By: H.N. Amzathang
Hiai lam lian British Period a A.D. 1930 ma Motor lamlian (Motorable Road) gen phak hinai deklou in khe a pai ahi lai a; Dimapur leh Imphal kikal bel Motorable Road ahi lel a, Imphal leh Moirang kikal ah leng Motor a pai ahi a, huai leng khokhaal lai khawng chian Moror apai a, tuuk lai in bel lampi tui in a tup nak ziak in mortor a pai mun kei a, a khen chiang in Lamang dong (Bishnupur) chiang khawng apai lel hi.
Manipur Sim khang lam a Vuite Road hon sial tung lai un bel kumpiten power discipline a vaihawm ahihziak un, agam mite leh hausa (chief) te dong lou in hoih asak dan dan ua paisak ahihziak un mun khenkhat ah kholai khawng ah tangtak in apai suak sak uh hi. Huchi bang in Songtal kholai a hon pai sak tung un leng insung a piallai khawng ah lampi paina ding chiamehna singsum phut in akheen puak zungzung mai ua kuamah paungam navual hilou hi. Huchi in Compensation chihte genphak vual hilou hi.
Hiai lamlian bel huai hunlai pek a pat a Vuite Road ana kichi tou den hi. Huchi bangzel in agamsung mite leh midangten zong Vuite Road ana chi den ua, huai mah bang zel in huai gam tuh Vuite kual kichi in, huai gam a hausa (chief) te leng Vuite hausate a na kichi zel hi. A nai lam in gen leng malai a 1933 vel a pat Thanlon L.P. & U.P. Hm. A ana pang masa Pu Pu-Khamkhopau (Pu-Thangzamang I.P.S. Retr. Pa) in leng a student te home task leh banglam peuh a suai a kaih na peuh ah- V. Kham chih ngen in akai/agelh a, huai V.pen bel Vuite a chihna ahihban ah amin bul toh agelh /athuah zel hi.
Huailou leng huaigam/kual sung a games & sports toh kisai a organ,(pawlpi) kiphut khia leng V.R.S.A. (Vuite Road Sporting Association) aki chi hi. Malai apat a kumpite leh agam mipi te leh kuapeuh in vuite road ana chih gige sa uh khek khia a guite road hong ki chih bel puaknat huai leh poilua hilou hiam ka chi hi.
Hiai tungtang a thei thuklua kichi khhen khatten bel malai a i kumpite British te khopi London ah leng guite road chih in a ki-record chi peuh in a pang uhi. Huchibang na hi hial kha mah leng amau gam hi zolou in, eigam sung a thil om bel, ei agam mite chih mah zat zawk ding hizaw ka sa hi.
Ei gam lam a miten a nam/beh minte malai a i pi-leh-puten vuite a na chih uh bel gam dang leh mun dang a ten amau dungzui in, i unau Thadou pau te leh Tedim (Burma) lam a ten, eilam V azatna un amauten G zang zel uh hi; eilam ten vala, vapai, vagen lawm leh vual , vualzou vual lel. Huchi bang zel in Tedim lamten- lawm leh gual, gualzou, gual lel; guah etc. a chi uhi.
Meitei ten ah thu hat uh sa-ing- A.D. 1891 a Tikendrajit hun a Sapte toh a kidou zoh ua, galven tak in sapten Manipur hon uk un, kidouna a pangpi deuh asakte uh Memorial din Imphal khopi a mun poimoh deuhte min din Mexwell Bazar, Jimson Road chihte honphuak khia uhi. Huai nung lam a India Independent hong hihtak in- Mexwell Bazar, Jimson Road kichite Thanggal Bazar, Paona Road chih a hon khengkhia in, a masang a Polo ground (Kangzeibung kichi pen leng Bir-Tikendrajit leh general Thanggal sapten a khailupna mun uh ahihna ziak in teklei khuam lianpi leh saang tak phut in Tikendrajit park hon hisakta uhi.
Huchi bangzel in kidou pi masa 1914 -18 zoh in sapte deihsakna toh in Manipur sim khanglam (southern ) venbitna munpi (S.D.O) Hq mun ding in, agam miteen Suangpi, Lungphun ana chihna mun uh, huai hun lai a lengpa Churachand Singh min pusak in SDO Gespar koih in a om a , huai mun mah va bel in NEIG Mission a General Secretary masapen HH Coleman deihna bang in huai Mission ten leng munpi in a va nei uhi.
India independent honghihtak in, Manipur gam agam miten uk in, election system zang in PB Singh CM na nuai ah, amasang a SDO te subei in (phiat in) Manipur gam circle a khengkhia in C.O.te mohpuak a om sak in, amasang a agam miten Lamka (Hiangtam Lamka) ana chih gige sa uh, huaimun tak CO Headquarter anei in N.CCPur hon hisak ua, huai New ccpur honchih uh, tuchiang in ‘New’ pen phiat in ccpur hon chi ta uhi. Huchi a Manipur ki-ukna om kimlai 15 Oct 1949 in centre Govt, C.C Himat Singh hon sawl in Chief Commissioner nuai a ki-uk na hong hihna toh kizui CO teng phiat vek a om in SDO kichiten gambung hon uk nonta uhi. Huaiban ah CC nuai a ki-uk na pen deihlou a mipiten Imphal a kiphinna nasatak hon bawl uh dungzui in 21 Jan 1972 in Manipur State hood kichi piak a om in a gamsung pumpi leng district 6 a sehkhen a om in Manipur simkhang lam pen Manipur south district (MSD) a kichi hi.
Huai pen chiklai hiam a hong kikhek in, tuchiang in Churachandpur district hong kichita zel hi. Huchidan a hongpai touhzel leh tunung lam chiang in singtang khua leh gam te leng bang hongki chita zel diam maw? Theizou ta khang maw!
Vuite Road – Hiaileng kuamah khua leh gam tot ding khual lou a alam tangzaw ding, adetdou ding leh a danger louh zok ding dan et a sial hizaw leh kuapeuh adia leng hoih pen zaw dia, (Tuivai dung houh ahitheitan zuihsak hileh asuanglak na ding lah baihlam zaw ding ahihban ah alampi mah leng phei zaw ding hi). Tua bel a theisiamlou leh lungneu thu apai ziak a hoihlou zaw leh bhara zong tamzokna phet suakzaw hi in poilua hi. British period a kisial kha hizaw leh zaw kuamah dangte thu la lou ding ua, hoihzaw mah ding hiven, poi mahmah eive. Huaiban ah malai apat Vuite Road ana kichi gige sa pen Guite Road chih khekkhiak se leng poilua ahihban ah – modern age (tulai mi) ten malai a ipu leh pate thu leh la leh chindan leh culture bangpeuh i nelhsiah uh toh kizui khom tou vek houh adiam kachi ta mai ve.
Tulam chia bel – culture, identity leh bangpeuh leng a original omsak non talou a, modify age kihisak vek ta adiam kachita mai hi.
Saturday, June 30, 2007
Guite Road (Vuite Road)
KHAWLMUN (The Station)
Written by L.T.Ngaihte
Khualzin mi adia a ngaklah huai mahmah tuh Khawlmun ahi.Tap-phou nisa nuai a khaw-ul luang paup puap zen in singtang lamhaksa tak ihon zui a, lamtou bei ding kuan, lamkhang Khiangsing lian leh bawk phatak liim a I hong khawl zaw,tawldam huai tak ahi.Zo huihkhi siang a hong nung hiau-hiau a,huai in I khaw-ul te a hon mut keu dindin hi.Ahi a, ani leh hun in hon ngaklou ahih takchian, sawt khawl ngam louin, ‘hei-ha !’ chi’n I kipan nawn a, Khawlmun dang I phak nawn masiah I pai nawn hi.
Zingsang tung in na kipan a, nitak a na giah na ding delh in na paizel hi. Kintak a na delh hang in,nitum ding kuan in na tupna na hong tung khong a, ngaih e ngaihlouh e hiam, ut e utlou e hiam gen omlou in,a hon hehpih a a hon zintun khat inn ah nong giak a,aihhang na maban tuh a zingchiang a mundang manoh a pai zel ding ahi lel hi. Zing nisuah ma in na hong kipan a, akin a kin in na tupna mun zuan in na hong kalsuan a, zunthak hun sung nangawn sawt na sa hial a, atawpin,zan mial kuan in na tupna na hong tung a,ahi a, na khualzinna a kim khat zoupan na hi lai hi.
Singtang dawn a piang leh khanglian ka hihhang in, ka nu leh pa te tanau hauh ziakin,ka khawkim ua khawdang tuam tuam, Pherjol,Tinsuong, Khuangjang, Hanship,Palkhuang,Bukpi chihte ka momnou lai apan ka phazel uhi.Naupang ka hih lai in ka pa te’n pai mengmeng dia a hon deih man un, ‘naupang a makaih leh inn nai ahi’ achi sek ua,a nunung a ipai ding a deih louh man un ‘naupang a nunung leh Thankik in a khetul chilphih nuam’ chi uhi.Thankik chilphih khak a om te ‘khang theilou uh’ chin hon hilh uhi.Gammang lak a ‘sialki’ I tum leh sikha in hon zui nuamchi uh a, I ‘kikou’ le zong sikha in honna dawng nuam ahi,dai zikzik a paiding ahi’ chi uhi.Khawl ding a lauh manun, ikhawl mun leh khe na deuhdeuh ahi chi uhi.
1970 kum naupang kha ka hih lai apan keikia a khualzin kana pan a, ut pumpi ziak hilou in, alou theilou ahih ziak ahi zaw. Ka khua uh Lawibual apan ka school kaina, Rostad Memorial High School tun na ding in nithum leh zan nih a lut hi. Nithum sung khe a pai,zan nih mi in a giak hial a ka pai chiang in ,ka hostel na hong tung a, huai ah ni bang zahhiam om in skul ka hong kai a,a nung sawtlou in,inlam manoh nawn a ngai. A kim khat lel tung pan kana hi gige.
Lawibual a ME School a kakai lai,pawl 4(1966 vel hi mai ding !) ka hih lai in,ka heutupa uh Pastor(L) Thangsavung in ‘bang ahia na tup’ chih a hon dawt lai in, ka gei a pa’n ‘Dakpu(Postman) a chi a, ken ‘Pawl 10 passik’ ka chi tei ringot hi.Pawl 10 zoh chia bang hiam khat tawldam huai tak om ding hileh kilawm hi.I hong tleirol a College bang kai in, BA bang I hon zou hial a lah… ‘sepna khat ki nei phot phot leh..’ I chi a,huai nungin, ‘zi hoihtak leh taima tak nei phot le’ I chi nawn a, ‘inn khat bek nei le zaw.., ichichi, huan ‘ta-te hong lian deuh le u zaw’ ichi nawn a, ‘ta-te College hiam University hiam hong lut thei phot le u zaw..’ ichi touzel. A tawpin ‘dam a pension theih le zaw..’ ichi tou nalai hi. Khawlmun lametna in,damsung I zang bei zel uhi. Khawlmun hia Tawldamna Mun taktak om ngei lou, khat khit khat.Hmar te laphuah siam khat in leng huchibang ana ngaihtuah tuah zaw ahiding a, ‘….cholhna um am tin ka zong a….’ achi a, a tawp in ‘cholhna ram an naw ie…’ ana chi tuai tuai hi.
Lou nasepna ah ,pupa gen minthang Phavang sung zong,tawldam hun akichih hang in,inn nasep hun, inn lam hun, inn tung bawl thak hun, numei te a din puanpi gat hun, siamgat hun, singkhol hun te leh dawl-kai(bazaar) hun te a hi.Louvat hun a hong tung a,huih hat luatma a zoh sawm in I hong pang a, huai khit in Tap-phou, Lou-hal, Mangtom, Buhtuh in a hon zui a,Lou khoh chi tuam tuam te: Amasa Lou-Ham, Avual nihna Lou-thual, ahatzou ten thum vei tan bang a khou suak man ua,atawpna in Lou Phuai kichi in, buh te vui ding hita,Buhgai lai ahih man in dawmtak a buh kal a loupa liante mai puk hun ahi.Buh vui ta lak hun nailou pen akuamahpeuh khiak lah Phavang Hun ahi.Buh buk leh Buktau bawl hun ahi a,buh a hong min chiang in gamsa leh vasa te toh kituh in, ki giaklut a,nisuah ma apan kipang in,nitum nung tan bang kipang zel hi.Buh tungthak,mui nam ving ving te nek hun ahi a,lounasep gah muh hun ahih dungzui in,anoplai pen houh atam chih theih hi.Buh lak khit chian gam apan inn a puak tung ahi a, tua hun lai pen Pawltak kichihi.Huchiin, kum zong hong bei ta a, ama kum a hihdan mah sutzop ding maban hi zel hi.Singtang pa’n zong, lou munhoihdeuh kinei leh, buh kihau deuh leh, sing-at inn bek kibawl zou leh,puanpi thak bek kinei zou leh chi den sam uhi. Khat I neih chian adang kinei nuam zel, tawldam hun leh tut hih-hiah hun om thei ngei lou.
