LAMKA KHUAPI

J. M. Ngul Khan Pau

December 21-23, 2007 sung Lamka khua kong pha a, lungsimah ngaihsutna hong suakte tawm khat kikum leng ci-in hih lai kong gelh hi

1. Piangthakte tenna khua: Lamka khuapi zah a pianthak thu kigenna leh pianthak nadingin camp kibawlna khuapi dang om dingin ka um kei hi. Piangthak sate ciamtehna (statistical record) om hi leh piangthak tamna pen khuapi hi dingin zong ka um hi.

Tua bang khuapi hi napi-in bang hangin piangthakte' tenna tawh kibang thei lo hiam? Bang zah vei I pianthak ciangin “piangthak” taktak I hi ding hiam? Sawltak Paul in “Lungdamna Thu (gospel) in Pasian vangliatna hi”(Rom 1:16) a cih lai-in bang hangin ei gama piangthakte'n tua vangliatna nei lo I hi hiam? Nungzui suahna (Discipleship) tawh kisai awlmawhna om loin tuni dong pianthak camp bek mah I buaipih uh hi. Tuni dongin I piangthak toto uh a, hi leh zong I gam sungin “piangthak mite tenna gim” nam lo hi.

Ka lungngaih kikkik ciangin I gam sungah thu kigen tam penpen “vangam tun theih” nading bek hi a, hih leitungah I ten dingzia sangin vantung I tun ciangin a nop ding dan cih lam bekbek kigen hi-in ka thei hi. “Pialgaal theology” pen I lasakte leh pulpit tung pan a I gen tam pen hi dingin ka um hi. Tua hangin tuhun a I tenna khua leh tui “bawlphat” ding I thupi sim kei uh hi. I tenna ding van khuapi ahih manin hih leitung nate I nutsiatpah ding hi cih lungsim tawh kinungta hi leh kilawm kasa hi. Singkung lopa suan ding leh puah dingin I ngaihsun kei uh hi. Pasian in a bawlsa nate en a, “Hoih hi” ci hi. Tua nate a kem dingin Ama tatsa mite I hi uh hi. “Na gam hong tung hen,” ci a thungetna I neih ciangin “Pasian Gam” hih leitungah tuni I zat theih pah nading ngetna hi a, nung cianga I tenna ding vangam thu hi lo hi.

Mi khat in Khris sungah nuntakna ka nei a cih leh ama nuntakna in tua bang “gah” hong nei ding hi. Bang hang hiam cih leh a kam tawh a gen bek hi loin ama nuntakna mahmah in a lah khiat ding hi. Topa Jesu in, “Amau gah panin na thei ding uh hi. Thang lingkung panin mite in lenggah a lo ngei uh hiam? Lingkung panin theigah a lo ngei uh hiam? Tua mah bangin singkung hoih in a gah hoih a gah hi, singkung hoih loin a gah hoih lo a gah hi,” na ci hi. (Mat 7:16-17). Lamka gam sung I gahte ka et ciangin gah limci leh nektak bang zah I om tam maw? Na kam tawh na kitat khiat gige hangin na gah in gah pha a gah kei leh, na nuntakna kikhel lo hi cihna hi. Rev. Prim Vaiphei in, “Meiteite cik ciangin a piangthak taktak a hi diam,” a cih bangin “Lamka khua Zomite' piangthak I kicih ciangin bang I genna hiam?”

2. Leivui Khuapi: “Leivui panin hong domto a sangna lam ka tung tung to” cih la I sak hangin I khuasung lampite leivui tawh a kidim ciangin nuam I sa tuan kei uh hi. Rev. S. Vungminthang in Korea panin email hong khaknaah, “Korea-ah kha guk val ka om ta a, tuni dongin ka khedap khat vei zong nawt siang kul nai lo hi,” hong ci hi. Pangzawl khua panin Lamka dong kong pai ciangin khedap vom leh kang kithei lo zah dongin I khe puang khin hi. Lampi gei a vanzuakte ka et ciangin a lei dingte leh a zuakte'n a mai uh puan tawh kikhuh ciat uh hi. Bang hang hiam cih leh leivui kikham lua hi. Sun hun in zong maituam kul a, lampi a pai mite'n mainul (handkerchief) tawh a mai mah uh hum ciat uh hi. Maituamna gam a hong khang khia Zomite adingin maituam kul nawn lohna gam bang zah tak in ngaihhuai ding hiam ci-in ka lungngai hi. Tua hangin Lamka Tung EBC pastor H. Kamzachin kiangah, “ I lampite ka et ciangin piangthakte tenna gam hi dingin ka um kei hi,” ka ci hi. Ka lunghimawh manin bang hangin lampi bawl zo vet loin kinusia hiam ka cih leh, “Arkatara bei khin,” ci uh hi. Hong tung nai lo ahih leh hong tun peuhpeuh ciangin I lampite hong kibawl dinga, state dangte bangin I lampite hong hoih ta ding hi.

3. Gam khangto ciamtehna: Gam khangtote-ah gamsung mipite zat theih dingin lampi, tui leh mei (electric) hoih hi. India kumpi in zong lampi, tui leh mei adingin sum hong pia lo hi dingin ka um kei hi. December kha bul lamin Mizogamah ka hawh a, khua neu leh singtang khua neuah zong mei vak zihziah uh hi. Mei pai loh hun a om ding leh kumpi in newspaper tung tawnin a gam sung mipite hilh kholh uh hi. Lamka gamah mei tawh nasepna (electrical works) nei ding hi leng bang mah sep theih loh ding cihna hi. Mobile phone nangawn zong charging nadingin inverter kizang tang hial hi.

John Naisbitt in, “Gam khangto kitheihna baih lam penpen ahih leh a gam mite'n amau innah ann ne loin annsai-ah (hotel) ann hong nek uh ahi hi,” ci hi. China gam khangto hi cih kitheihna ahih leh amau innah ann ne loin sun leh nitak annsai-ah ann ne uh hi. America ka tun tungin lawmte'n ann hong nekpih ciangin amau innah hong nekpih ding kasak leh annsai-ah hong paipih uh hi. Annsai a kipaipih pen a baih pen khat na hi gige hi. Mikangte'n amau innah hong samin ann hong nekpih uh leh hong it mahmah cih a lahna uh na hi hi. Zomite zong I pianni leh kitenni bek hi loin innkuanin annsai-ah ann I nek khiat theih ciangin a khangto minam I hi ding hi.

Singapore gam I tun ciangin khuapi sung taxi hawlte (drivers) tawh kiho masak masa penpen in om hi. Amau gamah taxi hawlte diplomat ci-in na min vawh uh hi. Ahangin Singapore gam taangin gamdang mite a na muak masa gigete ahi uh hi. Tua hangin Sinngapore a taxi hawlte mi pen mi hopih siam (gentleman) in thudik mahmah uh hi. India gam bangin hong khem dingte hi peuh mah loin amau gam taangin nasem in kingaihsun uh hi. Tua hangin leitung bup in Singapore gam hawh ding lauhna kinei lo hi. Gam khangto dingte gamtatna lim khat ahi hi.

Seoul International airportah zunbuk leh eekbukte, I zat khit peuh ciangin gim namtui tawh a nulsiang ding om a, zun thakna leh dailenbuk siang sitset, I meel kimu thei zah dongin siang hi. I gam sungah zunn leh ek tawh kisai I lunghimawh kei uh hi. Americate'n zun restroom (tawlngakna inn) ci se uh hi. Tua mah bangin ek tha dingte tawlnga takpi uh a, laisim kawm cih bangin tawldam takin zang thei uh hi. Zomite adingin zun leh ekbukte I tawlngakna hi peuh mah lo hi. Khatvei Boston khuapi a lawmte inn khat ka giahna-ah ama zat gige a ekbuk hong zang sak hi. Laibu sim ding kiciangin a dawldawl in koih hi. Amau kinawh cih bang om se loin tawldam takin hih munah laisim hithiat uh hi. Ei zong I khantoh ciangin tua bang I hi ding uh hi.

1993 in Khristmas zang dingin Portland panin Los Angeles-ah ka lawmte khat car tawh ka hawh hi. Santa Barbara khuapi phakma Pacific tuipi gei-ah sunlang phial kitai a, a lampi siang bek tham loin kitat cih bang om het lo hi. Sun ann pen a car sung mahah kine a, ahi zongin laithem leh nin lampi-ah paih ding phal hi lo hi. A paai a om leh $ 500 liau ding ci-in kigelh hi. Tua hangin a lampi uh siang kilkel in zat nuam mahmah hi. Singapore-ah zong chewing gum nangawn a paih nading munah na paih kei leh liau ding cihna hi. Tua bangin a gam sung uh siangtho in cidamna hoih nei uh hi. En zong nin bungah nin I paih ciat ciangin leh I lampite nin khawlna I zat nawt loh ciangin a khangto minamte lim la I hi ding hi.

American Baptist-te World Mission Conference kibawlna phualpi Green Lake, Wisconsin-ah li-vei ka hawh khin zo hi. Tua munah sing golpipi om a; sakhi leh sazuk a honin om hi. Zingtung leh nitak ciangin amau omna gam sung pan hong paikhia in inn kiim a lopate hong ne uh hi. Kuaman suang tawh deng lo, a lauhna dingun awng lo uh ahih manin zual mahmah uh hi. Saben hun sung bekin ben theih a, sabeng nuamte'n phalna lai lak kul masa hi. Tua lai a lak uh ciangin sa bang cia a lian kap ding phal leh phal loh cian takin kigelh hi. Tua mah bangin a bengte'n zong kap ding a phal a liatna en kawmin kap bek uh hi. Tham loin a lauh loh nading uh khualna in thau tawh kap phal loin thal bek zat ding thu kipia hi. Zomite'n vasa I muh ciangin suang tawh I deng uh a, zawng hon I muh ciangin hong lauh bawl kei leh peuh heh bawlin suang mah I tawm uh hi. Bang hanga gamsa tawh hi bangin kingai thei lo I hi tam cih ka ngaihsut ciangin, I kitot I kithah hun sawt nai lo ahi ding hi ka ci hi.

Zomite'n gamsa it ding bek hi loin, a bei khit ding (extinct) I lung himawh kisam mahmah hi. Ahangin I paunakte I et ciangin gamsa leh innsa tawh gentehna na tam mahmah hi. Gamsate I don I kep kei leh hong bei takpi ding a, a sawt loin I paunakte in a khiatna hong nei nawn lo ding hi. Khuapi sunga piang leh hong khangto naupangte'n gamsa a taktakin a muh nop uh ciangin sahuan (Zoo) ah pai cih loh buang mu nawn lo uh hi. “Sakhi a pi san a no san” cih leh “Siansinna leh vakiang bu” cih bang I zat nading thei nawn lo khangthak hong piang khin zo hi.

Union Biblical Seminary, Pune-ah ka kah laiin; Siksakol (Cycle) kisaap (hire) thei hi. Tua siksakol neite'n I min gelh se loin seminary 1, seminary 2, ci-in na ciamteh uh hi. Kuaman khem lo ahih manun amau zong mi muang mahmah lel uh hi. Lamka khuapi-ah siksakol tua bangin min gelh loin saap theih ding hi leh bang zah I ngah kik tam? Khristian gam I hih ciangin a kimin ngah kik ni cihna ding om lo hi. Tunai in innkuanpihte ka phone leh gingging ahih hangin phone la lo uh hi. Amau tawh ka kimuh ciangin ka dot leh telephone gui kigu khin a, tuni dongin phone gui kikhung nai lo hong ci uh hi. Hindu gamah mite hoihzaw, muan huaizaw ahih leh I Khristian hihna bang phatuam ahi tam ka ci hi.

4. Nuntakna Pasian aa hi: Mihing nuntakna pen eima ut tawh lak theih bangin kingaihsun thei hi. Ahizongin I Lai Siangtho I et ciangin nuntakna Pasian aa ahih lam phawk huai hi. Leitungah I neih manpha penpen ahih leh I nuntakna hi. Bang zah in hau leng zong I nuntakna a bei ciangin hauhna in phattuamna nei nawn lo hi. Mipilte'n nuntakna sausak nadingin zatui tuamtuam bawl uh a, nuntakna kep nadingin siamna tuamtuam na sin uh hi. Doctor leh nurse-te nasep I et ciangin nuntakna bang cih a kep ding, cidamna bang ci piak ding cih ahi hi. Mite'n hih zah a nuntakna a thupi bawl lai-in en bang mah a I sim khak loh ding lauhhuai hi.

