Sialkop go sa zong kikhen thei

Taang Pauno ci a kithei masa, tunai ciang Lengtong Pauno ciin a kigen minthang zaw pen Zomi lak pan thu leh la siam mahmah khat hi a, laphuak a siam bek hilo in a sak zong siam mahmah ahih manin ama kammal khat peuh ngaih in bun diak a, a za mi peuhmah in khatvei zak bek tawh hun sa ngeilo uh hi. Kiza kikkik nuam a, kingai kikkik nuam hi. Tua banga a la phuak tampi tampi lak ah thugil tampi leh paunak tampi kihel a, kamgen (sayings) tampi zong kiphumcip hi. Tua thu leh la manpha kiphum te Zomi te'n damdam in leisung sum kiphum bangin tokhia, kalkhia saan ding uh hi.

Ama'n, 'itna hauhna sum leh pai' ana cih mah bangin khanglui te in zong 'sialkop go sa zong kikhen thei' na ci uh a, itna i cih zong a kho mahmah a kip mahmah hi tuanlo hi cih a genna ahi hi. Kingakna khat nei, thupi man, liat man, hauhman bek hi tuan lo in kingakna tuam khat na nei hih tuak hi.

Mi khat in, 'nungak tangval khawng zi leh pasal a neih ma ni/zan tan kuamah a hi nai lo hi,' ci hi. Pawlkhat in, 'vasa lenglai a kapkhia siamsiam hi mai hi' zong na ci uh a, 'uino leh numei a zol siamsiam hi' zong na ci uh hi. Itna hauhna sum leh pai bek hi tuanlo in, zolsiamna, kamsiamna, lunglutsak siamna te zong a kisam mahmah hi mawk hi.

It mahmah pong in ahi zonga itna laksiamlo cih sang, it mello napi a it banga kibawl siamte in mi lungsim zo zaw thei hi mawkmawk hi. Tua ahih manin 'a hun leh a mun ah gamtat siam' zong a lampi hoih mahmah khat hih tuak leuleu hi.

Mikhat in namdang pasal neih sawm a, 'pammaih si cia minamdang adingin,' ka cih uh ciang, 'ka kiten mazan tan uh kei ading nong pai nak uh leh hong zui ding, kua mah in nong tenpih nop loh pi uh,' hong cih ciangin kipau ngam nawnlo hi. Kitenna pen itna leh ngaihna hi masa khin tuanlo a, a kilemlem khat cih zong na om veve mawk hi. Hong deih dang om nawn kei kha leh kol leh vai hi ta leh, a ngalsau in, a ngal tom ta leh, a vom a kang zongin ciin a muh khat peuh a sutpi pom mai om hih tuak hi. Tua ahih manin itna a om loh hang zi leh ta pen kinei veve hih tuak hi.

A hauhmanin a kizui, a ki it masa hi tuanlo, a kilem khak mana kiteeng cihte zong a hauhna bek uh tawh kigawm in a teen khop tei uh hangin a lupna kikal vuah ling tampi kiphah a, delhphah nuai ah ling tampi in sun thei veve hih tuak hi. Tua ahih manin kiitna om khin tuanlo a, kingaihna bukim tuanlo hi. A hauhna uh tawh Sialpi Sialtal go in, khuasung mipi pahtawi in ankuang umpih in, nuamsa in, a minthang uh hangin, lupna tunga ling kiphah te hangin sawtpi lupkhop nuamsa nawnlo uh a, a kum tam deuh deuh leh nuamlo deuh deuh ahih manin amau ekthakna masa lam a zuatkik uh pen tawldam zaw ahi hi.

Tua manin Sialkop go a, a Ton leh Aih a bawlsa, a hausa leh mi nuamsa, nupi nuamsa tampi kikhen kik veve uh hi.

Hauhna hilo, liatna hilo, thupina hilo, akilemkha hang hilo hi. Khantawn kitenga, kitul i cihte atuate hang hilo a, sepkhawm siamna, lungsim kituakna leh pilna-haina kikim (compatible) cihte in nuntakna lampi totna ah lamnuam hong tawnsak in, lupna tungah patpuan kiphah in, ling leh vukvotte kiphah lo hih tuak hi. (Thei nai sam kei hang)!

A kitengsa te zong a kikhen theilo hi lo a, a kiteng nailo te zong a kikhen theilo hi lo a, a kiteng dingte zong a tuabang mah. Leitung pen ama kihei in a kihei diamdiam hi lel a, akihei tuak hun a, a kipelh hun om hih tuak lel hi. Tua ahih manin HI DING, HILO DING cih kigenkhol thei khinlo hi.

Tu leh ta suang, nupa nuam, a ki it penpen a kiteng, Sialkop go sa nangawn kikhen uh a, A Fairy Tale like Love Story a cih uh Prince Charles leh Princess Diana zong mi khempeuh muh in kikhen hilhial uh hi.

"The only thing constant in life is change" (A kikhel ngeilo khat bek om a kikhelna hi).


Hau Za Cin
Phuitong Liim

ZORAM MIPUITE HARH A HUN TA

By; K.C. Lalliana
President MICLUN Gen. Hqrs.

Tun hma Mizorama vai lo len hma chuan Mizote hi Lalte awpna hnuaiah mahni ro inrelin an awm vek a. Kum 1890-ah British sawrkar in sipai chakna hmangin an rawn la ta a, tang ngial mah ila, an hneh zo ta lo a ni. Lunglei bial chu Bengal Province Chittagong Commissioner hnuaiah dah a ni a. Aizawl bial erawh chu Assam Chief Commissioner hnuaiah dah a ni thung. Heng hunlai hian Mizote hi an zalenin khawtlang nun a hahdam hle a, mirethei leh hausa kar a awm lova, tlawmngaihnaah te, dikna, huaisenna, tumruhnaah te an chhuanawm hle a ni, chu chu an in elna ber pakhat pawh a ni.

Hun a lo kal zel a, Vairam te Sapramte thlengin kan dai zau tial tial a, khawvel ram zau zawk thlengin kan in zar pharh chho ve ta a. India ram state ah pawh ziak leh chhiar thiam tam ber state pahnihna (88.8% literacy) kan ni pha hial ta mai. Kristiannaah pawh Kristian 100 a 100 ti a in chhal kan ni a, amaherawhchu, tunah zet chuan kan hnam nawlpui thlirin chhanchhuah ngai khawpin mirethei leh hausa kar a zau ta a ni! Tlawmngaihnate chu a dal tial tial a, zonunmawi tak tak te chu hmuh tur a vang ta. Uluk takin Research bei ta ila India ram state zingah "Corruption" ah pawh kan chungchuang larh in ka ring. Hengte hi siam tha turin engtinnge kan tih ang tih hi zawhna lian tak a ni a, a chhanna tawi te te in han siam ila.

Chhungkua atangin : Chhungkua hi khawtlang, ram leh hnam in tanna a ni. Chhungkua a chhiat leh a that hian hnam pum nun a nghawng thin. Mizorama heti taka sualna leh, hlemhletna (Corruption) te a pungchak ta mai hi chhungtinte kan in enkawl that tawk loh rah chhuah dik tak a ni. Chhungtinte hian, Pathian tihna te, Tlawmngaihna te, aia upa zah te, dikna, huaisenna leh tumruhnate hi kan in zirtir tam tawk lo niin a lang. Mizote hi hemi kawngah hian kan hniam hle ni pawhin a hmuh theih. Nupui pasal kan in zawng uluk lo tial tial a, inthen leh pawh kan tam bawk. Mi tam ber te hian chhungkaw pawimawhzia kan hre lo lutuk hi siamthat a ngai a ni. Kan Kristianna hi chhungkuaa lakluh a tuh ngheh a ngai a ni.

Kohhran atangin : Kohhrante rawngbawlna hian kan hun tawng mekah rah a chhuah tlem hle a, Pathian thu tam tak kan sawi leh kan ngaihthlak te hi nunah kan hmang tam lo hle niin a lang. Camping kan ti, Crusade te pawh kan uar khawp mai, piangthar pawh kan tam, nuna hmuh tur a vang leh si a ni. Chuvangin Camping, Crusade, a phur zawnga piantharna tlo lo tak mai hi bansan ila, tun atang chuan "Pathian thu zawma Pianthar" hi tum ila kan ram chuan a thatpui ngei ang. Pathian thu sang tak tak kan khel a, Pathiana inchhal hial pawh kan awm ta a nih hi. Kohhran te hian huaisenna lamah pawh zirtirna kan tlachham hle a, kan khawtlang ruihtheih thil leh sualnain min tihbuai nasatzia te, AIDS vei tam dan te, Corruption tamzia te hi kan hre duh lo nge, huaisenna kan nei lo. Kan khawtlang nun hi a tha zawnga a inthlak danglamna thlentir thei turin Kohhrante hian huaisenna neih a va hun tawh em! Hlemhle tak leh a eiru nasa te Biakin tlar hmaa zak lo taka an la thut ngam chhung hi chuan kan rawngbawlna te, kan tawngtaina te hi Pathian tan pawh chhan ngam a harsa khawp ang. Tun anga Kohhrante hi a kal zel chuan ram thenkhat ang maiin Biakina inkhawm tur te hi kan la hmu lo ang a, kan Biakin ropui tak takte hi kan la hralh vel mai mai ang tih a hlauhawm a ni.

Politician te leh sawrkar hnathawkte atangin : Politician te leh sawrkar hnathawkte hi inzawm tlat thil hran ve ve si, hnathawk dun tlat an ni thung. Mizoramah hian Dt. 23/1/2007-a Economics & Satistics buatsaih Mizoram sawrkar hnathawk tarlannaa a lan danin Mizoramah Sawrkar Hnathawk nghet 40,603 an awm a, MR leh Workcharge nen an vai in 51,070 an awm a. Mizoram sawrkar hnuaiah Permanent Post 43,453 an awm a, Post hnawhkhah 40,603 awmin Post 2850 chu hnawh khah loh a ni. Sawrkar hnathawk hi Group 'A' ah Post 3,131 awmin Mipa 2,369 leh Hmeichhia 579 an awm a, Post ruak 183 a awm. Group 'B' ah Post 1093 awmin Mipa 677 leh Hmeichhia 314 an awm Post ruak 102 a awm. Group 'B' ah Post 9,104 awmin Mipa 5,655 leh Hmeichhia 2,929 an awm a, Post ruak 520 a awm. Group 'C' Post 21,290 awmin Mipa 15,134 Hmeichhia 4,633 an awm a, Post ruak 1523 a awm. Group 'D' ah Post 8,835 awmin Mipa 6,684 leh Hmeichhia 1629 an awm Post ruak 522 an awm.MR ah Mipa 7427 leh Hmeichhia 1097 an awm. Workcharge ah Mipa 1619 leh Hmeichhia 324 an awm bawk, a pumpuiah sawrkar chu Mipa 39,565 leh Hmeichhia 11,505 an ni.

Sawrkar hnathawk tam tak te chuan an hna tur dik takah pawh an hlawkna engemaw tal chan tur an neih loh chuan an kut atanga sum dawn a harsa hle a ni. Kuthnathawktu leh Loneitute chanvo leh mirethei te chan tur takngial pawh mahni hlawkna tur a nih chuan chhuhsak zelin duham takin an khawsa zel a nih hi. Kan hlawh leh kan in leh lo te hi a inmil lo hle a, kan fate vairam mai pawh duh tawk lovin sapram thlengin sikul ah te pawh kan kal tir thei zel a nih hi. Motor chhuak thar ber berte an tel lei hmak hmak thei a, hei hi kan hlawh atang chuan thil theih loh tawp a ni, kan eiruk nasat zia a lang chiang hle. Hna reng reng hi intih lalna tur chi a nilova, mipui rawngbawlna hna a ni tih hi hrechiang ila sawrkar hna thawk tha te pawh hi mipui te pawh hian chawimawi i tum ang u.

Politician te pawh kan sawrkar loh laiin ram kan hmangaih em em a, kan han sawrkar meuh chuan mahni pumpui leh chhung leh khatte tan chauh kan MLA a kan Minister a nih hi, MLA ni tawh, Minister ni tawh, ni mek te pawh kan in leh lo kan thlam te thlengin building te pawh kan sa duh zel te hian, mirethei kan hmangaih lohzia a ti lang a ni. Party tin te hian kan thuneihna zawng zawng te chu mahni hmasialna hmanrua atan hman tur a niin kan ngai tlat a ni. Politics dik lo siam that hi kan ram dinchhuahna tura tih makmawh a ni. Hetiang khawpa Mizoten Politics hi kan hriatsual avangin corrupt lo zia kan ni lo.