Kum bangzah I phak apan hong kipan hiam chih itheih louh hangin,I lungsim guk tak ah,hiai ‘Khawlmun’ lunggulh na om mawk hi. Bangchik chiang hiam a huai ‘mun’ tungding a ki ngaihna a gultakin ki nei chiat hi. Ahihhangin,damsung kum te leh kha te ah tuachibang ‘Khawlmun’ omloupi hizaw hi. Thugentu in ‘huih nung delh’ a chih bang lel ahi. Khawlmun delh phak ngei ding a bang kei.Deih leh ngaih in tawpni a nei sin ngal kei a.Deih ding leh ngaih ding lah nisim in a pung deuh deuh mai a.Atawpin, I deih teng nei ding himah le hang leng, ‘hiai lei zaw tangtawn Gam a ching lou’ ana chi nawn ua,Thugentu ngial in ‘bang teng bangmah lou ahi’, ‘bang mah loute bang mah lou’ ana chi toi toi hi. Naupang lai a Meivu lak a ‘gou’ phumguk om chi a iki zonsak bang lel ahi. I khuat khuat a, I zong thak thak a, I khup leh-leh hial a, ahih ziakin,a omloupi zong ina hi gige. I la te khat un ‘Dawn ding a ka kunsuk aleh khemin ka om maimah’ ana chi nawn zawmah.Bang mah a om kei chih itheih khiak ngak lel ki hi maimah bang hi. I deih I Ngaih te I zon kal in, I gei a I nu leh pa, unau sanggam, I zi leh taten hanmual a hon liam san tou zel uhi. I la hoihsak khat in ‘It leh ngaih kimlou, lungzuan lah bang lou, kah la bang thei lou’ ana chi giap sam hi. Nuih na ding I zon nalam in I kap a, mittui naptui toh I zong tei tei uh. ‘Lamtou aom leh lamphei nai ahi’peuh I chi a, ahihhangin,lamphei leng a hong bei pah zel.Khosakna lah Tonzangte gen a gen sawn bang un, a hoih a kilawm thei leng zong ‘asum mah in daih lou zel’!. Meh limtak i mai kha a, ‘tagah noi muh’ chihbang in aam takin I hon ne ek a,I sung a buai ngal zel.I duh tak ngen ne kha ding hi lengle, I taksa in ana zoulou zel.Leitung nopna om mahmah lou, tawldam hit-hiat om thei mahmah lou bang hi.Kipahna ding sang in lah lungkhamna ding tam imu zaw gige. Dam siang vilvel hun lah omlou,damlouh hitan lah kipha mat, nupi kamhat khat chihdan leh ‘sing-geu a zepzep mah kibang tang hial’thei hi.
Ahihleh, leitung ‘nopna leh kipahna’ koia om hi ding hiam ? Bang chi bang a, a vang mahmah Khawlmun muh theih leh tun theih ding hiam ? Leitung a nopna leh kipahna om him him hia ? chih te ngaihtuah khak theih ahi.Ahi a, khovel nopna zaw bang mah dang hilou in, khawlmun zong a I buai na a nopna himai mah hi. Lametna I neih sung hiai nopna leh khawlmun muh theih zel hi. Khawlmun hiam lungkimna hiam ‘om’ ahi chih lametna I nei a,tung nailou,paizel ngai chihna I hon nei a,tung dekta, pha dekta hidia kigintakna I hon nei thei a,hahpan zaw deuh lai leng tusang a tung baih zaw ding chihna leh midang te tun ma deuh a tun sawm utna te I hon nei a,huai tum leh ngim a nei in,zing bel takin I thou a, sung te toh leng ann nekhawm khatheilou hial in I pang a,taksa gim in tawl mah leh I tung zou kei kha ding, midang ten a hon ma khelh khak ding uh chih lauhna in I pang tei tei a,ni tumding ahi zong in,maban I sawn teitei uhi.I hih theih patawp I suah khit chiang in hiai Khawlmun ki tung thei zel hi.Nupi kam siam khat in ‘tulai zaw ka buai thei lua a, mit-tang kelele tawm manlou ding ka hi’ a chi hi. Huchibang mite a dam thei leh a khosa thei hi zel uhi.Huchibang mite akipak leh a tawldam te hi zel uhi. Lou nasem nungak khat in mundang a laisim a va kuan khiak khiak sang in lounasem zaw mai in hon chihbawl lai a athugen ka thei gige: ‘lou nasep kipahna ding tam ahi,buh bul hoih khat lel ituah khak le le kipah luat pah ahi a, tangmai gah nou khat maimai imuh leleng kipahna lian mahmah,Donkhoh(Mazel) pak bang I tuak kha a, ikipak tun tuna hi’ achi hi. Ka gingta.Sepna gah muh zaw a nuam,lounasem hin sawlkal nasem hileh. Khualzin mi in nisa nuai a kibukna ding tulsing limnuamtak a tuah khak bang thou ahi. Dangtak pa’n dawnding tui amuh bang thou ahi.
Lungsim ngaihtuahna(emotional) a Khawlmun I lamet ahih dunzui in, Lungsim ngaihtuahna mah zang in hiai khawlmun a ngah theih hi.Tua pen a tawmzong in ‘hih a lungkimna’ zong ichi thei. Tua dingin mitam zaw ten Pathian hatna a zong zel uhi. ‘Pathian in kei hunpih dia hon piak hi’ chi a kihasuan thei pawl tamtak om.Hiai pen ahoihna om bang mahleh miphaklouhna khat hinuam mahmah hi. Huaite sang a masawn zaw ten ‘Zong in piak in na om ding’ chi in a neih lel ua lungkim louin, adang a zon beh zel uhi.Huchibang zel in, michidam tak a tan ah a om maimai thei kei a,a lang alang a su hi.Mi tamtak a kul zah sang ua tamzaw tham nei om uhi.Tuate ziakin, a neilou ten nek leh tak muh loh ua, silh leh ten neih loh uhi.Huchibang a a neihzah val uh midang te adia pekhethei te pen leitung a Khawlmun ngah khat uh hi din gintak theih hi. Hiai leuleu pen thilhaksa hilou in,mi kuapeuh in I hih theih uh ahi gige.
Paite Laisiangthou pek 1280 teng teng a thukigelh te ‘satak’ dan a ngai lah a nek didan leh a valh dingdan theilou a, akhen chia kawlzal peuh a kuah, a khenchia khintung peuh a koih, a hun tamzaw ah dohkan tung khat a koih, I tawi sun chia le akhup-a-thal a ilum lehleh sang un thuvual 4/5 lel hou chik a I ngaih takte uh ‘Midang te a dia hinna’ I chih bang, ‘Nang tung ah min hih ding na deih bang,nang midang tung hih phot in’ chih bang, ‘Nang na ki-it bang in na invengte it in’chih bang, ‘Midang te na panpih theih kei leh leng va subuai teitei dah in’ chih te khawng teng chauh hih thei bek le,laphuak tun ‘lei vangam a tang sak’ achih hi ding a,Khawlmun tung kihi ding hi.Taksa sihnung chiang a Khawlmun ngah dingchih maimah pen ‘paulam’ maimai, damsung a bangmah hihpeih loute kinepna ahi zaw. ‘God will not look you over for medals, degrees or diplomas but for scars’
-Elbert Hubbard.
KAHNA BAANG (THE WAILING WALL)
Written by L.T Ngaihte
Jerusalem khopi (Old Jerusalem) laizang a om Dome of the Rock,Solomon temple leng kichi tumlam a om baang pen Western Wall kichi hi.Tuapen mah ahi the Wailing wall(Kahna bang) ki chi. A kipat dan tamlou:
Olive taang a Kumpi David khopi mallam ah khua khat Moriah kichi om hi.Hiai khua pen suang a dim mual(rocky mountain) ahi a,tua suang tung te ah Abraham in a tapa Isaac kithoihna din ana lan dek ngei hi.Pathian in a thumanna a theih khiak chiang in a tapa sik din belam nou khat pia hi.Huainung sawtlouin,tua khogei ah khota lianlou khat Salem kichi hong kibawl a,tua khothak Kumpi David in a hon lakkik chiang in Pathian Bawm koihnang chi in Pa Abraham kithoihna suang omna ah Biakin(Temple) lam khiak hon sawm hi.A hi a,Pathian in huaina sem din David khut niin salua in atapa Solomon in hon lam kheta hi.Huaiziakin,tulai a Dome of the Rock kichi huai suang ahi chin ging ta uhi.
A gammi khenkhat in bel Jesu van a laktouh ahih lai in, a hansuang khat in zui tou a tua pen bangtan hiam nung in lei ah hong ke kik a,huai suang pen tua Dome of the Rock kichi pen ahi chi leuleu uhi. A koi a bang hita leh ngaihdan ki-ka om gige ahih man in,tuate va kigen man lou ding hi.Tua temple lam thu lunglut huaitak ahi a,Pathian deihna bangin a ging omlou a lam khiak ahi.Hiai thu a detail in Kings I & II leh Chronicles te ah ki record hi.Hiai suahlam pang ah Kidron Lui luang a,Kidron lui suahlam pang ah Olive taang,a tum lam ah Moriah taang om hi.Hiai tuh ahi Biakin taang(Temple Mount) kichi.Kumpi Solomon lam Biakin lutna kongpi 12 om hi.Tua I gen kahna baang pen tua Kumpi Solomon biakin taktak a telkha a ngaih ahihman in,kuapeuh in ngaina chiat hi.Roman te a hong hattouh zel chiang un Kumpi Herod in tua Biakin mun mah ah Biakin dang khat hon lam khia a,hiai pen mah hiding hi Jesu sihni a jinliing ziak a se pen.Tua muh theih dia a ding lel pen a lem maimai a ki lamna sawt pi nailou hi ding hi.Tuni tan in Muslim te control nanuai ah om hi.Huchi a,Juda te khut apan hiai Biakin leh Pathian Bawm paihkhiak a a om tak in,tua a tumlam bang(Western Wall) ah Juda ten a khopi uleh a biakin uh ngai in kapkap uhi.Tutan in zong Israel sepaih training ten a zohna mun ding un zang den uhi-hiai mah ahi ka ngim chihna in. Kum 1967 a sixth day war a Israel ten a hon lak kik chiang un bel Kahna Baang chih kizang tom hiai hiai a,tumlam bang hong kichi deuhdeuh ta hi.Hiai temple pen Thukhunthak hun ah zong poimohna hau mahmah den hi.Baptistu Johan pianna a genkhiak na uh ahi a,Jesu zeksum dia anu Mary leh apa Joseph in a hon pina mun uh ahi a,Simeon leh Siampu Anna in Jesu a muh na mun uh zong hi a,Jesu neulai a vahohsekna leh a Ministry a patna mun kia leng hilou in Sawltak Paul mat ahih na mun zong ahihi.
Kou zong nitaklam khat hiai Temple Mount apan khe a paisuk in Kidron Lui ka kan ua,apang ah Absolom Han leh Zachariah Han te ka paipel ua, Olive tang a kah touin Jesu’n A hun nanung a zatna Gethsemani Huan ah kava hoh ua, a gei zek mah ah Mary Han zong om hi.Tua Olive tang a Gethsemani Huan apan Temple Mount I gal et leh Suahlam Kong(Eastern Gate) ki gal muh a,tua kongpi pen Jesu Kris hong painawn chia a hon ding kichi hi.A khe a Olive taang hon sik sukin,a taang hong kikham in Kidron luiguam ahon vukdim dia,huchi’n phaizang lianpi a hong suak ding. Huai khitin hiai kong kuamah hon ngeilouh hon hong ding a,tua a hong lut in A hihna thupi taktoh kum 1000 sung khovel pumpi ah vai hon hawm ding a,Setan pen kokhuk mong neilou a khiak mang hita ding hi,chih ahi.