Khristian biakna-ah a thupi pen ahih leh Jesu in I nuntak theih nadingin Ama nuntakna hong pia hi. Tua hangin I nuntakna pen Pasian Tapa sisan tawh kilei cihna hi. Pasian in hong it mahmah manin a Tapa hong pia cih I thei hi. Pasian it mahmah mi khat nuntakna laksak ding cih pen Pasian vai tawh kituak lo hi. Brian McLaren in a laibu gelh Everything must Change –ah “Leitung Galpi Nihna hunin Juda mite'n German gamah thahna mulkimhuai mahmah a thuak lai-un; Khristiante'n tua bang gamtatna na langpan loin na panpihzaw uh hi,” cih gelh hi. Tua bang lawmlawmin Khristiante' mit mial ken teh na cih khak leh tuni mahmah a I gamsungah kithahna omte kuaman I gen ngam kei uh hi. Ahih leh Khristian gamah hi bang hiamgamna om ding hiam? Rabindra Nath Tagore in Where the Mind is without Fear cih a gelh laiin Bristishte' nenniamna hangin a gelh hi. Tuni I inn munah gaalmuang loin gen ngam loh I nei uh hiam?

I mipilte masa leh hau masate'n Lamka gam mahah inn leh lo hong neih ngam nawt loh hun hong tun ding lauhhuai hi. Khrismas hun leh Kum Thak hun a inn ciah ngam nawn lo hong om ding dahhuai mahmah ding hi. Tua ahih manin Lamka ka vangkhua aw, hong zuangtho in.

[www.zogam.com]

On the closing day of the year

By Oinam Anand

Revolving in its orbit round the sun, the earth has completed another round of revolution. At the stroke of midnight today the 31st December, the year 2007 will come to an end and will pass into history. The earth, the sun, the solar system, the universe and we will be older by one year. As the experts say that the age of the solar system is just like a middle aged man and our earth is about 6.5 million years old of which men have got only about five thousand years of recorded history, 2000 years after the death of Christ and about 3000 years before the birth of Christ.

In the pre-historic days, history means the tale of survival, struggle for living. In the modern age, reading of history shows man’s progress from ignorance to knowledge. But in a small corner of the world , there is a land called ‘Manipur’ where there is a society which instead of climbing up the ladder of history for glory and achievement as the other societies do, is stepping down further and farther for each passing day and year as if it is aiming to reach the nadir to rise up again when there is no further step to go down.

The year 2007 opened up with the news of killing and ends with the same news. Counting of number of deaths in the newspaper is what makes us busy in every morning. In the year 2007, the year before it, the year before, before it we have been living in a wave of discontent, a feeling of fear and terror.

With the year 2007, comes another innings of a government which had completed a full cycle of five years. The people of the state expect a good government with skillful governance. Instead, the people find their clothes dirtier day after day while passing in the dusty roads of Imphal city. People expect regular power supply atleast to the alloted supply routine but they got more load shedding instead. People came out in the street against killing and kidnaping of the innocent but there are more killings and more kidnapings. People close roads as anguish against non-repairing of the same but the pot holes in the middle of the roads grew larger and larger. People expect news of developmental works from the government but they heard about crisis in the ruling party.

The last few days of this year is wrapped with the satiated feeling of grief of the past in our minds. The dregs of the forgone year hang in the air and have to be put away. But another unknown year looms ahead with its subsequent days and weeks like endless miles on a wayward road.

With the coming of the New-year, forgeting everything, youngsters will enjoy most. On the new-year day tomorrow they will ride their bikes merrily on the dusty roads. They will be in their hip hugging jeans and with their mobile phones. Girls, showing their ears and navels glittered with silver or golden rings with dyed hair to make it reddish brown will sit in the pillion. The whole space of the cracked roads will belong to them on the day when they come out to welcome the coming new year. They will feel as if they have climbed up another step in the ladder of life.

What has this new year brought to the grown ups who have scored more than half a century (not out as I am) in their lives’ innings ? We are abruptly aware that we have grown a year older. In those 365 days we think, nothing has changed in our physical appearance. But we are wrong. The wrinkles on our forhead, crow’s feet or cheeks wil increase its number. The number of white hair will be increased. In spite of our fond care, in spite of our effort to dye it black the number of white hair will increase day by day.

In these days, when man begins to climb down the step of ladder towards grave, if he begins to see the light of the other world beyond the rim of this physical sky, it is a divine light. It is a light that leads our steps towards the abode of god. Man has been put above the level of fellow animals on this earth because he has the reason, he has the sense to see this divine light.

But when the reason and sense in man lost its way, then man, the two-footed animal becomes more ferocious than those four-footed animals that roam into the wild. There is always animal instinct as well as divine quality in man. When the former gets the upper hand then man behaves like beast and all the good and noble qualities in man pale in comparison to the bad qualities and beastly acts which ultimately draw our society into the state of chaos where sufferings hold out their hands to embrace us.

So let us hope for the best days to come with the coming of the year 2008. Our society is so gripped by unrest and violence that men commit such crimes that are beyond the reach of our imagination. Perhaps in the first week of the coming new year, some may even wail and cry with each of the passing morning in the remembrance of those who had not returned home, for those who had hidden in the death’s dateless night. Perhaps some may even recite a prayer or two for those deaths who have touched their grave in an inexplicable way. Others like me might remember quickly that the universe and I will continue to go on together for a while as long as my heart beats with a strong desire to continue with the task at hand.

In the past many years we are so much dyed with blood and dust . Let us pray for the milk of human kindness in every heart and greenery all round with the coming of 2008 A.D.

[TSE]

FOOD FOR THOUGHT

Lealyan Thomte

Its not unusual for people to talk of food or eating habits in a kitchen. Normal, for the simple reason that the environment demands it. Most work places or offices in Denmark have their own kitchens. And free coffees. For the employees to store their lunch in the fridge or to warm it up in the oven. And almost all of them have kitchen appliances for use including cups, spoons, plates and what not. Larger ones have canteens and cafes all under the management.

Therefore, whether one is there for a quick get-me-up coffee in the morning, reading the morning headlines or for a short break in between paper works or whatever is that you are doing, it is the kitchen. You drink, smoke and talk. Unless, of course you wanted to commit long and gradual suicide in silence. Dragging yr cigarettes. Blowin off a guilt ridden puff downwards.

It was one summer morning that I happened to sit there. Drinking a black coffee to nurse my head and its clarity, when my colleagues, munching on a free bread & butter spoke about food. Not surprising. I do not normally have breakfast. Even though many may preach that it is the most important meal of the day. I do not doubt the many. I just do not care nor like breakfasts.

And as a colleague gingerly spread butter over a bread, top it with a cheese - my other side took over. So, I surprised the table by announcing -'You know guys..people in India eat dog meat'. HA! I let that sink in while I slowly flicked the ash of my cigarette into the ash-stray bowl.

'What?. No. It is in China people eat dogs. Not in India. Indians eat 'rotis' and 'daals'?, protested and African from Ghana - as if very well informed. 'Thomte, you must to be mistake..I tell you'..he continued. Then the group joined in - well how can Indians eat dogs? Impossible, shameful. Land of Ahimsa, Gandhi, Hinduism and the birthplace of Bhuddhism. Never heard of it. Are you sure, Thomte???

The coffee had cleared my head by now. I took centre stage. 'Yes we do. Sadly. Not the India you know of..or the Rajasthan, Goa, Shimla, or the Sai Babas, the Gurus or the Monuments or Taj Mahal. Theres an India, in the North East - states like Manipur, Nagaland, Mizoram - unknown to the outside world, where the inhabitants do not or cannot afford butter, milk, bread, cheese chicken or even potatoes...and where dog meat happens to be one of the most expensive meat in the market. A delicacy...' I explained.

Doubts, unbeliefs, amazements all rolled into one for a perfect misreading of facial expressions. Nevertheless, I can read 'YUCK' on one of my colleagues lips. 'Barbaric' I can read in some. Complete astonishment and abandoned bread and butter, I can see as well in others as I refilled my mug of black coffee. I sat down. Took a sip.

Then Lee, a Chinese colleague said, 'Yes, it taste really good. Dog meat'. Ice cold statement. No wonder the Chinese are known for eating snakes. Their markets are filled with those slithery reptiles in the winters. Snakes. Lee explained the Chinese's belief that snake meat actually helps to keep the body warm. I dunno. I'd eaten snake too. All I know is that there are too many bones, fish like though.

As we spar back and forth, I'd realised that none of my colleagues are even remotely aware that the Koreans also consider dog-meat a delicacy. They called it Boshintaang. And almost 3 million dogs are killed each year for consumption. I am sure you will remember the international outcry over the Koreans eating habits during the 1988 Olympics in Seoul. The Korean authorities had to actually close down all the 'boshintaang' restaurants in and around Seoul.

A pol-col answers to why people eat dogs, cats, monkeys or snakes is difficult to come by. But on the other hand, we know why certain people eat certain meats or avoid others. One very clear reason being the diktats of their religious beliefs. Like a Muslim will not eat pork. Why? You tell me. Or a Hindu will not eat beef while drinking milk and enjoying all the dairy products.

The less discussed or talked about can also be the cultural or traditonal convictions. Geography. Or, it can simply be just a gastronomic choice. Eat your greens, let me eat my red. Who are we to judge? How can one, or a governemt or any agency enforce eating habits or what to eat or not. Not necessarily on health grounds. When reasons such as religious beliefs or faith enters your kitchen and the gastronomic world - I am lost.

Is pork unhealthy or is beef detrimental to your health. No- if consumed moderately. Did they taste bad. No. Unless one is a very very bad cook. Does dogs , cats, monkeys or snakes have the same nutrinional values? Yes. They are rich in protein like all other meat. And they are animals. Read Genesis or the Pentautech in the Bible : Chapter 1. verse 26 - adopted by the Muslim, Jews and Christians alike.

(I have read a theory on why the Hindus do not eat beef..but lets leave that theories to the authors)

The sad truth and the reality is - regardless of ones faiths, beliefs, religions or whatever one is into - people aka humans eat first and foremost to survive. Just imagine you are lost in a deep jungle. In the midst of a famine or Mautaam. No food. No water. Close to death. Your hungry. You need to eat. And suddenly, you catch a monkey or a squirell. Or a wild pig. You are a Muslim, Hindu or Seventh Day Adventists . Or that you cannot drain the animals blood off. HALAL as in Muslim, Judaism or as some denominations in Christianity like the Church of Christs - weirdly enough practices

Now your beliefs and faith are working against you for reasons you never knew or can justify. Or maybe its against your morals as a human. But your body needs to survive. Will you eat that damn animal to survive or not?

I will.


www.zogam.com

Are we capable of learning? Crisis as a moment for self realization and growth

By : A Bimol Akoijam/IFP 12/30/2007 1:05:51 AM

Crisis is not entirely a negative event. While it comes as a moment of calamity, it also opens up opportunities for a new beginning. This is because a person’s character or personality, her/his predilections, and strengths and weaknesses become tangibly visible as she or he confronts the crisis. In that, it gives the person an opportunity to realize what and who she/he is. Besides, it also opens up the possibility of learning new ways of dealing with a situation. Hence, crisis is a moment for self-realization and growth.

Perhaps, such positive aspects of a crisis situation may not be true for a pathological or an imbecile. She or he would be either overwhelmed by the crisis or preoccupied by her/his defensive and knee-jerk reactions to the situation. Consequently, the person shall live with the same old habits, until another crisis—which the person is likely to invite umpteen numbers in course of her/his life—hits again for her/him to repeat the same old knee-jerk, episodic and high voltage reactions. Thus, looking at the manner in which the person responds to a crisis allows us to know the person and her/his potential for growth.

The same logic of crisis is applicable to the collective life as well. The manner in which a given collectivity handles or responds to a crisis situation allows us to see its nature and strengths and weaknesses. In short, crisis allows us to see the “national character” of a given people and their potential for growth.

The Two Epochal Crises

Incidentally, at the beginning of the 21st century, the people of Manipur were given two major opportunities to realize their “national character” and their potential for growth and further evolution in the form of two crises. One came in the form of the “Territorial Integrity” of Manipur (June 2001), and the other appeared shortly in the form of the Bare Protest by the Meira Paibis that followed the murder of Monorama (July 2004). The magnitudes of those two moments were unprecedented. People from all walks of life in the state were somehow implicated in, or touched by, those events that hit the headlines across the globe. Both the events even managed to rattle the otherwise reticent or indifferent “mainstream” political establishment of the largest democracy in the world.

