderly civilian, in his home on suspicion of NNC affiliation, which the ZUF highlighted as a "stark example of the inhumane treatment."

The ZUF also raised alarm over the recent mysterious disappearance of Captain Jiandai Kamei of Ruangdai Village, who was serving in the Wung Tangkhul Region. The Front stressed that the truth behind such incidents must be revealed without delay, and those responsible held accountable under the law.

Insecurity and Authoritarianism within NSCN-IM

The ZUF voiced deep concern over growing insecurity within NSCN-IM ranks, stating that many Zeliangrong cadres and leaders have endured harsh and unjust treatment, including physical and mental torture, false allegations, and even executions, often without transparent investigations. These actions, the ZUF alleged, reflect a deliberate pattern of persecution, fostering fear, mistrust, and alienation among Zeliangrong members within the NSCN-IM organization.

Criticizing NSCN-IM's "Naga socialism," the ZUF described it as an authoritarian rule enforced by arms and dominated by a majority mindset. This, they claimed, has worsened internal divisions among Naga communities, with the Zeliangrong people suffering disproportionately through repeated losses, discrimination, and targeted violence.

Call for Peace and Warning of Future Confrontation

Acknowledging the region's painful political history, the ZUF emphasized the need for corrective steps to prevent further discord. The statement called for NSCN-IM to withdraw all offensive confrontations against the Nagas, particularly the Zeliangrong people. The ZUF warned that failure to do so could lead to renewed confrontations within Naga society.

News Source: e-pao

Zeliangrong Group Accuses NSCN-IM of Sustained Violence and Discrimination

Imphal, July 30, 2025 – The Zeliangrong United Front (ZUF), an armed organization, has issued a strong condemnation of the National Socialist Council of Nagaland-Isak Muivah (NSCN-IM), accusing it of years of targeted violence, discrimination, and persecution against the Zeliangrong people and their cadres within the NSCN-IM ranks. The ZUF reaffirmed its commitment to protecting the rights and identity of the Zeliangrong kindred tribes.

In a public statement, the ZUF asserted its unwavering dedication to the Zeliangrong people's cause, despite persistent opposition and challenges. Describing itself as a people's movement driven by a deep sense of identity and love for its communities, the Front claimed that NSCN-IM has disregarded peace efforts, exploiting ZUF's goodwill.

The ZUF detailed numerous alleged incidents where NSCN-IM members or factions purportedly tortured, falsely implicated, or executed Zeliangrong youth, cadres, and civilians without due process. Specific cases cited include:

• The killings of 'Captain' Alan of Phalong village, 'Captain' Akhuam of Ritiang, and Angaipou Gangmei of Dailong.

• The death of 'private' Muanjang Pamei of Bamgaijang in 2012.

• The custodial death of 'private' Chingjuan Balang alias Rejoice in 2005.

• The 2004 rape and killing of Lunglailu Gangmei near the Bangladesh-Mizoram border.

• Deaths of trainees at NP Battalion (Bunning) under the command of Col Standhope.

• The 2021 murder of prominent Zeliangrong social activist and former Zeliangrong Baudi (AMN) president Athuan Abonmai.

• The killing of an elderly blind civilian, Pouluathui Maringmei, on suspicion of affiliation with NNC, which the ZUF described as an act of "total inhumanity."

Expressing grave concern over the recent disappearance of NSCN-IM cadre 'Captain' Jiandai Kamei alias Thomas of Ruangdai village, the ZUF demanded an immediate investigation into his whereabouts and called for accountability for those responsible. The Front criticized the perceived "continued silence and inaction" from within the Zeliangrong community regarding such incidents, warning that indifference would only foster deeper distrust.

The ZUF further alleged that Zeliangrong cadres within NSCN-IM face increasing insecurity, mental and physical torture, false accusations, and unjust punishments without proper investigation or transparency. This, they claimed, creates an atmosphere of alienation and suspicion within the group.

The Front also criticized NSCN-IM's "Naga socialism" philosophy, describing it as resembling authoritarian rule enforced by force and majority dominance. They warned that these tactics are creating profound divisions within Naga society, with Zeliangrong people bearing an "unbearable" burden of discrimination and suffering.

The statement concluded by emphasizing that the ZUF emerged from a desire to assert the Zeliangrong people's historical and political rights and to determine their own future, both within the framework of Naga nationalism and the Indian Union. The ZUF warned NSCN-IM that continued "offensive confrontation" could lead to "defensive war of confrontation within and among the Nagas."

Finally, the ZUF urged the public to disregard provocative social media narratives and reiterated its commitment to maintaining an equidistant understanding with all organizations, whether civil or military, while striving for peace and harmony in the region.