Hiai Kahna baang tun theihna ding in Jerusalem kulh a lut masak ngai a,Jerusalem kulhpi in kongpi sagih nei hi.Bawng-ek Kong(Dung Gate) kichi apan ka lut ua,sausim tak step a kaltouh ahih nungin,check point ana om a,tua ah I- card leh sakhau a van te check uhi.Tuapan meter 50 vel mun ong ah kipai a,visitor te dawnding tui vot te koihna zong kipai pelh a,tua zohin a baang a thumna neinuam te din numei lutna leh pasal lutna a tuam in om hi.A lut ding ten lukhu neu lujaang khuh zou ding lel khuk ngai hi(Juda leh Muslim ten a khuk te uh).Tuachibang lukhu lai a kibawl a kong gei ah box khat ah a dimin om hi.Lukhu khulou a lut pen phallouh ahi.Lukhu I khuk chiang in I tung ah thunei khat Pathian om ahi I chihna,kingaihniamna leh kipiakzohna a ngaih ahi.Tung nungpen ah Pathian a om a,a deih deih a liansak a,a utut a neusak chih genna ahi.
Kei leng lukhu khat khuin kava lut a,a pindan lam leng a kihon manin ka va lut koi tou zel a,bang om mongmong hiam chihna in.Siampu(Rabbi) lukhu vom leh khabe mul sau taktak te(amau Black hats achi uh) omna a hi a,Bible a Deuteronomy ah ‘ka thu na lungtang ah na gelh ding a…’chih chang te a takin a puan khip te utoh ana ching ua…’na ngong ah na vial ding a…’chih na ah puan a ngong ah a vial vatvat zel hi.Sawtsimtak ka et khit in ka pawtkhia a,inpua a mi dang te thumna ah ka pai phei a,ka tapa upa kiang ka camera te ka pia a,bang ka khu nih a sawntou komin, ka lu toh bang sutuah in ka thum panta hi.Huchubang a hih ngeilouhpi,mi tampi lak a kava hih na in ka ngaihtuahna a sulam dang hin ka thei a,ka hi dedu a,ka khasiat tha bang a hong suak thei hi.Ka neulai a Plain Truth magazine cover khat a 1967 war lai toh kisai a,Western Wall lim a tuansak bang uh ka mitkha in ka mukik a,Aw Topa,kei singtang dawn a khangkhia,ka neulai a leng kuamahin,ka nu leh pa te na tawmin,mi bang in kakhang khedia hia chih a muan ngamlouh hial uh,gam hichitan Na hon pi a a,gam maimai hilou,Na gamsiangthou ah bang non pi lut tel a….ka chih chian ka biang ah khitui a hong luang suk a,Israel nipi lai,sunnung lam dak 3 vel,a lum sim mai zen toh,sawttak ka thum a,ka nu leh pa ziakin kipahthu ka gen a,ka inkuan te leh ka u leh nau te leh ka gam hi a ka ngaih Zogam ziakin leng kipahthu ka gen a,Zomi te kuhkal leh hangsan zawsem din ka ngen hi.Pathian in zaw A mite chih ziakin,khovel ah nuamsa takin a khosa sak ngei kei a,hun haksa pen te a pia a,ahihziakin,huaite palsuah zoudin hansanna leh kipiakzohna a lungsim uah a pe zaw daih hi.Tunin kua nam peuh in Israel a zahtak uh.Zahtak tak mah leng ahi uh, hichizahta a gotna leh muhdahna a tuahnung ua leng dam lailai hi ve un. Telsuina na(research) lam leh technology lam ah USA dem zou phial ta uhi. Siik hoihtak bawl khiak ahih theihna dia tamveipi haal-ap leh seksek ahih bang uh ahi.Huaibang din Zomi te le hon sek dek houh ahi ding chih muanmohna thupi tak kava nei a,kipahna leh hih henghongna toh ka nung kik khia hi.Juda ten..’Jerusalem aw,ka hon mangngilh ngeingei leh ke lei ka dangtung ah belh bikbek hen…’chi a kichiamna mun uh mah ahihziakin,tua bang a thumna a neih zoh chiang un,a lutna gate a lukhu a koih khiak matan uh,a baang lam enkawm in nungkik ua,a gate a kan khit chiang un,nung heisan phet uhi.Ka tapa neupen zong ka hih dan enin a baang a kun in va thum a, agen banghiding hiam chih ka suantuah theih louh hangin,ka kipahpih mahmah hi.A u in bel mitamtak te hih dan in a wish lai a gelh in a bang kaal ah va zep hi. Ka loinu in zong numeite omna lam a,kipahthu leh thungetna va nei ngei din ka ging ta hi.Mite ngaih in thil thupi lua hikei mah leh,ka inkuan kim ua,hiai mun siangthou a Pathian kiang kipahthu gen thei leh thu ngetna ka neih khak theih uh hampha ka kisa a,ka nu leh pa,u leh nau leh lawm leh vual tamtak ten van-gam hial di bang a na ngaihtuah ua,ana lam pihpih uleh ana kah pih pih uh,lah mulou a simlei tuangnung ana siah san nung ua,a tak a va mu a va khoih kha thei a ka om uh ka ngaih ah a hoih in a thupi hi. Hiai a nuai a la, Rev.K.Lienrum(1898-1980) in Suangsang khua a pat holkhiak ahih ni, thawmhau tak a aomlai a phuah sim mah dih:
‘Nitum ngei lou Zion khopi,
Ngai in ka mau kakap sun nichin in;
Tatsa te leng uh silhpuan piandang toh,
Kei din zong mun om hiam tua gan nuam ah?’
Ngaina veng e,Ngaina veng e,
A mun thupi nibang lun lai sang in,
Anbang hon it I Topa mellawm nou,
Mu nuam veng albang dah kaban na din.
Lung deih Hondampa lenna mun,
Tuang tunlouh ding lung lau veng Mang Jesu;
Sisan in hon silin laukha in hon huai in,
Mang nunneem gam pen mah ngaina veng e.
Agam etlawm dan gen seng louh,
Sisan in a hongta zalenna gam;
Ka laukha tua gamnuam gal don jel in,
Simlei pallun loubang hong tul ding hi.
Friday, June 29, 2007
Hamphatna, Ngeina manphatna leh limlahna
Written by Tual Khan Suan - Suanpi
Mi honpi tawh khat leh khat thu khat la khat a luan khop theihna ding leh kilemna dingin mimal khat ciat in sep ding zuih ding leh zehtan ding i nei tek hi.Mihing te pen khattang a, a teng thei hilo a, a honpi a teng khawm nam i hihi.
Mi honpi tawh khat leh khat thu khat la khat a luan khop theihna ding leh kilemna dingin mimal khat ciat in sep ding zuih ding leh zehtan ding i nei tek hi.Mihing te pen khattang a, a teng thei hilo a, a honpi a teng khawm nam i hihi.
I Zo paunak sungah “ Ngasa in a tam sih pih a, mihing in a tam nuntak pih” ci’n a kigen bangin mi honpi tenkhhopna ah nuntakna ding nekzonna baih zaw a, nuntakna zong lungmuanna om zaw hi. Mi honpi i ten khopna panin i nuntakna ah khantohna ding leh hoih zawkna ding lunggulhna hang tawh mimal hamphatna ( individual rights) leh mi honpi hamphatna ( collective rights) te kikal ah koi pen thupi sak zaw ding ci’n buaina piang thei zel hi. Tua banah minam leh ngeina kibanglo sungah manphatna ( values) leh limlahna ( norms) kilamdanna tampi om lai a hih manin mihing hamphatna ( rights) tawh khat veivei kimai phut thei lai hi.
A honpi a teng khawm mihing te pen “ sim beng zong kim citciat tang zang kiguan” cih bangin a thu neihna leh vaihawmna nei ding in kumpi kisam hi. Mihing te duhhop huaihamna lungsim hangin kumpi sem ding kidem toto in, pawlkhat te in galhiam zangin a hizongin, pawlkhat te in sum leh pai zangin a hizongin lampi kizong hi.Sum leh pai hau midangte na sem dingin sum tawh lei uh a, mihing khat leh khat sila in kikhawi hi. Sila leh to kikal ah kizopna hi a, mihing khat leh khat kizopna hi lo in van neih bangin kinei uhhi. Sila khat i nuntakna sih ding hin ding pen a tote uh tungah om hi. To te leh sila te a ding hamphatna a tuam tuak in kikoih hi. Hih hangin dinmun ( class) bulphuh a kikhenna hangin mihing leh mihing khat kikal ah hamphatna ngah zah kibanglo bek hilo in ukna thuak mite a dingin mihing hihna ( human being) om lo zah in kilam dang hi.
Hamphatna ( Rights) i cih pen minam, biakna, ci leh sa ( mivom mikang) ngeina, kampau, pianna khanggui leh mun leh mual cihte bulphuh na hangtawh mihing citciat kikhenna om lo a Pasian in a ma lim leh mel sun a hong bawl mihing a piang khempeuh in a kikim tek a i neih a hihi. Tua hamphatna ngahna dingin neih leh lam, pilna siamna, dinmun ( class) leh thu dang khatpeuh hangtawh khaktanna omlo a a zawng pen pan a hau pen dong, a hai pen pan a pil pen dongin a ngah ding kikim tek hi.
Mihing khempeuh in mihing hih man in hamphatna kikim tek in i neih bangin minam khempeuh in zong a mau ngeina tawh kisai manphatna ( values) leh limlahna ( norms) a tuam tek in i nei hi. Tua ngeina tawh kisai manphatna leh limlahna te pen minam zui in minam khat leh khat kibang kim hetlo hi. Mihing te bulphun nuntak zia zui in kilam dang hi. Mimal bulphuh nuntak zia ( individualism) tawh a nungta minam te, (a diakin,USA, Western gam lam deuh te) in mimal hamphatna ( individual rights) thupi lak diak uh a, mi honpi bulphuh nuntak zia ( Collectivism/ pluralism) tawh a nungta minam te ( a diakin Zomi, leh Asia gam phadeuh) te in mi honpi tawh kisai hamphatna ( collective rights) thupi sak zaw hi. Mimal bulphuh nuntakna nei minam te pen a mau bek tangdin in thu leh la khat peuh ah midangte tawh kisawh khat selo in a mau angsung dingbek masakna nei zaw uh hi. Mi honpi bulphuh nuntakna nei minam te in midangte a ding in a mau sup thuak ngam in a mau pen mihing kipawlna ( human society) khat i kahiang khat in kikoih uh hi.
Minam ngeina tawh kisai manphatna leh limlahna te kikhel toto.
Minam ngeina sungah thupi leh i san theih kim thu tampi om hi. “Pilna leh siamna pen sin loh theih loh hi ding” cih bang pen minam khempeuh in a san theih leh ahoih thu a hih hi.Tua a hih manin naupang no te kipatcil siamsinna ( basic education) ciang pen a mau utna leh deihna tawh kisai lo in nu leh pa te’n sang ah puak hamtang a naupang note hamphatna tawh kisai lo in kipai sak hi. Naupang note in a mau mimal hamphatna ( individual rights) tawh nial theilo ding hi. Hih thupen a maute( naupang no) bek a ding hilo a, mi honpi ( society) a ding a hoih thu a hihi. Khat veivei mimal hamphatna ( individual rights) i thupi sak luat ciangin mi honpi hamphatna ding leh hoihna ding kisia thei hi. Ahi hangin mun pawl khat leuleu ah mi honpi a ding sangin mimal a thute bulphuh zawkna pen a hoih zawkna om kawikawi hi.
Zomi te nuntak zia in mi honpi bulphuh nuntak zia a hihi. Nu leh Pa zahtak ding, ei sanga upa zaw te zahtak ding, midang te tungah a hoih gamtat ding hoih hi cih i ngaihsutna pen i ngeina manphatna ( values) a hihi. Lawm leh gual tawh kithuahna ah thuman leh zahtakna tawh i gamtakna te leh i ngeina tawh kisai hoih hi cih i ngaihsutna banga gamtatna pen i minam ngeina limlahna ( norms) a hihi. Mimal deihna leh hoihsakna bek tawh gamtatna pen i ngeina sunga khat veivei ki kona tampi piang sak thei hi.
Mangkang te ( a diak in western group) te in mimal deihna bek thupi sak uh a hih manin naupang no te kum (18) bang a phak uh leh inn tuam om sak uh a, a mau leh a mau ki vak sak u hi. A hoih ding a hoih lo ding a nu leh pa te un gen pih thei nawnlo mawk uh hi. Gentehna in a mau gam a tengte in lawm ngaih ( boy/girl friend) tawh kiteng nailo napi inn khat a om khop ding pen a nu leh pa te un a thukim kei uh zongin a mau society in sang thei lel hi. US , Britain gam khawng ah tua bang pen a mau a dingin khialhna bangin sanglo uh hi. A hih hangin ei Zomi te pen society tawh a teng khawm diak te i hih manin tua bang gamtatna sang ding hamsa hi.