But what were our responses to those crises? What have we learned from those two crises? To many, it might seem redundant to ask these two questions. For, those incredible “patriotic” outcries, they might insist, were self-evident. People have sacrificed their lives in those “Great” uprisings, public meetings had been organized, and many memorandums had been drafted and submitted etc. Thus, one might ask as to what else is there that we need to know by asking these questions?

However, beyond such self-evident, and if one may, self-congratulatory postures, there are enough worrying signs for us. To cite, and serve as an entry point to those signs, let us take the developments that we all see today — perhaps more glaringly than ever before. Each year, June 18 continues to remind the divide between the hills and valley of Manipur. The communal harangue not only has increased but also proliferated in various domains of our life than ever before. It has even manifested amongst the political class, which used to give a united stand on the issue, and the State Assembly bears that testimony today. If our responses to that crisis were self-evidently adequate, why have such developments continued to take place even today?

Or, take the other crisis, after those incredible moments of public protest, the very idea of “People’s Protest” came to an ironical climax when “the people” voted a party which did not even include the issue of Armed Forces Special Powers Act in its election manifestos! In fact, the party won with an unprecedented majority, despite the “conglomerate” of civil society bodies had tried to make it an election issue just before the elections. Will we blame “the people”—as ignorant or an entity that can be bought? Or will we do some soul searching into who and what these “people” are, including the nature of the leadership that have spearheaded the incredible “people’s movement”? Or, significantly, should we look at the why, what and wherefore of the rumbling “what after AFSPA” that we get to hear in Manipur then and now?

Perhaps, we need to be wary of our possible self-fulfilling postures and false consciousness that obstruct us from taking a hard look at these questions. In fact, given our responses to these crises, it seems that we did not fully comprehend our reality that was revealed to us by those two crises.

Response to mask?

The two crises have revealed something crucial in our collective life. But it seems that we have responded to the mask rather than the real visage that lies behind that mask. For instance, what gets revealed in the crisis of June 2001 is not particularly the challenge to the territorial integrity of Manipur by certain organizations or sections of its population. But in a very critical sense, what it reveals to us is the fact that Manipur has already been reduced to a legal-constitutional fiction from being a real geo-political entity that has the necessary politico-legal agency to preserve itself. Besides, most seem to have conflated memory (of the past) with reality (of the concreteness of the present). And consequently, they seem to be more or less oblivious to the fact that the organizing principle and vocabulary of the present is very different from those of the past. Indeed, the legitimacy and hierarchical loyalty structure of kingdom cannot be the same as those of a horizontal democratic and republican order inhabited by the ideas of “citizenship”, rights etc. In short, that Manipur has moved on from a world of a kingdom to inhabit in a republican and democratic order, and that too as a legal-constitutional fiction, is something that we seem to have tragically missed. Similarly, what does the crisis of 2004 reveal is not so much the reality of a juridical problem as it is the nakedness of a stark political reality. Far from being an issue of a piece of legislation, it is a spine-chilling disclosure that a “state of exception” has been used as a “paradigm of government” in Manipur for a long time. This too, most seem to have missed.

Indeed, we must reflect on the nature of those crises and also take a hard look at the nature of our responses so as to see whether those have been informed and concerted ones or episodic and knee-jerk reactions. And our leaders should take the initiative in that exercise. And one hopes that they know that it is a responsibility that they have rather than a privilege position that they occupy. If we fail to reflect on these issues and our leaders fail us, we shall not only invite one crisis after another but also repeat our old habits to sustain the stagnation and decadence that we experience today.

Let this New Year give us the capacity to learn and grow from the crises of life!

The author can be reached at bimol_akoijam@ yahoo.co.in


[IFP]

Lamka Post | December 29, 2007

Dukan tuamtuam 6 mei in kang tum

Lamka, Dec 28: New Bazar Thangzam Road a T. Dongzakai Gangte Cinema Hall kim vel a kibawl dawr tuamtuam zan nitak zanlai dak 12:30 vel in mei in kang a, Thangzam Road lampang dukan 6 kang tum hi. Meikang Fire brigade leh a kim a mi omten kidelh huan in nasatak in phelh ua, mun dang peh manlou in phelh mit uhi. Huai a dukan/dawr bawlte bel Lalrempara of Saikot Ladies Shoes, Kamminthang of New Lamka, Variety Store, Hoihnu of Hill Town, Vegetable Godown, Boinu of D. Phailian Vegetable Shop, G. Gouthianlal of New Lamka, Shoes Store leh Roukung Gangte of Bijang Pharmacy ahi.

Fire Brigade apan thutut kingah dan in, hiai dawr kang a van kang se tengteng a sum a hisap in Rs.2,50,000/- vel man pha ding hi’n gen uhi. Meikang kipatna theih hikei mahleh electric hi ding a gintak ahi.


SSPP 60yrs Diamond Jubilee

Lamka, Dec 28: Siamsinpawlpi 60yrs Diamond Yearlong Celebration Grand Final Count Down hong tung ding January 3-13, 2007 sung, CCpur Govt. College a Diamond Hall ah zat hiding hi. Hiai hun zatn sung ah, Pu T.K. Hangzou, IDAS, Dy. Finance Adviser, NEC, Pu Doukhomang Khongsai, MLA, Manipur, Pu PC Lawmkunga, IAS, Principal Secy. Govt. of Manipur, Pu O. Ibobi Singh, IAS, CM Manipur, Pu H. Rouhlun, MLA, Mizoram, Pu Brig. Sarmah, AR, Pu V. Dongzathang, IRS (Rtd), Patron member, Pu V. Hangkhanlian, MLA, Thanlon, V. Thangzasiam, IAS, Pu T. Phungzathang, Minister Power, Manipur, Ambika Soni, Minister of Tourism, Delhi, Pu Vung D. Tombing, SSPP Patron, T. Hangkhanpau, MLA, Singngat, leh Pu Thangtawn, IAS, Director (TD) Govt. of Manipur ten Chief Guest, Guest of Honour, Functional President leh Chief Host hihna toh uap chiat ding uhi.


Ex-Gratia sum Rs.13,90,000/- hawm khia uh

Lamka, Dec 28: Kumlui Dec 21, 2006 ni a Tuila Bus accident a sihna tuak leh liam mi 68 te kiang ah zangna dopna (Ex-Gratia) sum cheque a piak khiakna Hq. Veng IB Road a KKL Complex ah tuni’n nei uhi. Tuni sunnung dak 2:30 in KSO/CCpur saina in Programme sau lou nei ua, huai hun ah Kuki Innpi Manipur, Kuki Innpi CCpur, KKL ban ah Government Official SDO/BDO Henglep CCpur leh Singngat te’n uap ua, DC/CCpur om louh ziak in Thuamkhansuan SDC/Hq in Cheque pekhia hi. Accident a si mi 16 sung kuante kiang ah Rs.50,000- zel pia ua, a liam serious deuh mi 22 te kiang ah Rs.20,000/- zel leh aliam serious lou deuh mi 30te kiang ah Rs. 5000/- pia uhi. Tuila Bus neitu Palmeswor in accident a liamte hospital a ki-etkolna ah Rs. 9 lakh val bang sengta hi’n kigen a, tuni’n aman siat batna dan in Vok khat gou in ankuang um uhi.



T.Ensong Bike in phu liam

Lamka, Dec 28: Tulel a BDO/Kakching T.Ensong(59) s/o (L) Damzachin of New Lamka College veng tuni sunnung dak 1:30 vel in Scooter atai lai Hmar veng Tedim Road ah Bike taiten phu kha in a lulak nasa in amhai a, tun Dist. Hospital lamka ah et kol in om hi.



Meshak L.Sinate luang hong tung

Lamka, Dec 28: Meshak Laltanliena Sinate(26) s/o Dartinhau Sinate of Rengkai Bible Hill, zanhal in New Delhi ah Inn sawng apan kia in si a, a luang postmortem bawl ahih nung in, tuni sunnung dak 2:30 in Rengkai khua puaktung in om hi. Aman New Delhi ah M. Com sinlel hi.

Thutut kingah dan in, Mr. Meshak Laltanlien Sinate bel Christmas lengkhawm pai hak, a omna gate kikalh man ziak a dai fencing tung apan lut sawm lai kia a si hi’n leng thutut kingah hi.



Heipi in akhe pek sat liam kha

Lamka, Dec 28: Nemchin (45) w/o Semmang of Tuingamjang tuni zing lam dak 11:30 vel in gamlak a a sing puakna ah Heipi in a vei lam khe pek sat bal kha in tun Dist Hospital Lamka ah etkol in om hi.



NREGS nasep khawl phot

Lamka, Dec 28: National Rural Employment Guarantee Scheme(NREGS) nuai a Job Card nei ten veng sung a nasepna a neih uh Christmas leh kum thak kizat ziak in khawl phot ua, January 2008 kha bul apan nasep pat sawm nawn uhi. Christmas ma in nasep tha man sum muta ua, khua khen khat a hausaten bel sum alak khiak zah uh hawm gailou pawl om chih thu kiza hi.



DC Imphal ah omlai

Lamka, Dec 28: Sumant Singh IAS DC/CCpur Official meeting toh kisai a Dec 26, 2007 ni a Imphal apai suk tuni tan Imphal ah om lai a, DC omlouh ziakin office kai tawm mahmah hi.





Congress in Foundation Day zang

IMPHAL DEC 28: Congress Party phuhkhiak nung kum 122 chin hun zatna tuni’n Congress Bhavan B.T. road Imphal ah, MPCC saina in neih in om hi.

Hiai hun ah Chief Minister O.Ibobi Singh, MPCC President Gaikhangam ban ah Minister leh MLA tamkhop leng kihel uhi. Himahleh, Congress sunga dissident MLA te bel, tulel a Delhi a om ahihziakun hiai hun ah kihel khalou uhi.

122 Congress Foundation Day zatna hun a MPCC Chief Gaikhangam in agenna ah, Congress sunga ngaihdan kibanglou leh kitheih siamlouhna bangmah omlou ahihdan gen in, Political party tuamtuam in mahni party buaipih lou a, Congress thu gen leh sak aneih utoh kisai in huchibang ten amau aa kibuaipih le uh hoihzaw dingin leng gen hi. Congress sung buaipih akul leh ami leh sate mah in buaipih zaw ding ahihdan leng genbeh hi. Tuni tan Manipur a Congress mipi gintak na leh muanna kembit toujel a paithei ahihna ah, hichibang om theihna party worker ten mipi muanna sukmang louh ding ahihdan leng MPCC President in gen hi.

Chief Minister O.Ibobi Singh in agenna ah, Congress sunga buaina kigen pen, party lian tak ahihban ah, inkuan lian khat ahihna ah, lungkim lou omthei mah ahihdan gen in, hichibang ngaihdan leh lungsim kibanglou te beisak na dia congress worker kuapeuh in mohpuakna nei ahihdan leng gen hi.

Tunitan Congress makaih sorkal in sepding achih te pichin toujel hidan in leng gen hi. Sorkal nasep tuamtuam khenkhat agenna ah, Pensioner te list leh sum lakna ding computerize vek hita a, huailou in, department tuamtuam a Manipur Govt. Employee’s List (MGEL) bawl khiak ziakin, fake appointment tamtak leng suikhiak ahihdan gen hi. Hichibang diklou tak a nasem te theihsuah ziaka, sorkal in kha tenga Rs 8/9 crores bang save theita ahihdan leng gen hi. Congress MLA te leh Minister te lak a kitheih siamlouhna om leleng huchibang te kihoulem theih ahihdan leng gen hi. Tuni a Congress Foundation day zatna hun ah, Dissident lam a om dan a gen, FCS minister Y.Erabot tel mahleh, Law & LA Minister Th.Debendra Singh bel tellou hi.



Highway Traffic sukbuai in om

IMPHAL, Dec 28: State Education Department a official khat pimang ahihna toh kisai in tuni in Imphal-Moreh Road NH-39 khaktan leh sukbuai in om a, kintak a official pimang a om khahkhe ding in phut uhi. Thusuak in ataklatna ah, December 15 in Education S nuai a Engineering Cell a sem Salam Indrajit Singh Section Officer meltheihlouh pawlkhat in Babupara, Imphal a Education Office gate mai ah pimang uh a, Police khut ah report in om mahleh, tuni tan dong a tanchin suikhiak hilou hi. Singjamei area lak tuni in naktak in sousang a, zingkal dak 6 apan hun sawttak lampi khak bing uhi. Manipur ah tukum sung chauh in Government official tamtak pimang in om ta hi.



