Do K. Khup
KY, USA
Zomi National Congress (New Generation), USA pan “Zomi ka hihi a cite Zomi hipah hi”, “Zomi-te kipawlkhawm in ih minam maban ih pankhop hunta hi”, Guai aw, Zomi himah hang’in, ahi zong, Chin in hong kithei ahihteh Chin min pua a, Chin kicite tawh ih kipawl theih ding kisam hi”( Zomi Yahoo Group Message - 9512) cih te “Tuni Zomi te Dinmun” hi a cih mah bangin Zomi leh Chin ( Oct 2nd week, 2004 kim leh tu kim) ,
Lia leh Taang leh Salai leh Mai ( Dec 1st week, 2004 kim) cih tawh kisai Zomi Yahoogroup ah i dinmun, ngaihsutna tuamtuam ki kupna te ah ngaihsut hoih tuamtuam, dinmun tuamtuam te pholaak nate lungdam huai a, tha ngah huai mahmah ka sa hi. English Economist & Philosopher minthang John Stuart Mill in, “ The only way in which a human being can make some approach to knowing the whole of a subject is by hearing what can be said about it by persons of every variety of opinion and studying all modes in which it can be looked at by every character of mind. No wise man ever acquired his wisdom in any mode but this ( Bender, David. L. (1993).
Constructing a Life PHILOSOPHY: Opposing Viewpoint. GreenHaven Press, p.9 )” a cih mah bangin muh dan tuamtuam, pan san tuamtuam pan ngaihsut pholaak na te a simkha Zomi a kuamah peuh a tawm atam phattuam na om ding pelmawh ding lamen ingh. Zomi atamzaw te om na, Zogam ah hih bangin ngaihsut, pansan nate pholaak theih om hi leh a beisa buainate buai loh ding tam ding ka lam en hi. Ngaihsut hoih, pansan hoih tuamtuam te kawmkal pan kua ngaihsut, pansan thukim pih ding, pan pih ding, Zomi, Zogam a ding koi hoih zaw, cih khensat ding haksa mah mah a, tam ki at semsem, khensat dan ding hamsa sem sem tawh ki bang sa ingh. Mihing a tam zaw ngaihsutna ( opinion) te khangkhiatna mun leh hun zui( upbringing), ki hilhna zui ( peer pressure), ngeinate ( personal culture) leh nasepna pansanlaak nate ( professional bias) pan hong piang khia a hih man in, midang te in bang hang in hih bang in ngaihsutna nei thei, a ngaihsutna, pan san te thuman tawn ( logical consistency) maw, tawn lo, cih ngaih sun kak in a mau dinmun lampan en masa in, khinkhai kawikawi ding thupi ding a, ngaihsut, pansan tuamtuam te pan kannop na( inquiry) khang sem sem in, Zomi, Zogam khangtoh nang a hoih zaw lampi mu in, tawn in, kipum khat na tawh Zomi, Zogam a ding mapan kipatna, beh lapna te hong hi ding lamet na tampi ka nei hi. Zomi, Zogam ading“ hoih zaw”, “tulai dinmun tawh ki tuak zaw”” Tedim Zomi a tamzaw deih zawkna” “ Khangtoh ma nawh zaw” cih tawh tel zawk nei in, mapan khawm in a pi cing zaw in sep hun ta ding ka lam en hi. Kinial hun(Debate) om in, khensat hun (decision), sep hun ( Action) om sak ding thupi ding ka lamen hi.
Zomi leh Chin vai ngaihsut, pansan pholaak na ah pansan nih “ Only” leh “Both And” approaches lak ah, amasain, kibatna leh kilamdanna ( Similarities and Differences) en leng, ki batna ah akuama peuh in Zomi hi khang a ci om lo a, Zomi, Zogam khantoh nang a ngaihsun, tupna ( Goal) a nei vive hih na i laiat nate tungpan ki lang hi. Sau, taang zai zaw in ngaihsunzaw (Open-minded) cih ding om tuan ka sa kei hi. Zomi hi-ing cih na ah mimal deih na tawh Zomi hi-ing cih na leh a tamzaw Tedim mite (Zomi) in Zomi mah deih, Zomi mah hi-ing ki ci a hih teh Zomi mah hi-ing ci a, mipi nungzuih na tawh Zomi hi-ing cih na nam nih om ding in ka ngaihsun hi. A tamzaw Tedim mite (Zomi) in Zomi mah a deih, kici hi cih theih nang tam pi tak lak ah, etpak ding in i kipawlna min te Zomi mah i zat tangtang na pan ki mu thei hi. A nuai ah ki kup nate laak pan tawm en kik leng:
Both… And …Approach ( Both Chin And Zomi)
“ Chin leh Zomi pen ih zatdan ih tel siam ding ki sam. Sanggam Khalkha, Falam, Southern te tawh na ih sep khop ciang a mau tawh ih ki pawl theih ding min ih zat kul hi” (Zomi Message – 10195)
Zomi mah a ci tentan honkhat a om the, Zomi pen mangthang lo zaw ding in ken ka um hi. Minam dang te in Chin hong ci uh ahih the, Chin mah ki ci lel ni, Chin mah hi lel hang, ki ci tek hi le hang tu bang in Zomi cih kammal zong khang thak te in ki thei ki phawk lo phial ding hi ( Message 10212)
“Zomi the cih in Chin taang a i zat min a hi hi. Sanggam Haka, Falam ten, Laimi na ci a, Lushei ten Mizo na ci uh hi. Zogam a nuai lam a om sanggam ten Chomi kici uh hi. I deihna pen nam khat bek a hi hi … Democracy leh suahtakna ngah leng hi te pen mipi a tamzaw thu kim na hong hi lel ding hi ( Message 1295)
“…tu hun 21st century ah Zomi the cih ten tan leh sanggam dang te tawh a ki khen lai ding hi hang. Ei teng guak bek na sem ni, ki pawl ni na cih leh Zomi ci ten tan thei mah hi the. Cik mah hun in Zomi cih min tawh Haka, Falam te tawh na ki pawl khawm thei nawn kei ding hi… Zomi ih cih ten tan leh mi dang kua mah tawh ki pawl thei lo ding hi hang” (Message 10240)
“Tu lai tak aa Zomi bek aci vilvel tepen, 1940s khawng aa a pil vang vang nailo, tuhun khang no te bang aa ngaihsut na a tang zaizo nawn lo pawl, MI LAK LAWH PAWL hi lel in mu ing” (Message 10214)
Only – ( Only Zomi, not Chin)
“ Thu dang om lo hi. “Kei Zomi hi’ng”, a ci kuateng i kitheih ding leh, “Zomi hi’ng”, a cikiteng in I mailam thu the kikup ding bek hi. Chin leh Zomite thu kikum khawm thei lo ding hi.I kikup theih loh i theihsa hi. I bawl tawamtawm hang vahui muk puah bang den lel ding hi hang” (Message – 9722)
“Innkuan sung iit masa lo a, midang innkuan iit va kineih i tam luat man leh a kisam masa leh a kisam nunung ding leh, apiangthei ding leh a piangtheilo ding thu te a khenthei lo/khennuamlo mi i om man a Zomi te ki khangto theilo in ka mu hi…Ei Zomi kici pawlkhat Laimi kici te sung ah the va kicin lah bangin, Laimi kici mite, ei Zomi kici te sungah ong ki taaklah uh hia leh??? Cih ngaihsut huai hi. A mau amau mailam ding khuatkhaut uh a, en ei a ding khuat lopi in, mi a ding va khuat saksak kul hetlo hi ven mataw” ( Message9746)
“ Sihzangte’n Zomi mah in ka kingaihsun uh hi. Kei zong Sihzang mi ka hi-a Zomi mah in ka kithei hi. Sihzang khangnote’n Zomi kahihna uhtawh Lia lah Taang mah ka zang uh hi”( Message – 9842)
“ Zomi “ min pua nuam lo “ Chin “ min deih zaw te’n Politics lam ah ong pai san ta, tuam din ta, ei sang’ picing zaw ta uhhi. ” Zomi “ min pua khawm dingin ih zolzol ih ngaakngaak hang’ a nung
delhdelh ih hih lam phawk ni. “Mudah ni” cihna hi peuhmah kei. Ei “ Zomi “ min pua nuam teng ding khawm ni cihna hi zaw.” Chin “ “ Zomi “ “ Lia leh Taang “ “ Salai “ Mai “ tawh kisai leitung bei dong siang ngei ken teh” ( Message – 9760)
Kei Muh Zia:
1. Zomi or Chin i puak na muh dan tuamtuam hi a, ki nial nial hang a thu siang pak lo ding hi.
Chin min I Puak Na: ( By Rev. Gho Khan Dal)
Kum 221-207 BC huna Sen gam ukpi semte nam hi hang, ci-a upna, ( A pulak masa kei’ theih Sia Gin Za Twang), Sen pau-in mihing cihna Jin, yen kici pen Chin, cih hong suak hi, ci-a upna ( Carey&Tuck) Kawlpau-a “Tungechin” pan Chin min piang hi, ci-a upna ( professor Luce)
Zo’ ta Kip mang leh Cin Hill hi-a mikang khan ciangin Cin Hil pen Chin Hills kici pan Chin piang hi, ci-a upna ( Rev. Dr. J.H. Cope). Kawlte in bawm a cihna Chin tawh hong lawhna uh hi, ci-a upna (Kawlte kim khat in tua lungsim tawh hogn ci uh hi). Khyeng kici Sen-pau pan Chin min piang hi, ci-a upna ( Francis Masen in 1837 kumin Khyeng numei khat tui ka phum hi, a cihna Sangmang Johnson in Gelh). Hih thu tawh kisai-in Chittagong-a Semite Khyang kici hi. Shante leh Rakhine mite in Semite Khyang hong ci uh hi. Kachin in Khang, hong ci hi. Ch’iang kici pan Chin piang hi, ci-a upna. Hih thu tawh kisai-in 1993 kum-a Britstish Library ah ka sim khak DGE Hall’ gelh “ A History of South East Asia” kici laibu sung ah “ senate” laigelh masate’s gun ah, Sen gam nitumna lam ah tuu leh keel khawi Ch’ang minamte a teng uh hi. Kum 832 BC hun Nanchao kumpi in Pyu kumpi a suksiat ma deuhin Kalw gam ah lut uh-a Kyaukse kuam, Myitha kimteng ah busa uh-a khua 11 pha hi. Tua pan Irrawaddy kantan dingin kikhen uh-a kim khat Pondaung, Chin Hills leh Arakan gam Akyab dong a tung uh hi. Kim khat in Minbu ah a khuapi nihna phut dingin lal uh hi. Kim khat Taungdwingyi leh Prome a tung uh hi. Kim khat Chindwin kuam teng ah kua cih kithei nawn loin a om uh hi. Kim khat Mu kuam Shewbo, Tabayin, Myedu kuamte ah mi namdangte tawh a kihel zau uh hi, ci-in kigelh hi. Cambridge Encyclopedia of China kici laibu sung ah Sen gam-a minam tawmte’ sazian 1981 kum-a a lakna ka mu hi. Ei tawh kinai diakte ka ciaptehna ah:
1. Chingpo kici Kachinte Yunan kuam ah mimal 100,000 om hi.
2. Ch’iang kici Vietnamte Kwangtung ah mimal 5,400 om hi,
3. Yao mite Kwangsi, Kwangtung ah mimal 1,240,000 om hi, ci-in kigelh hi.
Kim khatte’ ciaptehna kigente ah kumzasim 7 BC hun lai-in Sengam ah mi nam 7 om-a tuate in Han, Chou, Wei, Chow, Yeu, Chi leh Chin a hi hi. Chinte thahatin kum 221 BC hunin Chin ukpi khatna piang sak hi. Tua hun bei ciangin Ch’iang minam sung pan Tao mite in Shensi leh Kansu nusuahna lam teng luah uh-a Chin ukpi Nihna piang sak hi, ci-in kigen hi.
Tua a hih ciangin Ch’iangte zong Chin mah na hi uh-a Yao-te zong Chin mah a na uh uh ci-in kimu hi. Ch’iang min tawh ahi-a Chin min tawh a hi zongin Kawl gam a zuan I hi ding hi, ci-in ka um hi.
Zomi I Kicihna ( By Rev. Gho Khan Dal)
1. Kum 1027-256 BC Huna Sen gam-a mang Chou Ukpi nam hi hang, ci-a upna ( Father Sangermano, F K Lehman leh U Thein Pe Myint in “ Chin mite pen Jou kumpi’ suante hi-a Zo a hi uh hi” ci uh hi).
2. Joseph’ min nophuahna “Jo” min pua hi hang, cia upna ( History and 20th Century Dictionary sung ah Joseph pen “Jo” ci-in kilo hi, ci-in ki gelh hi, cih thu India- ateng, Mr. Khamtuang Naulak in a gelh hi).
3. Chou-kou-tien kici khul min pua Zomi hi hang, ci-a upna. Hih thu tawh kisai-in Cambridge Encyclopedia of China laibu sung mah ah Sen gam sallam-a om khul tungnung kici Chou-kou-tien ah guhsia tampi kimu-a tuma kum 18,000 hun lai pek-a mite hi dingin ki-um hi. American Indiante’ guhsia sun hi. Tua mite pen kum 25000 leh 13000 kallak-a Beringia leitang tung tawna America tungin a kigen a hi hi. Tua leitang pen Alaska gam tuipi in a nek ma-a leigeek a hi hi. Tua mite Mongol minamin kiciamteh hi. Tua a hih leh eite zong hi loin i om ding hiam? Chou-kou-tien min pua Zo I hi ding hi. Tua Chou-kou-tien zong Zo-khaw-cin kici lo ding hima?
4. Yao kici min pua, Zomi hi hang, ci-a upna: Sen gam laizang ah Chung, Miao, Yao, Tung, Chou, Li, Kuolo, Ling, Lai, Maonan mite tengin, mitumna saklam ah Sala, Salon, Khalkha, leh Tung Shiang mite teng hi, kici hi. AD kumzasim 2 hun lai-in Tibetan Ch’iang minamte in Sen gam saklam nitumna mun teng luah hi. Tua Ch’iang sung pan Yao minamte’ min puaa-a Zomi a kici hi lo ding i hiam?