Ngeina tawh kisai manphatna leh limlahna pen kumpi te in zong a mau deihna bangin kai thei uh hi. Kumpi te in individual rights thupi sak lua leh tua bang in i minam ngeina hoih leh kilawm teng pen hong peeng ding a, pu leh pa te’n a san theih loh uh gamtatna tawh kidiah ding hi hang. “ Ei ma aituam hamphatna, mi honpi hamphatna khat peuh i zatna ah midang te leh i ngeina a susia lo ding a zat ding” pen a thupi pen a hihi.
Note: A kicing hi lo, tawm kup pakna hi.
A honpi a teng khawm mihing te pen “ sim beng zong kim citciat tang zang kiguan” cih bangin a thu neihna leh vaihawmna nei ding in kumpi kisam hi. Mihing te duhhop huaihamna lungsim hangin kumpi sem ding kidem toto in, pawlkhat te in galhiam zangin a hizongin, pawlkhat te in sum leh pai zangin a hizongin lampi kizong hi.Sum leh pai hau midangte na sem dingin sum tawh lei uh a, mihing khat leh khat sila in kikhawi hi. Sila leh to kikal ah kizopna hi a, mihing khat leh khat kizopna hi lo in van neih bangin kinei uhhi. Sila khat i nuntakna sih ding hin ding pen a tote uh tungah om hi. To te leh sila te a ding hamphatna a tuam tuak in kikoih hi. Hih hangin dinmun ( class) bulphuh a kikhenna hangin mihing leh mihing khat kikal ah hamphatna ngah zah kibanglo bek hilo in ukna thuak mite a dingin mihing hihna ( human being) om lo zah in kilam dang hi.
Hamphatna ( Rights) i cih pen minam, biakna, ci leh sa ( mivom mikang) ngeina, kampau, pianna khanggui leh mun leh mual cihte bulphuh na hangtawh mihing citciat kikhenna om lo a Pasian in a ma lim leh mel sun a hong bawl mihing a piang khempeuh in a kikim tek a i neih a hihi. Tua hamphatna ngahna dingin neih leh lam, pilna siamna, dinmun ( class) leh thu dang khatpeuh hangtawh khaktanna omlo a a zawng pen pan a hau pen dong, a hai pen pan a pil pen dongin a ngah ding kikim tek hi.
Mihing khempeuh in mihing hih man in hamphatna kikim tek in i neih bangin minam khempeuh in zong a mau ngeina tawh kisai manphatna ( values) leh limlahna ( norms) a tuam tek in i nei hi. Tua ngeina tawh kisai manphatna leh limlahna te pen minam zui in minam khat leh khat kibang kim hetlo hi. Mihing te bulphun nuntak zia zui in kilam dang hi. Mimal bulphuh nuntak zia ( individualism) tawh a nungta minam te, (a diakin,USA, Western gam lam deuh te) in mimal hamphatna ( individual rights) thupi lak diak uh a, mi honpi bulphuh nuntak zia ( Collectivism/ pluralism) tawh a nungta minam te ( a diakin Zomi, leh Asia gam phadeuh) te in mi honpi tawh kisai hamphatna ( collective rights) thupi sak zaw hi. Mimal bulphuh nuntakna nei minam te pen a mau bek tangdin in thu leh la khat peuh ah midangte tawh kisawh khat selo in a mau angsung dingbek masakna nei zaw uh hi. Mi honpi bulphuh nuntakna nei minam te in midangte a ding in a mau sup thuak ngam in a mau pen mihing kipawlna ( human society) khat i kahiang khat in kikoih uh hi.
Minam ngeina tawh kisai manphatna leh limlahna te kikhel toto.
Minam ngeina sungah thupi leh i san theih kim thu tampi om hi. “Pilna leh siamna pen sin loh theih loh hi ding” cih bang pen minam khempeuh in a san theih leh ahoih thu a hih hi.Tua a hih manin naupang no te kipatcil siamsinna ( basic education) ciang pen a mau utna leh deihna tawh kisai lo in nu leh pa te’n sang ah puak hamtang a naupang note hamphatna tawh kisai lo in kipai sak hi. Naupang note in a mau mimal hamphatna ( individual rights) tawh nial theilo ding hi. Hih thupen a maute( naupang no) bek a ding hilo a, mi honpi ( society) a ding a hoih thu a hihi. Khat veivei mimal hamphatna ( individual rights) i thupi sak luat ciangin mi honpi hamphatna ding leh hoihna ding kisia thei hi. Ahi hangin mun pawl khat leuleu ah mi honpi a ding sangin mimal a thute bulphuh zawkna pen a hoih zawkna om kawikawi hi.
Zomi te nuntak zia in mi honpi bulphuh nuntak zia a hihi. Nu leh Pa zahtak ding, ei sanga upa zaw te zahtak ding, midang te tungah a hoih gamtat ding hoih hi cih i ngaihsutna pen i ngeina manphatna ( values) a hihi. Lawm leh gual tawh kithuahna ah thuman leh zahtakna tawh i gamtakna te leh i ngeina tawh kisai hoih hi cih i ngaihsutna banga gamtatna pen i minam ngeina limlahna ( norms) a hihi. Mimal deihna leh hoihsakna bek tawh gamtatna pen i ngeina sunga khat veivei ki kona tampi piang sak thei hi.
Mangkang te ( a diak in western group) te in mimal deihna bek thupi sak uh a hih manin naupang no te kum (18) bang a phak uh leh inn tuam om sak uh a, a mau leh a mau ki vak sak u hi. A hoih ding a hoih lo ding a nu leh pa te un gen pih thei nawnlo mawk uh hi. Gentehna in a mau gam a tengte in lawm ngaih ( boy/girl friend) tawh kiteng nailo napi inn khat a om khop ding pen a nu leh pa te un a thukim kei uh zongin a mau society in sang thei lel hi. US , Britain gam khawng ah tua bang pen a mau a dingin khialhna bangin sanglo uh hi. A hih hangin ei Zomi te pen society tawh a teng khawm diak te i hih manin tua bang gamtatna sang ding hamsa hi.
Ngeina tawh kisai manphatna leh limlahna pen kumpi te in zong a mau deihna bangin kai thei uh hi. Kumpi te in individual rights thupi sak lua leh tua bang in i minam ngeina hoih leh kilawm teng pen hong peeng ding a, pu leh pa te’n a san theih loh uh gamtatna tawh kidiah ding hi hang. “ Ei ma aituam hamphatna, mi honpi hamphatna khat peuh i zatna ah midang te leh i ngeina a susia lo ding a zat ding” pen a thupi pen a hihi.
Note: A kicing hi lo, tawm kup pakna hi.
Political scenario in Manipur
— Political prostitution and administration slavery to New Delhi —
By Lt Col. H Bhuban Singh (Retd)
Sometime at the fag end of last month (May), Mr. A. Tondon and his friend representing TIPS, Mani-pur came to invite me to deliver a talk on “Political Scenario of Manipur: Political Prostitution and Administrative Slavery to New Delhi”. I immediately reacted saying that the present Government of Manipur (GOM) led by Shri Ibobi Singh was set up by us, not by New Delhi. The voters of Manipur are completely free to vote for any candidate or party whom they desired.
Though the landslide victory of Congress in the Khangabok by-poll, was not known then, I now will like to point out that Smt. Landhoni Devi with 22,245 votes defeated her nearest rival, Md. Qutub Ali, who could collect 3613 votes only, by a margin of 18,632 votes. This is the highest vote difference in the electoral history of Manipur - in fact Landhoni has dwarfed political giants like M Koireng Singh, Md. Alimuddin, Rishang Kei-shing etc. This is a clear example of political prostitution I tend to believe, perhaps TIPS is assuming.
So I suggested that under the circumstance, we are to blame ourselves only. We should own up our mistakes and rectify, rather than blame Delhi. But where the Government of India (GOI) is at fault, we will definitely blame India. We should be fair and impartial. Then, Tondon and me, agreed. So I request my distinguished guests to bear with me, if I go astray.
Indian Independence Act passed by the British Parliament on 18 July 1947 allowed the setting up of two independent dominions - Dominion of India and Dominion of Pakistan. There was no space for a third dominion. Nagas under AZ Phizo declaring Naga independence on 14th August and Mr. A. Daiho of Mao declaring Mao independence was inspired by foreign brain.
There was no legal sanctity.
His Highness Maharaja Bodhchandra Singh of Manipur, like most Indian Princes, signed the Instrument of Accession and Standstill Agreement on 11th August 1947. Therefore Manipur to be part of India was already decided.
At midnight of 14-15 August, Mr. GP Stewart, the British Political Agent performed the ceremony of transfer of power, at the Residency, now Raj Bhavan. They met a few minutes before midnight, in an atmosphere of eerie silence. Exactly at midnight Mr GP Stewart stood up and His Highness also stood up. The Political Agent said:- ‘Your highness, from this moment, Britain has ceased to have any authority on India, Good bye’.
They shook hands, sat down and immediately stood up again. GP Ste-wart said, “Good Morning, Your Highness, I am the first Dominion Agent of India”.
Tea and cigarettes followed. Please notice that Mr. Stewart said “any authority on India,” not “on Manipur” - since Manipur was destined to be a part of India. Similar transfer of power on the Pakistani side must have taken place also.
The Maharaja was a patriotic Manipuri and Indian too. He approved the Ma-nipur Constitution Act, 1947 and elections were held in 1948. In his inaugural address of the first Ma-nipur Legislative Assembly of 53 member-house, on 18 October 1948, known as “Proclamation of His Highness Maharaja Bodh-chandra Singh”, he devo-ted one complete paragraph on “Manipur’s position in the Dominion of India”. His younger bro-ther Maharaja Kumar Captain Priya Brata Singh, endearingly called P.B. by his friends became Chief Minister.
The year 1949 arrived. Indian Constitution declaring India to be a republic on 26 January 1950 was getting ready under the able guidance of Dr. BR Ambedkar. Dominion Government was keen to complete the merger of all native States into India by September 1949, about four months ahead of 26 January. Hyderabad Police Action was undertaken on 13 September 1949. Hydera- bad State forces under General EI Edroos surrendered after one week of fighting. Captain Harnet of NCC, Manipur and later of Manipur Rifles was from Hyderabad State Forces.
By the third week of September 1949, only three Indian States were left, which were yet to sign Merger Agreements. One was Manipur, Maharaja Bodhchandra Singh signed the Manipur Mer-ger Agreement on 21 September 1949, amidst controversy of being forced to sign the agreement after he was put under house arrest in Shillong. The actual merger function was done on 15 October 1949 at Polo Ground, Imphal. His Highness Maharaja Bodhchandra Singh took the salute of merger function and Capt. Ganpathy, ADC to His Excellency the Governor of Assam, represented the Governor. Viewed politically, merger was noting, but transfer of administration of Manipur from the Maharaja to the newly appointed Chief Commissioner.
Now, Manipur’s gra-dual evolution from a Chief Commissioner’s province to Part ‘C’ State, then Union Territory and finally Statehood on 21 January 1972 are history. In 1957, Tuensang Frontier Tract of the erstwhile North East Frontier Agency (NEFA), merged into Naga hills district and got known as Naga hills and Tuensang district. The district was made a full fledged State of India in 1963 to please FGN (Federal Government of Nagaland). In the bargain, Assam lost Dimapur and other plain areas. Manipur was ill-treated by GOI and whenever the issue of Statehood of Manipur was raised in Delhi their pet reply was always ‘Nagaland was different. Don’t compare yourself with Nagaland’. Anyhow, Manipur became a full-fledged State nine years late after lots of agitation and police firing and burning of buses when the then Prime Minister Indira Gandhi came to Manipur. GOI seem to believe in the dictum ‘Be obstinate and be violent, if you want your due’.
Ironically, the rise of insurgent organizations perhaps as reply to India’s Naga appeasement policy took roots in Manipur. UNLF was born in November 1964, PREPAK on 9 October 1977, PLA on 25 September 1978. Now we have 17/18 insurgent organisations. Also the cult of revivalism and Meitei nationalism as spread by Naoria Phulo reached Manipur around 1958.
To counter insurgency, AFSPA 1958 was introduced in the entire Mani-pur around 1980.
The effects are the following unwarranted killings:
Heirangoithong - 14 march 1984
RIMS - 1996
Malom - 1999 - since then, Irom Sharmila Chanu is on fast.