Panchayati Raj Institution te a din convention

IMPHAL DEC 27: Manipur Legislalture Forum on HIV/AIDS leh Department of RD & PR kithuah in tunin, Imphal East Porompat a Panchayat Hall ah, Panchayati Raj Institution te adingin one day state level convention on HIV/AIDS neih in om hi. Hiai hun a khuallian Chief Minister O.Ibobi Singh in athugenna ah, kuapeuh in lauhuai asak natna HIV/AIDS kichi Manipur a singtang leh phaizang a kigawm, state dang toh teh a tam mahmah ahihdan gen in, hiai pen Manipur mipi adia vangsiat huai asak dan leng gen hi. Hichibang natna hoihlou Manipur a beisak nadia kuapeuh in mohpuakna neivek ahihdan leh, abiktak a mipi palai dia teelching ten nei uh hidan in gen hi.



MLA kuapeuh in mahni bialsunga hichibang natna in ma asawn louhna dia panla chiat dingin leng chialna bawl hi. Hichibang natna apat kivenna ding khota tuamtuam a Panchayati Raj institution in nei ahihman in, hichibang a sem ten mohpuakna naktak a lathak dingin leng chialna nei hi. President apang, Assembly Speaker Dr.S.Buchichandra Singh in agenna ah, khota te a HIV/AIDS bang hihiam chih leh hiai natna lauhuai ahihlam theilou mi tamtak omlai ahihman in, hichibang te kuapeuh in atheih chia Manipur khangtou theipan ding ahihdan gen hi. Hichibang natna deih huailou omlai teng society nuam hingei lou ding ahihdan leng gen hi. Hiai hun ah RD Minister Md. Alauddin Khan ban ah, Director Y. Neta leh MLA bangzah hiam leng kihel uhi.



Zu zuakna In haltum

IMPHAL DEC 28: Zan nitak dak 8 vel dingin, Sekmai Police Station huamsung Awang Leikinthai makha leikai a K.Kumar in zu azuak vadawn pasal nih lak ah, Ksh.Rajen @ Dhijo (43) s/o (L) Bheigo kichi zu zuakna mun a puksia in sihna tuak hi. Hiai toh kisai in mipi thangpai in Zu zuakna In tuni’n mei in haltum uhi.



Mikhat pimang nungin kaplum

IMPHAL DEC 28: Police apat thutut kingah dan in, zan nitak in meltheihlouh pasal nih in Sekmai PS huamsung Senjam Chirang Mayai Leikai mun a teng H.Boiboi Singh (34) s/o H.Kanhai kichi a In apat vapikhia uhi. Hichibang kal ah, Boiboi sisa in tuzingkal in Senjam Chirang loukon lak a muhsuah in om chih ahi. Hiai siluang tuni’n RIMS morgue a post

Mortem zoh in asungkuan ten la uhi. A sungkuan te gendan in, Boiboi kuamah toh

kinalou leh, helpawl kuamah toh kizopna neilou ahihna ah, kua thah hihiam chih leh aziak tualthat tuten puang dingin ngen uhi.
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Military formation and ranking system

By Donn Morgan Kipgen

Even after 17 years of CI Ops in Manipur, Military formation, chain of Command and names of tactical weaponries are still unaquianted nor autho- ritively familiar to Media persons, learned citizens and some law enforcement officers. Besides, Military jargons and terms are still Greeks to many citizens, policemen and few local journalists. Without knowing all these things, following the day to day account of CI Ops would be much the harder. Going by the nature of press releases/ statements of the UG outfits, even the UG Militants seem to have been confused; at times, all at sea as they were in this regard. The general public has the right to know the brief but finer points of all these Military-related informations since the lead newsreports are meant for them. The readers are the life-line of the Media and as such the need for detail informations to make their breakfast much more spicy. Hence, both the writer or reporter ought to know each other with their regular readers when it comes to military issue.

Here’s the ranking and recognition structural system of the regular Army formation:

1. General - a Crossed Sword, a Star and Ashok Chakra.
2. Lt. General - a Crossed Sword and Ashok Chakra.
3. Maj General- a Crossed Sword and a Star.
4. Brigadier- 3 Stars and Ashok Chakra.
5. Colonel - 2 Stars and Ashok Chakra.
6. Lt. Colonel - a Star and Ashok Chakra.
7. Major - an Ashok Chakra.
8. Captain - 3 Stars.
9. Lieutenant - a Star (without ribbon).
10. 2nd Lt (JCO) - a Star with ribbon.
11. Sergeant (NCO) - 3 Chevrons /Vs
12. Corporal (NCO) - 2 Chevrons/Vs
13. Lance Corporal - 1 Chevron/V
14. Private/Rifleman.

The US, Russian and Israeli Air Forces use the same ranking system like that of the regular army and designate Brigadier as Brig General.

A regular army’s lowest formation is a Rifle Squad consisting 4 or 5 personnel led by a Corporal. A Section consists of 10 to 12 personnel led by Sargeant, whereas a rifle Platoon (30 to 35 men) is under the command of 2nd Lieut or a Subedar or a 1st Lieutenant. A Company comprising about 80 to 100 combat personnel is commanded by either a Captain or Major. In the US Army, a company has a combat strength of 150 plus personnel. Though a Battallion under the Command of a Lt Col or Colonel is widely viewed as a formation of 1000 men, the actual strength is about 700 combat personnel. A battallion has 5 Combat Commands. The State’s IRB could have no more than 500 jawans and officers despite the official strength of 1000 men per each battallion! Three or more battalions formed a Brigade and a Division has 3 or more brigades under the command of Maj General. An army’s Corps (pr. Core) has 3 or more divisions commanded by a Lt. General. The Indian Army has 5 Combat Commands, viz Eastern, Western, Northern, Southern and Central Commands, each of which has 3 or more Corps and is under the command of a senior Lt. General. A new Strike (Combined) Command is likely to come up in the near future.

For over 30 years, the Indian armed forces combat weapon is the standard NATO’s FN FAL 7.62 mm SLR which is now replaced by 5.56 mm INSAS and AK series assault rifles. The NSG, SPG and para-commandos are armed with Hecklar and Koch 9 mm MP-5 and Uzi sub-machine guns, 9 mm Glock-17, Walther P-5 and .45 Colt semi-automatic pistols, PSG-1 Sniper rifle and Remington M-870 shotgun. The 7.62 mm MMG replaced the 7.79 mm Bren gun. The Army has also acquired 30 mm canon, Milan Surface-to-Surface missiles, 12.17 mm and 23 mm anti-aircraft machine guns.

Some are confused when it comes to number matter. For example, 3/9th Gorkhas were a part of the legendary CHINDITS. Now what’s 3/9? The number 3 means 3rd Bn and the number 9 means 9th Regt, and so they were the 3rd Bn of the 9th Gorkha Regt. However, there are no Regimental numbering system in other army units, save one Regt. For example, 1st Assam means the 1st Bn of Assam Regt. When you comes across a .30 cal rifle, it means .30 of an inch, i.e. 7.62 mm, calibre rifle. What do you make (out) of 800 rpm muzzle velocity? It means the number of rounds (bullets) that could be fired off by a firearm in one minute. Now, what are the main firearms and tactical weapons used by modernised armed forces units/ formations? The US Marines and the Army were issued with M-16 automatic rifles during the height of Vietnam War in 1966/67 which has a 30-round magazine to replace the .30 M-14 automatic rifles. Till now, the US Airborne forces used the .45 Colt pistols. At present, the US armed forces are equipped with a new model 5.56 mm Cal M-16A2 assault rifles, some are fitted with M203 under-barelled hi-ex grenade launchers and their Squad Automatic Weapon (SAW) being the 7.62 mm General Purpose Machine guns (GPM). The M-16A2 is also sold to US military allies, like the Philippines, Taiwan, Thailand, Japan, South Korea, Columbia, Israel, etc. The shorter version of all-weather 5.56 mm M-4 US Carbine while the civilian version of M-16 is better known as AR-15. The US special forces, the Israelies and US mercenaries in Iraq (about 15000 Blackwater security guardsmen) are armed with M-4 carbines. The Minimi 5.56 mm SAW 200 rounds machine gun is preferred by most Western nations’ armed forces.

The main infantry weapons of the British and French armed forces are the 5.56 mm SA-80 and Famas F1 assault rifles respectively. The German’s army used the G-5 automatic rifle whereas the Israeli armed forces are equipped with 5.56 mm Galeel assault rifle, UZI SMG, M-4 and M-16A2.


[TSE]

Are We “Sick” People?; Painful self- insights as prerequisites for sanity and health

By : A Bimol Akoijam/IFP 12/29/2007 1:57:43 AM

Sickness, as a state of illness or being affected by disease, is not merely a matter of body or individual. It could also be of mental and behavioural kind; and the idea can also be applied to a collective, at least metaphorically. In that usage, a sick society or a people would mean a society or a people who is in a “miserable” state of being and a state of “disorder”, a dysfunctional state characterized by an inability to carry out the normal function with efficiency and effectiveness.

Given our contemporary life, the state of affairs that we are in, and our response (or want of it) to our situation, one wonders whether we are indeed a “sick” people?

But many might take offence to such a suggestion. After all, we are a proud people with 2000 years of history and civilization, and we cannot be called a “sick” society or people. Look at the way our sportspersons or artists are doing? How can we call such a people “sick”? This could be a feeling amongst many.

But for many, there is also a very tangible feeling: that there is no sense of order in Manipur today, and that people are in a miserable state of life, paralyzed by fear, they cannot express feelings and opinions or carry out their normal activities freely. Besides, there is the concreteness of our horrendous environment with the dismal and deplorable infrastructure and amenities. Will one describe such a state of mind and concrete reality of life, a healthy life?

How do we make sense of these conflicting feelings? Whatever be the feeling, we must understand and work through those feelings. This would mean, we must anyway take responsibility for what, why and wherefore of those feelings. Once we do that, it would generate insights into the nature of our “national character”, that is, the ways we have responded to our situation, the patterns of our beliefs, values and choices implicated in those responses. That will be the foundation for a change.

Insights are only for those courageous:

Insights about oneself do not necessarily generate a sense of happiness or comfort. For, insights are likely to debunk false or self-fulfilling beliefs about oneself. And these are usually those that we hold so dearly to retain our sense of who we are, which incidentally could also be aspects that restrict us from growing and evolving further. Therefore, we must take that discomfort; it is a price one has to pay for seeking to refashion one’s life. If we do not take this discomfort, we shall continue to live like the way we do: either we think that we are okay and doing well or that we are in a miserable situation. Both ways, the status quo shall remain.

If we want to live up to the imagery of our “national character” as a heroic people who have existed with certain sense of dignity and agency in history for so many years, we must take this exercise to gain insights into our life. And ready for what gets revealed through the exercise.

Pathos of our “national character” :

One way to start with is to ask, what have we been doing as a response to our economic life? What is the nature of our economy? Isn’t our economy essentially driven by the grant-in-aid from the “Centre”? An economy with a much sought after (and perhaps dominant) tertiary sector (primarily government jobs and other services) with an eroded secondary sector (small or medium scale industrial/manufacturing units) and a stagnant primary sector (particularly, agriculture)? Isn’t it a donor driven economy with almost non-existent state revenue? What is our productive base? Have we achieved meaningful capital formation during the last fifty years or so?

Has there been any sensible economic “planning” for the state? What do the plans have to do with the present state of our economy? Do our educated lots, the intelligentsia, have enough “economic literacy” to be productive “units” of the economic activity in the state?

Perhaps, these are not familiar questions amongst the people. Even for the educated lots, these may not even occur during the Budget Session of the Assembly. Unlike advance societies, our newspapers may not even discuss the implications of the annual budget presented in the Assembly.

Contrast this with the possible awareness of the people on the following matters: More funds and projects are coming from the Centre. Or, crores of rupees are being sanctioned for “development” (e.g., Capitol Project, cultural complexes and flyovers)! Or, the other way round, people must be aware of the “percentages” being cut by so and so from the funding doled out by the “Centre” and how the “development” activity gets delayed!

