Saturday, August 11, 2007

The importance of media and its ethics

By Donn Morgan Kipgen

In history, we come across all kinds of twists and turns as the Revolution marches on. The flooding tides of many successes drowning the vicious ‘holier-than-thou’ voices of the tyrants, despots, Govts, dictators and their pompous military commanders for good, along with over-rated bards, the critics and their quilts as well. In all those successful revolutionary movements, there have always been slow but steady change of guards and full respects given to the general public and patriotic intellectuals, the old guards, learned scholars, etc so as to maintain the full momentum and the general interests of the whole nation-states.

The most vital factor in all movements and political-revolutions have been the Media, without which nothing could be initiated, sustained nor reformed in orderly manner. The importance of the media and the ordinary citizens can never ever be under-estimated nor could they be kept out of the enterprising things to come.

Here in this hostile paradise on earth called Manipur, the armed entities, the legislature and the bureaucrats seem to have completely missed what the powerful influences of the media are all about. An administration can survive without a standing army, important national resources and an enlightened despot or UG militant can live without a wife but could not ‘survive’ without the general media. Be though they might not fully realised, a large number of ‘princely’ civil and police officers, like union armed forces commanders, for all their well-sung achievements, just cannot work or dictate without media personnel to record their deeds as that of revolutionary leaders. All of them simply take things for granted-the friendly hidden powers of the media, the daily ‘public gazetteers’ of the State Administration.

When it comes to the genuine significance and the overall importance of the media in Manipur, there are lots of lessons to be learned and an honourable path to follow by all and sundry. Recent incidents have shown that media boys themselves could be made a big part of a tragic news. Surprising as it might sound, the CHIKIM and Naga UG militants and armed forces officers give an immense professional respects to the media boys and commendable freedom of truthful expressions. As a matter of fact and standard protocol, even militants and many armed forces JCOs and personnel address all well-known journalists, Editors, Asst Editors etc as ‘Sir’ as much a professional respect shown by their superior officers, which is otherwise found much wanting in the State law enforcement agencies. Well, they definitely know that the media is their ‘Golan Heights’ or the victory’s trumpets and know the futility of quixotic war against the media. No force on earth has ever won even a battle against the Media.

All armed entities ought to know the sources of public supports, the indelible voices of their achievements. So very much important and decisive are the media, so much so that in all modern day’s coup d’etats, the first thing the military (junta) has to do is to capture and secure the main radio, TV, and Telecommunication stations and, of course, take over influential newspaper offices. Once the media is secured, the coup is almost full done. That’s what the power of ageless warrior called the ‘Gen Media’ is all about. A revolution might come and go, a Govt might rise and fall, but the media triumphantly go on and on. Lest we forget, printing press completely changed the course of modern history: religiously, politically, academically, scientifically, economically and militarily. Nation building and socio-political revolution cannot be effected successfully without the help of popular media.

Who else but the enterprising media boys could make a thing go either way! Only the media boys could make a particular incident or an adventure an eye-opener, a success or a failure, unfortunate victims or brutal victims, innocent or suspect etc. We now know the phrase ‘good press’ and ‘bad press’ to the fullest. The Fourth Estate has now become the ever watchful and unforgiving guardian of the first three estates: existing as an independent ‘shadow-Govt’.

The popular media is a virtual opposition bench, the Judiciary, the House Speaker, the diplomatical warriors, the left-hand of the law, the entertainer and the ceaseless voices of the general public, the law makers and the extremists, all blessedly rolled into one guiding star. However, there have been some elements which unethically abused or compromised the well-protected honour of the media by not maintaining the media’s law of consistency and equal press-coverage.

Yes, indeed, far too much importances have been given at times to some particular issues or institutions which might not be appreciated by some sections of our diverse society. Some crucial issues or incidents might be undercovered due to the lack of direct or proper communication system; and even some highly newsworthy incidents, events, issues had been almost unreported, unknown or neglected due to lack of reliable informations.

Unfortunately, many of the press-releases from the Hill areas seldom merited a detail front-page or cable TV news headlines. Worst still, such press-statements issued by respectable institutions or student organisations of Manipur have never been ‘independently or directly entertained’ in the past by national daily newspapers, news magazines or nation-wide visual news media as done/printed independently in Manipur and other NE media-fraternity. However, things have changed a bit now with the introduction of national NETV cable news network having a full time regular Thadou-Kuki news channel: a necessity for CHIKIMS world-wide population.

Now, what or how about the unprecedented imposition of the Section No. 95 of the CrPC upon the State media by the O Ibobi Govt? Does it not violate the spiritual and universal concept of the Freedom of Speech, Expressions, Faith (read - ideology) and Worship proudly enshrined in the Constitution of India, the world’s largest secular and democratic nation. With such unprecedented total prohibition on all press-statements and news items issued by terrorists, out-lawed organisations, organised gangs, etc, that ‘posed threats to the integrity of the State and the nation’, the adventurous State media fraternity has been unceremoniously trapped and given out LBW by the Home Umpire to a ball that pitched outside the leg-stump line. It seems that some State ‘media-batsmen’ got themselves out caught behind or at the slip cordon for playing far too many unorthodox and extravagant strokes far away from their bodies. If that be the case, it’s time to take a new guard and responsibly leave behind all cricket ball that’s invitingly pitched wide outside the off-stump line: a loose delivery will always come regularly to be sent to the boundary rope.

A soul searching initiative is most needed. Whereas it is the Fundamental Duties of the Citizens to respect Law and Order, it is the Patriotic Duties of the citizens to see that the Law and the Constitution of the nation are not misused, abused or mis-interpreted by local authorities.

It would have been more fitting if the imposition of the Sec 95 of the CrPC had been issued through the State’s highest court of law, after due notification being served a good period beforehand to see to it that the State Media had been functioning against the interest of national security despite being officially forewarned to such effect as notified by a competent Judge or Magistrate. But then the bombshell has already been dropped from an unexpected corner.

Whatsoever the official verdict might be, there has to be professional leniency and flexibility in the Spirit of Democracy and for the over-all interest of the general public, all bounded together as one entity by the media. How’s that?

Source: The Sangai Express

Friday, August 10, 2007


PS Haokip, President, Kuki National Organisation

The Kukis are indigenous people of Zale’n-gam, meaning ‘Land of Freedom’. Zale’n-gam is a terminology used to refer to the contiguous ancestral land situated in present-day Northeast India, Northwest Burma and the Chittagong hill tracts in Bangladesh. Broadly defined, in India this includes areas in Assam, Tripura, Nagaland and Manipur; in Burma predominantly the Sagaing Division and in Bangladesh the Chittagong hill tracts. Prior to the advent of the British colonialists the Kukis were an independent people in their undivided domain, each of the clans governed by the Chief according to its own law, custom and tradition.

Kuki indigenity with historical reference
Historians such as Majumdar and Bhattasali (1930,6-7) refer to the Kukis as the earliest people known to have lived in prehistory India, preceding ‘the “Dravidians” who now live in South India.’ The Aryans, who drove the Dravidians towards the south, arrived in the Indian sub-continent around BC 1500 (Thapar, 1966, 29). In the Pooyas, the traditional literature of the Meitei people of Manipur, ‘two Kuki Chiefs named Kuki Ahongba and Kuki Achouba were allies to Nongba Lairen Pakhangba, the first historically recorded king of the Meithis [Meiteis], in the latter’s mobilisation for the throne in 33 AD' (Telegraph, 17 Jan 1994). Cheitharol Kumaba (Royal Chronicles of the Meitei Kings) records that in the year 186 Sakabda (AD 264) Meidungu Taothingmang, a Kuki, became king.