5. Zo kici mun min pua-a Zomi hi hang, ci-a upna. Semite sim leh zo i nei hi. Zo i cih pen mual dawn lam hi-a sim i cih pen lui nek lam a hi hi. Ciimnuai pan i kikhen ciangin Baalzang-a teng teng, Zote kici-a a dangte simte kici hi. Tu-in ahih leh Simte min pua leh Zote min pua iom tuam hi. Simte zong Zomi hi-a Zote zong Zomi a hi hi. Zote i cih tuamte zong Zomite pianna pupate a hi tuan kei hi. Kawlpi pan khamtung gam i zuat ciangin mual dawn-a teng Semite a kici zong ihi kha thei ding hi.
Gho Khan Dal. 1999. Zomi leh Zolai. Zolai Simbu. Kalaynyo: ZCLS, P.28-29.
Etbehding:
http://www.burma.no/nbk/bdf_jan04/liansakhong_chin.htm
http://www.chro.org/index.php/scholar_section/144
http://www.zogam.org/history.asp?article=history_11
http://www.zogam.org/history.asp?article=history_112
http://zomi.info/modules.php?name=News&file=print&sid=9
2. Tu hun ta dih in, Tedim Zomi te min khat nuai bek ah ki pumkhat ding kisam hi. Min nih Zomi leh Chin cih tawh nam nih in i ki khen leh i thahat na kiam mah mah ding hi. I thahatna zui in hong ki olmawh dinga, i thahat loh na zui in hong ki simmawh dinghi.
Sanggam dang te tawh ki zop na ah “Peace through Strength” “ Thahatna tawh ki lemna” “ Unity in Diversity” “ki batlohna kawmkal ah Ki pum khat na” “Power Sharing” “thuneihna hawmna”i zat ding thupi dinghi. Tua hi kei leh a hat zaw pek ,Haka, Falam, Tedim sungpan i om leh a tha hat zaw pek in athahat lo te deihna olmawh lo in despotism ( a thahatten a thahatlote olmawhlohna, simmawhna) hong suak dinghi.
§ CNF vai – CNF leh sangamnu Siamah Dim Sian Ciin leh a dang Tedim gamsung a sangamte kithah vai pan lessons tampi laak ding om ka sa hi. (We should study the past to illunminate the present. A study of the past contributes to a more logical, coherent picture of the present. Without knowledge of history, individuals have only their own limited experiences as a basic for thought and action).( A thu a cingin - Message 1805,1822, 1864, 2386, 2397,2428,2481, 2508 , 2282,1893, 1853,1718).
§ ZBC vai – ZBC pan ei Tedim Zomi te pawl khat i pai khiat na zong a taktak in a hang pi ( primary cause) zong tua hun lai in GS pa leh apawl te in despotism/ power abuse a zat hang mah hi pen ka sa hi. A ki zom to zel “Power sharing” ( Tedim, Haka, Falam, G.S panmun hawm zatna) olmawh lo in, “Vote” “me” zawh na ding thuman lo pi tawh kalsuanna a zat hang hi kasa hi (A kicing in, Message 9915, 9909, 9835 ah ).
3. Tedim Zomi te Chin cih min sungah sanggam dang Falam/Haka leh a dang te tawh ki pawl hun nai lo hi . Tedim Zomi te in Zomi cih min sungah sanggam dang Falam/Haka leh a dang te tawh ki pawl ni ci- a zawt ding in Tedim Zomi te ngaihsutna in pia nai lo hi. Tu hun in, Zomi cih min tawh Tedim Zomite kipawl in kalsuan ding hoih phot hi. A ki sam zui leh zat loh a phatmawhna mun ah Chin i zat pen kitel siam huai hi.
Tu ta dih in Chin deih te leh Chin organization nuai ah ki pawl khawm leng nungzui bek ki hi ding a, makaih na panmun lian ki ngah lo ding ka um hi. Tedim te Falam, Haka tawh ki bang in mitamna, pilna, hauhna ki kim hi in, zaneih thuneihna ki kim ngah ding, hawm zel khop ding thuman a hi hi.
Makai lui sung buai na
§ Chin Sate Council hun in,
Col. Son Khaw Lian in Chin Council office Kalemyo ah tuah,
Col. Kap Cung Nung in Capital town Hakha, Falam ah tuah sawm, Falam
§ Kalay University ( Khaikam College) min vai buai na
§ ZBC ( Zomi Baptist Convention) ah GS Falam, Haka in ngah peuh leh Zomi pan Chin ah laih ding hanciam den
§ ZBC cih khit ah CCOC min vawh na vai ,
§ Tedim lam ten Christian lailam ki pawl na - Zomi Christian Literature Society, Haka lam ten Chin Christian Literature Society
Tedim Zomi ten Zomi ai peng lakna: “ ZBC ei inntek na hi aa” leh Haka ten: “ CNF” Chin Forum” “ Chin State Constitution ”etc,
4. Gam ukna ki khel hun, new constitution at in, tua constitution ah minam ( Tedim, Haka, Falam leh a dangte) tuamtuam te thu neih theihna ( Rights) leh power sharing ( thu neihna hawmna) om ki ukna ( Federalism or Consociationalism) te om ban ah tua constitution a letkhia ding Judicial Institution a, Supreme Court judges te panmun minam tuamtuam te hawmna nei dinga, tua bangin hun pawl khat pai to khawmkawm in mipi te thuhawmna ( Civic education) neih khit ciang Minam min khat leh pau nam khat neih ding mipi in deih na a neih na zui in vai hawm na gel pan huai hi.
Gam khantotna tawh ki zui in, khua pi zuatna tam deuh deuh in, ki zop na tam deuh deuh leh ki pawl khop nopna khang in, ki lamdan na bei deuh deuh ding ka lamen hi.
“ The Contents of Modernity
Demographic Elements
1. Slow Growth Rates: Third stage of demographic transition
2. High Levels of Urbanization: Majority of population resides in cities
3. High Rates of Social and Geographical Mobility: People move regularly, often seeking to improve occupational status or income
Cultural Elements
4. Materialism: Material objects considered ultimate reality
5. Dominance of Capital as a Form of Wealth: Wealth is invested in industry
6. Consumerism: Planned obsolescence; status derived from possessions
7. rational-Legal Authority: Law and due process supercede tradition
8. Subcultural Diversity: A plurality of ethnic, occupational, and regional value systems and life styles
9. Positive Evaluation of Change: Novelty preferred over stability
Social Elements
10. Bureaucratization: Large-scale, impersonal organizations dominate
11. Contraction of Kinship Institution: Nuclear and stem-family households
12. Expansion of Communication Networks: Emergence of separate information institution
13. Acquired Statuses Replace Ascribed Status: Social position derived from performance rather than heredity
14. Proliferation of Interest Groups and Voluntary Associaitons: Specialized organizations pursue an ever-broader range of economic, political, and cultural goals”
( Weinstein, Jay. ( 1997 ). Social and Cultural Change: Social Science for a Dynamic World. Boston: Allyn & Bacon, p. 359)
5. Democracy ki ukna ngah nang hamciam ding lampi masa in, bang democracy nam ei a ding ki tuak pen leh tua democracy ki uk na i let cip zawh nang ki sam ngaihsutna leh gamtat na te kan in mapang in sep ding a hi hi.