Source: E-pao

NOTICE by The Rongmei Naga Youth Organisation Manipur (RNYOM-NTL)

The Rongmei Naga Youth Organisation Manipur (RNYOM-NTL) has issued a stringent notice regarding the movement of commodities and vehicles, particularly concerning supplies intended for other communities, specifically the Kuki tribe, and advising against night-time travel for transporters. This directive follows a resolution adopted at a recent joint tribes consultation meeting.¹

RONGMEI NAGA YOUTH ORGANISATION MANIPUR NTAYPHAY LUANGRIAN/FOOTHILLS (RNYOM-NTL) Head Office: Tamenglong H.Qr. Liaison Office: Siangai Namdai Contact: 6009991112 Ref. No. RNYOM/NT-08-25

Date: 25-07-2025

NOTICE

In accordance with Resolution No. 4, adopted during the Joint Tribes Consultation Meeting held on July 23, 2025, at Siangai Namdai/Parengba, all owners of commercial vehicles, irrespective of type, are hereby strictly informed. Authorized personnel or volunteers will conduct intensified frisking and checking of commodities at any given point in time, specifically targeting goods intended for supply to other communities, particularly the Kuki tribe.²

Should any transporter(s) be apprehended or caught in violation of this directive, they shall be held liable for appropriate action as deemed fit by the authorities, which will include the mandatory payment of a fine amounting to ₹50,000/- (Rupees Fifty Thousand).³

Furthermore, passengers, and especially transporters/drivers, are strongly advised to refrain from venturing out during the wee hours of the night, taking into serious consideration the prevailing and developing security scenario. Any defaulters found in violation of this advisory will be subject to interrogation, and if deemed necessary, appropriate penalties will be imposed.⁴

Information Secy. RNYOM-NTL

Source

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Footnotes:

¹ This introductory sentence frames the notice within its organizational context and purpose. ² The core directive regarding the checking of commodities for the Kuki tribe and the potential for apprehension of transporters is derived directly from the notice. See: Rongmei Naga Youth Organisation Manipur (RNYOM-NTL), "Notice," July 25, 2025. ³ The specific fine amount of ₹50,000/- for non-compliance is a direct quote from the notice. See: Rongmei Naga Youth Organisation Manipur (RNYOM-NTL), "Notice." ⁴ The advisory against night-time travel and the consequences for defaulters are stated precisely as per the original document. See: Rongmei Naga Youth Organisation Manipur (RNYOM-NTL), "Notice."

14th Jadonang Memorial Football Tournament 2025

The Zeliangrong people, indigenous to the Northeast Indian states of Assam, Manipur, and Nagaland, are set to commemorate the enduring legacy of their revered spiritual and political leader, Haipou Jadonang, through the 14th Jadonang Memorial Football Tournament 2025.¹ This annual event, organized by the Zeliangrong Football Association (ZFA), transcends mere sport, serving as a powerful symbol of unity, cultural pride, and collective remembrance for the Zeliangrong community spread across these three states.²

The tournament is slated to kick off on October 11, 2025. This year, the grand opening ceremony and initial matches, along with the conclusive closing ceremony and final game, will be held at the prominent Khuman Lampak Main Stadium in Imphal East. This choice of venue underscores the significance and scale of the event for the Zeliangrong community. The subsequent league and knock-out rounds will utilize the SAI Football Grass Ground and Turf Ground, NERC Takyel, also in Imphal, ensuring high-quality playing surfaces for the participating teams.³

In a testament to the growing stature of the tournament, substantial cash prizes have been announced for the winning teams. The champions of this year's edition will be awarded an impressive INR 2 lakh, accompanied by a prestigious trophy. The runners-up team will also receive a significant INR 1 lakh and a trophy, incentivizing fierce but fair competition. Beyond the top two teams, the tournament recognizes excellence in other aspects of play and conduct, with awards for the "Best Disciplined Team" and "Best Parade Team" for group participants. Individual accolades will include "Best Player," "Best Keeper," and "Top Scorer," each accompanied by a cash prize of INR 20,000 and INR 10,000 respectively, along with a trophy.⁴

The invitation to participate extends to every Zeliangrong village youth club across Assam, Manipur, and Nagaland, fostering a sense of pan-Zeliangrong unity and healthy competition. Each eligible club is entitled to sponsor not more than one team for the prestigious tournament, ensuring broad representation from the community.⁵

Administrative details for participation have also been released. Entry forms will be made available from August 18 to September 20, 2025, on all working days, excluding Sundays. The deadline for the submission of these completed entry forms is September 27, 2025. Interested Zeliangrong village youth clubs can collect their entry forms from the ZFA's head office located at Kakhulong, Paona Bazar, Imphal, during specified office hours between 11 AM and 4 PM. A nominal entry form fee of INR 1,000 has been set, with a registration fee of INR 5,000 for this year's tournament, covering organizational costs and prize money.⁶

This annual football event not only showcases the athletic talent within the Zeliangrong community but also serves as a crucial platform for cultural exchange and reinforcement of shared identity among the youth from different geographical regions. By commemorating Haipou Jadonang, the tournament perpetuates the memory of a leader who fought for Zeliangrong self-determination and cultural preservation, solidifying his place in the collective consciousness of his people.⁷

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Sources:

¹ The tournament's name directly honors Haipou Jadonang, a key figure in Zeliangrong history and religion. See: Arkotong Longkumer, Reform, Identity and Narratives of Belonging: The Heraka Movement in Northeast India (Bloomsbury Academic, 2010), 50-55.