Prof JN Phukan (1992, 10) writes:

If we were to accept Ptolemy’s ‘Tiladae’ as the ‘Kuki’ people, as identified by Gerini, the settlement of the Kuki in North-East India would go back to a very long time in the past. As Professor Gangumei Kabui thinks, ‘some Kuki tribes migrated to Manipur hills in the pre-historic times along with or after the Meitei advent in the Manipur valley' (History of Manipur, p24). This hypothesis will take us to the theory that the Kukis, for the matter, the Mizos, at least some of their tribes, had been living in North-East India since the prehistoric time, and therefore, their early home must be sought in the hills of Manipur and the nearby areas rather than in Central China or the Yang-tze valley.

In the second century (AD 90 – 168), Claudius Ptolemy, the geographer, identified the Kukis with Tiladai who are associated with Tilabharas, and places them ‘to the north of Maiandros, that is about the Garo Hills and Silhet' (Gereni, 1909, 53). Stevenson’s (1932) reference to Kuki in relation to Ptolemy’s The Geography also bears critical significance to its period existence. In the Rajmala or Annals of Tripura, Shiva is quoted to have fallen in love with a Kuki woman around AD 1512 (Dalton, 1872, 10).

The Encyclopaedia Britannica (1962, vol xiii, 511) records, ‘Kuki, a name given to a group of tribes inhabiting both sides of the mountains dividing Assam and Bengal from Burma, south of the Namtaleik River.’ Grierson (1904) marks out Kuki territory as follows:

The territory inhabited by the Kuki tribes extends from the Naga Hills in the north down into the Sandoway District of Burma in the south; from Myittha River in the east, almost to the Bay of Bengal in the west. It is almost entirely filled up by hills and mountain ridges, separated by deep valleys. A great chain of mountains suddenly rises from the plains of Eastern Bengal, about 220 miles north of Calcutta, and stretches eastward in a broadening mass of spurs and ridges, called successively the Garo, Khasia, and Naga Hills. The elevation of the highest point increases towards the east, from about 3,000 feet in the Garo Hills to 8,000 and 9,000 in the region of Manipur. This chain merges, in the east, into the spurs, which the Himalayas shoot out from the north of Assam towards the south. From here a great mass of mountain ridges starts southwards, enclosing the alluvial valley of Manipur, and thence spreads out westwards to the south of Sylhet. It then runs almost due north and south, with cross-ridges of smaller elevation, through the districts known as the Chin Hills, the Lushai Hills, Hill Tipperah, and the Chittagong Hill Tracts. Farther south the mountainous region continues, through the Arakan Hill tracts, and the Arakan Yoma, until it finally sinks into the sea at Cape Negrais, the total length of the range being some seven hundred miles. The greatest elevation is found to the north of Manipur. Thence it gradually diminishes towards the south. Where the ridge enters the north of Arakan it again rises, with summit upwards of 8,000 feet high, and here a mass of spurs is thrown off in all directions. Towards the south the western off-shoots diminish in length, leaving a track of alluvial land between them and the sea, while in the north the eastern off-shoots of the Arakan Yoma run down to the banks of the Irawaddy. This vast mountainous region, from the Jaintia and Naga Hills in the north, is the home of the Kuki tribes. We find them, besides, in the valley of Manipur, and, in small settlements, in the Cachar Plains and Sylhet.

Kuki Polity and Government

Prior to the advent of the British, the Kukis were in their own right a sovereign nation. Kuki polity, based on chieftainship, functioned with a full complement of governing bodies, such as Semang (Home Minister), Pachong (Defence & External Affairs), Lhangsam (Minister, Public Relations & Broadcasting) Lawm Upa (Minister of Youth, Economic & Cultural Affairs), Thiempu (Priest), Tollai Pao (Law and Order Enforcement Minister). At the national level, this governance is known as the Kuki Inpi. The pattern is replicated at the Lhang (district) and Gamkai (state) level. Integral to Kuki polity is the Inpi, the apex body, in which each Kuki Chief is a member.

The Inpi met to execute policies and programmes, and as matters of importance, such as which affect the security and safety of the entire Kuki nation arose. One such instance took place in 1917: the Kuki Chiefs from the entire length and breadth of Zale'n-gam held a series of conclaves at Chassad, Jampi, Longya, and Khongjang. At these conclaves they resolved to rise against the British to protect the sovereignty of Zale’n-gam. To mark their resolve for a concerted effort, the Kuki Chiefs performed Sajamlhah and ate the heart and liver of the mithun or bison killed for the occasion, symbolising commitment from the depth of one's heart or core. As is customary, portions of the meat are sent to every Kuki village Chief not present on the occasion. The tradition of Thingkho le Malchapom (hot king-sized chilly tied on to smouldering firewood) was launched, signifying a declaration of war against the British. Thingkho le Malchapom was sent to every Kuki village to convey that an offensive against the British has begun. This practice, which also indicated the Kukis were fully prepared, enabled the united Kuki Rising of 1917-1919.The traditional Kuki Inpi, which remained latent since India gained independence from Britain, was revived following the fresh lot of crises faced by the Kuki people from 1980s and 1990s.

Kuki Custom and Culture

Over a thousand Kuki proverbs exist. Uililoh in tui asuneh in, ngachun, ngaha’n athi lo e (Tiny tadpoles smirch the pond, innocent goldfish and salmon give up the ghost), Benglam in den a nisa lep ah ako-e (Benglam seeks the warmth of the sun in the shade) are a few examples in a Kuki dialect. Legendary tales of our heroes and heroines, such as of Galngam, Khupting and Ngambom, Pujil and Langchal, Benglam, Jonlhing, and Nanglhun have regaled many generations. These folklores have been passed down through the oral tradition. Customary rites, such as Sa-Ai, Chang-Ai, Chon le Han, Hun, Kut, Semang are observed. Zale’n-gam is also blessed with exquisite flora and fauna. Teak and bamboo forests cover vast tracts of our land. The mithun and the hornbill are the national animal and bird.

Historical defence of Zale’n-gam

Opposition to British aggression and interference in Kuki territory began in 1777s, during the time of Warren Hastings, Governor General of India (Chakraborty, 1964, 53). ‘The year 1860 saw the great Kuki invasion of Tipperah [Tripura], and the following year a large body of police marched to the hills to punish and avenge' (Carey & Tuck, 1932). ‘In 1845, 1847-1848, 1849-1850, and 1850-1851 there were raids culminating in what is called the Great Kuki Invasion of 1860s' (Elly, 1978, 8). ‘Early in 1860, reports were received, at Chittagong, of the assembling of a body of 400 or 500 Kookies at the head of the River Fenny, and soon the tale of burning villages and slaughtered men gave token of the work they had on hand. On the 31st January, before any intimation of their purpose could reach us, the Kookies, after sweeping down the course of the Fenny, burst into the plains of Tipperah at Chagulneyah, burnt or plundered 15 villages, butchered 185 British subjects, and carried off about 100 captives' (Mackenzie, 2005, 342).

In the twentieth-century, Kuki featured in both the World War theatres. The period of WW I marked a momentous Kuki offensive against the British, which is recorded as ‘Kuki rising, 1917-1919’ (OIOC). This event is also referred to as ‘Anglo-Kuki War, 1917-1919’. Shakespeare (1928), Palit (1984) and the recently released book Guardians of the Northeast, The Assam Rifles (Guardians..., 2003, 19-20) term it as ‘Kuki Rebellion, 1917-1919’. Unable to engage in cultivation for such a long period of warfare the Kukis could not sustain food supplies and so suspended their offensive and turn themselves in to the enemy.