“…once we get democracy, there will be people who misuse their democracy rights and use them just for their own pleasure or personal gain. Probably there will be people who use the right of association in order to found the kind of organizations that will be used to attack democracy itself. It happens all the time. Democracy is far from perfect. One always has to question…you have to question all the time whether by forbidding a certain speech, song or film, that you are protecting those who need to be protected. This is why I say life is a moral dilemma.” P203 Aungsan Suu Kyi, The Voice of Hope . New York: Seven Stories press,1997.
“The history of the world shows that peoples and societies do not have to pass through a fixed series of stages in the course of development. Moreover, latecomers should be able to capitalize on the experiences of the pioneers and avoid the mistakes and obstacles that impeded early progress” ( Source: Click here)
“In Burma we have to avoid two extremes: on the one side “ Unitary Government” for the whole country which is what the current government in Burma is operating on, where Burmanization is the goal; and on the other, “ Fragmented Sovereign Independent States” for seven or eight considerable large ethnic groups in the country. These two extremes are not good or healthy for the country as a whole. Any attempt to carry out these extremes has landed us into endless civil wars for the last 50 years. We are only kidding ourselves if we believe that greater effort to carry out these extremes will take us to successful settlement. The earlier we realize it, the better.
Dr. Stephen Hre Kio – 53rd Chin National Day. EXODUS FROM BURMA. P. 50
Kawlgam Democracy kiuk na ( 1948-58) hun sung bang buai na om leh bang hang democracy lencip zo lo?
6. Tedim Zomite in Leitungbup huam in kipawlna nei hun hi.
Tedim Zomi tawh ki sai thu leh la te ah a taang zai zaw leh a thupi zaw in vaihawm theih nang
§ Mun tuamtuam a Tedim Zomi refugee vai tuamtuam
§ Ki pawl na dang tuamtuam te ah ki hel zawh nang leh thu sim na, makaihna ngah zawk nang – UN, CNF vai, Refugees Organizations tuamtuam, Humanitarian tawh ki sai kipawl na tuamtuam te
Tedim Zomi te ki pum khat na midang te in a tel sem sem nang
Tedim Zomi khangno te in gam ki uk na ( Politics) lam ah uuk na aneih zawk nang leh pan pih zawh nang –
§ Scholarship, Grant tuamtuam leh sang lut nang te ah “recommendation letter” pi cing piak theih nang
· ZNC, NLD nasep na a taangzai zaw in i panpih theih zawk nang
§ Non-violence means – by Aung San Suu Kyi – “I do not believe in an armed struggle because it will perpetrate the tradition that he, who is best at wielding arms, wields power. Even if the democracy movement were to succeed through force of arms, it would leave in the minds of the people the idea that whoever has the greater armed might wins in the end. That will not help democracy” “Non-violence means positive action. You have to work for whatever you want. You don’t just sit there doing nothing and hope to get what you want. It just means that the methods you use are not violent ones. Some people think that non-violence is passiveness. It’s not so.” - Aungsan Suu Kyi. The Voice of Hope . New York: Seven Stories press,1997, p. 25.
§ “Because I’m afraid that if we achieve democracy in this way (Violence means) we will never be able to get rid of the idea that you bring about necessary changes through violence. The very method would be threatening us all the time. Because there are always people who do not agree with democracy. And if we achieve it through violent means, there will be the hard core of those who have always been against the democracy movement who will think, “It was through violence that they changed the system and if we can develop our own methods of violence which are superior to theirs, we can get back the power.” ibid,P.152
§ “We have chosen the way of non-violence simply because we think it’s politically better for the country in the long run to establish that you can bring about change without the use of arms. This has been a clear NLD policy from the beginning”. “ We’ve chosen non-violence because it is the best way to protect the people, and in the long term assure the future stability of democracy”. Aungsan Suu Kyi. The Voice of Hope . New York: Seven Stories press,1997,P. 153.
§ “ When the Chin Peace Foundation approached the cease-fire department under General Khin Nyunt to negotiate a cease-fire, General Khin Nyunt told them “ We do not want to negotiate with the CNF.” The CNF has such a little army of 200 men that Khin Nyunt told them that there was no necessity to negotiate. They could do whatever they were doing”. – Dr. Vumson. Burmese - German Constitutional Dialogue.
http://www.chinforum.org/publications/art3.pdf
Biakna ah suakta tak in biak theih na neih nang hanciam theih zawk nang leh a ki sam zui in huh tuak na mun leh pau tuak sep tuak nate sep theih nang ( Freedom of Religion, not freedom from Religion)
§ Former US President Ronald Reagan in, “The truth is, politics and morality are inseparable. And as morality’s foundation is religion, religion and politics are necessarily related. We need religion as a guide; we need it because we are imperfect. And our Government needs the Church because only those humble enough to admit they are sinners can bring to democracy the tolerance it requires in order to survive….If you practice a religion – whether you are Catholic, Protestant, Jewish, or guided by some other faith – then your private life will be influenced by a sense of moral obligation. So, too, will your public life. One, you see, affects the other….Without God there is no virtue because there is no prompting of the conscience; without God we are mired in the material, that flat world that tells us only what the senses perceive; without God there is a coarsening of the society; without God democracy will not and cannot long endure. And that, simply, is the heart of my message: IF we ever forget that we are One Nation Under God, then we will be a Nation gone under” – (Hewitt, Hugh. (1996). Searching for God in America. Word publishing, p.436).
§ “Because politics is about people, and you can’t separate people from their spiritual values” Aungsan Suu Kyi, The Voice of Hope . New York: Seven Stories press,1997,P. 39 .
§ “A young man in Myanmar (Burma) illustrated this point powerfully. This Youngman came from the north of the country and was part of the Karen ethnic minority. We were in a seminar together, and on Saturday morning we were all supposed to go into the capital city, Yangon, to participate in open-air outreach meetings. The young man refused to go. He explained to me through a translator, “Most of the people in this city are Burmese, and the Burmese have historically oppressed my people. If I witness to them, one of them might get saved, and I don’t want that to happen because I don’t want there to be any Burmese in heaven.” His words shocked me. I had never heard such a blatant statement of ethnic hostility. I appealed to him based on the sacrifice of Christ - that God so loved the world that he gave us Jesus. Thankfully, the young man changed his mind, realizing that his bias and cultural bitterness could not be maintained if he was submitted to the Lordship of Christ.”
(Borthwick, Paul.1996. Six Dangerous Questions to Transform Your View of the World. Illinois: InterVarsity Press, P.116.
· Lai lam khantohna leh lai uukna te a khangtoh theih zawk nang
§ Minam itna leh minam khantoh nang thu “ Articles” tuamtuam leh laibu tuamtuam
§ “… Zolai simbu kum85 cingta a, I laibu bawl bu 400 cing nailo hi.” – Job Thawngno. Ka Sih Ciangin Laikuang Tawh Hong Vui Un. P.67.
§ Laibu neih sa te kep cing na leh neih ki beh lap nang
Nang na bangcih ngaih sut hiam?