With such kind of awareness, perhaps, many could have an ear-to-ear smile with expectation as they pass through the dilapidated streets or nights without electricity on their way to the new “sign of development” in the state called the B.T Road Flyover for a walk or a ride! Or, condemn the “Centre” or our own politicians and naharols (insurgents) for the percentage-cuts?

Corruption and slavish mindset are produced and sustained by the donor driven economy. But how do we resist the subversion of our life by such an economy? By partaking in it through the seduction of the “percentages”? By justifying as some would preach a slavish truism that, “Manipur can not develop without the help” from some benevolent others!

What do these issues tell us about our “national character”? It points to a lack of character and knowledge and dishonesty of purpose and action. These are aspects of our “national character” that have driven us from one crisis after another. We need to fight such pathos of our “national character”

Indeed, it is time for us to see the three fingers that point towards us as we point one finger to the others, and take responsibility for our life more than what we have done so far.

And may this New Year give us the courage to do so.

The author can be reached at bimol_akoijaml@yahoo.co.in

[TSE]

State vs People

By H Kham Khan Suan

There is a grain of truth in the new General Officer Commander-in-Chief (Eastern Command), Lt.-Gen. Arvind Sharma’s contention in a press conference that the Army would be reduced to a “reactive force” without the Armed Forces (Special Powers) Act, better known as AFSPA.

Notwithstanding innumerable odds and misgivings a plausible alternative to this draconian Act, in place in different parts of the region since 1958, is difficult to come by. Evidently, the Indian State in tackling the “durable disorder” – to use Sanjib Baruah’s verbiage – is under tremendous stress, as never before, to help erode its proactive role to enforce “law and order” in this part of the country. This stark reality becomes glaringly evident even as the Review Committee on AFSPA recently concluded a series of confabulations and hearings in the region and in New Delhi between December 2004 and February 2005.

The stand taken by various NGOs and human rights organisations – Apunba Lup, Naga People’s Movement for Human Rights, Zomi Human Rights Foundation, to name a few – that the Act be repealed in toto bespeaks of the enormously complex issues involved.

In essence, the narrative of “law and order” – and the paraphernalia of coercive instruments it employs – in this part of the country is steeped in the discourse on national integration. The project of national integration, with “nationalism without a nation” (to borrow G Aloysius) as its modus operandi, was hit soon after the prospect of Independence became imminent.

Subsequently, the controversy that surrounds incorporation of the north-eastern states, particularly Manipur, into India wherein the minor regent, Boddhichandra, was “coerced” to sign the Merger Agreement in 1949 remains a nagging constitutional conundrum. As a corollary, the presence of any Indian State apparatus becomes a suspect.

It is in this light that what we witnessed in the summer of 2004 may just be seen as a “spark” of a fire (of nationalism or sub-nationalism as some would simplistically have it) brewing up and enveloping most of India’s borderlands. Such a spark may at times prove difficult to bury in the public imagination. It calls for sustained and comprehensive redressal.

No one can forget the events which inspired the naked protest by otherwise conservative Meitei women on 15 July 2004 in front of Kangla Fort – the base of the Assam Rifles and a symbol of “sub-national” pride. The “spark” was the death of Manorama Devi in AR custody following her detention on suspicion of being a cadre of the Peoples Liberation Army. These episodes suggested the extent to which a “patriotic act” by a committed few can weave together seemingly disparate communities into a solidified front of people fighting for rights and dignity. No democratic state can afford to ignore the gravity of such a situation.

It is precisely here that the assiduous efforts of the Review Committee to hold comprehensive consultations have to be appreciated. This assumes greater urgency in a situation marked by pronounced asymmetrical obligations among unequals (armed state vis-à-vis haplessly dispersed communities) where the sanctity and indivisibility of ethno-territorial boundaries attains greater importance. What is at stake is to rethink the whole edifice of national policy on North-East India. In a way, attempts to reconcile the demands to keep the armed forces within the confines of democratic control with the need to utilise them to maintain the unity and integrity of the nation require unpopular decisions which few political elites dare to take.

Therefore, the Review Committee should, inter alia, seriously consider the following issues:

1. Sensitise the existing military training posts in several parts of North-east India on human rights. The extant posts, without extra deployment of Central/paramilitary forces, would suffice the need of any exigency provided they are well equipped and trained.

2. Help evolve core groups within these posts to be readily available on demand. These groups may be drawn from communities which do not have any local allegiance. This is imperative amidst persistent complaints that elements within the armed forces, dispatched to carry out anti-insurgency operations, often have resorted to arson and unwarranted crimes.

3. Evolve means and ways to capitalise upon the fast disappearing mismatch between civil society and the State and help build, strengthen and foster civil societies. Towards this end help evolve innovative, prudent and effective use of mass media to channelise protests.

4. Streamline this mobilisation/consciousness to achieving broad-based participatory democracy. Integrally linked with this is an imperative to involve, engage and strengthen traditional/local institutions so that their time-tested efficacy is harnessed to help manage conflict. This assumes greater urgency in the face of a propensity to disown and marginalise such institutions. Herein lies the significance of having intense intra and inter community involvement and rapprochements.

All this would inevitably demand concerted political efforts and solutions. In effect, the disorder in the North-east desperately needs a holistic approach which privileges discursive democratic practices without necessarily sacrificing the “proactive” role of the armed forces in the process of national integration.

(The author teaches political science at Benaras Hindu University, Varanasi)

[The article had been published in the Statesman (New Delhi), 7 February 2005 and reproduced with the author's consent].

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Tel +91-40-27862786, 27868907, Email: administra...@aiccindia.org, aiccde...@gmail.com, www.aiccindia.org

For immediate release

Indian Christians unite with Civil Society and demand end of Orissa violence against rural Christians

Today's rally in Delhi results in promises from National Commission for Minorities and Union Home Minister, but Christian delegation not satisfied

NEW DELHI - Dec. 27, 2007 - About 1,000 Christians from churches across Delhi rallied today to demand that the Central Government halt escalating anti-Christian violence in Orissa. A memo presented to the Prime Minister resulted in a meeting with the Union Home Minister this evening. Earlier in the day, Christian leaders met with the head of the National Commission for Minorities.

The rally, held in front of the gates of Orissa Bhavan in Delhi from 4-6pm, Dec. 27, 2007, revealed support from across the political and religious spectrum. Protestors were united in their call for an end to the communal violence against Christians in Orissa. The All India Christian Council (aicc) was a key organiser of the rally.

Speakers included: V.P. Singh, former Prime Minister; Binda Karat, CPI(M) spokesperson; Shabnam Hashmi, Director of ANHAD; Swami Agnivesh; and more. India's largest Christian groups were represented including the Evangelical Fellowship of India (EFI), All India Catholic Union (AICU), Catholic Bishops' Conference of India (CBCI) and more. Church members from many denominations across Delhi participated in the rally.

A memo was presented to the office of Prime Minister Dr. Manmohan Singh. The PM's office instructed the Union Home Minister, Shivraj V. Patil, to schedule a meeting with a delegation of Christians immediately. The delegation met Shri Patil at 6pm, Dec. 27, 2007, and was told that roadblocks and communication breakdowns are making it difficult to restore security in the villages of Orissa. Shri Patil said he will likely visit Orissa and promised he is doing everything possible to stop the attacks, culprits will be booked, and compensation will be provided to victims.

"Sadly, the delegation was not satisfied with the promises of the Union Home Minister since most violence continues in rural villages and the government didn't give specific plans to halt the violence in villages nor a planned amount for compensation of victims," said Rev. Abraham Sahu, aicc Delhi Chapter President.

Earlier in the day a delegation of Christians met with and received assurances from the head of the National Commission for Minorities, Mohamed Shafi Qureshi, that Christians will be protected in Orissa. He said he plans to visit the state.

"It is clear that the local police and Orissa state government have not been able to protect the Christian minority. While Orissa's leader claim they were prepared and are fully committed to stopping communal violence, we have doubts. For example, why does Orissa not have a state minorities commission? The Central Government must act now." said John Dayal, aicc Secretary-General.

"The VHP and other groups clearly don't believe in freedom of religion nor freedom of speech. They use accusations of forced and fraudulent conversions as an excuse for violence. Has there been a proven case in the courts of a missionary forcing someone to become a Christian recently? No! We are requesting immediate action to protect peaceful Christians and the arrest of miscreants from radical Hindutva groups," said Sam Paul, aicc Secretary of Public Affairs.

Orissa chapter of All India Christian Council met Cheif Minister Neevan Patnaik this evening and gave lame assurance to the delegation to ensure protection to the Christian minorities. Yet, his inability to stop the violence against Christians is seen in Sangh Parivar's organised attacks from the time violence broke out on December 23.

According to media reports, NGO press statements, and calls from aicc leaders on the ground in Orissa, at least 30 churches, Christian schools, and convents have been damaged or destroyed since December 24th, Christmas Eve. Four Christians were reported killed and many roads are blocked by radical Hindutva activists which prevents both police and fact finding teams from reaching victims. Despite a supposed helicopter tour of the affected districts by the Orissa Chief Minister, Naveen Patnaik, and his repeated statements in various media channels that everything is under control, reports of attacks on Christians and churches continue to reach aicc and similar groups.

The violence allegedly began when Christians in a village 150 kms from the district headquarters of Phulbani began to celebrate Christmas Eve. Local Hindu fundamentalists opposed the event and a fight ensued. Also, a Hindutva leader, Swami Saraswati, was attacked by unknown assailants -- allegedly Christians -- near Daringbadi while he was travelling. The next day the Vishwa Hindu Parishad (VHP) called for a strike and its members began attacking Christians across the state.

The All India Christian Council (www.aiccindia.org), birthed in 1998, exists to protect and serve the Christian community, minorities, and the oppressed castes. The aicc is a coalition of thousands of Indian denominations, organizations, and lay leaders.

Mr. Madhu Chandra,
All India Christian Council,
Regional Secretary
aiccde...@gmail.com
(0) 9868184939


http://groups.google.com/group/nesupportcentre/browse_thread/thread/c5ca092de6b1a9e1?hl=en

ONE WORLD

Lealyan Thawmte

One late Friday afternoon, Larry finished his Big Mac menu with a gulp of an aerated drink at a McDonald close to his home. He'd opted for an orange flavoured drink instead of a Coke, which he felt was for the big boys. He stood up from his table without touching the french-fries.

Dad had told him that french-fries are saturated in oil and that too much fat in your food is bad for health, He'd also encouraged him to eat more greens & fruits. But like all other kids his age, the temptation of cheeseburgers, pizzas, chips and sodas are more like Mission Impossible. He went towards the kids section of the restaurant. Taking off his down jacket, he sat down for a game on Nintendo.

Muamuan got up the next Saturday morning along with his mother and sat by the fireplace. Helping to stoke the firewood as Mama prepares to boil water for tea in a kettle as dark as a charcoal. He knew there would be no milk today. But he knew that Papa had come back from the town with a kilogram of sugar yesterday evening. Papa had gone to the town 15 kilometeres away, taking with him two of their egg-laying hens. They'd needed money to buy medicines for Mama who'd complained of backaches the whole summer.

He blew air into a one-foot rusty iron pipe at the fire. The wood was not dry enough. They had cut it from the nearby forest only a week ago. He stood up, crossed over to his bed, looking for his checked shirt which Mama had bought for him last Christmas.

The games were not good. In fact Larry felt that Playstations and X-Box games are far more superior to Nintendos. Though he had enough games downloaded on the computer and PC Games discs, he preferred Playstation because of the easy handling of the controller and the maximum control and flexibility over your thumbs, unlike the computer keyboards where you have to rely on most of your fingers. He left the restaurant, put on his safety helmet, cycling gloves and pedalled out the street in his 7 geared bicycle.

He screeched to a halt in front of the local library, and went in to see if there are any new PC Games arrivals to borrow.

Muamuan picked up his shirt, which had somehow fallen off the bed frame during the night and put it on. There was a small tear at the shoulder blade caused by a stubborn and thorny branch while chasing a lizard under a hedge at Liansang's place. Liansang is his best friend; although he could stop blaming him for letting go of a parrot they had caught at their cornfield last year. The shirt will do till the coming Christmas. He returned to the fireplace and sat on a low wooden stool as Mama added tea leaves and spoonfuls of sugar into the now boiling water. Later Mama poured tea into his favourite iron mug with floral designs and scratches at the base.

After Mama cooled down the tea, he heartily drank the mug's content with a lump of leftover rice which he scooped from a pockmarked aluminium bowl with his bare fingers.