Manorama - raped and killed -2004
Kumbi - 2007, custodial killing of Nongmai-them Tomba @ Chingnung - Shri O Joy Singh, H’ble MLA raised this issue on the floor of Manipur Legislative Assembly. I also went to Kumbi and met high SF officials. They have since mended their ways.
Now let us see what is happening around the world that is where world opinion is veering at.
Michael Didbin in his book ‘Dead Lagoon’ Wrote: “There cannot be true enemy unless we hate what we are not we cannot love what we are... For peoples seeking identity and re-inventing ethnicity, enemies are essential...” Samuel P. Huntington in his book ‘The clash of civilizations and remaking of the world order’ said: “We know who we are when we know who we are not, often only, when we know who we are against...”
By Lt Col. H Bhuban Singh (Retd)
Sometime at the fag end of last month (May), Mr. A. Tondon and his friend representing TIPS, Mani-pur came to invite me to deliver a talk on “Political Scenario of Manipur: Political Prostitution and Administrative Slavery to New Delhi”. I immediately reacted saying that the present Government of Manipur (GOM) led by Shri Ibobi Singh was set up by us, not by New Delhi. The voters of Manipur are completely free to vote for any candidate or party whom they desired.
Though the landslide victory of Congress in the Khangabok by-poll, was not known then, I now will like to point out that Smt. Landhoni Devi with 22,245 votes defeated her nearest rival, Md. Qutub Ali, who could collect 3613 votes only, by a margin of 18,632 votes. This is the highest vote difference in the electoral history of Manipur - in fact Landhoni has dwarfed political giants like M Koireng Singh, Md. Alimuddin, Rishang Kei-shing etc. This is a clear example of political prostitution I tend to believe, perhaps TIPS is assuming.
So I suggested that under the circumstance, we are to blame ourselves only. We should own up our mistakes and rectify, rather than blame Delhi. But where the Government of India (GOI) is at fault, we will definitely blame India. We should be fair and impartial. Then, Tondon and me, agreed. So I request my distinguished guests to bear with me, if I go astray.
Indian Independence Act passed by the British Parliament on 18 July 1947 allowed the setting up of two independent dominions - Dominion of India and Dominion of Pakistan. There was no space for a third dominion. Nagas under AZ Phizo declaring Naga independence on 14th August and Mr. A. Daiho of Mao declaring Mao independence was inspired by foreign brain.
There was no legal sanctity.
His Highness Maharaja Bodhchandra Singh of Manipur, like most Indian Princes, signed the Instrument of Accession and Standstill Agreement on 11th August 1947. Therefore Manipur to be part of India was already decided.
At midnight of 14-15 August, Mr. GP Stewart, the British Political Agent performed the ceremony of transfer of power, at the Residency, now Raj Bhavan. They met a few minutes before midnight, in an atmosphere of eerie silence. Exactly at midnight Mr GP Stewart stood up and His Highness also stood up. The Political Agent said:- ‘Your highness, from this moment, Britain has ceased to have any authority on India, Good bye’.
They shook hands, sat down and immediately stood up again. GP Ste-wart said, “Good Morning, Your Highness, I am the first Dominion Agent of India”.
Tea and cigarettes followed. Please notice that Mr. Stewart said “any authority on India,” not “on Manipur” - since Manipur was destined to be a part of India. Similar transfer of power on the Pakistani side must have taken place also.
The Maharaja was a patriotic Manipuri and Indian too. He approved the Ma-nipur Constitution Act, 1947 and elections were held in 1948. In his inaugural address of the first Ma-nipur Legislative Assembly of 53 member-house, on 18 October 1948, known as “Proclamation of His Highness Maharaja Bodh-chandra Singh”, he devo-ted one complete paragraph on “Manipur’s position in the Dominion of India”. His younger bro-ther Maharaja Kumar Captain Priya Brata Singh, endearingly called P.B. by his friends became Chief Minister.
The year 1949 arrived. Indian Constitution declaring India to be a republic on 26 January 1950 was getting ready under the able guidance of Dr. BR Ambedkar. Dominion Government was keen to complete the merger of all native States into India by September 1949, about four months ahead of 26 January. Hyderabad Police Action was undertaken on 13 September 1949. Hydera- bad State forces under General EI Edroos surrendered after one week of fighting. Captain Harnet of NCC, Manipur and later of Manipur Rifles was from Hyderabad State Forces.
By the third week of September 1949, only three Indian States were left, which were yet to sign Merger Agreements. One was Manipur, Maharaja Bodhchandra Singh signed the Manipur Mer-ger Agreement on 21 September 1949, amidst controversy of being forced to sign the agreement after he was put under house arrest in Shillong. The actual merger function was done on 15 October 1949 at Polo Ground, Imphal. His Highness Maharaja Bodhchandra Singh took the salute of merger function and Capt. Ganpathy, ADC to His Excellency the Governor of Assam, represented the Governor. Viewed politically, merger was noting, but transfer of administration of Manipur from the Maharaja to the newly appointed Chief Commissioner.
Now, Manipur’s gra-dual evolution from a Chief Commissioner’s province to Part ‘C’ State, then Union Territory and finally Statehood on 21 January 1972 are history. In 1957, Tuensang Frontier Tract of the erstwhile North East Frontier Agency (NEFA), merged into Naga hills district and got known as Naga hills and Tuensang district. The district was made a full fledged State of India in 1963 to please FGN (Federal Government of Nagaland). In the bargain, Assam lost Dimapur and other plain areas. Manipur was ill-treated by GOI and whenever the issue of Statehood of Manipur was raised in Delhi their pet reply was always ‘Nagaland was different. Don’t compare yourself with Nagaland’. Anyhow, Manipur became a full-fledged State nine years late after lots of agitation and police firing and burning of buses when the then Prime Minister Indira Gandhi came to Manipur. GOI seem to believe in the dictum ‘Be obstinate and be violent, if you want your due’.
Ironically, the rise of insurgent organizations perhaps as reply to India’s Naga appeasement policy took roots in Manipur. UNLF was born in November 1964, PREPAK on 9 October 1977, PLA on 25 September 1978. Now we have 17/18 insurgent organisations. Also the cult of revivalism and Meitei nationalism as spread by Naoria Phulo reached Manipur around 1958.
To counter insurgency, AFSPA 1958 was introduced in the entire Mani-pur around 1980.
The effects are the following unwarranted killings:
Heirangoithong - 14 march 1984
RIMS - 1996
Malom - 1999 - since then, Irom Sharmila Chanu is on fast.
Manorama - raped and killed -2004
Kumbi - 2007, custodial killing of Nongmai-them Tomba @ Chingnung - Shri O Joy Singh, H’ble MLA raised this issue on the floor of Manipur Legislative Assembly. I also went to Kumbi and met high SF officials. They have since mended their ways.
Now let us see what is happening around the world that is where world opinion is veering at.
Michael Didbin in his book ‘Dead Lagoon’ Wrote: “There cannot be true enemy unless we hate what we are not we cannot love what we are... For peoples seeking identity and re-inventing ethnicity, enemies are essential...” Samuel P. Huntington in his book ‘The clash of civilizations and remaking of the world order’ said: “We know who we are when we know who we are not, often only, when we know who we are against...”
Thursday, June 28, 2007
A Government at Last
Source: IMPHAL FREE PRESS
Posted: 2007-06-28
The familiar line “The Pope is dead. Long live the Pope” comes to mind. The obvious idea is, while individual Popes have to die when their times come, the papacy never does. What happens is only a change of guards. It is not an altogether unfamiliar idea though, for it very well applies to the notion of government too, Manipur’s included. In February this year the term of one government ended, and that of another began. It is unfortunate the new guards had to undergo such a long and agonising birth pang. But all’s well that ends well.
At least it is not still-born as many had begun to suspect would, and many others probably were hoping that it would be the case. After four months, a full-fledged government, with the capacity 12 ministers, is finally born. Hail the new government then, but this is only the end of Act-1. Heavier responsibilities await it, as they must any government. For four months, a period that saw some of the most violent social trepidations in the state, have gone by with the Manipur administration virtually headless, and with the tussle for ministerial berths having virtually transferred the state’s administrative headquarters to New Delhi’s Manipur Bhavan.
But let bygones be bygones, at least now the government can get down to the serious business of governance.In a way the script of the political drama covering the 8th and the 9th Manipur Legislative Assembly can also be summarised as, “Goodbye Ibobi, welcome Ibobi”. What a survivor the chief minister has been indeed! Ibobi the 8th sneaked into limelight five and half years ago, and many will argue by default, but from then on he has proven his political acumen by accomplishing the feat of never letting that limelight fade, although on occasions, especially before the advent of the amended Anti-Defection Law, he very nearly did. He even had to inordinately delay the winter session of the Assembly in 2002 to avoid a confidence vote, nearly creating a constitutional crisis. But as the Americans say, you cannot argue with success. Ibobi the 9th is different. Nobody can say he walked into the 9th Assembly by the backdoor, for Ibobi the 9th who inherited the crown from Ibobi the 8th is a confident, battle-hardened commander, who knows exactly what he is doing, and who his best Generals are.
At this moment at least, it does appear there is nobody in the elected Assembly to challenge his political authority. We hope this will not be cause for any vain hubris though, rather than it giving the chief executive of the state the stability and confidence to do precisely a chief executive’s job well.While we are indeed impressed by the chief minister’s political survival skills, we still would like to see his politics transcend the mere art of defeating in-house politicking. First of all, we would like to see him and his council of ministers take real charge of governance. He can begin by spelling out clearly and firmly to everybody what part of governance is the government’s sole responsibility, and what part of it can be shared with private partners. Today, as we have said so many times before, as it is also everybody’s knowledge, practically anybody and everybody can assume the responsibility of governance, even to the extent of meting out penalties to those who do not keep by their decrees.
We would also like him to pledge solemnly before the public that he would not allow development to be compromised at any cost and that official corruption would not be tolerated. If he succeeds in this battle, just as he has so emphatically in the battle for political survival, we would like him to go still farther, and translate all the political acumen he gathered from experience into statesmanship. This will entail first and foremost the ability to find ways to reach out and convince all the protagonists in this complex conflict theatre that Manipur is, that there are other viable ways of settling differences than violent means. Along with this process on the home front, we would like to see him as a key player in bringing about a regional unity, for many of our conflict issues are not confined within state boundaries. In other words, we would like to see him take the initiative in breaking diplomatic ice with our neighbouring states, and neighbouring countries as it were, especially while the “Look East” policy wind is still blowing our way.
Wednesday, June 27, 2007
KNO ponders over emerging realities and issue
By Stephen Kuki (Under Secretary, Information & Publicity, Kuki National Organisation)
Moreh is a Kuki township located near the India and Burma border. It is a major trading town where various ethnic peoples engage in commercial activities. The profitable environment at Moreh exists because the Kuki people welcome progress and development. Of late, however, the prevailing conducive atmosphere in the border town has been grossly threatened by the militant group called UNLF.
The incident on 9th June 2007 in which UNLF cadres gunned down four innocent Kuki auto rickshaw drivers and a Kuki Thiempu (Priest or Pastor) in the heart of Kuki territory, Moreh, on the pretext that they were KNA cadres was categorically vitiated by the KNO (‘KNO verbally fires at UNLF’, The Sangai Express, Imphal, 12 June: Referring to the news report “Teach KNA a lesson : UNLF to Kukis”) as well as the Village Executive Council (Semang-Pachong) and Youth Club (Lawm) of S Mouljol (Breaking News: ‘UNLF’s charges refuted’, The Imphal Free Press, Imphal, 18 June 2007).
The statement of the Village Executive Council (Semang-Pachong) and Youth Club (Lawm) of S Mouljol reads: … clarified that the allegation made by the proscribed UNLF over the killing of five innocent civilians on June 9, 2007 at different location in Moreh as being member of KNA cadres and involved in the killing of Nengneil-hing Baite, Chandel district AMSU president and Roshan which was published on June 15 in a local daily as false and baseless.
A joint release said (L) Pastor Hemjang Lhung-dim 40 s/o (L) Thonlhun Lhungdim (church pastor), (L) Doumang Haokip 31 s/o (L) Ngulkai Haokip (char-coal worker), (L) Lunkho-mang Misao 17 s/o Hau-kam Misao (student), (L) Lunkholal Haokip 19 s/o (L) Jampao Haokip (student) and (L) Tongkholun Sitlhou 17 s/o Mangmin-thang Sitlhou (auto-rickshaw driver) were all innocents civilians.