Zomi sungah,
Zomi National Congress (New Generation), USA pan “Zomi ka hihi a cite Zomi hipah hi”, “Zomi-te kipawlkhawm in ih minam maban ih pankhop hunta hi”, Guai aw, Zomi himah hang’in, ahi zong, Chin in hong kithei ahihteh Chin min pua a, Chin kicite tawh ih kipawl theih ding kisam hi”( Zomi Yahoo Group Message - 9512) cih te “Tuni Zomi te Dinmun” hi a cih mah bangin Zomi leh Chin ( Oct 2nd week, 2004 kim leh tu kim) ,
Lia leh Taang leh Salai leh Mai ( Dec 1st week, 2004 kim) cih tawh kisai Zomi Yahoogroup ah i dinmun, ngaihsutna tuamtuam ki kupna te ah ngaihsut hoih tuamtuam, dinmun tuamtuam te pholaak nate lungdam huai a, tha ngah huai mahmah ka sa hi. English Economist & Philosopher minthang John Stuart Mill in, “ The only way in which a human being can make some approach to knowing the whole of a subject is by hearing what can be said about it by persons of every variety of opinion and studying all modes in which it can be looked at by every character of mind. No wise man ever acquired his wisdom in any mode but this ( Bender, David. L. (1993).
Constructing a Life PHILOSOPHY: Opposing Viewpoint. GreenHaven Press, p.9 )” a cih mah bangin muh dan tuamtuam, pan san tuamtuam pan ngaihsut pholaak na te a simkha Zomi a kuamah peuh a tawm atam phattuam na om ding pelmawh ding lamen ingh. Zomi atamzaw te om na, Zogam ah hih bangin ngaihsut, pansan nate pholaak theih om hi leh a beisa buainate buai loh ding tam ding ka lam en hi. Ngaihsut hoih, pansan hoih tuamtuam te kawmkal pan kua ngaihsut, pansan thukim pih ding, pan pih ding, Zomi, Zogam a ding koi hoih zaw, cih khensat ding haksa mah mah a, tam ki at semsem, khensat dan ding hamsa sem sem tawh ki bang sa ingh. Mihing a tam zaw ngaihsutna ( opinion) te khangkhiatna mun leh hun zui( upbringing), ki hilhna zui ( peer pressure), ngeinate ( personal culture) leh nasepna pansanlaak nate ( professional bias) pan hong piang khia a hih man in, midang te in bang hang in hih bang in ngaihsutna nei thei, a ngaihsutna, pan san te thuman tawn ( logical consistency) maw, tawn lo, cih ngaih sun kak in a mau dinmun lampan en masa in, khinkhai kawikawi ding thupi ding a, ngaihsut, pansan tuamtuam te pan kannop na( inquiry) khang sem sem in, Zomi, Zogam khangtoh nang a hoih zaw lampi mu in, tawn in, kipum khat na tawh Zomi, Zogam a ding mapan kipatna, beh lapna te hong hi ding lamet na tampi ka nei hi. Zomi, Zogam ading“ hoih zaw”, “tulai dinmun tawh ki tuak zaw”” Tedim Zomi a tamzaw deih zawkna” “ Khangtoh ma nawh zaw” cih tawh tel zawk nei in, mapan khawm in a pi cing zaw in sep hun ta ding ka lam en hi. Kinial hun(Debate) om in, khensat hun (decision), sep hun ( Action) om sak ding thupi ding ka lamen hi.
Zomi leh Chin vai ngaihsut, pansan pholaak na ah pansan nih “ Only” leh “Both And” approaches lak ah, amasain, kibatna leh kilamdanna ( Similarities and Differences) en leng, ki batna ah akuama peuh in Zomi hi khang a ci om lo a, Zomi, Zogam khantoh nang a ngaihsun, tupna ( Goal) a nei vive hih na i laiat nate tungpan ki lang hi. Sau, taang zai zaw in ngaihsunzaw (Open-minded) cih ding om tuan ka sa kei hi. Zomi hi-ing cih na ah mimal deih na tawh Zomi hi-ing cih na leh a tamzaw Tedim mite (Zomi) in Zomi mah deih, Zomi mah hi-ing ki ci a hih teh Zomi mah hi-ing ci a, mipi nungzuih na tawh Zomi hi-ing cih na nam nih om ding in ka ngaihsun hi. A tamzaw Tedim mite (Zomi) in Zomi mah a deih, kici hi cih theih nang tam pi tak lak ah, etpak ding in i kipawlna min te Zomi mah i zat tangtang na pan ki mu thei hi. A nuai ah ki kup nate laak pan tawm en kik leng:
Both… And …Approach ( Both Chin And Zomi)
“ Chin leh Zomi pen ih zatdan ih tel siam ding ki sam. Sanggam Khalkha, Falam, Southern te tawh na ih sep khop ciang a mau tawh ih ki pawl theih ding min ih zat kul hi” (Zomi Message – 10195)
Zomi mah a ci tentan honkhat a om the, Zomi pen mangthang lo zaw ding in ken ka um hi. Minam dang te in Chin hong ci uh ahih the, Chin mah ki ci lel ni, Chin mah hi lel hang, ki ci tek hi le hang tu bang in Zomi cih kammal zong khang thak te in ki thei ki phawk lo phial ding hi ( Message 10212)
“Zomi the cih in Chin taang a i zat min a hi hi. Sanggam Haka, Falam ten, Laimi na ci a, Lushei ten Mizo na ci uh hi. Zogam a nuai lam a om sanggam ten Chomi kici uh hi. I deihna pen nam khat bek a hi hi … Democracy leh suahtakna ngah leng hi te pen mipi a tamzaw thu kim na hong hi lel ding hi ( Message 1295)
“…tu hun 21st century ah Zomi the cih ten tan leh sanggam dang te tawh a ki khen lai ding hi hang. Ei teng guak bek na sem ni, ki pawl ni na cih leh Zomi ci ten tan thei mah hi the. Cik mah hun in Zomi cih min tawh Haka, Falam te tawh na ki pawl khawm thei nawn kei ding hi… Zomi ih cih ten tan leh mi dang kua mah tawh ki pawl thei lo ding hi hang” (Message 10240)
“Tu lai tak aa Zomi bek aci vilvel tepen, 1940s khawng aa a pil vang vang nailo, tuhun khang no te bang aa ngaihsut na a tang zaizo nawn lo pawl, MI LAK LAWH PAWL hi lel in mu ing” (Message 10214)
Only – ( Only Zomi, not Chin)
“ Thu dang om lo hi. “Kei Zomi hi’ng”, a ci kuateng i kitheih ding leh, “Zomi hi’ng”, a cikiteng in I mailam thu the kikup ding bek hi. Chin leh Zomite thu kikum khawm thei lo ding hi.I kikup theih loh i theihsa hi. I bawl tawamtawm hang vahui muk puah bang den lel ding hi hang” (Message – 9722)
“Innkuan sung iit masa lo a, midang innkuan iit va kineih i tam luat man leh a kisam masa leh a kisam nunung ding leh, apiangthei ding leh a piangtheilo ding thu te a khenthei lo/khennuamlo mi i om man a Zomi te ki khangto theilo in ka mu hi…Ei Zomi kici pawlkhat Laimi kici te sung ah the va kicin lah bangin, Laimi kici mite, ei Zomi kici te sungah ong ki taaklah uh hia leh??? Cih ngaihsut huai hi. A mau amau mailam ding khuatkhaut uh a, en ei a ding khuat lopi in, mi a ding va khuat saksak kul hetlo hi ven mataw” ( Message9746)
“ Sihzangte’n Zomi mah in ka kingaihsun uh hi. Kei zong Sihzang mi ka hi-a Zomi mah in ka kithei hi. Sihzang khangnote’n Zomi kahihna uhtawh Lia lah Taang mah ka zang uh hi”( Message – 9842)
“ Zomi “ min pua nuam lo “ Chin “ min deih zaw te’n Politics lam ah ong pai san ta, tuam din ta, ei sang’ picing zaw ta uhhi. ” Zomi “ min pua khawm dingin ih zolzol ih ngaakngaak hang’ a nung
delhdelh ih hih lam phawk ni. “Mudah ni” cihna hi peuhmah kei. Ei “ Zomi “ min pua nuam teng ding khawm ni cihna hi zaw.” Chin “ “ Zomi “ “ Lia leh Taang “ “ Salai “ Mai “ tawh kisai leitung bei dong siang ngei ken teh” ( Message – 9760)
Kei Muh Zia:
1. Zomi or Chin i puak na muh dan tuamtuam hi a, ki nial nial hang a thu siang pak lo ding hi.
Chin min I Puak Na: ( By Rev. Gho Khan Dal)
Kum 221-207 BC huna Sen gam ukpi semte nam hi hang, ci-a upna, ( A pulak masa kei’ theih Sia Gin Za Twang), Sen pau-in mihing cihna Jin, yen kici pen Chin, cih hong suak hi, ci-a upna ( Carey&Tuck) Kawlpau-a “Tungechin” pan Chin min piang hi, ci-a upna ( professor Luce)
Zo’ ta Kip mang leh Cin Hill hi-a mikang khan ciangin Cin Hil pen Chin Hills kici pan Chin piang hi, ci-a upna ( Rev. Dr. J.H. Cope). Kawlte in bawm a cihna Chin tawh hong lawhna uh hi, ci-a upna (Kawlte kim khat in tua lungsim tawh hogn ci uh hi). Khyeng kici Sen-pau pan Chin min piang hi, ci-a upna ( Francis Masen in 1837 kumin Khyeng numei khat tui ka phum hi, a cihna Sangmang Johnson in Gelh). Hih thu tawh kisai-in Chittagong-a Semite Khyang kici hi. Shante leh Rakhine mite in Semite Khyang hong ci uh hi. Kachin in Khang, hong ci hi. Ch’iang kici pan Chin piang hi, ci-a upna. Hih thu tawh kisai-in 1993 kum-a Britstish Library ah ka sim khak DGE Hall’ gelh “ A History of South East Asia” kici laibu sung ah “ senate” laigelh masate’s gun ah, Sen gam nitumna lam ah tuu leh keel khawi Ch’ang minamte a teng uh hi. Kum 832 BC hun Nanchao kumpi in Pyu kumpi a suksiat ma deuhin Kalw gam ah lut uh-a Kyaukse kuam, Myitha kimteng ah busa uh-a khua 11 pha hi. Tua pan Irrawaddy kantan dingin kikhen uh-a kim khat Pondaung, Chin Hills leh Arakan gam Akyab dong a tung uh hi. Kim khat in Minbu ah a khuapi nihna phut dingin lal uh hi. Kim khat Taungdwingyi leh Prome a tung uh hi. Kim khat Chindwin kuam teng ah kua cih kithei nawn loin a om uh hi. Kim khat Mu kuam Shewbo, Tabayin, Myedu kuamte ah mi namdangte tawh a kihel zau uh hi, ci-in kigelh hi. Cambridge Encyclopedia of China kici laibu sung ah Sen gam-a minam tawmte’ sazian 1981 kum-a a lakna ka mu hi. Ei tawh kinai diakte ka ciaptehna ah:
1. Chingpo kici Kachinte Yunan kuam ah mimal 100,000 om hi.
2. Ch’iang kici Vietnamte Kwangtung ah mimal 5,400 om hi,
3. Yao mite Kwangsi, Kwangtung ah mimal 1,240,000 om hi, ci-in kigelh hi.
Kim khatte’ ciaptehna kigente ah kumzasim 7 BC hun lai-in Sengam ah mi nam 7 om-a tuate in Han, Chou, Wei, Chow, Yeu, Chi leh Chin a hi hi. Chinte thahatin kum 221 BC hunin Chin ukpi khatna piang sak hi. Tua hun bei ciangin Ch’iang minam sung pan Tao mite in Shensi leh Kansu nusuahna lam teng luah uh-a Chin ukpi Nihna piang sak hi, ci-in kigen hi.
Tua a hih ciangin Ch’iangte zong Chin mah na hi uh-a Yao-te zong Chin mah a na uh uh ci-in kimu hi. Ch’iang min tawh ahi-a Chin min tawh a hi zongin Kawl gam a zuan I hi ding hi, ci-in ka um hi.
Zomi I Kicihna ( By Rev. Gho Khan Dal)
1. Kum 1027-256 BC Huna Sen gam-a mang Chou Ukpi nam hi hang, ci-a upna ( Father Sangermano, F K Lehman leh U Thein Pe Myint in “ Chin mite pen Jou kumpi’ suante hi-a Zo a hi uh hi” ci uh hi).
2. Joseph’ min nophuahna “Jo” min pua hi hang, cia upna ( History and 20th Century Dictionary sung ah Joseph pen “Jo” ci-in kilo hi, ci-in ki gelh hi, cih thu India- ateng, Mr. Khamtuang Naulak in a gelh hi).
3. Chou-kou-tien kici khul min pua Zomi hi hang, ci-a upna. Hih thu tawh kisai-in Cambridge Encyclopedia of China laibu sung mah ah Sen gam sallam-a om khul tungnung kici Chou-kou-tien ah guhsia tampi kimu-a tuma kum 18,000 hun lai pek-a mite hi dingin ki-um hi. American Indiante’ guhsia sun hi. Tua mite pen kum 25000 leh 13000 kallak-a Beringia leitang tung tawna America tungin a kigen a hi hi. Tua leitang pen Alaska gam tuipi in a nek ma-a leigeek a hi hi. Tua mite Mongol minamin kiciamteh hi. Tua a hih leh eite zong hi loin i om ding hiam? Chou-kou-tien min pua Zo I hi ding hi. Tua Chou-kou-tien zong Zo-khaw-cin kici lo ding hima?
4. Yao kici min pua, Zomi hi hang, ci-a upna: Sen gam laizang ah Chung, Miao, Yao, Tung, Chou, Li, Kuolo, Ling, Lai, Maonan mite tengin, mitumna saklam ah Sala, Salon, Khalkha, leh Tung Shiang mite teng hi, kici hi. AD kumzasim 2 hun lai-in Tibetan Ch’iang minamte in Sen gam saklam nitumna mun teng luah hi. Tua Ch’iang sung pan Yao minamte’ min puaa-a Zomi a kici hi lo ding i hiam?