A notable feature of the Kuki rising is that a relatively minor ethnic group withstood the intruding British imperialist power continuously for nearly three years. Of its scale and magnitude the Proceedings of the Chief Commissioner of Assam in the Political Department states (27 Sept, 1920):

The ‘Kuki rising, 1917-1919’, which is the most formidable with which Assam has been faced for at least a generation … the rebel villages held nearly 40,000 men, women and children interspersed … over some 6,000 square miles of rugged hills surrounding the Manipur valley and extending to the Somra Tract and the Thaungdut State in Burma.

Sir HDU Kerry, General Officer Commanding, Burma Division wrote: ‘I therefore decided to put an end to the Kuki revolt by force of arms, break the Kuki spirit, disarm the Kukis, exact reparation and pave the way for an effective administration of their country’ (Maymyo, June 1919). The Military awards given to the British officers and soldiers were: 1 CIE, 1 OBE, 14 IDSMs, 1 King’s Police Medal, innumerable Mentions-in-Despatches and Jangi Inams' (Guardians..., 20).

At Phaikoh, in Eastern Zale’n-gam (western Burma), where Jamkhai (Haokip, 1998, 17), a Kuki king and his descendants reigned, there exist a great stone cave, where the king held court daily. A similar type of cave exists at Laijang in Western Zale’n-gam, which the British changed to Tamenglong. Tamenglong is now a district of Manipur. Innumerable expeditions were carried out by the Kukis to preserve the territorial integrity of Zale’n-gam. For example, an encounter in which Thanglet, a Kuki prince, took Ningthi’s (Shan king) head is recorded (Op cit, 46). Kuki Picket (Thompson, 2002, 149) or Kuki kitla refers to the location, where an encounter with the Angami Naga at Kohima, in Nagaland. In another episode, 1200 Kuki warriors fought against Kamhou Sukte, a Chin king, who had captured Chandrakirti, the Meitei ningthou. Following the victory over Sukte, the Kukis reinstated Chandrakirti to his throne.

In 1949, Sadar Vallabhai Patel, Home Minister, asked the Meitei ningthou to sign the Merger Agreement to include Manipur within the Indian Union. Kuki chiefs opposed this move because they thought it probably would entail ceding Kuki territory, which was annexed by the British and administered along with Meitei’s territory, the Imphal valley. Over 250 Kuki warriors(Annexation...1995, 182), sent by the chiefs, were deployed at the palace gate to support the Meitei ningthou, who initially was against merging with India. The ningthou, pressured by a Meitei demonstration group, ultimately yielded and signed the merger of Manipur, including Kuki hills with India. WWII and Kuki, Bengali and German connection

One of the theories of the origin of the terminology Kuki is 'cucci-cucci'. The Bengali people used this term – meaning ‘people who do as they please’ – to describe or identify the Kukis. This sense of freedom and independence inherent in the Kukis is embodied in the term Zale’n-gam.

In WW II, Kukis, under the leadership of Pu Pakang, alias Japan Pakang and the Indian National Army led by Subhas Chandra Bose, sided with the Axis powers. Many Kuki leaders and warriors actively participated with the Japanese in expeditions against the British to regain Zale’n-gam’s sovereignty from the British (Haokip, J, 1984). There are about one hundred and fifty Kuki INA pensioners. Eighty of these are listed in Freedom Fighters of Manipur(1985).

In the memory of our elders during WWI the Bengali people of Sylhet provided valuable support to the Kukis in their fight against the British colonialists. This recollection is corroborated Palit’s writings (1984, 81):

Mention has been made earlier that the Kukis had been encouraged by emissaries from Bengali nationalists in Assam, but any thought that the Germans had also had a hand in it had not occurred to any one. This matter, Palit continues, came to light at Tamu in May 1918, where upon a Medical Officer on his round of inspection came upon some Sikhs of the Burma M.P. in a hut tearing up some papers they said they did not want. The M.O. picked up some of the papers and found among them photos of two Germans, one in uniform. On the back of one of them was written in Hindustani: “If you fall into rebel hands show these and they will not harm you."

In this connection with the above incident, the Kuki National Army (KNA) condemned the abduction of Herr Heinrich Wolfgang Grey in the local newspapers of Manipur. An excerpt:

The Kuki National Organisation and its armed wing Kuki National Army strongly condemn the abduction of Herr Heinrich Wolfgang Grey by the Kuki Liberation Army, on Sunday, 23 March 2003. Herr Grey, who is an employee of the German-based Church Development Service (EED), arrived in Imphal, the capital of Manipur, on a mission to benefit the public, i.e. to inspect the activities of non-governmental organisations funded by Germany.

The KNO urge the KLA to release Herr Grey without any further delay. KLA must realise that Kuki had good relations with the Germans during WWI, which must not be spoiled. To this effect, KLA is advised to take note of General DK Palit’s observation in Sentinels of the North-East: The Assam Rifles (1984, 81).

WWII and Kuki-Japanese relations

According to our folklore, there were the progenitors Songthu and Songja. As referred to in Lambert’s report(25 Oct 1944), from Songthu followed Kuki, and from Songja the Japanese. In Burma, the Kuki chiefs and the Japanese leaders signed a ‘MoU’ for their joint venture against the British according to Kuki custom: they ate the liver and heart of a mithun and by bit upon a tiger’s tooth. The agreement was that while the Japanese would keep Burma under its rule, the Kukis would regain their sovereignty once the British had been defeated.

Nishi Kikan’s reference to the Japanese, Kukis, Burmese in relation to the names of members of Nishi Kikan (7 July 1944) of Homalin Tamanti Branch and Nakakisa, a Japanese intelligence officer, who served in the Imperial Japanese Army notes ‘Kuki is a nation, as are India, Burma, and Japan.’

Pu Japan Pakang worked with Japanese officers Masada, Co-operation Commissioner, Nikikong and Ikamura, Deputy Co-operation Commissioner, Civil Affairs Office. With regard to the Kuki-Japanese relationship, for example, Tongkhothang, Chief of Chassad, son of Pache, a war hero and leader of the 1917 Kuki rising, crossed the Chindwin river in November 1943, where he contacted the Japanese requesting four hundred rifles to fight against the British (25 Oct 1944).

During WWII, in accordance with the above pact, Kukis aided Japanese engineers (disguised as Kukis) to survey the terrain, where several strategic roads were constructed. From Thamanti near the river Chindwin in Burma to Phoilen, Khotuh, Kongkailong, Leijum, Molheh Camp, Akhen and Kanjang stretching to Jessami near Kohima. Secondly, from Homalin to Phailen, Khongkan Thana, Chassad to Imphal. Thirdly, from Kalemyo to Tamu, Moreh, Pallel to Imphal. From Fallam, Behieng, Singhat, Bishenpur to Imphal. The Japanese trained Kukis and relied on their espionage amongst the Britishers to gain vital information regarding their movement, etc. On certain occasions, the Japanese, disguised as Kukis, pretending to sell chicken, eggs, and other food items also went to the British camps. Taking advantage of the Kuki-Japanese alliance, the British carried out counter espionage: they employed Nepalis and disguised them as Kukis to infiltrate Japanese camps. Maj. Gen. Palit (1984,143) relates an incident:

Typical of these returning parties was one under N K Kalur Gurung, who returned with four rifle men all disguised as Kukis. The NCO and his foreman had been captured by the Japanese at the start of the offensive, but managed to escape. They remained in hiding in the jungle until the advancing enemy echelon has passed. They then brought Kuki clothes from the villages and, once in disguise tried to make their way back thorough the Japanese lines. Again they were captured; and this time they were produced before a Japanese officer. During interrogation, they pretended not to understand Hindi, merely repeating ‘Kuki-Kuki’ in a wailing voice. Satisfied that they were only local tribals, the Japanese let them go.