There were no new arrivals at the local library. So Larry headed home. Some of his classmates may call, or even drop by. Besides he would like to download some new games from the Internet. One of his friends had just told him about a site where you can download really cool games. He hated downloading games for free. It takes time and wished that Dad would just bought him the Cds/DVDS. But he'd always maintained that its too costly and not worth it since he gets bored with it in a matter of days. Even then, he'd managed to cajole and plead Dad into buying him some of the latest games.

He reached home to a message from Daryll - his classmate, to call her back. Daryll had called to invite him for a visit to an aquarium during the weekend with her family. He thinks Daryll fancies him. He returned the call to accept the invitation. With Mom & Dad's permission.

Finishing his tea and wiping off the rice morsels that stuck to his palm and shorts, Muamuan stood up and told Mama that he would be going over to Liansang's place to have a look at their new puppies. He had always wanted a dog and when Liansang's she-dog became pregnant, he had asked Papa to buy him one of the puppies. He'll remind him again. Papa must still have some money left from selling those hens. He wasn't sure though. He'd heard that medicines are costly and that was also why he never tried to get sick. He doesn't want to get sick like the village school teacher's son did last time.

They had to carry him all the way to a dispensary 4 villages away and even then he had not gotten well. Maybe they did not give him a proper injection with medicine. They say that you should get an injection when you are sick. It also hurts, they'd said.


Munching on a bar of Tobelerone he'd taken from the fridge during a commercial break, Larry sat on the couch in front of Cartoon Network, giggling himself silly at how Jerry can make a fool of Tom everytime. Dad had come home from work and was online. E-mails. Then Mom yelled out, reminding him to get on with his homework. She also duly rebuked him for the untidy state of his room. Larry grudgingly got up from the couch as Tom tumbled down some hole. Mom&Dad always insisted that he finished all home works or projects from school before dinner. Damn parents.

But this time, his homework was about 'How he spent the week-end'. And it will be much more interesting to write about it after a visit to the aquarium. He wished he kew more of the names and types of fish and aquatic animals. Something exotic. The sharks, dolphins and octopusses are too common.

Liansang was already out on their porch. Smoothening the edges of the handle of his sling - catapult - with a small kitchen knife. At one corner, huddled over two worn-out jute bags were eight puppies of different colours, making tiny gurgling noises as they scrambled for mothers milk. Muamuan instantly decided that he'd want to have the one with the black and white stripe as it looked to be the most active one. Besides the colour, what would you do with a lazy dog? He would teach the dog to understand certain commands; take him to the fields and teach him how to burrow after rats. And maybe he'll give him an English name. He quickly settled on 'JOHNNY' - the first name he can come up with.

After testing the smoothness of Liansang's sling handle and pulling off a shot at a dragonfly precarioulsy balancing atop a distant fence, Muamuan returned home. For the morning meal - as he and Mama set out to clear the weeds and grasses that had grown thick amongst the pumpkins and cucumbers vines in their cornfield.

Ever since watching the Dinosaurus movies, Larry had wanted to become a palaeontologist. The Dinosaurs and some theories that they have probably evolved into birds fascinated him. Or maybe he'd become a writer. Write poems and songs. Stories with happy endings. His teachers had all commended him on his writing skills. But frankly he is undecided. Why, only last Christmas he discovered that Santa Claus never existed. And who knows, dinosaurs may not be as exciting as you grow up.

Muamuan wants to become an officer one day. He wants to live in a big town, in a nice brick house and have motorcycle and nice shoes and jackets that he can also wear in the rain. But people said that you have to go to a nice school, be very brilliant in studies and also know English to become an officer. He had often overheard Papa talking to Mama of moving to the town far away. Maybe then he can go to a school. Learn English. Maybe someday they will.

Larry & Muamuan are both 8 years old. Larry lives in one of the richest country in the world. Muamuan lives in the NE fringes of the world's biggest developing nation. Despite stark contrasts and glaring differences in their environments and lifestyles, they have and share many things in common. As with any child of and for- in their age.

Muamuan exalts with joy and gladness on the occasional hard boiled sugar Papa would bring home as much as Larry does with a chocolate shake or a candy. Larry prized as much his computer and Playstation games as Muamuan prides on his collection of marble sling pellets. Larry is thrilled as much at the prospect of a trip to the zoo or an amusement park as Muamuan cannot wait for the harvest season and the coming Christmas when he will get a new shirt.

Yet, for all their innocences and naivetes, dreams and aspirations, the differences in their lives and the world they lived in would hardly nudge towards similarity or equality or merge. Not even in the near future.

Two children. Two unequal lives. Two child no different from the other. In this, but ONE WORLD.

The awning gap between 'the rich & poor', 'wealth & poverty', 'haves & have nots', 'first world and third world', 'developed & developing', still getting wider as I wrote. Efforts to bridge that embarrassingly wide gap often lost in the intrigues and quagmires of political innuendos or diplomatic manouevres. And the phrases and coinages termed thereof are as common as it is cold. Words as divisive and sharp as the razor's edge. Words that have silently crept into our lives and vocabularies and like it or not - words that will determine our future. Our destiny. As humankind.

** 25% of the US population spend more that 50 cents (Rs.20+) on soft drinks whereas 25% of the world's population lives on less than 50 cents a day.
** The wealth of the 3 most well-to-do individuals exceeds the combined GDP of 48 least developing countries.
** The world's 225 richest people now have a combined wealth of more that 1 trillion dollars - equalling the annual income of the world's 2.5 billion poorest people.



PS: Let us feed our people now. Support the Mautaam initiatives. Let us feed the hungry. Let us give till it hurts. To save lives. As a certain saying goes - 'We come into this world NAKED, so will we leave this world - NAKED'.


www.zogam.com

SOS: Mautaam Kialpi

By Joyful Tonsing

In a small hamlet in the interiors of Lamka (Churachandpur) District, Manipur, a family of five is having lunch, sharing among themselves whatever meager amount of food they had. The smallest among the three siblings, aged four who was obviously unaware of the hardships they are going through, utters, “Papa, why haven’t you get me any Christmas gifts this year?”

He looks at his wife and three children, wipes a silent tear and mutters to himself, “How long will our meager stock of rice last?”. He thinks about his better-off relatives who had migrated to Lamka. Deep down, he silently hopes for help to arrive from them.

In Lamka, a daily wage earner glances through the morning paper, Lamka Post, before setting off for another gruelling day at work when a headline catches his eye, “Help Your Fellow Zomis in Need, Contribute in Cash or Kind” . He opens his “savings box”, counts the meager savings he made for the purchase of the much-needed inverter (you all know without my telling you the quantity of power supply we get in Lamka) and heads towards the Mautaam Relief office. The inverter can wait for another year, the plight of his fellow Zomis in the villages is much more acute.

In New Delhi, a government servant is woken up by an early morning telephone call from a Mautaam Relief representative entreating him to contribute towards helping the victims of Mautaam Kialpi. He heads towards the bank, transferred his savings meant to buy a computer to the Mautaam Relief Fund and heads towards his office at North Block. The computer can wait, however necessary it may have become in today’s world, he couldn’t turn a deaf ear to the cries of his brethren back home.

In Bangalore, a call centre executive is about to sleep for the day after her shift ended at 5:00 am in the morning when her Nokia N73 makes a beeping sound. She grabs her mobile and reads the SMS on Mautaam forwarded by her call center friend in Gurgaon. She calls up her broker, instructs him that she wants to redeem/sell her mutual fund units and dozes off to sleep. When the money is credited to her account, she will contribute towards the Mautaam Relief Fund. What does it matter if she can’t go for her weekly shopping and hangout with her friends at the most happening joints in the city. What better way of unwinding than helping those who are in distress.

In Mumbai, an executive working in a reputed multinational checks his e-mail on his laptop before setting off for another hectic day at work. He quickly glances through the mass e-mail seeking monetary contributions towards Mautaam Kialpi. He logs on to his internet banking account, and clicks on the ‘Transact’ button to contribute towards the cause. He had slogged during his IIM days, landed his dream job at this large multinational and saved diligently to buy that dream home. But that can wait for some time, God has put him in this position today to help his fellow Zomis in their hour of need.

Reams of paper and bits and bytes of web space have been used to write about the dreaded Mautaam, which rears its ugly head on Lamka District and the neighbouring Mizoram state. The Mizos have their own state, a government run by their own people and they are ready to face the challenges posed by the threat. We, the Zomis, cannot afford that luxury. We are in a much more depressing situation. Should we wait for the government to bail us out of our predicament? I don’t think so. We can no longer remain a mere spectator to this. We must do whatever is in our power to help our fellow brethren while the government is doing its bid. Will we turn a blind eye to the sufferings of our people, or a deaf ear to their cries of the innocent and helpless children in hunger?

This is a conscience call to all Zomis, whether living in Lamka or London, from a government servant to a call centre executive to help their fellow Zomis in this time of need. It may be a small amount, the price of a bottle of beer or a movie ticket, your contribution today can save the life of a fellow Zomi, dying of hunger, just for another day. You all know the saying, “Little drops of water, little drops of sand, make the mighty ocean and the beauteous land.”


For those of you who want to contribute, whatever be the amount, towards Mautaam Relief, a website www.mautaam.org has already been set up by like-minded individuals with a view to helping their fellow Zomis in their times of need. The recommended mode of contribution is by bank transfer to:

Account No.11343809077, State Bank of India
Churachandpur Branch - 6182
Operated by Shri H.Pauchinlian
Dorcas Veng, New Lamka, Manipur.

For people living in and around Delhi donation in cash can be made to the following persons:

1) Shri T Kamzalian, NABARD (Cell: 9910982456)
2) Shri Kamkhenthang Guite, M/o DONER (Cell: 9868934337)
3) Shri Kamsuanthang, MHA (Cell: 9968270231)
4) Shri Haumuanlun Samte (Cell: 9891418402)
5) Shri N.T.Khankhup (Cell: 9958340949)
6) Shri L.T.Ngaihte, MEA (Cell: 9811211941)

Email: mautaam@googlegroups.comThis e-mail address is being protected from spam bots, you need JavaScript enabled to view it

(www.joytonsing.blogspot.com)

KIKUM LAI LAI LE MAW

Lealyan Thawmte


Lamka khahsuahta..' chihthu ah ngaihdan tamtak SSPPNET member tamtak ten isuah khia ua. Kum 2 bang paita in. A 'skeptic' pawl bang, a 'optimist' bang, a 'hardline' deuh bang - a 'subject' manchiah lou leh 'defeatist' leh 'resigned' bang i om nual a. Ahoih a, ngaihdan kikuum ihi. Amun a omlou, 'active' lou, thil omdan leh 'ground reality' theilou etc., ahon chi pawl le I om maithei uh. Ka theisiam. Himahleh amun a ka omlouh jiakin ka nam leh Paite hihna leh Lamka mi kahihna beituan lou hi.


Dawnga Hauzel' n ka ngaihdan leh gentup (between the lines) ana sim a, a hon gen/gelhsuah kha sim tham hi'n kathei a. Dawnga leh J.M.Pau thugelhte khenkhat pansanin leh, lawm Nang Suan hon thusuah thu ah tamlou hon kup beh leng.Tu a, Dawnga accident a tuah thu simkhak tawh kitawnin - a hong damsuah pah ka lam et pih natawh - thukikup leh ngaihdan luui lua om lou ahi chih pansanin.

Eite a diin.

Amasa in, Lamka leh a sehvel petmah ah,'Terrorist' ichih ut mawkten, mun bangzah kibuk/kingat leh pansan nadi a nei ua le? Khumujamba? Thengra Leirak.? Zo Colony/Zoveng? Phailian? Tuiboung? etc. Mun neuchikchik hi'n ka thei hi. Tup (if we try) a 'infiltrate' theih gige. Talpaak pau siam khop lou bang omlai ihih tel uleh unau Vaiphei cadres lakah, siamtak tak tamding uh. I lawhsapna te, leitung mun khenkhat a thiltung te khong tawh tehsun hun nailou deuh hi in kathei hi. Religous conflict, anti-semitism, international, national leh regional chilouh ethnic le hilou, intra-tribal/sect gaal doulel lel chauh ihi.

Amasa in daak khia ni in, I kiim lel a Ukhrul leh Senapati, Chandel, Tamenglong etc., lam nga le, huaimun te apan bang sin theih I nei a? Ukhrul, Chandel leh Senapati bang a Talpaakte omlou hiloupi. Awle, amaute tawh ikibangkei maithei - a movement uh kum 50 valta in - a dinmun uh kip ta mahmah ahi. Ngaihdan khat ah.