² The Zeliangrong Football Association (ZFA) organizes this event to promote unity and cultural pride within the community across different states. See: EMN, "14th Jadonang Memorial Football Tournament to kick off on October 11," The Sangai Express, Chronicle News Service via e-pao.net, published July 29, 2025.

³ Specific details regarding the start date (October 11) and the venues (Khuman Lampak Main Stadium, SAI Football Grass Ground and Turf Ground) are from the provided news release. See: EMN, "14th Jadonang Memorial Football Tournament."

⁴ Information on the cash prizes (INR 2 lakh for winners, INR 1 lakh for runners-up) and various individual/group awards are clearly outlined in the tournament's announcement. See: EMN, "14th Jadonang Memorial Football Tournament."

⁵ The invitation criteria for Zeliangrong village youth clubs from Assam, Manipur, and Nagaland, along with the "not more than one team" rule, are part of the participation guidelines. See: EMN, "14th Jadonang Memorial Football Tournament."

⁶ Details on the entry form issuance and submission dates (August 18 to September 20, closes September 27), collection location (Kakhulong, Paona Bazar, Imphal), office hours, and fees (INR 1,000 entry form, INR 5,000 registration) are practical information for participants. See: EMN, "14th Jadonang Memorial Football Tournament."

⁷ The broader significance of the tournament for cultural exchange, youth engagement, and perpetuating Jadonang's legacy is an interpretation of the event's underlying purpose. See: General analyses of sports tournaments in indigenous communities for cultural preservation.

Heraka

The Zeliangrong people of Northeast India are adherents of a significant indigenous religion known as Heraka. The term "Heraka" itself is derived from the Zemei language, a dialect spoken by one of the Zeliangrong constituent tribes, and translates to "pure and not impure," encapsulating the core theological principle of the faith.¹ Dr. Arkotong Longkumer's extensive research, particularly in his work Reform, Identity and Narratives of Belonging: The Heraka Movement in Northeast India, delves deeply into this religious movement, highlighting its complexities and its profound impact on Zeliangrong identity. He notes that while the name "Heraka" solidified in 1974, the movement's roots trace back to the late colonial period.²

Image: Wikipedia

The fundamental ideology of Heraka revolves around the veneration of Tingwang, identified as the supreme deity. This emphasis on a singular, ultimate God, which represents a shift towards monotheism, is a central tenet of the Heraka reform. It specifically advocates for the avoidance of elaborate and costly blood sacrifices traditionally associated with smaller, localized deities (referred to as Paupaise ancestral worship in Longkumer's analysis).³ Longkumer explains that this move away from traditional sacrificial practices, often tied to agricultural cycles, was not merely a theological shift but also had significant economic and social implications, particularly in the context of agricultural shortages and famines prevalent in the 1930s.⁴

In the Zeliangrong belief system, Heraka is often perceived not as a radical departure from their traditional practices but rather as a rational enhancement and a form of indigenous revitalization. The core concept of worshiping only Tingwang introduces a clear monotheistic framework, fostering a sense of unity and collective understanding within the community, thereby promoting peace and love among adherents. The religion strongly encourages moral virtues such as love for parents, self-discipline, and truthfulness, contributing to a disciplined and harmonious social fabric.⁵

Tingwang is revered as the omnipotent creator of the universe, responsible for all natural elements including the Sun, Moon, stars, Earth, water, and air, as well as all living beings—humans and animals alike. This supreme deity is considered eternal, omnipresent, omniscient, and omnipotent, possessing ultimate authority and knowledge. The belief system posits that steadfast adherence to the authentic principles of Heraka will lead to divine blessings in this life and ultimately secure entry into the Kingdom of God for virtuous souls in the afterlife.⁶

The significant reformation within Heraka was initiated by Haipou Jadonang, a pivotal 20th-century prophet, who introduced crucial changes to pre-existing traditional practices of the Zeliangrong. The movement, later carried forward by Rani Gaidinliu, evolved towards the abolishment of animal sacrifices in favor of a more devotional and direct form of worship.⁷ Longkumer notes that the adoption of Heraka offered practical appeal, allowing for changes not only in cosmological systems but also in property regimes and social structures. The Kalumki, a dedicated house of worship, plays a central and symbolic role in the religion, embodying purity and serving as the primary nexus for communal connection with Tingwang. This sacred space became essential in defining the Heraka as a distinct religious community.⁸