On some occasions, incidents similar to those related by Palit appear to have caused some misunderstandings: it made the Japanese think that Kukis were working against them. Such an act would have been contrary to Kuki loyalty to honour their relations with the Japanese, which was marked by biting on a tiger’s tooth. The mass Kuki support for the Japanese is immortalised in a traditional form of elegy called lakoila:

Theilou Koljang toni lep banna,
Ging deng deng’e Japan lenna huilen kong.
Pego Lhemlhei saigin bang
Mao deng deng’e van thanmjol Japan lenna.

Amao deng deng’e Japan lenna mongmo,
Vailou kon sunsot selung hem tante.
Atwi theikhong tabang a ging deng deng,
Ging deng deng’e Japan lenna huilen kongin.

The first of these verses expresses a deep-felt emotion evoked by the sound of Japanese planes passing over Zale’n-gam. The emotion is likened to that stirred by the evening sun. The British banned the singing of this particular elegy for obvious reasons, but in vain only. The Kukis continue to cherish it even to this day.

The victory of the Allied forces led to the division of Bose’s motherland into India and Pakistan, and a trifurcation Pu Pakang’s Zale’n-gam among India, Burma and Pakistan. This defeat was felt greatly by the two leaders, and so at the end of the War they left for Japan. Speculations continue to this day regarding the fate of the two heroes.

Pu Japan Pakang’s composed a dirge to mark his departure for Japan:

Kathi leh toni phal khat,
Kahin leh janglei chung chon ding.

Free translation:
If I die, it is destined for me,
If I live I shall be exonerated worldwide.

The meaning behind the elegy is that Pu Japan Pakang planned to embark upon great deeds for the Kukis once he reached Japan. To this day Kukis refer to WWII as Japan Gal (Japanese War), not British Gal (British War).


REFERENCE:1. Annexation of Manipur 1949, Published by People’s Democratic Movement (1995, 182)
2. Burma and Assam Frontier, ‘Kuki rising, 1917-1919’, L/PS/10/724, Oriental and India Office Collections (OIOC), British Library, London
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25. NP Rakung, Reader, in The Telegraph, 17 January 1994, Letter to the Editor, Imphal, Manipur



H. Chinkhenthang

Sil hlimhlim zuoutatnaa kihal lo-aa ahiding bang lienaa isep pen DIK TAT NAA ahihi. A hiding bang hilo-aa isep,/ isepdingaa imawpuoh iseplo citepen dihtat lonaa ahihi.Solomon in " dihtatnaa in nam atawisang aa, himaleh khielnaa in mizosie aa dingin zalatnaa ahihi" acihi. ( Proverbs. 14;34 ). Ahileh sildang tel lo-in dihtatnaa cilien in nam atawisang thei dieai?. Ahi theinaaza khatcieng omdinghi. Bangziek ei cileh, dihtatnaa ci amin ahoi-aa, midihtat lo tenzong dihtatnaa adeih dap veve uoa, midih te api et veve uhhi. Hima taleh dihtatnaa ciciengbeh inh nam atawisang hilo-aa, dihtatnaa ga in nam atawisang hizaw hi. I theisiem nadingun, nam thupi le enhuoi isah te bangziek aa enhuoi isah ahieai?. Namle gam khanglien ( developed) ahiziekuh ahihi. Khanglien ici sum le pai, nek le tak kiningcing, inn ten lo ten hoih nei, silbawl naale siem nalam aa masawn, gamsung hoi tahaa puozo, mipi nautang dingaa kisam te kicing tahaa neizo, cina ahihi. Ette nading in gamlien pawlkhat gen vavui.

Tu lai-in Japan te leitungbup ah aminthangpen dingin ka-um hi. Silbawl siem na lamah asang mama uhhi. Gamdang van ilei ciengin Japan bawl ahi nahleh hoi ngeingei dingin i-um aa ilung akim hi.Asilbawl te uh leitungbupah kideih ahi ziekin ahau pai uoa leitungbup ah gamhau sapenpawl asuoh uhhi. Tua ziekin agam uh ahoi puo zo uoa, inn thupi le lampi hoi tahtah, mipi nautang khosah nop nadingaa sil kisamte akicingin anei uhhi. Tua ziekin Japante ipimu mama uoa, agam uh tundingle agam uoa sil thupi te imit tawh vamuding i nuom mama uhhi. Tua mabangin USA , UK , citele igei aa om Singapur , South Korea cite zong agam uh akhanglien aa, mite ahausa uoa, aimn uh athang uoa, Bible sin nading nangawn tam gamte ah inuom se uhhi.

Ahileh bangziekaa amau gam khanglien see adieai? Agam leitang hoi aa, bu le bal leisung aa pat silpieng atam ziek adieai? Tua ziek hileh Singapur , South Korea citekhawng gam tuontuol pawl ahiding uhhi. Phaizaang leihoi gol pipi a-omnaa, lungsung sumpieng atamnaa India le Myanmar cite gamkhanglien pawl asuoh ding hi.Ahhihang gamkhanglien lah-ah India le Myanmar pen sawhal thei vetding hilo hi. Gam khanglien le nam thupi ici dihtatnaa ga hilel hi.

(1) Nekguuk ( corruption ) tawm: Nekguuk thu ah Japan te Prime Minister pawlkhat le Minister pawlkhat te'n minsietnaa ana tuoh kha-ngai uhhi.Tua dan simlo agam uoah nekguuk akigen lam izakhangai sih uhhi. USA . UK , Singapur, S Korea citele gamkhang lien dangdang ah zong nekguuk akigemlam izangai sih uhhi.1989 kum UK kazin lai-in Officer pawlkhat te kungah, nekguuk a-om ei cia ka doh leh " kei theinaa tanah nekguuk ci omlo hlinhlin hi" ciin eidawn na-uh kibang ciet hi. Tua bang nekguuk omlo na-ah sil hlimhlim ahidingbang lien in kisem thei ahi ziekin agam uh akhang hoi hi. Ei gam lahpen nekguuk atamluot ziekaa mipi le gam khanto nadingteng asuhbuoi sieng hi.

(2) Sieh ( Tex ) dihtah in pie uhhi: Kumpi in sum adeih zaza kibawl mawkmawk hilo hi. Kumpi sum ici-in agam mite kung pan-aa sieh ( tex ) adon te uh hilel hi. Tua ziekin mipi ten sieh hoitah aa apiekleh kumpi hausading aa, ahoipiek sih uhleh kumpi zawngkhal mai dinghi. Gam khanglien aa mi ten sieh athupi sah uoa, dihtah in apie uoa, azang kia tenzong dihtah aa angzah kiacieng un khantonaa lienpi hingom thei hi. Jesu'n " Kaisar silte (sieh ) Kaisar napie un" aci hi. Dih tahaa sieh pieh na-in Pasien thuman naa zong ahihi. Ahihang ei, Pasien thuzui kici pawlte tui (water) lo-aa lah om thei lo, tui (water) man ( bill ) lah pie nuomlo, electric neilah kipah pi mama, electric man ( bill ) lah pie nuomlo, sieh ( tex ) ci hlimhlim piek sawm lo. bangci Christian ihi dieai? Kumpi-in aphamaw te bangtancieng amawknaa eipiek ding lam-en ihi ding vuoi? Sieh hoi tah in pie talei zong azang ten hoitah in zangding ci lam-et huoi tuon lo laai, tambang dinmun ah gam khanto nading lampi tawm mama hi.