A joint release said (L) Pastor Hemjang Lhung-dim 40 s/o (L) Thonlhun Lhungdim (church pastor), (L) Doumang Haokip 31 s/o (L) Ngulkai Haokip (char-coal worker), (L) Lunkho-mang Misao 17 s/o Hau-kam Misao (student), (L) Lunkholal Haokip 19 s/o (L) Jampao Haokip (student) and (L) Tongkholun Sitlhou 17 s/o Mangmin-thang Sitlhou (auto-rickshaw driver) were all innocents civilians.
In spite of immense and commendable efforts of the Kukis to contain the volatile situation – for the benefit of the public – arising out of the aggressions of UNLF on Kuki soil, a stark revelation has emer-ged confirming suspicions of a nexus between the proscribed militant outfit UNLF and O Ibobi, chief minister of Manipur: The Chief Minister in-charge further assured that apart from giving compensation to the bereaved families, the State Government would also discuss providing jobs to the next of kins…. (Contd. on next page 3, paragraph 4) ‘The meeting demanded conduct of a judicial inquiry instead of a magisterial inquiry into the incident, removing Assam Rifles from Moreh and replacing them with IRB, finding out a permanent solution to avoid such unwanted incident in future, providing ex-gratia and Government jobs to the bereaved families….’ (The Sangai Express, 11 June 2007/Monday, heading ‘Khurai People decry killing of civilians, Govt assures probe’)
Adding fuel to the fire and further confirming the suspicion of nexus between the CM and UNLF, yet another incredible statement was issued:
‘… In response to the various demands of the JAC, the Chief Minister assured all possible help including ex-gratia to the bereaved families before…. Other assurances made by Ibobi included institution of a judicial enquiry into the Moreh killings and to punish the cul-prits according to the law of the land and erection of a memorial tomb in honour of the deceased victims at Moreh for which the State Govt would bear all expenditures so as to avoid such ugly incidents in future. . . .’ (The Sangai Express, Tuesday, 12 June 2007, front page ‘General Strike called, corpses remain unclaimed’).
The true colours of O Ibobi and UNLF are now in the open by default, i.e. to promote a Meitei-centric ethos in the so-called state of Manipur by marginali-sing the indigenous Kuki people. Under normal circumstances, a leader of a state would ensure that governmental declarations are free of any hint of prejudice, especially given the incident at Moreh, where persons belonging to both communities perished. The above declaration of O Ibobi, which totally excludes Kukis because UNLF claim the five Kuki men killed were cadres of KNA is a self-evident proof of their existing nexus and also of scheming Manipur only for the Meiteis. Further due to the connivance of O Ibobi and UNLF, it has surfaced that the killing of an IRB personnel, Jamkholen Haokip, at Moreh following the events of 9 June was a case of a fake encounter between UNLF cadres and IRB personnel: Jamkholen Haokip of Khodang village in Churachandpur District, being a Kuki, was shot dead at close range by his ‘friends’, the Meitei IRB personnel.
On the one hand it is conceivable that an encounter took place between IRB and UNLF; on the other hand, it is extremely unlikely that a Haokip specifically could be the only victim! Similar to a scenario of the old adage ‘out from a baby’s mouth (signifying truth)’, Jamkholen Haokip’s mo-ther laments with tremendous insight: Kanau gal in natha hileh kilhem jou nang kate, naloi hon natha ahin, kahin khon kilhem bi jou pong kate!
On the one hand it is conceivable that an encounter took place between IRB and UNLF; on the other hand, it is extremely unlikely that a Haokip specifically could be the only victim! Similar to a scenario of the old adage ‘out from a baby’s mouth (signifying truth)’, Jamkholen Haokip’s mo-ther laments with tremendous insight: Kanau gal in natha hileh kilhem jou nang kate, naloi hon natha ahin, kahin khon kilhem bi jou pong kate!
Rough translation:
My son, you are a soldier and should you die as one, I’d accept;
But your death was an instance of your friends’ communal predisposition, and so never shall I!’Today, although O Ibobi is fully aware of the activities of the state for-ces dominated by Meiteis, who flagrantly are communal, he has canvassed hard at New Delhi to remove the Assam Rifles from Moreh and replace them with the IRB. This development can also be attributed to the pressures of UNLF, who want to rule the roost in Chandel District (in cahoots with the state forces), some parts of which they have already declared as’ Liberated Zone’ after AR withdrew.
Churachandpur: The Second Hand Town
By: Abel Hmar
A top journalist friend of mine, who is a Correspondent and also a Guest Editor for the number one Newspaper in the country called me up the other day and requested me to mail him urgently some of the materials that I had written earlier. When I expressed to him over the line my inability to do so as there is no power (electric); dejected he said over the phone " Churachandpur and its famous intermittent power-cuts, 'Power-Less Ccpur' guess we have to wait until the Tipaimukh Dam is built.
I could understand my journo friend great sense of disappointment for he was badly in need of the materials which he had requested to mail him via e-mail, as he was about to go for the print there was nothing we could do about it.
With such a reliable unreliable power-supply there was nothing that we could do about it; Churachandpur is said to be the second town and the largest district in Manipur, but the second hand treatment of it by the Government at Imphal have made it the least of all town and the most ignored district in the State. Nothing, practically nothing is what it should be in Churachandpur/ Lamka.
In this age of administrative state, the basic amenities that the concept of Welfare State entails are/ is a luxury enjoyed only by the powerful and the affluent section of the society, the basic amenities, facilities and service that the Government is supposed to provide to the people here is a 'privilege' far beyond the reach of the common people.
A Chronology of a few of the ills affecting the Churachandpur District:
THE ELECTRIC/ POWER SUPPLY:
The Electric and Power Supply in the Churachandpur district Pathetic is the word for it, Unreliability its hall-mark, & Intermittent power cuts its watchword. The Amount of power supply that the district receives is far below the required amount (watt), the power supply in the district is almost nil, equivalent to zero. To put in a jest-full manner 'the Electric loves to play hide and seek with its customers/consumers/ the people.
The Electric department knows how to issue regular Electricity bills; but it is yet to learn how to feed constant and regular power supply for the people. Due to the inconsistent and irregular power-supply, the general public is badly affected, and the small scale electric based industry badly hit, the Students are the worst sufferers – most of the time they have to put in long hours of study under kerosene lit lamps (kerosene –another scare commodity) or a flickering candle light.
For due to economic disparity not everyone has the luxury of switching on an Inverter or a generator once the power supply is off. Churachandpur is far from being electrified, due to the pathetic power supply Lanterns are back… Ccpur have gone back to the pre- First World War times in terms of electricity.
The top-daily 'The Sangai Express' a few weeks back carried a captioned photograph of the SP of Churachandpur, L.D. Lhatoo, IPS, having to work under the flickering light of candles. Imagine the plight of the common man, when top official and functionary have to stretch their retinas under the flame of candles.
I could understand my journo friend great sense of disappointment for he was badly in need of the materials which he had requested to mail him via e-mail, as he was about to go for the print there was nothing we could do about it.
With such a reliable unreliable power-supply there was nothing that we could do about it; Churachandpur is said to be the second town and the largest district in Manipur, but the second hand treatment of it by the Government at Imphal have made it the least of all town and the most ignored district in the State. Nothing, practically nothing is what it should be in Churachandpur/ Lamka.
In this age of administrative state, the basic amenities that the concept of Welfare State entails are/ is a luxury enjoyed only by the powerful and the affluent section of the society, the basic amenities, facilities and service that the Government is supposed to provide to the people here is a 'privilege' far beyond the reach of the common people.
A Chronology of a few of the ills affecting the Churachandpur District:
THE ELECTRIC/ POWER SUPPLY:
The Electric and Power Supply in the Churachandpur district Pathetic is the word for it, Unreliability its hall-mark, & Intermittent power cuts its watchword. The Amount of power supply that the district receives is far below the required amount (watt), the power supply in the district is almost nil, equivalent to zero. To put in a jest-full manner 'the Electric loves to play hide and seek with its customers/consumers/ the people.
The Electric department knows how to issue regular Electricity bills; but it is yet to learn how to feed constant and regular power supply for the people. Due to the inconsistent and irregular power-supply, the general public is badly affected, and the small scale electric based industry badly hit, the Students are the worst sufferers – most of the time they have to put in long hours of study under kerosene lit lamps (kerosene –another scare commodity) or a flickering candle light.
For due to economic disparity not everyone has the luxury of switching on an Inverter or a generator once the power supply is off. Churachandpur is far from being electrified, due to the pathetic power supply Lanterns are back… Ccpur have gone back to the pre- First World War times in terms of electricity.
The top-daily 'The Sangai Express' a few weeks back carried a captioned photograph of the SP of Churachandpur, L.D. Lhatoo, IPS, having to work under the flickering light of candles. Imagine the plight of the common man, when top official and functionary have to stretch their retinas under the flame of candles.
This perfect use of photo-journalism says so much about the deplorable, appalling and un-acceptable, irregular power supply to the district of Ccpur – which is the said largest town, and the largest district in Manipur.
The SPF Government has signed MoU – with the Joint Student Bodies of the District who has taken up the case, and who had earlier launched an agitation on the issue of irregular power supply. Deadlines after deadlines have been extended by the Government, but till date not a single point or single demands of the Student Bodies have been met.
The Student Bodies went on hoping against hope that the SPF Government would be responsible enough to honor the MOU signed. But this was not to be the case, our dear Oja Ibobi Singh has given a new meaning to the term MOU, for our CM MOU are just nothing but just a means to defuse a high voltage situation, a lightning conductor which he proficiently uses/ signed sans sincerity only as a means to an end, with no intention of honoring it in letter or spirit.
For Ibobi Singh MOU is not Memorandum of Understanding but rather MEMORANDUM OF UNDERMINING. Our Thoubal MLA have indeed, needless to say mastered the art of deception. Raise any issues, form any number of JACs, the CM will be more than happy to put his signature on another MOU.
Like I have mentioned earlier for the CM, MOU is a means of deterrent, which he used when he feels he is pushed to the brink, when negotiations cannot make a breakthrough, when he feels that he is utterly helpless and there seems to be no solution in sight. No wonder he is known as the MOU Chief Minister alias MOU SINGH.
THE 'PAUSE' OFFICE:
If I am not mistaken India is among the first, if not the first to have a uniform postal system thanks to our Colonial Master – The Angrezis. The India Post boast of more than a hundred years of loyal and dutiful service; but unfortunately in Churachandpur there is no semblance of such –of a more than a century old field of expertise.
The Post-Office at Tuibong is operationally 'Non-Functional', the 'excellent service' rendered by the staff can be felt as one walks into the post office. Avail of a subscription to any of the nationally renowned magazines; in the CCPUR Post-office standard you should consider yourself really lucky if your friendly neighborhood Post-man actually delivers a copy or two. No use scratching your head wondering or trying to figure out where the rest of the copies go.
Lady luck sometimes smiles upon you when one of the post-man who knows you personally would make an 'out of the way' delivery to your door-step on his own initiative. He would come perspiring, with his worn out khaki bag flung above his shoulder. In between breaths, he would say as you offer him a glass of water "I found this letter of yours lying in the Post-Office (Pause-office) for weeks now, since the concern post-man seems least bothered about it, I thought I would deliver it to you'.
The post-box located in various parts of the town are now colored by nature with a rusted red and not the color of 'the post-office red'. The state of service offered by the Ccpur-Post office can be known from the fact that people who are expecting an important letter, parcels or documents, make a regular trip to the post-office, not leaving to anything to chance especially - the undependable service of the post in Ccpur. Students who are applying for the various examinations conducted by the UPSC and the SSC and other central agencies have to make frequent jaunts to the 'Pause- Office' where the letters are stored and stalled.