Himahleh Lamka hi, nam/zaat kichi tuam tuam te'/khosakna ahi. Huchi ahihleh 'alliance' bang i bawl ua, i khua leh tuui chi ihihngal leh, a kalsuan masa di hiloudi ihihiam? Unau Hmar te tawh kitheihsiam louh luatna nei ihi hia? I Kuki unau te'n bangchin a ngai ua? I ma deuh a galthuam ana lente ahi uh. I makaih uut te, Zo, Vaiphei, Sim etc., kialou, Lushei, Gangte etc., te bang le i rawn mahmahdi hilou maw?

'Diplomacy' zang in, talpaak te saang a ikinaihpih zawk te tawh pangkhom le- i 'immediate threat' i zou thei kei dia hia?. I va kidou dia iki thattuah zelzul di chihna hilou aka. Lampi tampi om in - huaite lak a, khat zui in - ei Lamka a Paite te dinmun enmasa in leh, leh Zomi i hong kichi uut leh ngaih/alouh theilouh na ziak te ki ngaihtuah thak ni. A nuihzat huai Pu T.Gougin ahih keh..a 'failure' Pu Thangkhangin te thu tangkoupih ziak hia? Huchi lawm lawm a Paite te hai hi leng..kei bang Denmark a omlou ding kahi.

Lamka khua a ka khantouh laivel in Moirang kha 'imaginary line of control'-chimaile- ahi hi. Hun hong paizel a, Kangvaai a hongtung tou a, tunaizek in Tuiboung ahong hi ta hi. I maban di uh chu New Lamka lak khong a kiphuut supsup nunga, Singhat lam khong tung tou di ibang uh hi. Kum sawm bangzah hiam nung khong a eimi te thu ah 'Lamka, the last frontier' chi a kua hiam khatin Ph.d Thesis khong a hon gelh maimai didan abang ta hi.

Manipur singtang leh mun dangdang a omte adin Lamka - bang a athupi na? ichi ahi maithei. 1970's leh 1980's lai bang a , Imphal, Kakching, Thoubal, Senapati, Ukhrul leh Chandel district a school om ten -'excursion' a a hong veh na mun uh -LAMKA khua ahi. Amin (CCPur hilou,- Lamka) thei mah mah uh hi. Christmas dekkuan a secondhand leidia huai kum a a hawh chihlouh, va pha kha khol lou, omkha/teng kha lou le i om thamdi uh. Lamka a teeng leh khanglian kahih manin -ka PAITE khua, LAMKA, Manipur a khua nuam peen ana hi chih haih lou kahi.

A LAMKA 'essence', leh a poimohna theilou i om leh, enchian thak un. Etsakna neu khah- Siamsinna lamah, changkaana lamah(lifestyle?). Manipur a district daangten a hon ettawn uh ana ki hihi. Kichei na, Fashion. Music bang ah -LAMKA te mahmah ahon chih uh ana kihi ahi. Tu chiang bangin, executive/legislation dinmun ah, State politics, Bureacracy ah, Media&Journalism etc. ah dinmun hoih taktak leen theite piankhiak na khua ahi. India pumpii a, central sorkar a , nasem tampen- vis-a-vis population/tribal district - piankhiakna khua LAMKA ahi. AKA Churachandpur District. Manipur.

Tehkhinna na dang ah, Delhi a office poimoh taktak a Central Sorkar nasem a tuute baak ah , LAMKA khua hi university leh college a siamna delhjui atamzawte hongkipat na ahi. I mabaan heute leh makai diite , a 'secondary years' leh 'graduation years' ua ina seek na mun chile khial louding hi. Mizogam, Kawlgam bangah ah Lamka dinmun phadi eimi ahihkeh tu phiing a ZOMI kichi uut ten hon phaak louh uh LAMKA PAITE te i hi uh.......hmmmm???


Policy leh news apan kana theihdan khenkhat thu ah. Mizo leh Naga movement te i theivek uh ka ging. Talpaak te movement kum 30 pelta ahi chih le i haih kei uh . Khenkhat ten kum 40 vaal achi ding uh. A 'firepower' uh le ithei, ahihjiakin i 'exploit' theih nadi tampi om veve hi. A kua pen sual, ahih keh bang sual ihi hiam chih i theih louh kar in, India sepaih te tawh kinaih le 'Zogam' honpe di uh ahi' chih ngaihdan neipawl bang om I hih inchu, niidang lai a singtang khuate a ZNC heutu kichi khenkhat ten 'Zogam i muh chianga 'helicopter a zawngtah loutadi ihi', avachih uh tawh kibang kha ding hi.

A kuul na ah ikithuahpih ding - ei 'interest' ahihleh. I kithuah ziaka mipi nautang in thuak khathei/zihzeh ahih inchu I 'interest 'hitheilou hi. Kumsawm leh valzek paita a unao Kuki leh sorkar te ana kiheel/kithuah thu i theih uh kaging. INDIA SORKAR in Kuki te KUKILAND ahih keh KUKI GAM deeihsak hilou in - Naga leh NSCN te douna nadia KUKI te zang uh hive aw.

Huchi bang kaal ah, i siahkhon gaalkap ten, mahni nam(tribe? kua? kua?) vengbit nadi lel a 'force' ding ihih leh i va 'revolutionary' pih nadi vak om hia le? Huchi hillou a PAITE te kiven nadia, galvaan te tawi ihih leh - huai tum tinten le himai lou maw? ZRA or ZRO 'armed-wing' a hon chihchiang ua - a theisiam taktak om na hi uh hia? A zahtaak huai gaalkaap te- lai bangtan na sim ua?? Graduates zaw nahi kei hial ding uh. ABC beek ana sim un.


'Paite te kiven nadi mai mai hi' bang min hon chile uh-lah sihngam a Zomi issue taangkoupih utzel. Re-unification I genlat chiang banga,Manipur leh Mizoram chih kia louh Bangladesh leh Myanmar bang a tel keh kimlou bang hilou maw? ZOMI na va kichih ua, AK-47 galvan ahihkeh, mi hinna la thei a na kikoih mawk te uh. Na AK-47 tawi pen ken neilou kahi. Thu nei lua nahi uh. Thu thei a thu nei nahi uh hia?

Hilele, tamtak ten a khuak uh hon zang di un - a Pen te bang hon zang di un. MI-ZO vs.ZO-MI kidanglam dan hilh leh gen/theichian hetlou le tam a tam ding lah, ahihjiakia Greater Mizoram bang kalh a kalh pawl tam a ki tam ahi. Lushei pau hua ihi hia..ahih keh MIZORAM - Paite kampau a 'R' zang lou te adia MIZOGAM. I gaalkap te kiangah - thiltup nei a, sorkar in daan lou a galvan i neihte hon phalsak dan a ngai ihih leh, India Arms Act nuai ah mi bangzah suangkul ah I omta ua le?


I mii, i saa te humbiit leh veeng ni. I hinna le pe ni. Kei bang a mansa te kahi. Hilele, India NDA joukhia sepaih Capt./Major/Col. etc., I gam a hong luut te, 'counter-insurgency' course zousa diam a hong lut ahi uh chihte bang thei in. Eilak ah huchi bang theih leh pilna neite, 'counter' thei din sinna nei bangzah I om ua le? Khuak neite adi in, thagum eh thautang louin zawng helpawl khat betdaih haksa louhi.

Movement omloupi, a omdan a ana ngaikha kahi ahihkeh IHI uh hiale?

Movement a omna san di le omlou hive aw maw?? Autonomous, 6th schedule ahihkeh..UT ka deih uh..chi a galvaan tawite pan thuzaak le omlou.Tup leh ngiim nei taktak na I hi uh hia? Ahihkeh, post '97 a, galvan tamlou ina tawikhak ve tei maimai te tungtang khong gelh gelh dan ihi uh hia?? I unau te pan kiveng nadia galvaan te tawi i hi uh hiam? I tawi uh ngai hikha hiam? Hikha hi ding ahi.

Huchi ahih taak vanglak leh, Sorkar pan sual leh thil tup ahihkeh thil nget mumal i neihlouh kialou, tutung Manipur singtanggam a, na mii leh saa te Mautaam Kial in a meeklup tup lai a..daai dide zawzen lah..na thautang leh na galvan tawite te un - hinna khat le a humbit theilouh hi thil mak hilou maw?. Bangziaka, i gam leh khuate a, i MLA/ Minister leh Contractors - a Crore a sim sum neiten - a mi leh saa, giil kial leh neek di neiloute adia nasem lou uh hiam?

No.4 ahihkeh Relipen tang sawm 40-50 zuak leh a ching zawngsang, Rs. 100-200 zawngte te khong na mat leh na sawisak theih lai ua , bang ziaka a - LAMKA khua sung a NEEKGUUK na lianpen leh a lakh kia lou - a crore a sim a chiingte- Contractors, AE/EE, leh MAHAJON kichi leh a sum muh naate uh diklou lua, NOU kialou, khotaang in a theihte tung a khut liik lou nahi ua?

Galvaan tawi te aw...kidawng thak mahdi uh. Na nam leh miipi min a na thau/galvan tawite uhi sumdawnna .. nekzawn na a zang lel nahi kei uh maw?

(Hiai thilchiin hi Burma (Myanmar) te hon puak luut uh ahikha diam?)

Ahihkeh....??

Thei hileng hiai ten hon gelh lou ding kahi.


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MAUTAAM KIALPI–Suahtaakna Lampi

Vangsel Zogam itluatna jiak in…

Khatchin Langel, New Delhi

Kum 24 val Ministry of Defence a kasep nung in, August 1, 2007 apan in Ministry of Agriculture & Cooperation, Krishi Bhavan ah kana kisuan khia a, huai building mah a om Ministry of Consumer Affairs, Food & Civil Supplies te office apan in, Govt. of India in Village Grain Bank (VGB=Antang Kholkhawmna Inn) policy pai lel-lel dungjui a VGB 93 bawlkhiakna dinga Commissioner(FCS), Manipur Government Notification No.6/10/2002-FCS(II) dated 7.9.2007 leh Manipur Sectt. Order No.6/10/2002-FCS(II) dated 15.9.2007 kava mukhe zenzen hi.

Hiai order ah Manipur Hill District 5 te aom vek ua, Churachandpur Sub-Division tel khakei mah leh, Singngat, Thanlon, Tipaimukh leh Henglep Sub-Division te ah hiai anuaia bang in VGB 93 bawlkhiakna thupiak ana omta hi:-

CHURACHANDPUR DISTRICT

(1) Tipaimukh Sub-Division
Village Population
1 Parvachom 1378
2 Rovakot 984
3 Leisen 1423
4 Tinsuong 1873
5 H. Moulien 378
6 Tuolbung 1220
7 Patpuimun 772

TOTAL 8028

(2) Thanlon Sub-Division
8 Gamhui 675
9 Bungpilon 455
10 Songtal 1090
11 Singjawl 1285
12 Bukpi 1624
13 Leizangphai 1396
TOTAL 6525

(3) Singngat Sub-Division
14 Allusingtom 228
15 Hianglam(K) 408
16 Ngaljang 338
17 Tonglon 322
18 Tuikamualum 471
TOTAL 1764

(4) Henglep Sub-Division
19 Aina 328
20 Santing (l) 737
21 Teijang 404
22 Monghen 372
23 Phiran 252
24 Henglep 6421
25 Chingphei 207
TOTAL 8721
GRAND TOTAL 25,038

# Khomin leh population te sanction order a kigelhdan ahi.

$ Tipaimukh Sub-Division list ah Vangaitanga Zomite’ tenna khomin 1 leng atel kei a, unau Hmarte kia anduh hilou ahih man in, a khasiat huaisim mah mah hi.

* CCPur Sub-Division atel kha kei sese. Poimohlou ahi diam?

2. Hiai VBG 25 te’n atawmpen in Kha khat in antang qtl 5007.60 lak vel amu thei gige ding uhi (BPL Family 1 mi 5 jel hitaleh).