(3) Nasep lamah dih tat uh: Gam khanglien igen te ah nasemlo, thada, a-om maimai atawm aa, tua dan aa nasem lo-aa omte "ahing dingin taksih" cidongin ngaisun uhhi.Office cite ahzong ahun dihtah in zang uoa, asep na uoah zong dihtah in asem uhhi.Dei hunhun aa Office pei, dei hunhun Office pan pusuoh, suty ( leave ) la lah hilo. Pasien nasem kahi cia Office nasep nuosie vazzieu aa, Gospel camp poh, conference po ah kihal, Pasien thugen poh aa zin cibang omlo uhhi.Ei pawl pen, atamzaw bangsem ahei cia theizolo khop aa ki-om, inek ding imunaa te nangawn up omlo, dihtat lo, kumpi nasem ihi ee / ihi sih ei ci nangawn mi thei zolo ding khop aa ki-om, nasep aa dihtat natawh inam le igam ithupi sah zo nading lam-et huoi luolo hi.

(4) Khat le khat kaal ah dihtat nale gin/ muon omnaa: Gamkhanglien te ah khat le khat kaal kimuon naa omaa, kimuong tuokin nasep na-ah nuom le baihlam aa, anasep uh tangzai hi. Ningkum lam in India aa Khristiante project pawlkhat ngaihtuo dingin U.S.A, U.K le Germany panh palai pawlkhat ang pei uhhi. India aa Khristian pawlkhat te'n sum muthei nading ci lel bep in ngaituo uoa, sum tam pipi lut thei nading project akhan te-uh, tua palai te'n muonmawnaa nei sese lo-aa, a pom piek ( accept ) uhleh, eilah aa palai khat in maw/ hai samama-aa, " Sap/ Mikaangte zong apilding isah leh maw/hai mama uh" cihi. Amot ziekuh hilo aa, athudih/ athuman luot ziek uoa, koima muongmaw lo-uh hizaw hi.Eite zong amau bangin dihtat in muon om hileih igamuh khangto ( masawn) mama dinghi.Alelam ah, amau te eima bangaa dihtat lo, muon huoilo, le guhgol ( nekguuk zangte hi uhleh, tuatan tungdeh lo ding uoa, koiman zong thupi salo ding hi.

Ahileh dihtatnaa omlo in gam le nam thupi bawldan, nam tawisang dan ding a-om thei diaei?. Agam alei hoi ziekaa, leisungaa pat silpieng atam ziek mai-aa gamkhangto omlo ci igenzo uhhi. Zuautatnaa le nekguuk natawh pangin nam thupi le gam khanglien ibawl thei diaei? Tua dantawh hithei ding hileh ei Manipur mile Zomite ikhangto, ithupi ngel ding uhhi. Gamdang tampi te sangin igam uh asie zawtuon sih hi.Tah sa le damtheinaa lamah mi iphala tuon sih uhhi.Milip ( per head ) aa hisap in mun dangdang te sangin khantona dia, kumpi sum imu-uh atawm zawtuon sihhi.Hima leh igamin khanlam amanaw sia, lampi hoilo napen, kumpi le mipi nautaang aa dingin kisahthei pi dingsang, zumpiding sil atam napen asuoh zaw hi.Bangziek atadiaei?.

Dihtatnaa ithuse sih uoa, huoihamnaa, dugawnaa, nekguuknaa tawh ikidim uhhi. Gamsung puohoi nading le mizawngte dopkang nading aa sum hing peiteng "kei kahi" acithei tengin khawntum/ nekgaih isawm den uhhi. Cimaw le gentheite dopkang sangin nek gawpgawp isawm uhhi.

Ningkum lamin South Korea mi, Khristian makai khat Lamka hinghaw aa, Imphal Airport aa patin, "Khristian nakici uoa bangdia hicilawm lawmaa zawng nahi vuoi" ci-in lamdang sa in gengen hi, ci uhhi.Aminin Khristian ihi uoa, ahihangin ilungsim le igamtat uoah, Khristian hinaa atawm mama hi. Pasien thupha ngatah ihi sangin, Pasien samsiet/ gawt tah ihizaw uhhi.Dihtatnaa omlo aa nam le gam bawlhoi dingle tawisang thei nading hlimhlim kathei zo sihhi. Kei mu dan-ah gampuo nading in sum le vanzat te athupi masapen in kangaituo sih hi. Dihtat nale kukalnaa tawh pangleih, sum le hausatnaa hingga khieding aa, nam le gamhoi, nam enhuoi isuoh ding uoa, minhoinaa le tawisangnaa, ei-aa hing hiding hi.Dihtat natawh ipan masang sie uoah, khantonaa le nopnaa tahtah omtheilo dingaa, nam tuontuol, mite simmaw in ki-om ding hi.

Tampen, 1998 kum, Shillong, Zolengthe Magazine, laimai 7-10 naa sung panaa kangteikhiet hi-in, ei Burma lamaa te theithei dingaa alaimal tezong pawlkhat kakheelaa, agielpa deihnaa le gielnaa tawh akhietnaa kipel le laimal kibanglo te zosie kei mawpuo hiding hi.

Teisawntu: ZoMang.
Source: ZoForum.Co.Nr

Zogam Aw A Liangse!!

Friday, 10 August 2007

I zogam dinmun leh paitouh dan kikupna hong om zel te pansan a kana ngaihtuah chiang lungsim a om a honkam mahmah khenkhat zomi te simdin kon gelhkhe mok a, simtuten ngaihtuah khawmle bangchi isa di uam ah, mikhat munkhat apat a mundang a omna hon suan chian muhthak leh theihthak hon neizel chih dan a ngaihtuah kawm in.

I tenna zogam chia ki minvuah I etet chian hoih tuamna leh migam in a neihlouh hamphatna tampi ana tuun hi. A huih (air) te lah siang mahmah, tuivot siksek zodam siktui bangmah toh hellouh siang takmai om a, a lum leh vot (climate) lah gamdang mi hongzin khaten natural air condition hon chihsak hial ua, sing leh lou lah khang hoih mahmah a, tang leh mual ten hon uum in kilawm petmah hi. A sung a teng mite lah mel le puam a mi nuai a te hilou hial, vun (skin) hoih tak in hon tuam a, pilna siamna lam ah leng minuai ate hi non tuanlou ngen. Mundang gamdang ah va om lelah mi sang a neu zo hituan sam lou, zomi te ihi uhi.

Hina pi’n hun bangtan hiam paita apat muan na leh bitna om nonlou, numei naupang lau leh ling a omta, zalen taka nidang a kongtual a lasa a kikou te bang a om theih non louh, hiamgam na in lah gamgi nei non lou in iom ta hi. Zuun di bangtak in zuun in kemle migam te sangmah in changkang zo in kilawm dinga, midangte a bang in et ding leh cheimoina tampi omthei ding hi. Gam it man leh zogam minin tampi mahmah in sihna tuakta, hiam gamna lah niteng simthu hita, seplouh a muh tupna leh thadahna mahmah in mite zouta, nasem a sepna neia loh khete sum nangawn deihgoh lawlawa, bang zahzah hiam bek chih tuntun na ngen a dim zogam ahita chileng ichi khial kei ding hi.