A tawp berah chuan Corruption hi kan ram leh hnam eichhetu 'Tur' chak ber te zinga mi a ni. Corruption hian hnam inpumkhatna thlengin a nghawng tan mek a, Transparency International Corruption Perception Index 2004 (CPI) chuan Corruption chu hetiang hian a hrilhfiah a. “Sawrkar leh vantlang thil mimal hlawkna tur bik atana hman dik lohna" tiin a hrilhfiah a. Hei hi tunlai khawvela Corruption an hrilhfiahna lar ber pawh a ni awm e. Tun thlenga kan ram infrastructure mumal awm lova a kal ta reng mai te hi kan inenfiah a tul tawh tak zet a ni. Corruption hian kan ram hnam Culture dik leh tha thlengin a eichhe mek a. Mizo nunmawi dik leh tha zawm kawngah pawh kan tlakchhiat avangin, mipui nawlpui moral a tlak chhiat tawh chuan engtin nge kan ram hi a than theih ang.

Corruption in a thlen zinga a tuar bertute chu mirethei sum direct-a tawk pha ve lo, minaran Kuthnathawktu leh Loneitute an ni. Hlemhletna leh Corruption avang hian retheihna bawiah kan ram a lut mek a, mirethei leh hausa kar a zau tual tual a, tun anga kan ram a kal zel chuan, a hausa an hausa tulh tulh ang a, mirethei tan chuan dam khawchhuahna tur a harsa hle ang a, a rethei hi kan rethei tlawk tlawk mai dawn a ni. Kan thalai te beidawng an tam tial tial bawk ang. Chuvang chuan, "Corruption hi kan do ang a, kan ti bo bawk tur a ni", tih chu MICLUN in an thupui leh a tum ber a ni. Pathian rinchhan chung a, dikna, huaisenna, rinawmna, taimakna, Pathian tihna nen kan beih phawt chuan kan ram harsatna hi a bo ngei ang “Zoram Mipuite Harh a hun ta”.

New Year For Manipur

By: T Mangminthang Gangte

Not what we give, but what we share For the gift without the giver is bare.
- JR Lowell, in Vision of Sir Launfal
-
Even if the sun of New Year shone its brightest face over the Baruni Hills to announce the dawn of circa 2007, Manipur and its restless populace still spiralled and stagnated to its old cocoon of trouble and whatnots. By asserting it, there is no point going deeper the issues which it had confronted, precisely in the recent times. As it appears, the burden of the government that be grew heavier with the addition or replacement of another Calender in our respective households wall.

New Year wishes and greetings were not uncommon between lovers, friends, family, et al. But the most visible sign to express how we care, love and concern, nonetheless happens to be the present or gift we afford howsoever for that special and unique occassion. Likewise, to go in tune with time, everybody had a gift for someone, or get something for someone who had occupied special den in our hearts. If not, in other ways. As a whole, the people of Manipur, Hillites or Valleyians alike, as if New Year present sent down from above got a precious gift in which all are made to embrace notwithstanding our likeness or not. While we are onto it so, the punchline- old troubles in New Year is fittingly befitting the description here in Manipur as we are onto the barque.

For us, the denizens of Manipur, we needs no introduction, either briefing about where we are into; nor do we need to stress the present state of affairs. The AFSPA issue still hold good to decry the government's stance. The presence of numerous civil orgnisations is being felt with no remorse; either even when those orgn come to loggerhead.

Welcome Year 2007: If we are to go by the sayings of JL Nehru, who put it- the newspapers are the reflections of a nations' ideal and actions, we are for sure, compelled to judge from what we see in the daily papers report. With the beginning of the year, three irksome issues rock the state and aghastingly caught the people's reaction by storm. One, the appeal made by various sundry organisations to the captors of two childs in Senapati for their safe release. Two, the assassination of MNF's head Chingsubam Akaba by unknown assailant. The third, the bandh called by ATSUM and the subsequent imposition of economic blockade along the two National Highways by the same students' outfit. These threesome issues still hold its validity even if we are to pass off the first month of 2007. But, there is no guaranteeing the fact that this should fade at the earliest. None is for sure to bet that this could be a 'brought forward' account to the coming year next. Remarkably, what was perturbing for us is the traditional nature of inheriting troubles in our own styles and tastes.

The outrageous kidnapping of two child, Muhini Martin and Hrini Hubert on December 15 last still remain an unsolve mystery even as a month had elapse. To whom should we fixated the onus? Or shall we turned the duo to another Lungnila Elizabeth? Or another victim of terrorism, which make higher the statistic, simply? Do we need the likes of Sherlock Holmes to trace down the captors? Or do we felt the need to hire a kamikaze to bust the gangs of captors? If the answer is emphatic no, then why not we swing to action now?
There is general speculation that, perhaps all concern citizens prefers to live with troubles. If the case is true then, then the verdict is clearer than crystal. If in the negative then, is it not the time something which can secure the release of the two child needs to be done? In other sense you could construed whatever way you like. Is anybody listening?

Moving closer to the end, the assasination of MEELAL's chief Chingsubam Akaba is still an event which perplex every Manipuri. Hence in both the case, things speaks volume itself about the state of affairs which we are in in Manipur.

The other issue which confront the state with the dawn of a New Year was ATSUMs bandh and blockade. The genuinity of the point in which ATSUM contnded to impose bandh and blockade needs no deeper analysis. But these were just the opening notes for year 2007. We are doubtful that alot more are in store for us for the remaining 11 months.

If those were the opening line for 2007, we are doing no better than the preceeding year thet was 2006. Yet the SPF ministry headed by Okram Ibobi Singh, which create history by completing full five consecutive years in office, achieve great amount of success. To say the least, remaining full term in office itself is a testimony of their commitment shown to the people of Manipur. Despite remaining in office for that long, they miserably failed to push things upto the limit, however. A retrospection from the past one year was there to prove it all. And with malice to none, this is never an attempts of launching a charged diatribe against none.

A Ray Of Hope In 2007:

But all doesn't end here. 2007 could very well be a blessed for us, Manipuri. With assembly election due in February next, the hope and aspiration of Manipuri of peaceful Manipur could well be materialise. If past mistakes and old troubles were the result of bad governance, then, there is every reason that every Manipuri has to smile. We have that God-given opportunity to elect our choicest and sent it to the assembly of our state. What more do we need then? But time is there to witnessed! Hark, sending the right person to the rightful place would be the best present we give to ourself, our society, our nation, our brotherhood.

Dept Of Journalism & Mass Com. MU.

CHIN NATIONAL DAY MESSAGE

By: Nehginpao Kipgen

Introduction:

A society is built stronger by the coherence of individuals in the community. Civilization of one's nation is demonstrated by the evident transition it undertakes. Although the essence of the Chin National Day (CND) is yet to be fully realized by some, many have come to sense its variant efficacies with years of celebration. Marking the day in calendar as a "Red Letter Day" is ingenuously inherent. Memories of childhood days continue to linger in my mind when young and old alike were woken blissful by the day's event in Burma. It could have had much more indelible effects had I personally been part of the program. A maxim: To err is human. I do regret for not having visited the Chin state myself. Nevertheless, my love for the people and the rich cultural heritage has never been greater. A hope for a democratic Chin state, under a federal union of Burma, falters not. While scores of points are out there to touch on this day, let me put my emphasis on three benign points – (i) CND & Politics, (ii) CND & Diplomacy and (iii) CND & Education.

CND & Politics:

The Chin Hills, like other geographical regions of Burma, was under the British colonial rule since Burma's conquest in 1886. It was during this protracted period that a juggernaut transformation had taken its course both in politics and social lives. The Chin Hills was a constituent member to the founding of the union of Burma at the Panglong agreement on February 12, 1947. This historic agreement was signed in the presence of 23 representatives from the Shan State, the Kachin Hills and the Chin Hills, who agreed to form an interim government. Although the 1947 constitution did not make any specific mention about federalism, the aim of the agreement was to have a federal government in which every individual state would have to take responsibility for their own government. Clement Attlee was the British Prime Minister at that time. Prior to independence, Burma was ruled under two administrative units - the valley area and the hill area states. During this period, many people from the hill areas converted to Christianity after being convinced by the English Christian missionaries. This large conversion had immense impact on the Chin society and its lifestyles including but not limited to social institutions.

Burma's independence from the British rule on January 4, 1948 was the hallmark of today's Chin National Day. Under the newly established democratic government, February 20 was designated for the Chin National Day at the Chin Special Division general conference held from February 19-20, 1948. The first anniversary was marked on February 20, 1951 with U Nu, the first Prime Minister of free Burma, attending the occasion. Since then, the day has become a public holiday in the union of Burma. However, today; the true spirit of this celebration inside Burma is in low ebb. The Chinlanders are coerced to rename the day into merely "Chin State Day" by the authority. Politically, this renaming, if made permanent, is a collateral deviation from its ingrained original meaning.

While sociology itself is directly or indirectly intertwines with politics, the predominant structure of one's society generally entails the prevailing political set up. Given the nature of how the CND was formulated – abandoning aristocratic or chieftainship system of governance for democracy – it, unequivocally, is a historic consequence of political transition in the Chin people's history. Politics is not a juggling term, but rather simply means "Art and science of government." Interestingly, the day could also be celebrated as a socio-political event. Meanwhile, it is worth knowing how a chieftainship system still plays a vital role in our Kuki society today in the northeastern states of India. Proponents and defendants of the system are of the view that retaining it is a means to preserving our culture as a distinct people in the world. However, I am personally of the opinion that either it be reformed or abolished in its entirety. The issue is cited here to comparatively discuss the divergent perceptions toward our traditional governing system in different geographical locations.

CND & Diplomacy:

In a simplest term, diplomacy may be defined as establishing relations with others. This auspicious day deserves to be beyond mass gathering and cultural show. With no single society on earth is independently self-sufficient, the event can be advantaged for welding diplomacy at national and international levels. For instance, at arms length, our brethren Kukis and Mizos celebrate, among others, Chavang Kut in autumn season and Chapchar Kut in summer respectively; the events of both attract large crowd. Sharing of such events will undoubtedly yield mutual benefits to our people regardless of ideological disparities. Blood is always thicker than water.

On this CND, the Chins ought to reach their hands out to the two brothers – Kukis and Mizos. It was touchy and heart winning when the Mizo Zirlai Pawl organized the Chin-Kuki-Mizo (Lushai) group of people under the theme "Unao Kan Ni (We are brothers)" in the state of Mizoram in 2004. Similarly, the Kukis annually organize the event called "KUT Festival," which may be construed as a broadened picture of Chavang Kut to accommodate the Chin-Kuki-Mizo group of people as one family. Both events are pompously celebrated every year in India. Continuance of such practice will not only cement but strengthens our oneness despite the varied contemporary socio-political contentions.

The death of Dr. Vumson Suantak, who passionately advocated for the need of unification, is a living lesson to ponder. The people who persist to identify themselves distinctively under different nomenclatures - Chin, Kuki and Mizo - all claimed that Vumson belongs to their own fold. Our actions speak louder than the rhetoric assertions. Beyond this group of people, the Chins can expand their diplomatic circle by reaching out to people of other nationalities. Having more good friends is unambiguously better than being surrounded by unfriendly and strangers. To this end, everyone has equally important role and responsibility.

While living far away from home, the permeating trend of love and concerns for one another needs to be deeply rooted in everyone's heart. Whether we claim to be a U.S. citizen or a citizen of any other civilized nation, we are what we are and will remain to die as who we are. Let us explore what we can do for our people and our country.

CND & Education:

Personality may add to the beauty of one's dignity, yet education remains the foundation of an individual. Not only remembering the importance of the day, but organizers and community leaders should also encourage the necessity of educational upliftment; especially in the minds of young and emerging ones on whom the strength of our future generation lies. However, a brain-drain is also a vicinity to futile for one's community. One must not content with his or her knowledge level to the point of not wanting to learn. There needs to be a paramount concept that "Learning never ends in life." Always aim to compete with people of higher stratus for good.