For the people of Ccpur – Our Post-Office is a 'Pause-Office' instead, where letters and documents, magazines, parcels are put on a permanent hold – "paused' by the employees for reasons whatsoever. Here 'Pause-Men' ply their pausing trade at the "pause office'. DEGRADING ENVIRONMENT & ECOLOGICAL IMBALANCE Of late the forest area/cover in and around Churachandpur has been depleting at an alarming rate due to the rampant feeling of trees, clearing of forests for jhumming cultivation. The over-all temperature is rising by a few degrees ever year; Churachandpur is getting hotter every year, part of the global warming phenomenon. But what is more appalling is that the Forest Dept is not really doing a thing about the degrading environment in the district. Felling of trees is the lifeline for the rural folks, this is undeniable, and for them rural people felling of trees serves two purposes, the land is cleared for cultivation (the shifting type) and the trees are dried and used as firewood. If the felling of tree cannot be stopped, the people should at least be educated about the damage done to the environment when trees are fell at indiscriminately, and an awareness should be created in the minds of the rural folks that though land and trees may be a source of their livelihood, rampant feeling of trees and burning of forests (also done by poachers to scare away their game) will affect them (the people) adversely, and would also greatly deteriorate the environment and upsetting the ecological cycle thus resulting in an imbalance. The District Forest Dept. should create an awareness, and educate the locals about the need to preserve the environment, the difference between bio-degradable and the non degradable, and how the use of plastic bags is choking the environment, on the need to plant more trees and the ill-effects of the jhumming type of cultivation. We need something like the CHIPKO movement here, to prevent the further decline of the forest area, if proper steps are not taken and not implemented, Ccpur in good time will soon be a semi-desert.
THE BSNL TELEPHONE BILLS:
The BSNL is well known for its 'all line to the route dialed by you are busy, please try after sometime' or the usual 'dial kiya number abhi kharab hai'. The BSNL service is quite reliable in terms of ' No Net Work Service' or 'Check your operator service'.
The BSNL Telephone exchange in CCpur has gone a step further, the random means in which the telephone bills are disbursed by the telecom departments lacks logic, and is of much concern… a clear deviation from norm. The Telephone bills are usually dumped casually in one paan-dukan or a local P.C.O. and if you fail to clear your bills beyond the deadline, your phone line is efficiently cut.
The Student Bodies went on hoping against hope that the SPF Government would be responsible enough to honor the MOU signed. But this was not to be the case, our dear Oja Ibobi Singh has given a new meaning to the term MOU, for our CM MOU are just nothing but just a means to defuse a high voltage situation, a lightning conductor which he proficiently uses/ signed sans sincerity only as a means to an end, with no intention of honoring it in letter or spirit.
For Ibobi Singh MOU is not Memorandum of Understanding but rather MEMORANDUM OF UNDERMINING. Our Thoubal MLA have indeed, needless to say mastered the art of deception. Raise any issues, form any number of JACs, the CM will be more than happy to put his signature on another MOU.
Like I have mentioned earlier for the CM, MOU is a means of deterrent, which he used when he feels he is pushed to the brink, when negotiations cannot make a breakthrough, when he feels that he is utterly helpless and there seems to be no solution in sight. No wonder he is known as the MOU Chief Minister alias MOU SINGH.
THE 'PAUSE' OFFICE:
If I am not mistaken India is among the first, if not the first to have a uniform postal system thanks to our Colonial Master – The Angrezis. The India Post boast of more than a hundred years of loyal and dutiful service; but unfortunately in Churachandpur there is no semblance of such –of a more than a century old field of expertise.
The Post-Office at Tuibong is operationally 'Non-Functional', the 'excellent service' rendered by the staff can be felt as one walks into the post office. Avail of a subscription to any of the nationally renowned magazines; in the CCPUR Post-office standard you should consider yourself really lucky if your friendly neighborhood Post-man actually delivers a copy or two. No use scratching your head wondering or trying to figure out where the rest of the copies go.
Lady luck sometimes smiles upon you when one of the post-man who knows you personally would make an 'out of the way' delivery to your door-step on his own initiative. He would come perspiring, with his worn out khaki bag flung above his shoulder. In between breaths, he would say as you offer him a glass of water "I found this letter of yours lying in the Post-Office (Pause-office) for weeks now, since the concern post-man seems least bothered about it, I thought I would deliver it to you'.
The post-box located in various parts of the town are now colored by nature with a rusted red and not the color of 'the post-office red'. The state of service offered by the Ccpur-Post office can be known from the fact that people who are expecting an important letter, parcels or documents, make a regular trip to the post-office, not leaving to anything to chance especially - the undependable service of the post in Ccpur. Students who are applying for the various examinations conducted by the UPSC and the SSC and other central agencies have to make frequent jaunts to the 'Pause- Office' where the letters are stored and stalled.
For the people of Ccpur – Our Post-Office is a 'Pause-Office' instead, where letters and documents, magazines, parcels are put on a permanent hold – "paused' by the employees for reasons whatsoever. Here 'Pause-Men' ply their pausing trade at the "pause office'. DEGRADING ENVIRONMENT & ECOLOGICAL IMBALANCE Of late the forest area/cover in and around Churachandpur has been depleting at an alarming rate due to the rampant feeling of trees, clearing of forests for jhumming cultivation. The over-all temperature is rising by a few degrees ever year; Churachandpur is getting hotter every year, part of the global warming phenomenon. But what is more appalling is that the Forest Dept is not really doing a thing about the degrading environment in the district. Felling of trees is the lifeline for the rural folks, this is undeniable, and for them rural people felling of trees serves two purposes, the land is cleared for cultivation (the shifting type) and the trees are dried and used as firewood. If the felling of tree cannot be stopped, the people should at least be educated about the damage done to the environment when trees are fell at indiscriminately, and an awareness should be created in the minds of the rural folks that though land and trees may be a source of their livelihood, rampant feeling of trees and burning of forests (also done by poachers to scare away their game) will affect them (the people) adversely, and would also greatly deteriorate the environment and upsetting the ecological cycle thus resulting in an imbalance. The District Forest Dept. should create an awareness, and educate the locals about the need to preserve the environment, the difference between bio-degradable and the non degradable, and how the use of plastic bags is choking the environment, on the need to plant more trees and the ill-effects of the jhumming type of cultivation. We need something like the CHIPKO movement here, to prevent the further decline of the forest area, if proper steps are not taken and not implemented, Ccpur in good time will soon be a semi-desert.
THE BSNL TELEPHONE BILLS:
The BSNL is well known for its 'all line to the route dialed by you are busy, please try after sometime' or the usual 'dial kiya number abhi kharab hai'. The BSNL service is quite reliable in terms of ' No Net Work Service' or 'Check your operator service'.
The BSNL Telephone exchange in CCpur has gone a step further, the random means in which the telephone bills are disbursed by the telecom departments lacks logic, and is of much concern… a clear deviation from norm. The Telephone bills are usually dumped casually in one paan-dukan or a local P.C.O. and if you fail to clear your bills beyond the deadline, your phone line is efficiently cut.
Most of the time , the telephone bills never reached the intended subscribers and if the subscribers fails to clear his pending bills like mentioned earlier his phone would be promptly cut. How was the subscriber supposed to pay his bills when the telephone bills never reach him? The Telecom Dept in Ccpur is efficient in cutting up people phone line, but it's a really regrettable that the same cannot be said about their disbursement of telephone bills.
These days in a clear departure from norms, rules and accepted procedure – Young man who have nothing to do with the Telecom Dept. would collect the bills dumped at will in some shops and local phone booths, and would take the trouble of delivering the phone bills to the subscribers for a sum of Rs 5/- or Rs 10/-. Sad but true, this is the way the telephone bills reach the subscribers, and the people don't mind paying a few rupees than having their phone lines cut; for the restoration of the phone line is another real ordeal marked by red-tapism, and the arrogance of the telephone line man.
We the Citizens, have to pay an extra rupees for what is our right – bills should be duly disbursed to each of the subscriber's house/office by the telecom department. Why the bills have to pass through the hands of middle-men?? The telecom department should ensured that the bills are rightfully disbursed through proper channel to the subscribers and not through some third party who charge us for their act of 'philanthropy'
Everything in Ccpur is of a second hand standard; there is no proper drainage system in the town, no proper basic amenities. When there is a burst of rain, the water from the drain will spill over to the road, and all the dirt – broken bottles, cans, slippers, plastic bag and what not would lie fully exposed on the road. For the Love of God! This town is going nowhere. Development here is a word long forgotten. Communalism based on linguistic chauvinism has numbed the humanism that was instilled in us by God.
The Government Departments located here in the District are not at par with their counterparts in the other districts in terms of facilities, funds received, and infrastructure. Take for example the case of the Police Department in Ccpur, the vehicle they have at their disposal are nothing but 'Junks on Wheels' barely drivable. The Manipur Government has not replaced the vehicles that were consigned to flames during the ZSF agitation; the town garbage pick-up truck is yet to be replaced. The D.C. Mr. A.K. Sinha, IAS, on his own initiative is using a truck (a tata 407) from another department to clear the garbage dump in the various parts of the town, as the Government has is yet to arrange a vehicle for garbage clearance.
Rusted Junks on Wheels is all that the CCpur Police have to be content with; and the public cannot expect them to render service like 'Super-Cops' when the Government has not equipped them with the necessary resources and facilities. In my personal opinion the CCPUR Police & the other entire Government department deserve a better treatment and a fair deal than this. I am sure the Manipur Government is aware of all this.
But who cares? No one cares… Ccpur own sons and daughter blinded by communalism are also the ones to blame for this sorry state of affairs. But the biggest reason is the step-motherly attitude of the Government at Imphal towards the Ccpur and the hill-district in general, and the higher powers who siphoned off the shares of the Hill-District in terms of resources, finances, and basic food and civil supply
Ccpur is indeed the second largest town after Imphal; Ccpur is also a town that has been over looked and denied its rightful share of development and progress by its own sons and daughters internecine bloody feuds and the lack of concern and sincerity by respective governments at Imphal.
Ccpur is also 'the Second hand town'.
Tuesday, June 26, 2007
Zo Minam Ni bang thu ih sung tam
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,
"ET IN LAWM SANG"
Laphuahtu: Hang P"
Pupa satsa gam etlawm a
Sing le suong a phungching e
Zu le Va te'n lungtuoh zaila a awi
Et in lawmsang ipienna gam
Aw, a etlawm ka pienna gam
Ningzu Aisa a nienna gam
Tulpan kaita Tulzou ta e
Pupa satsa gam etlawmte
Single suong a phungchingte
Zu le Va lungtuohte thengzouta
Et in na sa'ng ipienna gam".
CRITICAL COMMENTARY
Sing le suong a phungching e
Zu le Va te'n lungtuoh zaila a awi
Et in lawmsang ipienna gam
Aw, a etlawm ka pienna gam
Ningzu Aisa a nienna gam
Tulpan kaita Tulzou ta e
Pupa satsa gam etlawmte
Single suong a phungchingte
Zu le Va lungtuohte thengzouta
Et in na sa'ng ipienna gam".
CRITICAL COMMENTARY
Zoukam a la kiphuah tam zawh in i gam mual-le-tang, sing-le-suangte en lawmdan a na awi uhi. Hinanleh tuhun in pen i gam leitang gaw velvul ta a, mualte lukiau siang ta a, achin-aha uh kimu phial hi. Pasian silsiam (nature) leh mihing silsiam/tawndan (culture) kizopna a kisiat chiang in i society ah buaina tampi piang thei hi.Etsahna din, singtang louhaw bang tulai a sialsiamte ngaikhohna (ecological concern) tawh kilem non lou ahilam i phoh hi. I la-teel in -
"Zu le va lungtuohte theng zouta
Et in na sa'ng i pianna gam"Singtang louhaw dan chi 2 om a, (1) Shifting/jhum cultivation, leh (2) Terrace cultivation, chite ahi uhi. "Jhum" sang in "terrace" chindan pen nature/culture selbuhna (balace) di'n deihuai zawh hi. India Mal-Suahlam leh Khamtung Gam a Zo/Zou kampaute teenna mun zousia singtang louhaw (jhuming) a neh suina mun ahi uhi. Nehsuidan hen hun ta a, tualeh louhawdan zong khel hing ngai ta hi. I pi-le-pute hun in singtang gam kining ching nalai a, mihing population zong tuni bang a tam nai lou hi. Tuaziah in nature/culture balance na om hamham a,"Pupa satsa gam etlawm a
Sing le suong a phungching e
Zu le Va te'n lungtuoh zaila a awi
Et in lawmsang ipienna gam"
chi la awi thei ding dinmun in na om hi.
I gam-le-lei a Pasian silsiamte zatdan siam a i zat leh a sung a teeng Zou tate hamphatna ding ahi. Pasian silsiamte pen ei a di'n "natural resources" ahia, a sung a mihingte pen "humanresources" ahi leuleu hi. Mihing hausatna leh Silsiam hausatnate kiselbuh tah a khantou sah ding i mawpuahna ahi.Laphuahtu muna pat in, tuni i Zou gamlei ah
tami silsiam-le-mihing (nature/culture) kitanauna kisia ta hi:
"Aw, a etlawm ka pienna gam
Ningzu Aisa a nienna gam
Tulpan kaita Tulzou ta e"
Minan khangtou i hi theina di'n Zou tate'n Zohui siang thou, tui-neh siangthou, tahsa damthei, lungsim damthei, i khang tawh kituah nehsuina, kipumkhatna, leh silsiam-le-mihing kipumkhatna kisam hi. Tuabang dinmun i tun ching in, mihingte gen lou, silsiam zu-le-vate nasan in"Et in lawmsang ipienna gam"
chi latha hing awi pi ding uhi.