Pathian zara tulel a ka omna uh Seoul khopi apan ka suangtuahtuah chiang, bangdia kagam, mi zatamte lubuk/lutang phumna, it leh ngaih mahmahte tenna, mimbang piang kilbang khanna hichi tel a om a khangtou theilou ahia? Zogam itna laa tampi mahmah kiphuak kheta, a thu a gelhsiam ten tampi gelh kheta, zogam khanna ding ngimna a pawlpi tampi kiphut kheta, damdoi khamtheih leh zu dalna lah sotpeka kipan hita, huchi hinapi a Rehab. Centre lah pung dedeuh maimah! I khamtheih doudalna nasep te uh phatuam lou adiam? Ahihkeileh kivel thak in I nasep dan te uh suut thak ngei mah ni hang maw? Khamtheih I dou kawm2 a ahihtute (mite) leng dou khawm2 ihi kha hia le? I society sung a huailut dan siam zou lou deuha amau kia a hun awl hauh man leh kingaihsiat mana a top tung ta leng tampi om din kaging ta hi. Ahihkei leh dou a om ziak a hih utna pung deuh2 mai ade aw chih na bang om a, douna hichi zah nung a le punlam not2 lai chu khah zan mai le houh bang achi lehlam dia? Ei lawi lak chu khaam aomte hat deuh2 a phal a omte niamkiak deuh2 mah hilou maw? Bang ziak a miten khamtheih, zu leh adang2 te hichi tel a zongsang ta a duhna piang ahi di? I insung te uah kisinsak na zaw nulepan tamvei pi honna nei ta mah un teh maw? Nuleh pan tate insung kia a enkol zou a kholak a vasa khahsuah bang houh ihi kha ua ade aw? Sim tuten bang ngaihdan inei ua?

Kholak a walking paia hun awl zang a ka tutkhawl komin ka dak a, min a gam uh nop a sakdan te uh, a sun a zan omlou a zankhua a kuan leh pai ki tatsat lou, nek leh dawn lah kining ching mahmah. A sun a zana tui lum & vot om, load shedding chihte om selou, luidung a bawl ua achei moi dante uh, agei a khawl tawldam utte tutna ding nasan hoihtak leh siangthou taka koih a om, suang omsa omlouh na munte ah bawltawmte khong koih ua, numei naupang zalen taka kimawl a zan sot pipi tan hun azat dan te uh mit a muh chia’n, aw…kou gam (zogam) le hiaite sang mahin a thupizaw in kilawm zawthei ding hia, amau gamin sum hau lotel ahi di uah aw? A govt. uh hoih china mai e? sum zat didan theinonlou uh a bang ua. Niteng a gari leh taithei dangte taigige ua amau bandh nei ngei lou uh ahi diam? Ahihkeileh bandh bawl sese ngailou a solkar in kulleh poimoh teng pe jiah2 jou ahi di uh maw? Ahih keileh bandh bawl man di khuk omlou a nasep tha iit a tai hehu gige uh hi di un kaging ta.

A lamlian (road) te uh pai a nop mahmah a, a numeite uh highhill sang taktak bun a ataitai na ding uh khual sak uh a diam? Gari chituamtuam tampi tai hehu ua, a thawm uh lah dai mahmah mai, Horn ging vengvung chihlah om lou, gamdang mite lungduai se uh a diam? Ki zepna lah mahni lemchan dandan a kizep, kuamah in kuamah kibuai pih chihte omlou, nungak pipi bang nik sing petpet, a lem didan omtuan lou teeng ua, pasal ten le et zui vungvung leh et tuantuan ale neilou uh (Kicheina lam ah zaw eilam adin ahoih in zuih theih nai ken teh). Subway train leh bus sung ale pasal ten numei te sukkhak teitei tupna le omselou, a pasal te uh hiailam a niam deuh uh adiam? No! Bag sungah wallet leh thil tuamtuam open sa phial2 a koih in a po ding ua, kuahiam in hong sokkhiaksak (pick pocket) kha ding chih om selou in, a muang mahmah uh. Hiai mite khosak dan te kamit siik a en giau2 kawma ka hun kazat chiangin Igam Zogam ingaklah mahmah uh imuh chia hichi dana amaute banga khosak hun di ka ngaklah petmah hi.

Ahihleh zogam chik chiah imu dia? Ahihkeileh tuhun inopsak hun pen ahong himai mah diam? I gam, mual leh luite zunlouh a helpawl leh misuamhat te kibuk na mun ding lel hiden ding mo? Kuahiam mihoih siluang phot nading mun hiden ding mo? Mihoih sisan tampi aluang ta a amaute atop na leng ahong hikholkei maithei uh, amaute sisan man kuan peding ihia? asulnung uh kuan chihtak na toh jui a kansuia delhjui peih kua iom a? Ahihkeileh athu alum laiteng kipei hehu a akhing deuh chia huih muutleng bang vek ihi maimah hia? Min a guam a mual leh a luidung te uh puah ua, akim leh kiang ah in bawl ua, prayer hall te suah a azat manphat mahmah lai ua, en I lampi tot gige leh kingak na mahmah te nangawn bawlzou nai mahmah lou di? I govt. zawnglua a hon bawlsak zou mahmah lou hia le? Kei mimal ngaihdan in solkal apat a imuhsun te beek uh hoih takin ana zang hile I lampite banah I Bazar te leng tuma kum tamsim paita apat zat aom ngitnget te leng khang tou deuh dia, van leh meh zuaka tute adia le kilawp huai leh damtheih huai deuh din kalam en hi.

Migamte zaw govt. in a sum sanction te development nadin a zang ua, a gam uh puah ua, azal le zou uhi. En street light khat le nih a om sunsun chia le a suse kha a pan louh khak laute ihi laitel ua, poi mahmah. I gam a hong khan a, azal izoh ua, nunnuam a ihei khawm theih nadin zaw mimal chiat I kivel thak a, I ki bawlthak uh ngai kasa hi. Kua ahia igam zun di? A mi di om tuamlou ahi, a mite hoih peuh in, kithat that lou in, ineih sunsun te puah in nasem in mineihsa kia laksak didan ngaihtuah lou in om le. Govt. sum khoih kha zekte bangle amau sum ahihlouh dan thei uhenla, a zatna ding muntak ah zang le chih huai mahmah ta. A laigelh kia siama, a gen kia siam mai loua, I tenna I zogam mahmah zunle, kuamah dang hilou ahi a zal zou di. I pupa ten zai laa ana oih uh hoih kasak mahmah:

“Nang kagam nang nahi, mihoihte gam nuam aw,
Na min ka it, na sing na suang ka it,
Na tang na mual ka it ka selung pak in dim pahluat na in.
Ipupa Pathian kiang noplenna omsak Pa na min ka it,
Thilsiam teng in pak in noplenna vak suak hen,
A gam mual chin teng ah gingging ta hen.”

Ana chih ua nuamsa a aheina gam uh ei khangthak ten hichi mai a koih di I diam? Pupa ten hon lamet mahmah uh khangthak ei ten I gam zun lou a nop lenna omsa vulsak mai ding mo? Mi gam kia a nopsa a eigam a koltang bangbang laiding maw?

Hichi khong mai2 hi migam zaleen tak a oma, lauleh liin na omlouh na mun a mahni kia a ka omlai a suang tuah na a hong pawt I Zogam dinmun kon gelh tei mai2 hi e guai.