On the night of 2005 Christmas Eve, I met a lady, whose name was Rosy, from the Halkha speaking group, who came to the states a year ago. As we shared how life is very competitive in this country, she sincerely admitted how tough it is for her to catch up with the rapidly advancing American society. Indeed, this explicit challenge is a daunting task for everyone. There is no doubt about the roughness of the path. Despite the rugged terrain, one needs to have a gut to undertake to the task. "We sow shall we reap."

Unlike back home in our motherland under the military dictatorial regime, there are a wide variety of opportunities for people who have the desires for better education. Grants and loans are available for aspiring candidates in every level of education. Everyone may not become a Master's or Ph.D. degree holder; yet, one still can become a specialist in the profession that interests him. No profession is less important. Let us always attempt to achieve the best and do our best. Meanwhile, it is an ideal thing for young learners to seek advice from seniors and experienced people before exploring any adventure. One other advantage for people living in the states is that educational opportunities remain open for both young and old at our own convenient schedules. As life is always a learning process, never gets tired of learning. When one becomes educated, he is not only for himself, but also is a boon to the society at large.

Going to school with the eventual aim of making money is good; but it is even better if one can go to school for building his intellectual capacity and enhancing self-confidence in this competitive global village.

Conclusion:

One might wonder why this typical message is prepared for the Chin National Day. To them, this is done intentionally and purposefully. Not only understanding what attributes to the ethical background of the day, but also to expedite in the way that will mutually benefit every individual and the community as a whole. To put it in the nutshell, the CND is unambiguously a political event, yet can be ameliorated as a socio-political fantasy. The celebration can also be extended for a diplomatic avenue to establish firmer and healthier foothold of the chin people vis-à-vis other nationalities. Let us not only anticipate, but explore what we can contribute to the welfare and burgeoning of our people. Altruism earns honor while eccentricity and egoism could engender dogmatic stigma. Finally, the event should be invested to motivate the morale of our emerging learners and potential leaders to attain maturity as we uphold dignity, identity and integrity.

Thank you!

Date: February 12, 2006
Washington, D.C., USA

Awake, My Generation

By: David Buhril

The decades of numb existence should not end in ignorant silence. We are the precursor to a newly awakened generation. We have arrived. Have we? In a land where justice sits in a distance, it cost decades for an awakening. Some born in the times where they were nursed and greeted by blood in their eyes. Some were born into the culture of silence, an alienation rendering dialogue impossible. Some adopted that culture. It seems easier to be silent. Some were born when the blood started oozing. Some were born when it was just bloody. Decades after decades the bloody chain was not broken. That silences the voices. The ghost of silence trampled the brothers. There was fear. Suspicion. Doubts. They subdued us. That state was burdened with regrets. Like the return to the “state of nature.” We wonder with expectations. Waited with a prayer. Waited for that magical deliverance. But as it has to be, the change should surface from within. From within you and me. We realised and learnt from that subjugated state.

Change has not been consistent. The driving force burning in various individuals and groups have waxed and waned and waxed again. That’s what we have seen in Manipur. When the chance for peace and peaceful co-existence arrive, the pendulum goes haywire, even at the point at which it had been when it moved to meet the inexorable demand for speedy decisions and courageous action. Economy was depressed with displacement and killings, at times threatened by communal and ethnic tensions. That was the height of the celebration of Vanity Fair. And we poor mortals exhibit and exercise to triumph in that Vanity Fair.

We need to wake with the consciousness that expresses and resist. The language should take a digressive turn that actually negates the “Am I my brother’s keeper?” attitude. The quest should explore the collective necessity in the face of the entangled bruise of independence. What are humane remains to be realised and fulfilled. We cannot allow our generation to slipped off the ground we are to keep firm. We cannot be silent too.

The concept of generation within sociology has until recently been a marginal area of interest. However, various demographic, cultural and intellectual developments have re-awakened an interest in generations. The sociological literature has generally conceptualised generations as “nationally bounded entities.” However, the sociology of generations in Manipur should develop the concept of collective generations with an awakening that touch the marginalized corner of the land our people are living. The late nineteenth and early twentieth century was the era of international generations, united through print media. The mid-twentieth century saw the emergence of transnational generations, facilitated by new broadcast communications. We too are engaged in generations in the making rather than an historical generation.

The question still is how long can silence be silent? Victims victimising victims. That’s what we have been doing as we ride the vicious unmerry round. In some insecure compartments, our brothers and sisters are still maimed and killed by landmines. Somewhere daughters and sisters were raped and molested. Families were displaced to seek refuge outside their hearth and home. Our lives fulfil the terror in a militarised state. Besides, there is a rampant corruption. No honesty or democracy. Politicians cornering our share of rights and privilege. Triggers ever ready to get burst. It never fails to burst. How long can we carry on like unrepresented peoples? Or are we unrepresentable? The issues that should have been gnawing us day and night are actually lying untouched and ignored. Today it may be my turn to suffer, but you are not standing far enough. The spill-over never leaves anyone free. Everyone is to be blamed for the mess. The Church is silent. The youth organisations, students’ organisations, leaders, politicians, the government, you and me and everyone are silent as if in collusion to the wrong and sin. The issuance of a strong condemnation or protest is seen as the end. But we still have what it needs to change the course of the mess we are living with today. But only if we will. If we all speak out against what is unjust and wrong, the silent voices would have a tremendous influence on any perpetrators and injustice. We see, yet we are blind. We touch, yet we did not feel. But how long?
There is an ongoing discussion about the role of the Pope and the Church during the Holocaust. The Pope was fully informed about the extermination process, but deliberately refused to protest or even to condemn the Nazi atrocities. In Italy, where the Church opened its door to the persecuted Jews, the Pope did little to warn the Jews about the impeding danger. There is no doubt that the Vatican and the Pope knew beforehand about the impending deportation of the Italian Jews. There is evidence that the German Ambassador to Rome Mollhausen alerted the Vatican about the impending deportation. They believed that a strong stand by the Vatican, could forestall the deportations, but the Pope did not act. He was silent. If he utter, it would have been different. He would have saved the spill of thousand drops of blood. The sin of silence would be the biggest.

I understand that there is a certain element of being overwhelmed by the variety of problems we are facing, which is a sort of activism-fatigue. But, though this is our reality, we cannot turn our backs any longer. There are things we can do. We need to galvanize ourselves around the issues and bring it to the forefront of our consciousness. This can be done by speaking against the ills and evils that is destroying lives and humanity. We need to build coalitions with individuals and institutions to build a critical mass of people supporting a resolution to put and end to all sorts of injustice trampling us. Forget those small bags of identity and what not. The efforts should be grass rooted.

We ought to represent that challenge. Silence is a big betrayal. The danger, if there is any, won’t free anyone, not even one who is good in keeping silent. If silence could solve, more than six million Jews would have been saved. We could also have saved a lot. David Ben Gurion’s statement is worth pondering. He said: “What have you done to us, you freedom-loving peoples, guardians of justice, defenders of the high principles of democracy and of the brotherhood of man? What have you allowed to be perpetrated against a defenseless people while you stood aside and let it bleed to death, without offering help or succour, without calling on the fiends to stop, in the language of retribution which alone they would understand…”

The growing consciousness ought to bridge the gap in the process of stirring the awakening. Shifting the consciousness to the realisation of oneness should remain the driving force. However, this growing consciousness has also to negotiate the arms movements that are sprucing up. Armed force was once used to prevent revolution in modern Europe. However as it spread, it came to determine the affairs and fates of all the European nations. The strength of this tendency to overtake our society also stands on a thin line. When the demand is for a political and economic transformation in which education assumed a principal role, the growing consciousness should engage dialogue and discussion to walk the desired goal. When many emerging nations are seeking development, society like ours negotiating revolution of all sorts ought to develop educational programs which are inextricably linked to larger societal goals and are conceived of as moral in nature.

The awakened generation shoulders immense responsibility that goes beyond the mere concern for the individual. The quest for the collective good should represent the interest of the new actors. The reality will have to be realised by establishing a ground where the grassroots’ people could avail an option for survival as well as prosperity. If that access is not established, the awakened generation will continue to remain vulnerable. The spill-over should reach the lowest rungs for empowerment. That will further make generations empowered.

ATSUM’s Boomerang

Source: IMPHAL FREE PRESS
Posted: 2007-07-11

The claim today by the All Tribal Students Union Manipur, ATSUM, that meritorious tribal candidates of the recently held combined recruitment tests for various top line Manipur Civil Services jobs, who made it within the ranks outside of the reserved seats should get general seats and not the reserved ones, would have held water if not for the ATSUM’s own track record of agitations on the issue. Recruitment rules of government jobs, as also of nomination to specialized professional educational institutes, such as the medical colleges, say precisely what ATSUM is saying, but unfortunately a lot more. On the one hand, these rules are unanimous that SC/ST candidates who make it of their own merit to the ranks of general candidates must be availed of general seats so that weaker candidates from these categories still would get to have all of the seats reserved for them. This is however only one side of the coin. For on the other hand, the same rules also say that should it arise that in any given year there are no SC/ST candidates qualified or fit enough for any of these particular jobs or educational seats, the vacancies must be allowed to be filled by deserving candidates from the general category who scored the qualifying marks but failed to make it to the list because competition was stiff in their category. ATSUM has been dead opposed to the latter, forcing recruitment authorities to forgo rules and even court rulings to put this demand to effect, and now it wants the other half to be kept intact. All the recent economic blockades causing immense inconveniences to the general public were on the earlier demands. Recall also the 2003 MBBS/BDS entrance examination where only one ST candidate qualified, and yet because of the emotive banner of injustice raised, the best among the ST candidates who could not touch the qualifying standard had to be still selected. You can’t have the cake and eat it too, and still call it justice, for justice cannot be a one-sided affair under any circumstance. Clearly, ATSUM’s campaign line at the lower end of the scale of this government recruitment norm is boomeranging on its current campaign at the upper end of the same scale.

But it is a good sign that the divide between the general and reserved candidates is narrowing down. Perhaps the government should take note of the emerging new reality and reintroduce the standard recruitment norm in letter and spirit, and not in letter only but not in spirit as the ASTUM wants it. Let bygones be bygones and let the government enforce the norm at both the ends of the recruitment scale without any special favour for any group, except as prescribed by the law. In the meantime, we do hope that the gap between the general and reserved groups gets narrowed down further, until finally it disappears one day. That will be the time a consensus can be taken on whether the reservation policy, or “positive discrimination” as it is also often referred to as, has seen its days. We for one see a tragic irony in the clamour by different communities in not just Manipur, but the entire country, to be classified as backward and primitive. The incentive structuring in India is such that there is material gains to be had from this, but absolutely no dignity. At best it is a bitter medicine which must be given up no sooner than the symptoms of the ailment disappear. But as it is turning out today, the bitter medicine has become addictive and there is a growing appetite for the reserved status, and this is unfortunate. This irony is most stark in the case of a state like Sikkim, which till 1975 was an independent and uniquely charming Himalaya kingdom. After it became a state of India, it got sucked into the reservation syndrome and this once proud people now consider themselves as “primitive tribals”, their pre-modern customs and economy deserving protection under the reservation policy. The climb-down is tragic. The same question can be asked of the many “so claimed” proud and independent communities of the northeast. But the more important question however is, should it ever be forgotten that the “positive discrimination” policy is a bitter pill, addictive and self-destructive if not administered with caution and voluntary restraint.

First amongst equals and the lucky ones

By Donn Morgan Kipgen

In what appears to be earthly divine blessings to the family members and respective societies of successful candidates of the just concluded MPSC Examination 2007, it also is a massive windfall for all UG militant outfits of Manipur. These unprecedented 128 sources are highly reliable future investments. The MPSC’s craftily selected 128 bank account numbers are much better financial prospects to the UG militants’ Depts of Finance than 2 or 3 UPSC low-profile selected investment. Apart from the honourable MPSC members, the full names and their most probable designations of all the 128 selected officers are openly there to note down for very demanding and taxing correspondences in the near future. The 9 year- burden of senior officers, i.e IAS/MCS, even IPS/MPS officers, about 50 odd in all, who have been virtually made patron members of the Revolutionary groups will be lifted within 2 years period. It must have been boring for both the givers and takers all these years. These new 128 selected ones can freely take a crash-course in negotiations, % sharings, contributions, diversions, personal quota-systems, manipulations, dealing with Youths, buying and registrations in others names, etc from senior officers who refined unethical crafty arts which are not taught at training centres. What is an illegal action for ordinary citizens is lawful to all civil service officers when it comes to taking or giving ‘gifts’.