3. Village Grain Bank Policy thiltup tomkim, Ministry of Consumer Affairs, Food & Civil Supplies Order No.6-1/2005-BP-II dated 21.2.2006 dungjui in, hiai anuaia bang ahi:-

* BPL family 40 omna ah VGB khat omsak theih.
* BPL family khat mi 4/5 jela hisap ahi a, BPL family 1 in antang quintal 1 a muthei ding.
* Antang, neih hun-huna a ditkiik ding un, VBG saitu dia kisepte’n a leitawisak ding uh.
* Antang masapen (initial) Central Govt FCI tawn in athawn/grant in State Govt. a pe ding.
* State Govt. in ‘Certificate of actual off-take of food grain’ a piaklut bang in FCI a pezom jel ding.

4. Senna lamah mimal leh Vaipawte’ tunggikna ding bangmah aom kha kei. Central leh State Government in apiak ding hiai anuai bang in ahi ding hi:-

a) Cost of food grains @ 1 quintal per family for average 40 families 40 qtls.@ Rs.11,500 per MT (based on present cost) =Rs.46,000
b) Transportation cost @ Rs.90/- per qtl. Rs.90 x 40 =Rs.3,600 (to be equally shared by Central & State Govts.)
c) Training expenses Rs.1400/- per bank
d) Storage/weights/scales etc. Rs.6000/- per bank
e) Monitoring & administrative expenses Rs.3000/- per bank
TOTAL Rs.60,000/- per bank

5. Ana om gige khinsa PDS antang hawmkhiakna Fair Price Shop - BPL/AAY/ABPL card neite’n a rate diktak a amuh ding zah uh leitheihna mun ahi. DC CCPur gendan local newspaper a kasim khak dan in ‘Polling Station omna khua tenga FPS koih ding’ chih ahi. Hiai hial jaw leng ahithei khol kei dinga, himahleh, insak-inkhang, meithai, tagah leh gentheite ihehpiha, ipanpih theihna ding ua sepkhiak ding a poimoh kasakte hiaite ahi uh: -

(i) FPS mun bangzah ah aom a, antang, chini leh K-Oil atung ding zah, ahun bangjel in a tung hia?
(ii) BPL/AAY/ABPL family ten antang/chini bangzah, bangzah rate in amu ua? Adik hia?
(iii) Mun bangzahte ah FPS koihbeh a kiphamoh a?
(iv) Anei zou lou leh tagah-gentheite tunga lungkhamna leh haksatna omsakte’ tung a FIR/Police report bawla, High Court leh Supreme Court a PIL file ding.

Hiaite isepkhiak ngam mateng bangmah apai dik kei ding chih amuh theih hi. But who will bell the cat? Are we ready for this mission?

6. CCPur leh Delhi ZEPADA hon omkhesaka, nasep hon pankhete pahtakhuai kasa petmah hi. Amaute’ pan lakna jiak in PDS antang leh chinite bangzah hiamte’n ichiam khata ua, a kipahhuai mah mah. Hilehleng, Zodawn singtang khomite’n amu kha nai kei uh. Huan, Mautaam.org hon bawl khetute zahna sangpen ka pia hi. Kuapeuh - sia-leh-pha nei peuhmahte - khe khata dinga, pankhawm isiam leh iloh ching ngei ding uhi.

7. Houlimnate ah VGB leh FPS thute gentheih dan-dan in ana gen khasek mah leng hon lunglutpih tak tak om ngellou kasa sim hi. A khente’n lah thil omdan diktak suikhia a, puangkhia a, Police Report, PIL file chihtan pha pantouh lam igen kha khol kei ua, ‘Manipur Solkal thumlim lou law tel, Minister/MLA te lah hichi mai mah, bangmah hoih ngei tuan lou ding, phatuam lou ding ahi’ chihte houlimna tawpna ahi sek hi. Lauhsim gige khat neia, thudik gen ngamlou ihi uhia? ka chi dek dek hi.

8. Huchi hinapi’n, VGB leh FPS te hoih kasakna te leh Mautaam Kialpi douna dinga galvan hoihpen leh phatuampen hi dinga ka gintak tinten na a lian deuh deuh hi. Thil omdan diktak va suikhe pawl om in, thudik ahi bang banga genkhia in, ivek un, kithutuak in, nna semkhawm lehang lawhchinna hon dal zou ding bangmah a om kei hangsan takin ka chi ngam hi, “Eite lama Pathian pang ahih nung, kua’n hon dou zou peuhmah dia?” chih gingtate ihih jiak un.

9. Kum Thak 2008 tawh kiton in, Mautaam Kialpi jiaka gilkial-dangtakna leh natna tuam tuamte’n hon bunuai petmah ding ahita. I Gam leh Nam, tagah leh gentheite Kumthak 2008 in bang piak isawm ua? Zogam itna jiak in, a omsate puah thaka, aom nailoute semkhe ding in ikiman uhia? Ken jaw suahtakna ding lampi dang ka ngaihtuah khe zo kei hi.

I Gam leh Nam, mipite’ a dinga hiaite’ sanga thil poimoh jaw bang aom a? Sum-leh-pai, ineih dan-dan ua I pankhawmna tuh ihih ding mah ahi. Hiai bangtan ihih zou ding ua? Mautaam Kialpi in bangtan, kum bangzah adaih dia? Antang leitawina ding VGB leh FPS te tampi koihbeh sak theih lai ding eive, Gam leh Nam itna jiaka I pangkhawm diam diam peuh uleh, lawmte ….

I tu’n leh jua lungmawl in,
Pianna gam giabang juun din’
Seen vontawite hon ngak uh
Sin in, seem in, giabang juun.

Dial dial in, diam diam leng lawm (2)
Vualzawhna, I gamlei ding.

Tua bang dinga mimbang piang
Nam chih, mi zatam lai ah
Ki-itna leh kituahna
Khantawn in om gige hen.

“Ka ta deihtakte aw, a thu leltak, ahih kei leh, lei leltakin, ki-it kei ni. Nasep thilhih leh thutakin ki-it zaw ni.” Amen!


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Ann Na Neta Hia Sanggam?

Ching Mangte

Nikhat ka lawmnu toh ka kimu ua, "Ann na neta hia?" chi’n ka dong hi. Aman leng kipaktak in, nekhinta ahih dan hon gen banah ka concern na thupitak ziaka kipak lua ahihdan nasatakin hongen mawk hi. Ka ngaihtuah na ah bang ziaka ka dotna “Ann na neta hia?” ka chih lel pen bang chidan a ngai a de aw? Diklou sim hiam a dongkha ka hi ding chihna nei in ka om a lem hetkei hi. Ka kihou zomzel ua, himahleh ka om a lem khin kei a aziak ka thei chian ut hi. Meh taangpi leh koimun a hong kipan ahia chihvel thu khotaang ka kihou ua, huchi kom in dena ka kihouna masa uh ahon dawn dan mak sasim ka hih dan ka gen khe khong hi.

A hon gen a, tuma kum 20 malam a amau gam leng ana haksa law mahmah uh ahihdan, nitenga ann nekding neizou gige te bang eng law mahmah sam a ana khosa ngei uh ahihdan hon gen hi. Huaiziaka ka kimuh phet ua ka dotna pen huai hunlai a amau a dia leng ana common mahmah ahihdan hon genin, akimuh phetphet chiang ua 'ann na neta hia?' chia kidong un, a nenailou te kia hilou, a nek ding neilou ana hih uleh anei zawdeuh ten ana hawm/kipia uh ana hisam uh ahihdan hon gen hi. Huaiziaka, hiaibang a kidong thei te bel hon ngaihsak lua leh nelou dawnlou a I om ding laua hon deihsak lawte ahi uh chia kipak lua uhi.

Tuhunin hausa lua in nekgaih zohlouh phialphial nei in khosa ta mahle uh, a hunpaisa ua a haksat lai nite uh a thei gige ua, anntang malkhat manphat dan thei biik uh abang ua, annek chiang bang in hawmthoh leh kipaktak in thelthang sak lou hial in nethei uhi.

Hiaibang tanchin ka zak chiang in thupi kasa a, i dinmun uh ka lungsim ah a hong lang hi. I gam khang khe zou nai hetlou in nektawm zong a kitou delh tam mahmah hilai mah lehang nasatak a kialpi’n hon phaman zel. Nidang a I ngaihtuah khak khollouh bang a, “Ann neta maw/Ann na neta uhia?” chih eilak mahmah ah leng nidang deuh khong a kidot masak a ineih sek uh ana hita mahleh, ngaihtuah luat a le neilou a kidong khawng ina hih ngei uh ka lamen a, himahleh tuhun in ngaihtuah thak leh dotna poimoh lua ahong hithak ding chih kagingta hi.

Huchi hitaleh, a nei zodeuh ten a neilou zawte I ngaihtuah un I nekngaih mahmah uh kisam ding hi. I hinkhiak/khankhiak dek geigei chiang ua kiakniamna omzel ade aw chihna bang a om a, a kal a sa leh gal laka I buaina utoh, tua kialpi hong tung zel chih chu kingaihtuah, kinekngaih, ki-iit tuah leh ei-le-ei ki-thatthat leh poisak bei a khosak tawpsan in, kialpi ziaka I mi isate khat leh nih in hinna ana tankha ding uh chih lauh pen leh awlmoh pen in nei chiat thei le deih huai ka sa hi.

Hiaibang kalah, milian milal leh makai muanhuai lou tampi ilak ah om ihih manin mipi ten le hiaibang a migenthei tagah liangvai te tan theih ding hamphatnate na ngawn duhgoh tuntun a khosa mite naktak in dou in, hih chimit in ilak ah hiaibang zulhzauna leh thulim louhna te delh mang vek ding in pangkhom siam le ka chi mahmah hi. Huaiding in I chindan hoihlou apan in I dinmun leh chindan uh kikhek thei chial le ut huai hi.

Niteng a nekding nei a silh le ten teeng a khosak a nop leh manphat dan ngaihtuah thak ni. Ahi ding mah sa a, Pathian apat a bang tang ihia? Hiai tan a khosa thei a I ompen manpha lua ahihdan phawk in a hon petu tung ah kipak in diktatna mahmah I om na chiat uah hinpih in len tentan thei le bel a haksa leng dou khawm le nop ding hi.

A haksat hun leh nopsak hun om gige a, I haksat hun inleng Pathian kiang ah kik hun thei in nopsak hun inleng a hon pe pa phoklou zenin om keile Pathian in tua I dinmun apat hon dopsang ka lamen hi. Kialpi tung mah leh Pathian toh dou le ahaksa om lou ding hi. Amah phawk kei lebel neksenglouh louh nei lele ip tovang a koih bang lel ding a, zankhat inleng bei thei hi. Huaiziakin, I dinmun thei in kivelthak le ahun lai ahi dia, nekguk leh chet theih na tuamtuam ten sawt a daih louh dan thei in, I mi isate dinmun te theihpih in, i gam khantouh na din sem le I gam niam leh neuchik zaw hichin a om dildel nilouh kei ding hi. Migam changkang te leng haksatna pallou a om tuan kei uh chih thei in, tua I dinmun apat potkhiak sawm in panla chiat ni.

Hundang khat ah Saptuam saina in picnic in ka hoh uhi. Gamlak ahia, mual in a tuam mun niam chik ahi. Sing lian pipi a pou in a hing dipdip ua, a nawl ah inn/hall giahtheihna ding a bawl uh lianpi a om a, huai ah kipolh limna leh program tuamtuam ka nei uhi. Hun patma in ka vakvel ua, singteh keu tampi te lawmten a muh un, ka gam uh a haksat mahmah lai in singkhuah leng leizou lou in singteh tam pipi kaikhom in vaimim bul khong toh ann ka huan uh achi uhi. Huai hunlai in tu dinmun ding angaihtuah phak louh dan uleh na naktak a sep leh thumna tampi nei uh chihdan hon gen ua, ka lung a khoih mahmah. Tu in huai huntoh tehvual louh in Pathian in a domkang a, a an huandan uh, a khotang zalen dan uh, a khosak dan te khong uh ka muh chian ka eng thei mahmah a, ei gam leng a hong pallut hun ding ka ngaklah mahmah hi.

Hiai te tanchin tamlou I gen zual mah bang in, khovel a I damsung ni a tom dan thei in, nuam zawdeuh leh baih lam deuh in khosak sawm in, aniam deuhte iitna toh kidom kang siam in, i gam adia na hoih seem a makai te za thuap dan siam kizil in, tua idinmun uh huntawk lou ahihdan thei siam in tha-le-zung seng angaih huna leng seng peih hidin, anuam ahaksa ah Pathian sam ni. Midang te vualzwl a ompih gige Pa ei a din leng a nai in mansa gige ahi chih thei thak ni.


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