By: Ching Mangte

Tackling Paper Tigers

The Imphal Free Press Editorial 8/10/2007 12:57:15 AM

Ideally, it should not require anybody be told there is something as the law which will come down heavily on anybody who breaks it. Ideally, everybody should not only know broadly what is not proper and wrong but also respect this knowledge. But that is only when everything is ideal, and there is seldom anything as ideal. Just to take one example, the Anti-Defection Law should not have been necessary at all if all legislators respected propriety and the values of political loyalty. But here we are with a legislation that should have been a shame on the practice of electoral democracy in the country. The thought comes to mind in the wake of the new order of the government forbidding the state media from publishing underground related information either as news or advertisement. The question is, did the media in the state need this shock treatment? Like the recalcitrant MLAs before the Anti-Defection Law, did the state media too stray out of what is proper? Before pointing its fingers at the government, these are some questions that the media needs to seriously address itself. Our own feeling is, the media, or at least a good section of it, did stray away from what it should have intuitively understood as not proper, initially under coercion, but later as a matter of routine when these editorial decisions were not challenged by the law. These would include the press allowing itself to become the medium through which threats and extortion intents are served to individuals and institutions by various organisations. In the not so distant past, even gangs of kidnappers of less than half a dozen cadres strong such as the one which came to be known as “Umaibi (Eagle)” had been given the room to force-multiply and become terrifying “paper tigers” through the media to harangue the public.

But what needs to be noted is that unlike the MLAs before the Anti-Defection Law, the media’s deviation from accepted norms is not by any compulsive behaviour, and was indeed partly a result of laxity of the law, or more precisely its implementation. Had the government for instance used existing legal mechanisms such as a legal notice, to alert the media from time to time that there are legal limits to its freedom in the interest of public order, maybe things would not have come to such a head as at present. This is to say, there are better ways of straightening out issues than to come out with threatening and overbearing orders on the part of the government. In these days when notions such as “community policing” have become a fad, this should not be difficult to understand. Perhaps a cue can be had from a Central government strategy. There are for instance periodic reminders to the public through unobtrusive advertisement campaigns through the DAVP as to why child labour is a crime; mixing drinking and driving is against the law; dowry is punishable under the law; tobacco consumption is bad for health etc. It is not as if the intended audiences are ignorant of the substance of these messages, but still soft official reminders such as these help in establishing the presence of an active law in the background of whatever any section or sections of the citizens do.

Since there is nothing fundamentally and intrinsically hostile between the media and the government, and since the present standoff is a result of omissions and commissions by either party, we do not see any reason why a confrontation should not be avoided. Both parties can take a step back and reconsider the issue. The press can agree that it had at times gone out of acceptable norms and the government on its part must tone down its tough order to redraft it in the nature of a reminder served to the latter that the long arms of the law exist even when not visible and that this law can be tough if broken wilfully and consistently. Our own verdict is the present order which has become a bone of contention is a superfluous overkill. The relevant laws to control sedition and libel exist in the statute book and there was no need for a confrontationist government order which expectedly only managed to evoke a confrontationist response from the media.

Governance (L/D)- ?

By: Geoffery

“It is the spirit and not the form of law that keeps justice alive” --- ‘Earl Warren’

Governance is noun of the word ‘Govern’ that means to rule with authority. Any duly elected member of legislature or parliament or a person assuming an office as his profession or job by virtue of some ruling or order can govern. Whether it is good governance or not is left to perception of the governed. Good Governance is the rule where legislative, executive and judicial functions of the authority are discharged in a fair and just manner to meet the progressive needs of the society. Here; everyone has Food, Shelter and Clothing (Roti, Kapda and Makaan), even if one does not have, one hopes to get it positively. Our elected leaders are meant to govern; good or bad is for the people to decide.

We are all aware of the infamous MP, Katara, who was trying to export a Benami family (a lady and a boy) by virtue of his position, assuming that he will get away. Bad Luck, Sir! To our astonishment he was getting a fat commission for such human trafficking. This is one case that has come to light, may be many more are under the lid. Similarly we have Benami traders in Mokokchung which is against the law of land. Here property is in the name of a local Naga, business is owned by non Naga from outside and business permit is in the name of a local conforming to the existing rules. Probably this too has some one’s patronage.

This region of our country is gripped with the problem of checking fake currency pumped by ISI meant to cripple the economy of the region. Chief Minister of Arunanchal Pradesh has openly accepted involvement of certain local leaders in this racket. To quote Mr Dorjee Khandu “we have definite information that some local leaders are also involved and we have identified them. We are looking for some tell tale evidence to catch them red handed”. He further said that ISI is sending the currency through Bangladesh, Meghalaya and Assam.

Mr Neiba Ndang a former congress leader of Nagaland has said that central funds are being converted into political money by the ruling leaders. Mr Prakash Singh who was DGP, Assam and a governor of one of the North Eastern States had confessed in a programme “Big Fight” telecast on Star TV that approx Rs/-100 crores meant for development were siphoned out for vested interests.

Killing of Purnendu Lungthasa, Chief Executive Member of the North Cachar(NC) Hills Autonomous District Council and his colleague by Black Widow group DHD (J) is another revelation. As the talks go it was money that was beginning to shape the talks between congress and DHD (J). The militant group had reportedly demanded Rs/-2.8 crores from the ruling congress after being betrayed in its earlier demand for reservation of three of five newly created constituencies in the NC Hills exclusively for Dimasa tribe.

GoI has launched a subsidy based credit linkage scheme for establishment of Agriclinics and Agribusiness centres. As per scheme a trained graduate can apply for a loan up to Rs/- 50 Lakhs based on the project report. But no bank is giving loan despite having graduates trained by Institute of Cooperation Management Imphal. Therefore Manipur is losing the benefit of agriculture subsidy.

These are some of the recent examples that are fresh in our memories. From the foregoing readers are free to think and decide for themselves; whether we have Leaders or Dealers, the difference being in position of letters L and D; can we hope for governance (not good governance) from the leaders who only make deals? Every one is aware of the deals that are struck before during and after any elections, small or big.

Good Governance calls for Honesty, Virtue & Conscientiousness and in the matters of conscience, majority has no place. It also needs the power of trinity i.e. Mutual trust, Faith and Confidence between the Leader and the Led. Can we have this and no deals please?

Politics isn’t about big money on power games; it’s about improvement of people’s lives - Paul Wallstone
(Readers can reach out to the writer at email:

Source: Kangla Online

Delimitation: Who moved my cheese..?

By H.Benjamin Mate

The primal role of the State is to provide a vibrant administrative set up and strive for balanced development and perspectives. In a State like Manipur laden with diverse culture and aspirations this role assumed more significance. Our state of affairs today is but our “own creation.” Can the people of Manipur further afford to lay our destiny in the hands of irresponsible and callous leaders? How much is enough?

Of late the State administration is caught in the doldrums on the delimitation imbroglio.

And ironically few could fathom the depth of the issues involved and their implications. And the manner in which the State Assembly tried to mislead the peace loving people is but amazingly novice. So the Cabinet Committee on their own wisdom began their itinerary on-board the Indian Airlines to Delhi, the capital city of all wisdom.

The sense of urgency shown by the Cabinet Committee is praiseworthy but we wish they had taken enough care and not left behind the keys to their own wisdom. All said and done, the stock exchanges had already downed their shutters and the cabinet committee could find none to transact or trade with.

But all hopes were not lost yet for they could spot traders/brokers who were still interested in clinching a deal in the derivative markets. But there was a rider. These traders offered our esteemed leaders to take unconditional positions in the future market with only a buy option.

For the uninitiated, derivative instruments are based on the perceived value or future potential of an asset but are traded now. You can take a plunged in forward or future contract with either call or/and put options. Derivative instruments, therefore, in social parlance offers potential opportunity for rebuilding fallen images and hopes. On the flipside, the converse holds true if these instruments are not understood properly and applied without a corrective mind-frame.