Though how ‘fair’ was the final selection process conducted by the MPSC would never be known, this particular batch has the right to be respected since they had gone through the Prelims for the first time in MPSC history. However, the next prelims would be twice as harder like that of the UPSC, and of course, the Main Exams too. Atleast 80% of the lucky first amongst equals could have been selected on merit basis, but the same cannot be boldly said for 20-25% who ‘unexpectedly’ got selected. This is not meant to say that there were briberies, favouritism nor mistakes on the part of the interviewers or Board members. Yes, it was not like the highly controversial selection of ASI and SI of the State police allegedly averaging Rs 5 lakhs each. With the 5th pay commission, things doubled-up rapidly. Surely this would not have been done during the recent MPSC examination as alleged. As a human being some members might have fallen in love with the face of Mahatma Gandhi embossed upon crisp bank notes with 2 or 3 zeroes denominations. After all, nothing comes free these days, not even the exalted post of the member of the MPSC itself; therefore, the expected allegations. In retrospect, the recent MPSC examination 2007 seems to be fair enough in comparison with the previous examinations and other open competitive exams in Manipur which have been everything but open or competitive. Let’s hope that the degree of difficulty and the standard of the prelims, main exams and interviews worked out overnight by the newly elected MPSC members be on par with that of the UPSC. The weeding out process i.e. the Prelims, ought to be made the hardest nut to crack rather than being a ‘Weeding in’ process with ‘candidates-friendly’ questions. The questions asked in both the main examination and the interviews ought to be more specific, relevant, independent and mentally testing, if advisable, in the next MPSC examination. Many promisingly good ones with fountain of knowledge, the required mental and physical fitness and strong personalities somehow failed to make the grade, whereas some few ordinary candidates miraculously passed the hurdle. In private interviews and study made since the end of the Prelim round, all those highly learned scholars who somehow failed to reach the summit have one decisive thing in common: they have no rich and influential backgrounds. But to win or lose is not the only thing, its all in how we play the fairest game. And not all the best get the opportunity to reach the highest ground. The poet Thomas Gray, in his ‘Elegy’, penned the painful truth thus:

‘Perhaps in this neglected spot is laid
Some heart once pregnant with celestial fire;
Hands, that the rod of empire might have sway’d
Or waked to ecstasy the living lyre.
‘Full many a gem of purest ray serene
The dark unfathom’d caves of ocean bear:
Full many a flower is born to blush unseen
And waste its sweetness on the desert air.’

Even in this present day world, there are many wise and highly talented persons with high IQs who have no opportunity to have higher education or the luxury to go around to make use of their admirable skills and God-gifted talents. Many talented and educated persons somehow do not have the chance at all.

The fact that the MPSC, 2007 Examination ended ‘peacefully’ is a very good thing. Most of the selected ones are said to have make it on merit. Yes, even if a candidate wants to bribe his/her way through, he/she needs to have a good academical qualification, an acceptable personality and mental fitness. The Chairman of the MPSC seemed to have made a bad timing when he officially shouted his ‘No Bribery’ theme just before the start of the interview stage. First, it raised a doubt as to why he would make a holistic remark without any open allegation. Secondly, it was too little too late, since everything needed to be done, if possible, would have been done ‘home and dry’. These 128 meritorious candidates ought to keep in mind that they are first amongst equals and not the cream of the society who would look after the future of Manipur with their gifted talents, visions, strong personalities, mental toughness etc. Since they have got what it takes to do the highly demanding jobs and the commendable academical qualities, they have to right the wrong selflessly with courage. Because of the big time gap of 9 years and lack of human resources for the State Administration, 128 learned scholars, selected on near merit basis, would be promoted as fast as possible, i.e 1/3rd or even 3/5th time period less than the last MPSC selected officers. They are the luckiest selected candidates because the already mentioned factors which would or could not be given nor repeated the next time around. They should also impressed upon themselves as respected officers that there were lots of equally qualified professionals and scholars in our midst.

All those unfortunate ones would have to accept gentlemanly that the world is not going to end tomorrow. Just as there is always tomorrow, there are always for better job opportunity if they personally double-up their determination and sense of academic honour with advanced studies. With more determination and resilience they could get the much more coveted posts of IAS, IPS, etc. Period. Failure is the springboard of higher success.

Congrats to all the 128 Manipur Elite Corps of ‘07.

Who Will Benefit From Tipaimukh Dam?

Thangkhanlal Ngaihte

(The Statesman, July 9, 2007)

After much delay, the foundation of the 1500-MW Tipaimukh multipurpose hydel project was laid by Union power minister Sushil Kumar Shinde on 16 December 2006. Present at the function were Union heavy industries minister Santosh Mohan Dev, Union minister of state in the PMO Prithviraj Chauhan, chief minister Okram Ibobi Singh and a host of high dignitaries. They showed the Centre's determination to go ahead with the project, ignoring locals' strong opposition

That day large parts of Manipur observed a bandh in protest against the project. When the ministerial team reached Thangal village in Tamenglong district after a public meeting at Parbung, bandh supporters torched government offices and destroyed public utilities at the Tamenglong district headquarters.

The idea of a dam over the Barak river was mooted as early as in 1954, but the detailed project reports were not ready before 1984. The major twin objectives were generation of power and flood control. In 1995, then chief minister Rishang Keishing opposed the project. Three years later, the Manipur assembly passed a resolution opposing it. Meanwhile, several social and civil organisations were formed, especially in Manipur, to resist the move. The Action Committee against Tipaimukh Project is an umbrella organisation of as many as 29 NGOs, most of which are based in Meitei and Naga areas. It has continued to agitate against the dam, at times calling bandhs.

Outer Manipur MP Mani Cheranemai raised the subject in Parliament. Some Meitei militant groups also said they were opposed to the project and opposition has also come from across the international border. Bangladesh has consistently voiced concern over the proposal. The deltaic country, through which the Barak river passes before entering the Bay of Bengal, is afraid the project will rob it of its share of water in its lower reaches. Negotiations are on between India and Bangladesh to arrive at an amicable settlement.
Apart from street protests, there have been numerous commentaries by supposedly well-informed people who oppose the dam, citing reasons ranging from the seismic factor (there were at least two earthquakes exceeding 7 on the Richter scale over the last 150 years within a 100 km radius of Tipaimukh); that it will threaten the flora and fauna and endangered species like pythons, gibbons, herbal and medicinal plants, tribal land rights; and, of course, that it would submerge as many as 90 villages within a 311 sq-km radius.

Despite all this, the Cenre went ahead. In 1999, the North Eastern Electric Power Corporation was entrusted with executing the project. In 2001, while Manipur was under President's rule, the state allegedly approved the proposal. In 2003, the Public Investment Board and Central Electricity Authority cleared the project at estimated cost of Rs 5, 163.86 crore — a steep rise from Rs 1,078 crore in 1984 (the latest estimate, as in November 2005 was Rs 5,855.83 crore). In November 2005, NEEPCO floated global tenders and in July 2006, the pre-bid qualification of the tender for the first phase was opened. With the foundation laid on 16 December the ball has been set rolling.

But will it really usher in an era of prosperity for the region, as the government claims it will, or will it be a symbol of dashed hopes, like the much smaller Khuga Dam in Churachandpur? The same was said of the multipurpose 105-MW Loktak hydel project but now not a single day passes without loadshedding and large parts of Manipur going without power for days together.

The main dam is proposed to be built 500 metres downstream from the confluence of the Barak (locally called Tuiluang ) and Tuivai rivers at Tipaimukh which is close to the Manipur-Mizoram border. Most of the submerged areas will be in Manipur — inhabited by the Zeliangrong and Hmar tribes.

While various Naga and Meitei organisations have voiced opposition, the Hmars, who occupy the dam site itself, have maintained a low profile. The Inpui, the apex body of the Hmar tribe, explains. "The Hmar people generally favour the dam. We believe it will bring much needed development to the region, which is still in the primitive stage. If Hmar organisations do not speak up now, it's probably because of threats from various quarters to those who support the dam and also because they want to project a coordinated response to the issue." The source also alleged that the high-profile street protests were orchestrated by busy-bodies who did not represent the affected people, and did not know the ground situation and topography of the area.

True, the area may well be the most underdeveloped part of the North-east — there are no motorable roads, no electricity and poverty is acute. The area, at least on the Manipur side, is rugged and unproductive from the farming point of view. While large projects have their demerits and the government's record in terms of providing rehabilitation and resettlement to the affected people in most big dams is very poor, one major opposition weakness seems to be that it just does not have an alternative, viable model of development.

The government touts the project as the panacea for the region's ills. Santosh Mohan Dev called 16 December a red letter day for the region and NEEPCO claimed the "power generated will bridge the demand-supply gap for Manipur and other North-east states", that Manipur would get free power at the rate of five per cent for the first five years (equivalent to Rs 55 crore per year) and this would jump to 10 per cent in the next 10 years and a further 15 per cent in the next 20 years. Mizoram would get one per cent of power. It is said the benefits would amount to around Rs 300 crore a year. But the government has been saying nice things for all its major projects, many of which remain stillborn.

The government is pressing ahead, but there are numerous hindrances ahead. On 22 February 2007, the Environmental Impact Assessment Committee — an expert appraisal panel for river valley and hydroelectric projects under the Ministry of Environment and Forests — deferred clearance for the dam for the second time. Moreover, since the project has became more of an inter-tribe and inter-community political battlefield and less of a purely development issue, it is difficult to foresee how things will work out.

GIVE PEACE A CHANCE

By Jesse John

July 12, 2007: ".. Oouf.. had I been born in Europe, I could earn money doing what I enjoy most - playing football.." my elder bother once said, out of the blue. He was a good football player and not bad in studies either, but would have preferred to play given the option. We all know how soccer stars are adored in European nations.

People earn their living and live a respectable to very popular status of life by doing what they enjoy doing - playing football, singing etc. That they don’t have to earn a respectable living necessarily through studies only. That was way back in the good old 80s. Today, the situation has improved a lot even in India. People get paid for playing football too.

Why did my brother wish he was born in Europe? Well, that's a very natural and a decent desire. I don’t find anything wrong or indecent in that. We said so because there is more opportunity in those countries. I too wish I were born in San Francisco or New York, if not in London or Switzerland or Austria. The list can go on. Nearer home, I wish I were born in Bangalore, if not in Delhi or at the least in Shillong. The point here is: do I have a choice? I really don't have a choice; no, not even Hobson's. You cannot choose your parents - so goes a saying.

I am a Manipuri, a child of the Sanaleibak. So are you. And you cannot snatch that title from me, howsoever. Each of us is a child of this beautiful land of ours. Let no single group claim this land of ours as only theirs, howsoever major or minor they are. All of us – majority or minority, valley or hills, north or south district, east or west district – collectively constitute Manipur. Therefore, I urge every community to adopt a policy of peaceful co-existence.

Let's stop the fighting amongst ourselves and give peace a chance. No Indians will come from outside to rebuild our state. We ourselves – the Meeteis, the Kukis and the Nagas, all of us have to collectively take steps in our own way to develop our land. Think for the progress of the state and most importantly, for the future generations of this land. Live and let live. Let us give peace a chance. Hingmin-nase not just in mere words! There is no end to all kinds of forceful domination of one by the other.

If the majority valley people – Meetei group think that Manipur is exclusively theirs and tries to dominate the other minority groups, then they are wrong and that will be very costly for all in the future. If they think that they will go all out to achieve their aim of making Manipur the land of the Meeteis only, as it appears now, then they have to remember that, the other minority groups are not going to relent, because the land equally is ours as the Meeteis think as theirs.

Our forefathers were here since time immemorial. I may not provide you a scroll to support that my land is mine. But the land is mine. That is my stand. With due respect to the missionaries and social scientists of the day, I have to say that one cannot just claim our land just because some European sociologists came 100 or 200 odd years back and wrote their views about the land and left. I have to say this because today, we go by the documentary evidence available, and the oldest one of that.

Our forefathers were here before the arrival of these educated Europeans. They only did not know how to document their history and their side of views. They did not foresee that so much of fighting and hatred will be created someday, in the name of a nationalistic ideology. My forefathers lived peacefully with his Meetei neighbors as well as his Naga neighbors. This is not to mean that the Kukis are clean and sinless. But we always want peaceful co-existence with neighbours.