5. Zo kici mun min pua-a Zomi hi hang, ci-a upna. Semite sim leh zo i nei hi. Zo i cih pen mual dawn lam hi-a sim i cih pen lui nek lam a hi hi. Ciimnuai pan i kikhen ciangin Baalzang-a teng teng, Zote kici-a a dangte simte kici hi. Tu-in ahih leh Simte min pua leh Zote min pua iom tuam hi. Simte zong Zomi hi-a Zote zong Zomi a hi hi. Zote i cih tuamte zong Zomite pianna pupate a hi tuan kei hi. Kawlpi pan khamtung gam i zuat ciangin mual dawn-a teng Semite a kici zong ihi kha thei ding hi.
Gho Khan Dal. 1999. Zomi leh Zolai. Zolai Simbu. Kalaynyo: ZCLS, P.28-29.
Etbehding:
http://www.burma.no/nbk/bdf_jan04/liansakhong_chin.htm
http://www.chro.org/index.php/scholar_section/144
http://www.zogam.org/history.asp?article=history_11
http://www.zogam.org/history.asp?article=history_112
http://zomi.info/modules.php?name=News&file=print&sid=9
2. Tu hun ta dih in, Tedim Zomi te min khat nuai bek ah ki pumkhat ding kisam hi. Min nih Zomi leh Chin cih tawh nam nih in i ki khen leh i thahat na kiam mah mah ding hi. I thahatna zui in hong ki olmawh dinga, i thahat loh na zui in hong ki simmawh dinghi.
Sanggam dang te tawh ki zop na ah “Peace through Strength” “ Thahatna tawh ki lemna” “ Unity in Diversity” “ki batlohna kawmkal ah Ki pum khat na” “Power Sharing” “thuneihna hawmna”i zat ding thupi dinghi. Tua hi kei leh a hat zaw pek ,Haka, Falam, Tedim sungpan i om leh a tha hat zaw pek in athahat lo te deihna olmawh lo in despotism ( a thahatten a thahatlote olmawhlohna, simmawhna) hong suak dinghi.
§ CNF vai – CNF leh sangamnu Siamah Dim Sian Ciin leh a dang Tedim gamsung a sangamte kithah vai pan lessons tampi laak ding om ka sa hi. (We should study the past to illunminate the present. A study of the past contributes to a more logical, coherent picture of the present. Without knowledge of history, individuals have only their own limited experiences as a basic for thought and action).( A thu a cingin - Message 1805,1822, 1864, 2386, 2397,2428,2481, 2508 , 2282,1893, 1853,1718).
§ ZBC vai – ZBC pan ei Tedim Zomi te pawl khat i pai khiat na zong a taktak in a hang pi ( primary cause) zong tua hun lai in GS pa leh apawl te in despotism/ power abuse a zat hang mah hi pen ka sa hi. A ki zom to zel “Power sharing” ( Tedim, Haka, Falam, G.S panmun hawm zatna) olmawh lo in, “Vote” “me” zawh na ding thuman lo pi tawh kalsuanna a zat hang hi kasa hi (A kicing in, Message 9915, 9909, 9835 ah ).
3. Tedim Zomi te Chin cih min sungah sanggam dang Falam/Haka leh a dang te tawh ki pawl hun nai lo hi . Tedim Zomi te in Zomi cih min sungah sanggam dang Falam/Haka leh a dang te tawh ki pawl ni ci- a zawt ding in Tedim Zomi te ngaihsutna in pia nai lo hi. Tu hun in, Zomi cih min tawh Tedim Zomite kipawl in kalsuan ding hoih phot hi. A ki sam zui leh zat loh a phatmawhna mun ah Chin i zat pen kitel siam huai hi.
Tu ta dih in Chin deih te leh Chin organization nuai ah ki pawl khawm leng nungzui bek ki hi ding a, makaih na panmun lian ki ngah lo ding ka um hi. Tedim te Falam, Haka tawh ki bang in mitamna, pilna, hauhna ki kim hi in, zaneih thuneihna ki kim ngah ding, hawm zel khop ding thuman a hi hi.
Makai lui sung buai na
§ Chin Sate Council hun in,
Col. Son Khaw Lian in Chin Council office Kalemyo ah tuah,
Col. Kap Cung Nung in Capital town Hakha, Falam ah tuah sawm, Falam
§ Kalay University ( Khaikam College) min vai buai na
§ ZBC ( Zomi Baptist Convention) ah GS Falam, Haka in ngah peuh leh Zomi pan Chin ah laih ding hanciam den
§ ZBC cih khit ah CCOC min vawh na vai ,
§ Tedim lam ten Christian lailam ki pawl na - Zomi Christian Literature Society, Haka lam ten Chin Christian Literature Society
Tedim Zomi ten Zomi ai peng lakna: “ ZBC ei inntek na hi aa” leh Haka ten: “ CNF” Chin Forum” “ Chin State Constitution ”etc,
4. Gam ukna ki khel hun, new constitution at in, tua constitution ah minam ( Tedim, Haka, Falam leh a dangte) tuamtuam te thu neih theihna ( Rights) leh power sharing ( thu neihna hawmna) om ki ukna ( Federalism or Consociationalism) te om ban ah tua constitution a letkhia ding Judicial Institution a, Supreme Court judges te panmun minam tuamtuam te hawmna nei dinga, tua bangin hun pawl khat pai to khawmkawm in mipi te thuhawmna ( Civic education) neih khit ciang Minam min khat leh pau nam khat neih ding mipi in deih na a neih na zui in vai hawm na gel pan huai hi.
Gam khantotna tawh ki zui in, khua pi zuatna tam deuh deuh in, ki zop na tam deuh deuh leh ki pawl khop nopna khang in, ki lamdan na bei deuh deuh ding ka lamen hi.
“ The Contents of Modernity
Demographic Elements
1. Slow Growth Rates: Third stage of demographic transition
2. High Levels of Urbanization: Majority of population resides in cities
3. High Rates of Social and Geographical Mobility: People move regularly, often seeking to improve occupational status or income
Cultural Elements
4. Materialism: Material objects considered ultimate reality
5. Dominance of Capital as a Form of Wealth: Wealth is invested in industry
6. Consumerism: Planned obsolescence; status derived from possessions
7. rational-Legal Authority: Law and due process supercede tradition
8. Subcultural Diversity: A plurality of ethnic, occupational, and regional value systems and life styles
9. Positive Evaluation of Change: Novelty preferred over stability
Social Elements
10. Bureaucratization: Large-scale, impersonal organizations dominate
11. Contraction of Kinship Institution: Nuclear and stem-family households
12. Expansion of Communication Networks: Emergence of separate information institution
13. Acquired Statuses Replace Ascribed Status: Social position derived from performance rather than heredity
14. Proliferation of Interest Groups and Voluntary Associaitons: Specialized organizations pursue an ever-broader range of economic, political, and cultural goals”
( Weinstein, Jay. ( 1997 ). Social and Cultural Change: Social Science for a Dynamic World. Boston: Allyn & Bacon, p. 359)
5. Democracy ki ukna ngah nang hamciam ding lampi masa in, bang democracy nam ei a ding ki tuak pen leh tua democracy ki uk na i let cip zawh nang ki sam ngaihsutna leh gamtat na te kan in mapang in sep ding a hi hi.