Ningzu Aisa a nienna gam
Tulpan kaita Tulzou ta e"
Minan khangtou i hi theina di'n Zou tate'n Zohui siang thou, tui-neh siangthou, tahsa damthei, lungsim damthei, i khang tawh kituah nehsuina, kipumkhatna, leh silsiam-le-mihing kipumkhatna kisam hi. Tuabang dinmun i tun ching in, mihingte gen lou, silsiam zu-le-vate nasan in"Et in lawmsang ipienna gam"
chi latha hing awi pi ding uhi.
David Vumlallian Zou
Zo/Zou Spelling Zatdan Thu (Belapna)
Kawlgam a ZO kizatdan leh India lam a ZOU kizatdan toh kisai ngaidan mi tampi'n a gen zou ta hi. I houlimnate ka sim a, kumpi ni nuai a hun sawtpi kikhenna in "communication gap" khenkhat piangsah ta hi,chi muthei ahi.India lam a Zo/Zou kampaute'n pen ZO chi spelling leh ZOU chi Kumpi theipina min zang khawm thei zel uhi.
Etsahna di'n "Zoveng" ahilouleh "Zomi Colony" ah ZOU kizang lou hi. Hinanleh Tribe Certificate leh min gelhna ah ZOU chi kizang gige hi. Manipur a Zou kampau tam zawh in Kawlgam a a-unaute un ZO chi spelling maimai azat lam, thei kha lou ding uhi. Kawlgam lam apat hing kipan te'n zong India a ZO leh ZOU kizang ton (khawm) ahidan a thei kha lou tampi ma om ding hi.
Communication Gap a om lam kithei chian deudeu hi. Kum sawtpi kihou nonlou a om sanggam ni a kihouleh bilbing leh bilbing kihou ma bang uhi.India a ZOU kampaute Schedule Tribe dinmun a muna pen Kawllam unaute khenkhat in Pu Gougin nasep hi din a gingta uhi.
Pu Gougin pen United Zomi Organisation (UZO) leh Zomi National Congress (ZNC)chite a pan analah hang in, ZOU "tribe recognition" a a-panlam kithei kha lou hi. Tribe recognition hun kihong laitah ahi chi thei in, 1953 apat India a Zou te'n tribe recognition na del ua, 1956 in lochinna a mu uhi. Tami toh kisai a Memorandum lai-atpa ahileh Khupkhosoi Tungnung ahia, Pu Semkhopau leh Pu Thonghang in ana thuap tou uhi.India a Scheduled Tribe dinmun minam zou sia leh a dei ta pouma kipe mawh hi lou hi.
ZOU chia kumpi theipina 1956 kum a kimu pen minam lochinna khat a kingaisun ahi. Etsahna din, unau Tedim Chin te'nIndia a "tribe" dinmun a ngetna uh sawtpi hi ta a, hinanleh tuni tan in recognise kibawl lou hi. Tualeh Manipur Kumpi in Taan 10 (class X) tan a sim din Zou Major Indian Language in pom a, Taan 12 tan a sin thei pai dia lamet ahi. Manipur ah singtangmi kampau 34 bang om thei a, hinanleh Manipur Kumpi in Taan 10 tan a sinthei dia phalna a piah tawm mama hi. Naga hamte sim lou in, Paite, Thadou, Hmar leh Zou maimai hina bou hi.Tualeh ZO chi min pen UNO ah Zo Re-Inification Organisation (ZORO)kitheipina min ahi. Champhai Convention (1955) in Kawlgam, Bangladesh leh India a Zomi, Kuki, Mizo leh khovel a Zo minam zousia in chikim-namkim tui bang kigawmna din ZO min na thukim zou ta uhi:
"Now, therefore, the Zo Re-Unification Organisation (ZORO) looks to the United Nations and appeal to world leaders to focus their attention to the less known but just struggle of Zo people ..."[Memorandum submitted to the United Nations by ZORO, 20 May 1995]Tualeh India leh Burma a laibu kigel zousia in ZO chi min pen "Zou tribe" genna hilou in kipumkhatna min (generic term) in zang uhi:
1. Gougin, T., "DISCOVERY OF ZO LAND" (1980)
2. Khup Za Go,"BIBLE TRANSLATIONS AMONG THE ZO PEOPLE" (1996)
3. Kipgen, Mangkhosat,"CHRISTIANITY AND ZO CULTURE"
4. L. Keivom, "ZORAM KHOVEL" (1991)
5. Sing Khaw Khai, "ZO PEOPLE AND THEIR CULTURE" (1994)
6. Vumson, "ZO HISTORY" [n.d.]
Tami laigelh pumpi ah "Zo" chi min pen Zou "tribe" genna hilou in,Zo kichi Mizo,Zomi leh Chin-Kuki nam pumpi genna in kizang hi.Mikhen khat in Pu Zo min pen Zou hilou hi, chi'n khau pan mama uhi. Adihtah in, Pu Zo min geldan dih "original" khat om hi chi record kinei lou hi. Tedim Chin spelling system ah "O" pen "OU" bang in ging hi. B.S Carey in "The Chin Hills" (1896) Vol I sung ah Zo/Zou spelling pen "Yo" chin na gelh hi. "O" pen "OU" dan in ging sah a, Tedim Chin spelling system toh kithakhat hi. Carey in "Zo" chi spelling zang kha lou a, Cerey "Jo" pen a dih zawh china pen hi tuam lou hi: "Soltes, Yos, and Kanhows are practically one people ...
These Yos as well as the Thados and Nwites are called by the Manipuris Kukis or Khongjais ..." Carey in minam min Sukte leh Kamhau zong dihtah in spelling gelh tuan lou a, tua hun 1896 in spelling dih zong kibawl nai lou hi. Spelling dih leh dih lou a omsa Pu Zo in laibu sung a a-khum hi bai lou hi. O leh OU spelling Tedim system leh India a Zou kampaute OU spelling system a kikhia ahi lel hi."Nou a dih lou, kou a dih" chi pen lungsim neu vai hi. Adih leh dih lou thu gen ding hi lou in, spelling kibang sah vai, chi ding ahi bou hi. A kibat ding zong dei huai a, zong kibat sah thei tham ahi. Thakhat in kithukim thei sih nanlei, awlawl in laigelh dan kibang bawl thei ahi. Kawlgam leh India a Zo/Zou kampau mi tampi in spelling kibang lou a i minam min kigelh a hilam thei lou ding hi. Amasa a i buaina (problem) theikhiatna pen khantouna khat ahi pai hi.
Yours sincerely,
David Vumlallian Zou
------------------
School of Geography Queen's University Belfast BT7 1NN, Belfast Northern Ireland, UK
Etsahna di'n "Zoveng" ahilouleh "Zomi Colony" ah ZOU kizang lou hi. Hinanleh Tribe Certificate leh min gelhna ah ZOU chi kizang gige hi. Manipur a Zou kampau tam zawh in Kawlgam a a-unaute un ZO chi spelling maimai azat lam, thei kha lou ding uhi. Kawlgam lam apat hing kipan te'n zong India a ZO leh ZOU kizang ton (khawm) ahidan a thei kha lou tampi ma om ding hi.
Communication Gap a om lam kithei chian deudeu hi. Kum sawtpi kihou nonlou a om sanggam ni a kihouleh bilbing leh bilbing kihou ma bang uhi.India a ZOU kampaute Schedule Tribe dinmun a muna pen Kawllam unaute khenkhat in Pu Gougin nasep hi din a gingta uhi.
Pu Gougin pen United Zomi Organisation (UZO) leh Zomi National Congress (ZNC)chite a pan analah hang in, ZOU "tribe recognition" a a-panlam kithei kha lou hi. Tribe recognition hun kihong laitah ahi chi thei in, 1953 apat India a Zou te'n tribe recognition na del ua, 1956 in lochinna a mu uhi. Tami toh kisai a Memorandum lai-atpa ahileh Khupkhosoi Tungnung ahia, Pu Semkhopau leh Pu Thonghang in ana thuap tou uhi.India a Scheduled Tribe dinmun minam zou sia leh a dei ta pouma kipe mawh hi lou hi.
ZOU chia kumpi theipina 1956 kum a kimu pen minam lochinna khat a kingaisun ahi. Etsahna din, unau Tedim Chin te'nIndia a "tribe" dinmun a ngetna uh sawtpi hi ta a, hinanleh tuni tan in recognise kibawl lou hi. Tualeh Manipur Kumpi in Taan 10 (class X) tan a sim din Zou Major Indian Language in pom a, Taan 12 tan a sin thei pai dia lamet ahi. Manipur ah singtangmi kampau 34 bang om thei a, hinanleh Manipur Kumpi in Taan 10 tan a sinthei dia phalna a piah tawm mama hi. Naga hamte sim lou in, Paite, Thadou, Hmar leh Zou maimai hina bou hi.Tualeh ZO chi min pen UNO ah Zo Re-Inification Organisation (ZORO)kitheipina min ahi. Champhai Convention (1955) in Kawlgam, Bangladesh leh India a Zomi, Kuki, Mizo leh khovel a Zo minam zousia in chikim-namkim tui bang kigawmna din ZO min na thukim zou ta uhi:
"Now, therefore, the Zo Re-Unification Organisation (ZORO) looks to the United Nations and appeal to world leaders to focus their attention to the less known but just struggle of Zo people ..."[Memorandum submitted to the United Nations by ZORO, 20 May 1995]Tualeh India leh Burma a laibu kigel zousia in ZO chi min pen "Zou tribe" genna hilou in kipumkhatna min (generic term) in zang uhi:
1. Gougin, T., "DISCOVERY OF ZO LAND" (1980)
2. Khup Za Go,"BIBLE TRANSLATIONS AMONG THE ZO PEOPLE" (1996)
3. Kipgen, Mangkhosat,"CHRISTIANITY AND ZO CULTURE"
4. L. Keivom, "ZORAM KHOVEL" (1991)
5. Sing Khaw Khai, "ZO PEOPLE AND THEIR CULTURE" (1994)
6. Vumson, "ZO HISTORY" [n.d.]
Tami laigelh pumpi ah "Zo" chi min pen Zou "tribe" genna hilou in,Zo kichi Mizo,Zomi leh Chin-Kuki nam pumpi genna in kizang hi.Mikhen khat in Pu Zo min pen Zou hilou hi, chi'n khau pan mama uhi. Adihtah in, Pu Zo min geldan dih "original" khat om hi chi record kinei lou hi. Tedim Chin spelling system ah "O" pen "OU" bang in ging hi. B.S Carey in "The Chin Hills" (1896) Vol I sung ah Zo/Zou spelling pen "Yo" chin na gelh hi. "O" pen "OU" dan in ging sah a, Tedim Chin spelling system toh kithakhat hi. Carey in "Zo" chi spelling zang kha lou a, Cerey "Jo" pen a dih zawh china pen hi tuam lou hi: "Soltes, Yos, and Kanhows are practically one people ...
These Yos as well as the Thados and Nwites are called by the Manipuris Kukis or Khongjais ..." Carey in minam min Sukte leh Kamhau zong dihtah in spelling gelh tuan lou a, tua hun 1896 in spelling dih zong kibawl nai lou hi. Spelling dih leh dih lou a omsa Pu Zo in laibu sung a a-khum hi bai lou hi. O leh OU spelling Tedim system leh India a Zou kampaute OU spelling system a kikhia ahi lel hi."Nou a dih lou, kou a dih" chi pen lungsim neu vai hi. Adih leh dih lou thu gen ding hi lou in, spelling kibang sah vai, chi ding ahi bou hi. A kibat ding zong dei huai a, zong kibat sah thei tham ahi. Thakhat in kithukim thei sih nanlei, awlawl in laigelh dan kibang bawl thei ahi. Kawlgam leh India a Zo/Zou kampau mi tampi in spelling kibang lou a i minam min kigelh a hilam thei lou ding hi. Amasa a i buaina (problem) theikhiatna pen khantouna khat ahi pai hi.
Yours sincerely,
David Vumlallian Zou
------------------
School of Geography Queen's University Belfast BT7 1NN, Belfast Northern Ireland, UK
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