At the same time, our Naga neighbors would better rethink their dream of Nagalim. How much of hardships had been caused in the name of this. Ethnic cleansing started way back in 1992 and the Kukis were mercilessly mowed down in the name of this. How many orphans have the NSCN(I-M) and its Nagalim philosophy created in the Kuki society? Nagas might think that once the Nagalim dream becomes a reality, things will get better. I have my own doubts.

There are lots of disadvantages foreseen associated with this dream land. If you cannot be at peace with your neighbours in Manipur, it is highly doubtful that you will peacefully co-exist with your neighbors in Nagalim. When you come in contact with the other Nagas –the Aos, the Lothas, the Semas, the Angamis, the Chakhesangs who call the Tangkhuls, rather as Tangkhuls and sometimes kuccha Nagas, which will be a big blow to your contribution to the creation of Nagalim. Adding to this is the administrative inconvenience that is to come when the distance of Kohima is farther from Ukhrul than that of Imphal.
May be you have not learnt Meeteilon so well but it already has served as a convenient lingua-franca. That is still better than to develop a new script for Nagamese in Nagalim. To top it all, Indian government does not seem to be very keen on creation of Nagalim and hurt the sentiment of Meeteis. And in case it (Indian government) does so, the magnitude of the trouble that is to come between the Meeteis and the Nagas is unfathomable. The Meeteis will fight tooth and nail to protect their land, our land, the land of the Nagas on the same sentiment.

So, Let us all live peacefully and give peace a chance. This will pave a way for development. For where there is lack of peace, development halts. Live and let live.

Now, while the majority group with its ( valley) insurgents are scared to point any finger to the Nagas and antagonize them, the same group seems to be having and be given a free hand to play havoc with the lives of the Kukis – be it the interior Parbung episode, the Moreh episode. As a civil citizen of Manipur and a Kuki, I plead the UNLF to immediately stop showing its prowess on the Kukis. Unforgettable events in one’s life have a lasting impression on the person and tend to be counter productive.

When a day comes when the Kukis come together as one and decide to retaliate, it will be another costly eventful episode in the history of Manipur. What I wanted to impress upon the civil society is that, there is no end to this chain reaction of action and reaction. This is Newton's Third Law – and many will agree with me that Newton's third law holds true in social attrition too. The action – reaction sequence may take time, but it sure will strike back.

So, let the infightings amongst the children of Manipur stop, henceforth. People are fed up of it. Let us create opportunity for the people and the state. Let us rebuild our state. Let opportunity be there for all – for business, service and industry, which will help generate lots of employment opportunities and ultimately develop the state.

For this, people need peace and initiatives from government and civil organizations – be it NGOs or other government agencies enabling them to grow: definitely not theory of cessation with uncertain future combined with hurdles from the militants/ insurgents who also are very much children of Manipur. Citizens need conducive atmosphere for growth and development.

Let us therefore live peacefully and give peace a chance. This will pave a way for development. For where there is lack of peace, development halts. Live and let live. I would like to end it with the famous quote of our dear Shri Jawaharlal Nehru - "The only alternative to coexistence is co –destruction ".

The writer is an Assistant General Manager in Reserve Bank of India. Opinions expressed are exclusively of the writer.

Zomi te Canaan Koilai hi hiam?

Canaan gam i cih ciangin Lai Siangtho sungah Moses in Israel minamte a ciahpih kikna gam, 'khuaizu leh nawitui luanna gam' ciin i thei pah hi. Pasian in a tenna ding gam uh a sehsa gam zong kici thei dinga, a tangtawng a omna ding gam uh zong kici thei ding hi. A langlam pan en kik leng Faro khutsunga haksat namcin thuaka a omna gam uh pan nopsakna gam a zuat pen uh zong kici thei ding hi.

Tua bang hita leh Zomi te adingin 'Canaan gam' koi sung hi ding hiam?

Zogam ciin i tu laitak a i tenna pen ahi diam? Zogam thak a piangding, i tentenna gam eima Canaan ahi ta mai diam? Khuaizu leh nawitui a luang hiam?

Tu laitak a i tenna Zogam i cih pen Zomi te Canaan hi ci ding hi lehang a dik pen diam? I kipatna hi i cih Sengam pen Zomi te adingin Egypt gam i hi sak ding hiam? Ahih kei leh tu laitak i tenna pen Faro gam hi a, Zomi te Canaan gam pen a piang nailo, a zuanzuan lai, a tung nailo, a paipai lai hi hang i ci zaw diam? I khualzinna lampi ah a thaamlai hi hang, i 'tangtawng gam ding' a tungnailo hi hang i ci thei diam?

Zomi cih pen Zhou Dynasty (21 BC pawl) hunlai a Zhou pan akila ahih takpi leh tua san pen minam banga i pianna hi a, tua san i bulpi hi dinga, aban gamdang, mundangah i pem khiat, i pai khiat, i vakkhiat pen nek tawm zonga khualzin i hi dinga, i tenna mun ding munkip leh gam a nusia pak hi ding hi hang.

Zomi hi hang cih i kiphawk, i piangthakna pen leitung pilna leh Civilization in hong nawkkhak a, lai leh pau i ciamteh theiha, i sim theih ciang, leitung leh gam thupiang kithei a, khuaphawkna leh khuamuhna kinei in, minam bangin ikihuai thei ta hi. Tua i tuahna mun pen Zomi te Canaan i ci zaw ding hiam? Tua i phawk pen kum 100 val deuh bek hi pan a, tua i phawk laitak in a piangvat minam i hi kei a, a piangsa minam a akiciamteh nailo minam pen min kician leh ngeina kician nei in a kiciamteh ahi zaw hi. Tua pen Zomi te adingin Canaan i ci ding hiam?

Tua pen Zomi te pian khiatna leh leitung bei donga a tenna ding gam uh, Zomi te Canaan hi i cih kei leh i khualzinna ah gam leh lei nei in i kikhual man ding hiam? Kikhual kei leeng i mangthang kik ding hiam?

Ahih kei leh i tuntawpna ding gam, ultimate destiny, ahih kei leh dreamland, lametna gam a tung nailo, a paipai lai i hi zaw hiam?

Tuni i tenna ah Khuaizu leh Bawngnawi khamkhop ding i nei hiam? Koi ah Zomi te adingin tuate kingah ding hiam? Koi ah tuate kimu dinga, tua kimuhna gam, khua leh mun pen Zomi te adingin Zomi Canaan ici thei diam?

Australia ah, USA ah, Europe ah, New Zealand ah, etc cih bangin Khuaizu leh Bawngnawi deih zahzah i ne a, i dawn a, moh leh niangtui tawh i meh a, gilkial i lauh nawn lohna mun pen Zomi te adingin Canaan hi i ci diam? Tua gamte tung leng 'The land of no return' (Kik nawnloh na gam) atung ciin ikingaihsun diam? I ngeina, i nuntakzia, i upna, i biakna leh i minam hihna khempeuh suahkhia in mothak bangin ikipumpiak ta mai diam?

A nuamna lam delh i kizui diam, a haksa na lam ah ikizol zaw diam? Koi zaw Zomi te adingin Canaan gam hi ding hiam?

Inn sanga nuamzaw mun omlo hi kici a, There is no place like hom, Home sweet home, ahi zongin tua inn pen koi gam ah lam ding i hi hiam? A gam nuam ah lam ding maw, kenlak, suanglak leh huipi mutmutna mun ah lam ding maw? Tomcik i nuntak sung haksatna kiguan guan ding maw, nopna lampi zongin kalsuan zaw ding maw?

Koi san hiam i lunggulh, koisan hiam nop i sakna pen?

Naupangte sanginn lam zuanin pai uh a, inn lam zuanin tai uh hi (Children goes to school, but they run home) akicih mah bangin a nuamna lam delh in Zomi te i kalsuan, i kidelh hethaat laitak in koisung i tung hiam? Tua a nuamna gam leh mun leh khua pen Zomi te Canaan hi ici thei diam?

Zomi te Canaan koi lai hiam? Koi gam ah om hiam? Bangci pai leng tung thei ding i hi hiam? Kua in hong makaih dinga, kua in hong lamlak ding hiam? Zomi te Moses kua hi a, San Tuipi (Red Sea) i kantan ding bang hiam?

Kum bangzah, ni bangzah, Kilometer bangzah pai kisam lai hiam? Bangtan in gamla lai hiam? Tuni i tunna pan Moses bangin i gal et baan ta hiam? Ahih kei leh Egypt gam ah i omlai hiam? San Tuipi i kaan ta hiam? Sehnel gam ah i khedap te a paat hiam?

Zomi te Canaan tunma teng in pai ni. Zomi te Canaan koi lai hiam? Bangtan in gamla lai hiam? Tua lam zuan in i pai hiam? Makaite in hong lamlak hiam? Tui duh dangtak gilkial in i om kha hiam? I nawkna gam mite tawh i kisu kha hiam? I paina ding lampi a kisialsa ahi hiam?

Zomi te ading Khuaizu leh Nawitui luanna gam koi lai hi hiam?


Hau Za Cin
Phuitong Liim

Zomi Traditional Songs

Zou pupa ngeina bangin Nopni Dani chiengin tawndan (custom) dungjui in hunte akimang jel hi. Tuachi mabang in shini manni chiengin lapi akisa jel hi. Zou sung a phung-le-tang thei phahtan a lapite tam anei a bang ahi.

Tamteng chi lou adang zong a um ding a tuate pen custom bu siemphat kia hun ah kim zawsem a tel sah chiet ding tup leh ngim ahi.

Manlun/Mantuong/Milun/Mangson/Hangvung Lapi

Source: Upa Suankhanmang,
Chief of Tangpijol

1. a). Ka pien masang a mi singta aw e
A pieng lah mi umlou e

b). Luntawi khang tembang kileh ing
Tung chieng vangkhuo sat ing e

2. a). Mimbang pien chil nuoi lenkul hong
Luntawi tang kamkei hi’ng e

b). Siel siel tang e, nuoi lenkul ah lunmin
Suon diing umlou e

3. a). Dou muolpi bang zung nei ta’ng e
Lawla mang tunnu hi’ng e

b). Lawla mang tunnu hi’ng e
Ka hu’n kam muol sem aw e

4. a). Guol khawilou jang sangeu aw e
Kasanglai ah nou keu e

b). A laan nam zing zu’n lel e
Kieng la’n lei dou in lel e

5. a). Tuh in kathau luong neng aw e
Khal in ka kai lieng neng e

b). Tuh a kaneh limzaw maw e
Khal a kaneh lim jaw maw

Mate Lapi

Source:Pu Thangchinsuan from Pu Genchinthang

1 a). Ka lamlou kimong suon e; chieu lumsuong za chieng ing e
b). Ka dip lou kimong suon e; Nam za bem in siing ing e

2 a). I sak suong khoupi nen ah; Sang tel hon sing bang sieng e
b). Hang kuonva aw, u-le-nau aw
Hah tangbang nawn tahlang e

3 a). Theibang sen in sang gan’ng e; Tang sanga siel in huoi e
b). Tang sanga siel in huoi e; Lie sangga tang in huoi e

4 a). Ka han aw, ka han aw e; Tulta na sawl zing nuoi ah aw e
Ngalkhuoi hang toh ka bang e
b). La khen hu khak la, Pu Mangsonte lapi

5 a). Tongchiem tang e; Tongchiem tang e
Ka zua batlei tongchiem tang e
b). Kazua batlei tongchiem tang e
Jang a pehsik ka zua kaih tuongtung na e


Siellai Mate (Khuongmunte) Lapi

1 a). Zou zing kai chi chiei nuoi ah e; Muonvon hangkop in lang e
b). Kop in lang e,phung toh lou in; Lentu sangmol a suong e

2 a). Sang a nam kim ka simna aw; Kot gawl phuiguo zing aw e
b). Kot guol phuiguo zing aw e; Sawm siel in ken va la’ng e

3 a). Ka tun kha kie Zalmang melma; Se tang siensung nim aw e
b). Se tang sien sung nim aw e; Khomuol chieu lumsuong aw e

Munluo Lapi

Source: K. Munluo

1 a). Van jang ah mungbang phut ing, Suonngtui ah vangkhuo sat ing
b). Ka aw khi ka chiendal toh luo khomang tou ing