“…once we get democracy, there will be people who misuse their democracy rights and use them just for their own pleasure or personal gain. Probably there will be people who use the right of association in order to found the kind of organizations that will be used to attack democracy itself. It happens all the time. Democracy is far from perfect. One always has to question…you have to question all the time whether by forbidding a certain speech, song or film, that you are protecting those who need to be protected. This is why I say life is a moral dilemma.” P203 Aungsan Suu Kyi, The Voice of Hope . New York: Seven Stories press,1997.
“The history of the world shows that peoples and societies do not have to pass through a fixed series of stages in the course of development. Moreover, latecomers should be able to capitalize on the experiences of the pioneers and avoid the mistakes and obstacles that impeded early progress” ( Source: Click here)
“In Burma we have to avoid two extremes: on the one side “ Unitary Government” for the whole country which is what the current government in Burma is operating on, where Burmanization is the goal; and on the other, “ Fragmented Sovereign Independent States” for seven or eight considerable large ethnic groups in the country. These two extremes are not good or healthy for the country as a whole. Any attempt to carry out these extremes has landed us into endless civil wars for the last 50 years. We are only kidding ourselves if we believe that greater effort to carry out these extremes will take us to successful settlement. The earlier we realize it, the better.
Dr. Stephen Hre Kio – 53rd Chin National Day. EXODUS FROM BURMA. P. 50
Kawlgam Democracy kiuk na ( 1948-58) hun sung bang buai na om leh bang hang democracy lencip zo lo?
6. Tedim Zomite in Leitungbup huam in kipawlna nei hun hi.
Tedim Zomi tawh ki sai thu leh la te ah a taang zai zaw leh a thupi zaw in vaihawm theih nang
§ Mun tuamtuam a Tedim Zomi refugee vai tuamtuam
§ Ki pawl na dang tuamtuam te ah ki hel zawh nang leh thu sim na, makaihna ngah zawk nang – UN, CNF vai, Refugees Organizations tuamtuam, Humanitarian tawh ki sai kipawl na tuamtuam te
Tedim Zomi te ki pum khat na midang te in a tel sem sem nang
Tedim Zomi khangno te in gam ki uk na ( Politics) lam ah uuk na aneih zawk nang leh pan pih zawh nang –
§ Scholarship, Grant tuamtuam leh sang lut nang te ah “recommendation letter” pi cing piak theih nang
· ZNC, NLD nasep na a taangzai zaw in i panpih theih zawk nang
§ Non-violence means – by Aung San Suu Kyi – “I do not believe in an armed struggle because it will perpetrate the tradition that he, who is best at wielding arms, wields power. Even if the democracy movement were to succeed through force of arms, it would leave in the minds of the people the idea that whoever has the greater armed might wins in the end. That will not help democracy” “Non-violence means positive action. You have to work for whatever you want. You don’t just sit there doing nothing and hope to get what you want. It just means that the methods you use are not violent ones. Some people think that non-violence is passiveness. It’s not so.” - Aungsan Suu Kyi. The Voice of Hope . New York: Seven Stories press,1997, p. 25.
§ “Because I’m afraid that if we achieve democracy in this way (Violence means) we will never be able to get rid of the idea that you bring about necessary changes through violence. The very method would be threatening us all the time. Because there are always people who do not agree with democracy. And if we achieve it through violent means, there will be the hard core of those who have always been against the democracy movement who will think, “It was through violence that they changed the system and if we can develop our own methods of violence which are superior to theirs, we can get back the power.” ibid,P.152
§ “We have chosen the way of non-violence simply because we think it’s politically better for the country in the long run to establish that you can bring about change without the use of arms. This has been a clear NLD policy from the beginning”. “ We’ve chosen non-violence because it is the best way to protect the people, and in the long term assure the future stability of democracy”. Aungsan Suu Kyi. The Voice of Hope . New York: Seven Stories press,1997,P. 153.
§ “ When the Chin Peace Foundation approached the cease-fire department under General Khin Nyunt to negotiate a cease-fire, General Khin Nyunt told them “ We do not want to negotiate with the CNF.” The CNF has such a little army of 200 men that Khin Nyunt told them that there was no necessity to negotiate. They could do whatever they were doing”. – Dr. Vumson. Burmese - German Constitutional Dialogue.
http://www.chinforum.org/publications/art3.pdf
Biakna ah suakta tak in biak theih na neih nang hanciam theih zawk nang leh a ki sam zui in huh tuak na mun leh pau tuak sep tuak nate sep theih nang ( Freedom of Religion, not freedom from Religion)
§ Former US President Ronald Reagan in, “The truth is, politics and morality are inseparable. And as morality’s foundation is religion, religion and politics are necessarily related. We need religion as a guide; we need it because we are imperfect. And our Government needs the Church because only those humble enough to admit they are sinners can bring to democracy the tolerance it requires in order to survive….If you practice a religion – whether you are Catholic, Protestant, Jewish, or guided by some other faith – then your private life will be influenced by a sense of moral obligation. So, too, will your public life. One, you see, affects the other….Without God there is no virtue because there is no prompting of the conscience; without God we are mired in the material, that flat world that tells us only what the senses perceive; without God there is a coarsening of the society; without God democracy will not and cannot long endure. And that, simply, is the heart of my message: IF we ever forget that we are One Nation Under God, then we will be a Nation gone under” – (Hewitt, Hugh. (1996). Searching for God in America. Word publishing, p.436).
§ “Because politics is about people, and you can’t separate people from their spiritual values” Aungsan Suu Kyi, The Voice of Hope . New York: Seven Stories press,1997,P. 39 .
§ “A young man in Myanmar (Burma) illustrated this point powerfully. This Youngman came from the north of the country and was part of the Karen ethnic minority. We were in a seminar together, and on Saturday morning we were all supposed to go into the capital city, Yangon, to participate in open-air outreach meetings. The young man refused to go. He explained to me through a translator, “Most of the people in this city are Burmese, and the Burmese have historically oppressed my people. If I witness to them, one of them might get saved, and I don’t want that to happen because I don’t want there to be any Burmese in heaven.” His words shocked me. I had never heard such a blatant statement of ethnic hostility. I appealed to him based on the sacrifice of Christ - that God so loved the world that he gave us Jesus. Thankfully, the young man changed his mind, realizing that his bias and cultural bitterness could not be maintained if he was submitted to the Lordship of Christ.”
(Borthwick, Paul.1996. Six Dangerous Questions to Transform Your View of the World. Illinois: InterVarsity Press, P.116.
· Lai lam khantohna leh lai uukna te a khangtoh theih zawk nang
§ Minam itna leh minam khantoh nang thu “ Articles” tuamtuam leh laibu tuamtuam
§ “… Zolai simbu kum85 cingta a, I laibu bawl bu 400 cing nailo hi.” – Job Thawngno. Ka Sih Ciangin Laikuang Tawh Hong Vui Un. P.67.
§ Laibu neih sa te kep cing na leh neih ki beh lap nang
Nang na bangcih ngaih sut hiam?
Zomi sungah,
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