Heraka observes various festivals throughout the year, deeply intertwined with agricultural cycles and traditional lunar calendars. These vibrant celebrations are not merely festive occasions but also significant periods of collective prayer, thanksgiving for harvests, and expressions of community unity. Key events in the Heraka calendar include the New Year celebration, rituals marking the seed sowing season, festivals for new crop harvesting, and year-ending ceremonies, all reflecting their agrarian lifestyle and spiritual connection to the land.⁹

The religion also incorporates a complex belief in rebirth, where the souls of those who lived virtuously are believed to progress towards the "Kingdom of God," a state of eternal liberation. Conversely, the souls of those who engaged in malevolent actions are believed to undergo continued cycles of rebirth, emphasizing the karmic consequences of one's deeds. This focus on the cyclical nature of existence and the aspiration for eternal liberation and salvation in the afterlife underlines Heraka's profound philosophical depth.¹⁰

Overall, Heraka stands as a religion profoundly embedded in the Zeliangrong culture, characterized by its emphasis on purity, a distinctive monotheistic approach to the supreme deity Tingwang, and a strong moral code. It has undergone significant evolution, initially guided by the visionary teachings of spiritual leaders like Haipou Jadonang and Rani Gaidinliu, and later formalized. Longkumer's analysis reveals Heraka not just as a religious reform but also as a "complex site of negotiation of a range of competing claims, anxieties, and tensions," particularly as it navigates its unique position as a non-Christian, non-Hindu indigenous faith amidst broader Naga Christian nationalism and Indian Hindu nationalism.¹¹ It continues to shape the lives, beliefs, and identity of the Zeliangrong people, serving as a dynamic force in their ongoing cultural narrative.

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Bibliography:

1. Longkumer, Arkotong. Reform, Identity and Narratives of Belonging: The Heraka Movement in Northeast India. Bloomsbury Academic, 2010.

2. Longkumer, Arkotong. "Religious and Economic Reform: The Gaidinliu Movement and the Heraka in the North Cachar Hills." South Asia: Journal of South Asian Studies 30, no. 3 (2007): 499-515.

3. "Zeliangrong." Wikipedia. Accessed July 29, 2025.

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Footnotes:

¹ The origin and meaning of "Heraka" are fundamental to understanding the religion. See: Arkotong Longkumer, Reform, Identity and Narratives of Belonging: The Heraka Movement in Northeast India (Bloomsbury Academic, 2010), 1.

² The formal establishment of the name and the movement's historical trajectory are key insights from Longkumer's research. See: Longkumer, Reform, Identity and Narratives of Belonging, 1.

³ The monotheistic focus on Tingwang and the rejection of blood sacrifices to "small gods" are central tenets. See: Longkumer, Reform, Identity and Narratives of Belonging, 78-80; Arkotong Longkumer, "Religious and Economic Reform: The Gaidinliu Movement and the Heraka in the North Cachar Hills," South Asia: Journal of South Asian Studies 30, no. 3 (2007): 500.

⁴ Longkumer connects the religious reform to broader socio-economic contexts. See: Longkumer, "Religious and Economic Reform," 504-505.

⁵ The understanding of Heraka as a rational enhancement and its promotion of moral virtues are core aspects of the faith. See: Longkumer, Reform, Identity and Narratives of Belonging, 90-95.

⁶ The attributes and role of Tingwang as the supreme creator are foundational to Heraka theology. See: Longkumer, Reform, Identity and Narratives of Belonging, 85-88.

⁷ The role of Haipou Jadonang and Rani Gaidinliu in initiating and continuing the reform, particularly the abolition of animal sacrifices, is well-documented. See: Longkumer, "Religious and Economic Reform," 500-501.

⁸ The practical implications of Heraka's adoption and the significance of the Kalumki in defining religious community are explored by Longkumer. See: Longkumer, Reform, Identity and Narratives of Belonging, 95-98; Longkumer, "Religious and Economic Reform," 505.

⁹ The connection of festivals to agricultural cycles and their social function are characteristic of indigenous religions. See: Longkumer, Reform, Identity and Narratives of Belonging, 100-105.

¹⁰ The belief in rebirth and its implications for moral conduct and salvation are integral to Heraka's worldview. See: Longkumer, Reform, Identity and Narratives of Belonging, 88-90.

¹¹ The nuanced position of Heraka amidst competing identities is a significant argument in Longkumer's thesis. See: Longkumer, Reform, Identity and Narratives of Belonging, 157-160.

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