2 a). Khosah muontui kai zawl ing; Pa tang ah zin bang tut ing;
Han ningtui in bawl ing
b). Ka tun sawl leh ka han sawl, Kot gawl ah hanmung phut ing

3 a). Sel godaw pa tangtung ah; Chiendal patbang sai ing
b). A tui nah ah ta luong; Han ningtui in bawl ing

4 a). Noun a zilziel,noun a zilziel; Tutthang nap u noun a zilziel
b). Thang na zilziel; tahng na zilziel, Tutthang nap u thang na zilziel


Dohmul Suontah lapi

Source: S.Lienkap

1 a). Mi zua dei teng ka zua in deiva chi’ng e
b). Sanglien-sangneu, Zua dei aw, muol ah suo’nge

2 a). Mi tuun dei teng ka tuun in deiva chi’nge
b). Siel leh sawm tang, tun dei aw; sumtuol ah tuo’ng e


Phiemphu Lapi

Source:Phiemphu Khangthu Sutna

1 a). Sumtuol simsing gil phut ing; kot gawl sik leh suong san
b). Phai khuo ah ka ninu in; mabang amna’n hing nei

2 a). Ka sawm siel zinbang kha’ng; Tuonglam kawm khat khahna
b). Phai khuo ah u-le-nau in; mabang amna’n hung nei

3 a). Kawl ah lawi leh siel thuo’ng; Veita mang leh khau thuo’ng
b). Kotgawl a tulta pi aw; Lailu tawm bang kikat

4 a). Lapkhuo bel bang suon ing; jangta loubang kawm in
b). Jangta loubang kawm in; jangtawi ka guikhau khi’ng

5 a). Chinthu pha ka dei man in; Sihsiel ah chinthu kha’ng
b). Sihsiel laltang lal dei aw; Tuonglam mabang ki-am

6 a). Mi pu von ton ningzou aw; Thang vahpi’n tuongtunna
b). Ei pu von ton ningzou aw; Aisa leh sietlai hal

7 a). Kamsan lai ah lal mi vanawt ta’ng, Tuong ka tuna suilung tailou
b). Tuong ka tuna suilung tailou, Ka senguol toh khomuol ah suo’ng

Lienzaw Lapi

1 a). Ka tun tawi in sa kamkei bang hang ing e
b). A muol tangtawn lailuong suobang awng e

2 a). Sunni tum kuon zuopa tang a, Dou tunnu naubang kap e
b). Kapkap lou aw Dou tunnu aw, Dei ang zallou diing hi e

3 a). Tung pasian leh ka nuoi ziin in, Hei in chi e,hei ing e
b). Hei in chi e, hei aw e, Sian aw hing awita ve aw



Samte Lapi

Source: Nengkhenthang

1 a). Chimtui ah kamkei’n khuo sat ta’ng,
Tutom phohbang ling nei e
b). Tutom phohbang ling nei e
Khang vaimang in suon la e

2 a). Hau vah sie dong ta’ng e
Chimtui Haumang nu hi’ng
b). Chimtui Haumang nu hi’ng e
Von mang tawi toh lawm sa ing

3 a). Ka kieng mang khat a khang aw e
Phungchin in lai ah sie
b). Tung solkha khat a khang aw e;
Alsi lai ah sie e

4 a). A sa lapsa, gam khisa lapsa khu’ng
Aw khi sietlei a ka vaw;dumpuon kammei ka vah
b). Sah chieng vai tuibang kangta e
Lum suongpi nawh vang chi nawh la e

5 a). Suong tou ta’ng e, suongtou ta’ng e
Thang muolpi toh kim ing e
b). Thang nuoi ate’n ung demlou aw
Ka kawlsa ma ngai ing e

6 a). Chimtui Haumang nu hi vang e
Dumpuon phielpi in nei ing
b). Huolsa in gawl kan ing e

7 a). Huolsa in gawl kan ing e
Khang vaimang in nawh lel e
b). Khang vaimang in nawh lel e
Lipi lai a mang hi’ng e


Taithul lapi/Kamkhuol Pawl Lapi

1 a). Leidouna tuol laitah ah
Chinthang lui mung bang khup
b). Kanung ah gubang ei tawng
Ka maa ann leibang ei lha

2 a). Laichin laukha ngai zawte’n
Lai hen laukha ngaizawte

3 a). Sawn aw na min thang taluo
Na phelgo tawi thang taluo
b). Na tawi a saibang ka sat na’n
Lenna zawlbang awng e

4 a). Ka than a mel na mahleh
Innhang shikuong a ka tha
b). Innhang shikuong a ka tha
Lalluong huoisuong vumbang

5 a). Tung khopi leh ka chiendal te tang
Tung khopi sang ka chiendal na gin zing
b). Nunthei san leh awkhi leh tang
Nunthei san sang ka awkhi na san gilzaw hi

6 a). Ka zuo sangtha phala tang e
Keima lalhen tamzawta

7 a). Muolzin nahneu lailah tang e
Ka sumtuol ah tong siel lien toh giebang zop ing
b). Giebang zop ing, phungchin tai e, sietlei tai na e

8 a). Ngahnu lammuol sangnel ah, ka namtem le san siel e
Ka namtem le san siel e; sansin zel e eng sel e

Innpi Hangsing Lapi

Source: Hauthang New Bazar

1 a). Sietlei pahbang ka mom in; Tun leh ka zuo kie e
b). Ningtam ka guol nou in
Chin hau pahbang aw khi pil tangbang the

2 a). Khokhang gunlui pieu jang ah; Lal kap piel bang del ing
b). Ka langlam leh guol langlam; then jang ah kop in khi’ng

3 a). Ka gal a khongsai paute’n; Ka lamlou vuisai ngen e
b). Ka lamlou vuisai ngen e; nang neilou albang da’ng

4 a). Buoltui a ka vei mun ah; hau mi sing in um ung
b). Hau mi sin ing um ing e; Naw lel tumte’n um ung aw e

Thangsia Pawl Lapi

1 a). Kang thal lungdei a ka leidou kawmpal a kuoi
b). Ka guo bat phu ka zon in pasal kop ding bang pua

2 a). Ka tun aw in na hiei, tun liengthei inna hei maw
b). Zawitui ka pa ang tung ah, katha meh bang zong la
Phuolva vengtot ka bang

3 a). Ka guollai ah phuolva vengtot ka bang
Hauta louna khaimu bang ka tong.

Pula

1 a). Kamkei lungkuong muoltang tawn ing
A zaulai ah, va hon mubang del ing
b). Ka guollai ah e, Phuolva bangtot ka bang e.

Source: T. Lamkhothawng
Secretary, Taithul Phungpi Organisation


Minvah Lapi

1 a). Ka seinou in sangga’ng e
Sangchih sumlu vel ing e
b). Sangchih sumlu vel ing e
Kamkei hang in siing ing e

2 a). Khat in pieng ing e
Ni-thum sang kiging zawng e
Lal ka hen tuong in tun’g e


Tungnung Lapi

Ka phung Tungnung guol tung ka tuonna hi e
Kapu Genthang jang lawibang thanna hi e
Ka hu’n sem e, thangvan lai keh in kieng e’
Ka nawna lenvui ka kai sakngaw hi e
Tung tuon tang siel ka gaw kumluong pellou e

Tungdim Lapi

1 a). Shing ka den, shing ka aw e; Nantal diing a shing ka den
b). Ai ka den, ai ka den aw e;Phudil diing ding a ai kaden

2 a). Nantal na haantuol zang ah, sielching naupang tang laam e
b). Va luiluong leh va hanha in; Ka suong palva’n bawm e

3 a). Nawp khopi leh thawt khopi ama ni ka saikah e
Ama ni ka saikah e; chieutui lunlai a, a paupen ka tha
Ka thu lunlai ah, a hangpen ka man e

b). Zou daw ka pa tangtung ah lalhen bel bangtou ing e
Hing kai ing e; a sausuon sung khuoi bang a lun e

HAN LA

1 a). Ka zuo in tang ngalliem hi’ng e
Tang ngalliem in namtem masuon in doudal vel ing e

b). A mi zalai ah e, phuolvapi toh ka bang e

2 a). Sa kamkei bang a muol-tang tawn ing e
b). Lengtu khomuol zil bang ling e.

3 a). Thalning thawlthot zang phuolva bang leng ing e.
Zang phuolva bang leng ing e,
Va hou mu bang a zau lai ah del ing.

b). Veitu um muong suon guobang awng ka guollai ah,
Phuolvapi toh ka bang e.

ZO CUSTOMS

ARTICLE 1 ZOU HING KIPAT NA

Tanglai in Pu Zou hah le suan Pasal thum Songthu,Songza leh Zahing ana um uhi. Amaute KHUL kichi leinuai gam ah ana teng uhi. Nikhat tung gfam hing mukhia in khum tunggam ah hing teng ta uhi.Amau suongtu Zou minpuo in Zou chia ki min vaw in, a ten na gam uh jong Zougam chi in ana min vaw uhi.

ARTICLE 2 ZOU KICHI TENG

Zou pu-pa ngaina leh tawndan a tawn Zoulai pomte Zou ahi.

ARTICLE 3 SAKHUO/BIEHNA

Zou tawndanin sakhuo/biehna pen thupi hi, sakhuo /biehna kisuhsiet sah a um leh tam naei a bang a liau ding ahi.:
1). Zouta leh Zouta kikal ahileh Zubel khat a ki innlut ding
2). Zouta leh nam dang kal ahileh : Sielpi Salam leh Zubel a gap ding ahi.

ARTICLE 4 LUONG-LEH-BAN THU

Zou tawndan in zongtaleh phataleh luong leh ban ki kham na thu ah aki bang chiet hi. Luong man bei koima a um thei sih hi,Luongman jong tuomtuom in aki khen hi.

A) LUONG MAN KHUT KHIEL BAN KHEL TUNGAH

Mi khat in tup lou pi in mi khat va that kha ta leh khutkhiel ahi.Gentena in mi khat in gamvah na ah mi khat sa mu a mu in ,kap kha ta leh ,tuoma bang in hiem,thau hasuo in kaplum kha ta leh Tuolthat hilou in KHUTKHIEL ahi . A nuoi a bang in a liau ding hi.

1. Zubel khat 2. Innpi Sap 3. Puondum khat 4.Zubel leh salam in Hiemkham a bawl diing. 5.Sielpi nga a liau diing.

B) LUONGMAN THEI NA TANGSA

Mi koi in jong thei na tang sa a mi luong a lah leh /atha leh a liau ding a ting a Art no.4 (A)1234 bang ahi ding a ,tua bante ah Siel Kengding Sawm(10) a liau ding hi.

(C) KHUT KHIEL BAANKHIEL LIEUNA

Mi khat in Khut khiel baan khiel in mi khat va su kha ta leh/suliem kha ta leh a liem pen kem in a khoi ding hi.A damchieng in voh khat in haa hawna a bawl ding hi.

(D) KHUT KHELBAANKHEL SISAN KI SUO

Tambanga sisan ki suona ah ,a khut haa masas penpen a maw a ngai ahi, A ma pen in Innpi ah salam a satding a Siel Khat agap ding ahi.

(E) TUP MAWNG A MI THA SAWM KHUTKHEL HILOU A ,SHI ZOULOU

Mikhat in mi khat ka hing that ding chia hiem/hei ,thau a akap a asijoulou a um leh tam a nei a bang a lieu ding ahi.(ashi tah leh Art.No 4 (B)bang bang ahi diing hi).Article No.4 (A)1234 ahi diing a, tuabanah Siel kengding Nga (5)a lieu ding hi.Tuabanah a dam masang sie a enkol ding hi.

ARTICLE 5 KITENNA

A. NU-LE-PA KITENNA AH A VAIKUON LAMTE LEH A HAKHE LAMTE BAWL DING TAMBANG AHI:

A. A kuom lamte bawl ding :

1. Zouta numei man Sielpi 5 (nga) ahi, Moupui ni chieng a siel khat tei tei sun ding. (Koima’n man-le-muol thu ah sielpi kengding akal thei dih ding hi.)
2. Pu- sum : Moupui ni a numei in pu-te pieh ding.
3. Sa-beng puohman: Sabeng pawnu pieh ding.
4. Thaman/Thataanman : Bangkawpa(Thalloupa pieh ding). ( Tampen apoimaw mama ahi, mi-le-sa hina chiemtena ahi). ( Siel Nga ban ah koiman man lamkai a genthei sih ding hi.)

B. Numei lam te bawl ding.

1)Sumken: Siel khat ken sah ding
2) Tunsa luong/hou khat,a phui kim in a pei ding.

C. Vanken ding te :

(1) Phoipi/kaantha khat,
(2) Puondum khat (Sabeng sin jong setthei)
(3) Singkuong khat,
(4) Tuibelkhat,
(5) Seu leh Nam (Sabeng puoh na jong setthei)
(6) Tuu leh Hei.

[Note:Thei ding leh jui ngeingei ding:

Mou pui ni in tam a tung ate chilou van dang ken thei ahi sih a, ahin sung-le-pu, tu-le ta akilungsiet uleh moupuijou ni bangjat nua ahei khat chieng in ITNA SILPIEH Niihteen puonsil leh Inn-le-lou tan aki pethei ding uhi. Ahin tamte Mou Vanken a tuot ahi sih ding hi, Itna silpieh ahi jieh in. (Zou Tawndaan in mou in kinuaagen ngai lou hi.) Zou tawndan in mou puina leh mou haahna ah Innsung Dongta a mawpuohna nei lou , koima dang a kihal thei sih ding hi.]

C. KAAN MAN (U-TE KANMAN)

Numei in a U numeite sang a pasal anei masah zawh leh U kaan man siel khat a U upa/tah pen kung ah a pe ding hi.(Ahin U-le-nau aki lungsiet dandan in nih teen puonsil khat jong ahi thei hi).

ARTICLE NO 6 : KI KHUL

Zou tawn dan in pen ki khul ki deilou hi. Ki-khul dan tuomtuom a um a khumte ahi leh:

i) Pasal in a zi a khul leh a lieu dingte (Numei mawna)

1). Sielpi khat,
2). Salam a sat ding,
3). Innpi sap atawi ding,
4). A zi ken teng a le kia ding,
5). A man a piehsa teng a tham ding, a bat nalai a um leh zong a hit/pieh sieng ding.Ahin Sisan pal nailou ahi leh a man a bat nalai teng mai/bei ding hi.

ii) Numei, Pasal mawna bei a ki hing khul thu:

Pasal/Numei in mawna nei lou a Azi/Apasal in ahing khul leh Pasal liau ding te:

(i) sl.no 1 tellou a adangteng leh Sielpi kengding guh(6) a liau ding hi.Numei in a Pasal a hing khul leh Art No. 6 (C) na ban ah Sielpi kengding guh(6)a liau ding hi.

B NUMEI NAUNEILAI A KHUL AHILEH

(1). Naunei lai a khul ahi leh anu’n kumthum a kep ding,
(2). A nu’n a kep sung a dammaw hittan atuoh leh a pa’n maw apaw dinga shina -manna a nei leh a nu’n maw paw lou ding(a pan bang ma agen thei sih ding),
(3). a pan a nau alah chieng a sielpi thum a alah ding.

C Numei in Pasal a khen leh a liau ding

(1). A ken teng thaam ding(A pasal inn a apuoh teng),
(2). A man ki pesa teng a le kia ding,
(3). Zu-le-sa kine teng bei ding

Art. 6-D. Nu-pa hilai koijong natna hoilou (Kilawsawnthei) vei/nei chia a kithei a, ahileh aveilou/neilou pen in a khenthei a, tambang thu ah Ki-Aahguol-Khen ahi ding hi.(Achetna a um ngai ding ahi.)

ARTICLE 7. TAWNKHIEL LEH ANGKAWM

A. Pasal in mi Zisa tung a, atawnkhiel leh a lieu dingte :

1). Siel kengding khat.
2). Zubel leh Salam
3). A tawnkhiel pa tawh a kiten uleh man-le-muol atha a gen ding.
4). A tawnkhiel pa zi neisa ahi a, a numei in akhen leh a pasal khen a ngai ahi ding a, Article No. 6 na zah ahi ding.

B. Tawnkhiel leh Zawlgai:

Pasal in a Zi dei ngal a midang tung a, atawnkhiel leh :

1). Siel kengding khat.
2). Zubel leh Salam
3). Sielpi khat, a kengding, a dang teng a tung a Article No. 6 B bang ahi ding.

C. Pasal shinua chieng a numei:

Numei pen a pasal shinua chieng in a tu-a ta, ama vui ding amuon ngamlou a ahile a nua ah apeithei hi, tuachia ama a peitah a, ahile man-le-muol kile, khulman leh adang dang bangma genthei ahisih hi. Numei koima’n a nua a pei teiteiding in a notthei sih ding hi.

D. Zi laahsah(Pasal in mi zi a lahsah leh a lieu ding hi):

1). Zubel leh salam.
2). Siel kengding khat.
3). Numei manteng a pasal masa lang a, a peih/le ding.
4). Innpi sap a tawi ding.
5). Azi tha man-le-muol gentha ding.

E. A pasal luitoh akiten kia leh:

A tung a (D. 3 na) pen a le kia a, a thugente a vaah ding hi.

F. A pa’n koima toh a kitensahlou leh:

Apa’n ka tanu tambang a mi mei ahiei, phungkia a man-le-muol gen kiakia zumhuoi leh thang huoisa a ka voh ann pemai heh chia inn a, a umpi leh a tanu tung a man-le-muol ana nehsa teng a tanu a lahpiehna pa kung ah ale ding ( A pasal nihna pa). Ajiehpen Zou tawndan in sum-meet (Flesh trade) tangtah a kham ahi. A pasal nina in sum sen teng a genthei sih ding.

ARTICLE No 8: NUNGAH LEH TANGVAL KINGAI A KI TEEN LOU ULEH

Zawlgai:

1) Sielpi kengding khat.
2) Zubel leh Salam.
3) Innpisap a tawi ding.
4) Nau a nei uleh Article No. 6.2.

ARTICLE No. 9 : NUMEI TOH SUOL

Numei utloupi a pasal in luppi (Pawngsuol) leh tambang a lieu ding ahi: Numei pawngsuol sawm: 1) Zubel leh salam.( 2) Innpisap a tawi ding. (3) Siel khat. 4) A suolzou leh Sielpi Nga(5) a lieu ding hi.

ARTICLE No. 10 : MOU LUO

Pasal nauzaw in a U zi a luo a, a kiteenpi leh
mouluo man a sungte kung ah sielpi khat a pe ding. Ahi’n a likungsiet uleh zong, akingaidam thei uhi.

ARTICLE No. 11 : TAGA KHOI/KEP

Naupang a nu-le-pa’n a shisan leh a gamluo dingte’n ala ding hi, ahi’n a pute kung a, a um utleh a ut tantan a um thei hi. Dammaw-hittan a tuoh leh a gamluote’n maw apaw ding hi. Vahman a um sih ding. A pute inn a zinei-tanei thei tan a kep leh puondum leh sielpi khat in a innkawte’n ala kia ding uhi.

ARTICLE No. 12 : ZAWL TA

Zawl taa mawng mawng a pute’n kum thum a umpi ding ua, dammaw-hitaan a tuoh leh a pa mawpuoh ahi. Kum thum a chin chieng in a pa’n Sielpi thum in a la ding hi, a dangte Article No 6 B.2 bang ahi ding hi.

ARTICLE No. 13 : MEISIE

Pasal in mei a sie leh :
1) Suonman kichi siel khat ( zang kaa-man) a zipi nuate kung ah a zitha ( numeinu) in a sun ding.
2) Ahi’n pasal in a zi a khul leh Article No.6 a bang a lieuding ahi.

ARTICLE No 14 : GOULUO (Heir)

A. Zou tawndan in ta-pasal masapen in gou a luo

C. Ta U-pa Mawhpuohna:

1. Nu-le-pate keem diing hi.
2. Anaute zi-le-ta aguon chiet diing (Siel khat a alei diing)
3. Amaute a inntuon diing.
4. A sanggam numeite zousie a mouhah diing.
5. Ama hainet sunga pa-pa ngeina banga sa-lu amu leh zu theikhuong toh adel diing.
6. A sanggam numei/pasalte leiba-thangba, lieu-le-paan, thubuoi-labuoite tungah mawpuo ahiban ah siemna-zilnate ah zong silbangkim ah mawpuo ahi.
7. Nauzaw in a inntuon masang a nei-le-lam a muting kei a ahi achi thei sih diing.

ARTICLE No. 10: PHUNGKIA

Numei in ta-le-nau neita a, apasal shinuo a, a phungkia leh a pasal toh a damlai ua inn-le-lou, nei-le-lam tung ah thuneina a neisih diing hi.

ARTICLE No. 16: GAMLUO

MI inngam taleh, a gam luo diingte’n alah kul hi, ta naupang a nuosie leh zong a gamluo diingte’n alakhawm diing uhi. Naupang a utleh apute inn ah a um thei hi. Article 11 a bang in a zi a dam a, a phungkia naisih leh gam pen akiluo theisih hi, zong kipawngnaw theilou hi. (Hing gam kiluo ngeilou hi).

ARTICLE No. 17: NAUZAW INNTUON

Zou tawndan in u-pa pen in inn ngaah hi, nauzaw mawng mawng a inntuon chiengin a u-pa’n sil-le-teen leh um-le-beel a nei dandan in a inntuon diing hi.

ARTICLE No. 18: SAPHUI KIPIEH

Zou tawndan in Tha-ni, mat-ni leh gaw-ni chieng a pieh diing saphui tuomtuom tambang ahi.

1. Sa-lu : Phungpi u-pa kuunga pieh diing.
2. Sa-ngawng : Pu (I nu pate) kuunga pieh diing.
3. Sa-kawng : I sung (zi nuote) kuunga pieh diing.
4. Sa-lieng : I teenna kho Hausa pieh diing.

Lieuna: Tam a tungate piehkhiel a um leh sielpi khat a lieu diing hi.

5. Sa-awm : Sa-semtu pieh diing.
6. Sa-khuongzaang Zawlte pieh diing.
(Zawl leh sa-sem pen ut hun hun a hen/khul thei ahia, midang mat thei ahi).

ARTICLE No. 19: INN A MISHI

Vangsiet thu in mikhuol zinlai, kholai vahlai aheikhat mi inn dangkhat ah cashitaleh, a shinate inn silna in Zubel leh gam khat in a innsilna a bawl diing hi.

ARTICLE No. 20: KI-BULU

Mi koi in zong midang inn khat a va bulu a, a vuoh leh a lieu diingte:

1. Zubeel-le-salam, Innpi saap, Sielpi khat.
2. Shina-manna a nei leh Article No. 4 (b) bang teng alieu diing.
3. A suhliem a a etkol angai leh, a sum sent eng a lieu diing hi. A dam chiengin gamkhat in hahawna abawl diing hi.
4. A inn bulunate in ana suhliem a shisam suona a um leh bangma agen thei sih diing a, amabou akisuonla leh Jubel leh Siel guol khat in a sietve thei diing hi.

ARTICLE No. 21: HAMKHIEL

A. Mihing kausie loupi kausie chi, hamse loupi hamsie ahi, chia ngaw/gem ahileh, tam bang a gentu in anuoi a bangteng a lieu diing hi.

1. Innpi saap, 2. Zubeel leh Salam, 3. Siel khat.

B. Zou tawmdan in ngawhkhiel chi-li a um hi:

Ngawhkhiel lieuna:

1. Suoh loupi suoh chi, sal loupi sal chi.
2. Guta loupi guta chi.
3. Kam loupi kam chi.
4. Umdan loupi umdan chi, gamtat loupi gamtat chi.

Gapna: A tunga Article No. 21 - A, 1, 2 leh 3 na bang veve a gap ahi diing.

ARTICLE No. 22: GANTA LEH GANTA KI SUKHA

Ganta leh ganta kisuol in liemna a nei uleh a pute mawna um lou hi, hinanleh khat-le-khat kingaisiem diing ahi.

1. Ganta a liem leh a liemzaw pen suliemtu in zubel khat in sietve/sietvat diing hi.
2. Ganta khat zaesang a shi a um leh a sa akihawm diing ua, a man akimkhat tuoh in aki hawm diing uhi.

Ganta Suhtuo:

3. Ganta leh ganta mi suhtuo a, akisuol ua, liemna shina atuo leh a sutuotu’n maw apaw diing hi. Alieu diingte:

a. Aliempen a khoi (zen) diing.
b. Siel khat a ngaidam a nget diing.

Agan ashi a um leh:

a. Zubeel leh salam a lieu diing.
b. A gan man a pieh diing.

ARTICLE No. 23: GANTA LEH MIHING

Ganta tungah mihing lam nga (5) in a takhiel thei a, tuote zong kibang kimlou hi.

1. Mi Chiil a, Ganta Liem leh Shi:

Mi khat in midang khat chiil henlen, mi ganta khat va suliem taleh, a suliempa hilou in a chiilpa khu –

a). Zubeel leh salam, b). A khoiman a lieu diing.

2. Mi khat chiil a mi khat in mi ganta atha leh a gan man a chiilpa leh a sulum pa’n akim tuoh in a lieu diing uhi.

3. Innsa Tunga Khut Khiel: Inns alai gamsa hi chi in mikhat in kaplumkhataleh, a sa kikim hawm va-un, a man kimkhat tuoh in atuoh khawm diing ua, a ganta a shilou leh khut khiel pa’n zubel khat in a lut diing hi.

4. Gan in Mihing a Suhlum leh a Suhliem leh:
a). A sulum penpen a kawsa diing.
b). Puondum a aluong a tuom diing.
c). Luongman kimkhat a pieh diing. (Sielpi Nga).

5. Shilou Bep a A Um Leh:

a). Zubel a aluut diing.
b). A kidonna teng asih diing.
c). A dam zou chieng a Gan neitu in Hahawna gan khat a gaw diing.

ARTICLE 24: GUTA/LATA

Guta kichi a tuomtuom a um a, gapna zong atuom chiet hi. Guta leh a gapna tuomte:

1. Guta Gapna:

a). Zubeel, b). Sielpi leh salam, c). Ganta pieh diing, ahilouleh a man zaat a lieu diing, d). Ama mantu teng khatvei annkuong luina a neipi diing hi.

2. Bu-gu Gapna: Neh diing nei vawtlou guta ahileh Pasian min a kichiemsah a khatvei ngaidam diing.

ARTICLE No. 25: GUTA TAANGPI

Zou tawndan in guta pen kihaw mama hi, guta akimat leh hausa leh vaihawmtute’n kilawm a sah bangbang a umsah diing ban ah – a). Zubeel, b). Siel khat leh salam, c). a van guh teng apieh kia diing ahi.

ARTICLE No. 26: MOU KHAAM

Zou tawndan in Mou Khaam chi ni a um hi, tuote ahileh:

1. Zu-le-sa thamsa gapna:

a). Zu-um tham kichi pen kiteeng diing a Zu-le-sa kilupsa, kigawsa a um a, midang khat in ava suhbuoi leh Zu-le-sa teng a le diing, sielpi khat a lieu diing.

b). Alahna sielpi thum a, apa’n a lah diing.

2. Nei Taan Man: Nei-ta kikhamsa, akhamtu in a neilou leh sielpi khat a lieu diing.
3. Mi dang in a suh buoi leh – a su buoitu in Zubeel-le-salam, tuoleh sielpi khat toh a lieu diing hi.

ARTICLE No. 27: NAUPANG GAMTATNA

1. Naupang leh naupang kihau a, kisuhkha a a umleh a sukhatu nu-le-pate’n Zubel a, aliem lamte a luut diing uh ahi.
2. MI suhtuo a naupang-le-naupang kihau a, kisukha/aliem/abai a um leh, a sutuotu in maw a paw diinga, lieusah ahi diing hi.

Alieu Diingte:

1. A kisukha pa/nu a enkol diing hi. 2). Zubeel leh Salam a saat diing hi. 3). Siel khat a lieu diing.

ARTICLE No. 28: SHI-LE-MAN

Zou tawndan in shini, adieh in kivui ni in pulaa-palaa tha-le-mat siel in ana kivui uhi.Kawsa zong a nei ua, a phui zong a pei hi, shini in melmuna in pute/sungte hileh, koi hileh melmu ana kipie jel hi. Tam melmu pen, bel/puon leh tu-le-ta deisah dandan ahi, nidanglai in numei melmu ana kila ngaisih a, pasal a bou ana kila hi. Ahi’n tuni chieng in vang numei-pasal umtuomlou in a kila chiet hi.

ARTICLE No.29: NAU AI-TAH

Ta( child) a pien poupou in pute kung ah ava kipui zel a, pute’n sa ana tha diing Aahneel na awash in ahilouleh thumpi in ana vangbuoh diing hi, khumkhu nau ai-tah kichi hi.

ARTICLE No.30: SIEL- KHUM

Tute khat poupou in pute khat poupou siel khumni chi in siel khat a khumthei hi. Tam bang in pute’n (A khupnate’n) voh khat a gaw ding a, Zu a sum diing hi. Tampen tu-le-ta, lawm-le-guol kideisahna leh ki-itna ahi.

ARTICLE No.31: ZOUTA LEH NAMDANG KIKAL

a) Zouta khat in lam chi tuomtuom a vangsietna/tuohsietna, vangphatna namdang toh kal a, a tuoh leh zou tawndan dungzui a vaihawm ahi diing hi, ajiehpen a thuohtu zouta ahijieh in.

b) Ahi’n zouta khat in namdang toh kaal a khumbang a tuoh leh a tuohpi nam tawndan a zui diing hi.

ARTICLE No.32: CUSTOM HIL CHIETNA

1).Siel: Sielkengding-Tulai siel I chi chieng in siel tahtah I khawi nawnsih a, zong I mukha nawn sih hi, tualejieh in Bawng piching/ Lawi piching zong siel in a kipom thei hi.
Tuachia a siel, a bong, a loi umlouna lemtanlouna ah Aman zat Rs.5000/-(Dangka Tul nga)
Sang a tamzawlou ahi diing.

2).Sielpi: Sielpi I chi chiengin, Bawng, Lawi khat poupou ahithei a, tambang a, Bawng/Lawi umlouna/ lemtanlouna ah Rs.1000/-(Dangka tul khat) ahi diing hi.

3). Siel: Siel I chi chieng in siel keng ding, siel pichingzoulou siel goul ahia, tambang a, siel, bong, loi, guol umlouna/ lemtanlouna ah Rs.500/-(Dangka za nga) sang a tamzawlou ahi diing hi.

4).Salam: Salam kichi a tangpi’n voh-guol a tuot ahi, asum a tuot in voh guol manzat ahi diing, tualeh hausa-upa vaihawmte bikhieh zatzat zong ahithei hi.

5). Zubel: Zubel pen tulai in a zu zang nawnlou I hi man un singpi ahi,tambang a singpi/chini lemtan zuollouna ah Rs.100/-(Dangka za khat) ahithei a, hausa vaihom upate bikhieh dan zong ahithei hi.

6). Innpi sap: Innpi sap Rs.100/-(Dangka za khat) ahi diing hi.

7). Puondum: Puondum pen a puondum ngeingei a pieh a kidei hi, ahi’n a puondum umlouna/ a lemtanglouna ah a puondum manzat hausa/ upate vaihawmte bikhieh dandan ahi diing hi.

8). A Nep- A Noite: Sabeng puohman, thataanman,pu sum, Bangkuo/ Thallou sum, Tuman, Zawlsum, Sasem sum kep leh kawngte’n tang in a sum a tuot in Rs.20/- chiet ahi diing hi.

ARTICLE No.33: HAUSA(Chief): Hausa (The Lord of The Soil) Leitang Mangpa

Zou tawn dan in Hausa kichi a lien mama leh a poimaw mama ahi. Nidanglai in guta-lata,tuolthat in jong Hausa inn a bel/ atu chieng in a suohta a, a hing zel hi. Zou tawndan in Hausate ne/ tan diingte:

1).Salieng :Khosung mite samatte leh Taangseu
2). Salieng a khai ding: Innpi a salam kisatte.

3). Innpi sap : Salam kisatlouna ah Rs.100/-

Zou tawndan in Hausa pen a khang-gui a pei ahia, a khang-gui beimatan koima midang in Hausa hina a lasahtheisih hi.

ARTICLE No. 34: SIEMPHATNA:

Tam Tawndan (Custom) pen ahun leh a kum hei in U.Z.O Assembly in a siemtha thei zel diing hi.

ARTICLE No.35: ZOU INNDONGTA LEH AHINA

Zou innsuon ah inndongta tambang a guol ahi- Bangkawpa (Thalloupa), Inntehpa, Zawl/ Thusa, Sasem/ Bepa, Tanubul, Tanuzom, Tanu thumna, Tanu lina adg. Nopna/ daana ah tamteng vaisaina in kikhosa hi.

1).Bangkawpa/ Thalloupa:

Bawngkhat/ hainet khat sung a bullpen/ upa pen khu bangkawpa/ thalloupa, a kichi hi. A naute zousie tung ah hai a tawi a, ahai tawina zousie ah- Zinei chieng in siel khat a apang hi. Nopni/Daani in sapum khat leh zubel khat in a pang hi. Tha-le-mat chieng in gamsa ah salu leh a sungteng a kai a,Innsa ahileh salieng a kai hi. Bangkawpa/ thallou chipen khanggui a upapa nai pen khu bangkopa/thallou in pang thei hi.(Be zousie kingahna khu tulpipa a kichi hi.)

2). Innteh te:

Innsung a mawpaw pen leh suongtu pen khu inntehpa/ inntehnu a kichi hi.

3). Zawl leh sasem/ thusa leh bepa:

Zawl leh sasem khanggui a umsa hiloujieh in phungdang-tangdang zong, zah/mathei ahi hi. Zawl leh sasem khu mat/zah ahini ua kipat in tua innsungmi hina a tangta ua, innsungsa zong a neitheita uhi. Nopni-daani in innsung a sep-le-bawl leh thupesawntu in (patong) a pang uhi.Tha-le-mat (Gamsa/ innsa) ni in zawl in sakhuoilu tualeh sasem in sa-awmphal khat a kai uhi. Innsa ah a ngum phalkhat tuoh a kai uhi. Innsung namsietni in zubel khat tuoh in apang uhi.

4). Pu:

Innsung pa khat a dia a sungte khu atate a diing in pute ahi hi. Pu dinmun Zou ngaina (custom) ah a sang mama hi. ‘Pu leh lamsah, Tu leh lamhang’ ana kichi hi. Pute’n tute innsung ah muinam a kine ngaisih hi (Tute hagau kinelum thei chi jieh a kine utlou ahi). Aloutheilou mun ah innmai ah kinesah hi. Tute shi chieng in akivui zou a zingni (Handalni) in pu in zubel leh sapum toh shigaalna nei va’n in, lungdamna leh lungdamlounate houlim in melmu in Teipi, Beelpi a la ding hi. Tute a tawpna ahinailou leh belpi,teipi lalou in anitthei hi. Tute’n tha-le-mat a neite uh sa-ngawng piehlouna a neileh, pu in sa-ngawng khat taang in siel khat in a delthei hi.

5). Sungpa:

Tate diing a pienna pu khu pa a diing in sung ahi. Nopni-daani in sund khu zubel khat in pangvan in gamsa leh innsa ah sakawng a kai hi.

6). Tanu:

Bawng khat/ Be khat sung a tanu mouthasa zousie tanu a kichiden hi.Inndongta guotna ah Tanubul apat tanu lina (4th) tan a kiguol a, adangteng tanuguol a kichi hi. Nopni-dani in sep-le-bawl diing zousie tanute mawpuohna ahi hi. Namsietni ah tanu zousie’n tuomlieu(puonkhat chiet) in a pang uhi. Gamsa ah satan a neisih ua, Innsa ah satan anei uhi. Tuate khu:

Tanubul - Salu leh a mal khat
Tanu nina - Samal khat
Tanu thumna - Salieng khat
Tanu lina - Sataiteen khat
Tanuguol - Saba khat chiet

7)। Hausa:

Khuo-le-tui neitu khu hausa a kichi hi. Nopni- dani ah theipitu in a pang a, khosung a kisiet- kibalna a umleh hindan, tawndan dungzui in vaihawm leh lemna siemtu in a pang hi. Khosung a meithai- taga kemtu ahia,khomite’n gamsa a tha/mat chieng in salieng a kai hi. Thusie-lasie genna salam satna a umleh innpi sap in salieng khat a kai hi. Pawltaah chieng in Tangseu Zu a sum a, khomiten innsuon ah bu chin thum(3) chiet a pie uhi.

Source: Zou Custom Book