Does it make sense for our politician to hedge their political career now? The only alternative option for them is to explore the feasibility of currency swap (a political swap) which I don’t think is feasible in the near future. The ball now solely rests with the peoples’ court (the people of Manipur). It will be foolhardy to draw our present state of affairs with the old adage that fools can but only beget more foolishness. Or, should we let destiny be destiny and to hell with ourselves. Let us gauge the appropriateness of my judgment now.

The inglorious “Act” in the annals of Manipuris’ history came from the bolt in the form of a unanimous resolution passed by the Assembly on 1st August, 2007.

The resolution resolves the August Assembly in the interest of the people of Manipur disowns the exercised of the Census Act and expressed its reservations on the intent and spirit of the Registrar General of India and Census Commissioner of India. I cannot but fail to notice the callous and indifferent attitude of our leaders in matters as important as the “delimitation of constituencies.” At stake is the destiny of more than 45 per cent of the population of the State who rightfully owns more than 85 per cent of Manipur’s geographical areas.

The delimitation process is rather more of a social concerned than political. It is about promoting an equilibrium representative system in terms of the dynamics of a given population, developmental needs and social justice which takes into account the geographical contour of a diversified culture under its preview.

It intends to cultivate a neutral social system which caters especially to vulnerable population of the society. It also provides a forum for introspection to mainstream politicians on policy matters and delivery of good governance.

And good governance being a passing reference here, it is not my intention to carry any further this debate.

The logical bottom-line of the delimitation process therefore lies in re-engineering of social and political structure within the framework of the dynamics of demographic changes. Unfortunately, this august assembly fails to appreciate the spirit of the delimitation exercises and failed to read the lines on the wall. The people of Manipur are taken for a ride on the issue. In fact our political leaders to a certain extent have succeeded in transforming what purportedly was a social and democratic process into political issues.

This is lamentable and unfortunate. In other words, we have failed to understand the complexities involved in the derivative markets.

The question arises that “Are the people of Manipur well informed citizens?” Are we all nuts to be cracked at (whose) will? Let today be a redefining moment in the lives of “we the people of Manipur resolves and stand affirm on our right to be informed citizen…….”

The para phrase here is that the Government of Manipur had failed in disseminating correct information to the people. Nonetheless, the recent judgment of the Apex Court had reinforced our faith in our judicial system, atlast surely shall the pigeons be set free from the clutter of the cats.

The history of Manipur is a living testimony of peace, love and co-existence, aka hingminnase eikhoi.

The integrity and loyalty of the tribals’ to the cause of the State has stood the test of time. But the uncertainty that vitiated the political atmosphere of the State during the days preceding the Inglorious Act is a valid point to ponder with. The crusaders of status quo may glance through an extract from the Delimitation Act, 2002:

“Under section 9(1) (d) of the Delimitation Act 2002 Seats for the STs are to be reserved in the constituencies in which the percentage of their population to the total population is the largest. Therefore, after all the assembly constituencies in the State have been delimited, the constituencies to be reserved for STs will be those where the percentage of the ST population to the population of the constituencies is the largest, in descending order equal to the number of the constituencies to be reserved for STs. “

The call of the day is why our political fiefdoms are still reluctant in calling a spade, a spade. Life is not just about creating a political space or gaining a political mileage. It is neither a process of political permutation and combination.

Life is about understanding the essence of good living. And good living can be sustained only through social synergies wherein the principle of symbiosis is a norm rather than preached.

It is in this reference that I proposed to show-cause the deliberations of the Apex Court on the Issues on Delimitation Act, 2002.

The affidavit of the Union Government of India acknowledge the fact that the Guwahati High Court has erred in allowing the Writ Petition of All Political Party Manipur under Article 226 of the Constitution of India without appreciating the fact that the evidence in the present case is in question which cannot be verified at this stage by any means by the Court intervention...” What prompted the Guwahati High Court to entertain the case can be best answered by the All Political Parties of Manipur under the aegis of Shri O.Ibobi Singh and his Cabinet Ministers (including the tribals’ cabinet members).

The Union Government and others in their counter affidavit filed before the Special Leave Petition (Civil) No. 5766/2007 in the Supreme Court have admitted that there is no enabling provision for re-census even under Section 17A framed under Census Rules 1990.

Moreover, it is also not possible to conduct a census retrospectively with a reference date of 1st March, 2001.It further contended that the field situation that existed as on 1st March, 2001 cannot be re-created now, after six years, due to the dynamic nature of population which undergoes a change due to births, deaths and migration.

Therefore, counting of the heads that existed on 1st March, 2001 as ordered by the Hon’ble Guwahati High Court in respect of the 9 hills is also practically not feasible if not unconstitutional.

So, what is written on the wall is clear and loud for all to see. The pertinent issue here is “Has the delimitation process becomes a destabilizing factor for the people of Manipur?” My answer is a big NO. In fact it is a path well taken and a job well done. And we also salute the men who staged a walk-out during the inglorious Resolutions. The long cherished social fabric that binds the inhabitants of Manipur should be further strengthened.

Let the wild hogs fine tune their vision. It is the enemy within which poses more threat to destabilise the socio-economic and cultural fabrics of the State. The August Assembly of Manipur, you are with me!

Source: The Sangai Express

Thursday, August 09, 2007

The Humbling of Modern Gandhi

By: John S. Shilshi

In what may be termed as India’s most long drawn criminal trials in recent times, Sanjay Dutt fought a legal battle for fourteen years. Right from day one, this high profile case provided plenty of “masala” for the ever hungry media personnel of this country. Stories after stories were churn out of it, both by print and electronic media. So much so that this rugged looking actor became a household name more for the AK 56 rifle that he possessed rather than for his acting talent. Frenzied Indian media also peeped into the good and bad sides of Sanjay Dutt, and in the process of doing so they even invaded into his and his family’s privacy. The other day, when the final verdict ultimately dawned on him, the Dutt story emerged as the most reported criminal case in Indian history.

Though the gravity of the crime committed never really was in doubt, the case generated much debate mostly on the lines of whether or not the actor should have been doled out an 18 months confinement even while the trial was still in progress. Like it provided ingredients to media to generate sensational story lines, the case also provided an opportunity to many legal luminaries to discuss the ifs and buts of the proceedings. After he was out of jail, Dutt came back very strongly and hit the Bollywood screen with a bang. Among others, two of his comeback releases, namely “Munnabhai MBBS” and “Lage Raho Munnabhai”were super hits. Not only did these two movies drove Indian cinema lovers crazy, but transformed the very image of Sanjay Dutt so also altered his fan profile. From a rough and tough hard hitting ‘Khalnayak’(villain) image, he transformed himself to a terrified, god-fearing, and caring philanthropist, while his earlier fan following confined mostly to the lower strata of Indian society multiplied into middle and upper class Indians as well.

Dutt’s new found method of practicing Gandhian philosophy in “Lage Raho Munnabhai” indeed impacted so much on Indian society, that traffic police in Mumbai offered flowers to those who jumped signal lights. Even in notorious Bihar, students of a college offered roses to Assamese passengers in protest against killing of Biharis in Assam. Such is the enormity of Sanjay Dutt’s influence on Indian society in the post “Lage Raho Munnabhai”, period and much before the final verdict was pronounced, he had already assumed a larger than life image. More over, fourteen years is a very long period and the Indian public, known for its short memory had already forgotten the Actor’s past. Despite media’s reminders from time to time, the Indian public comfortably preferred to dwell in the actor’s present rather than in his past, and was in an all forgiving mood. Hence, intense mobilization of public opinion preceded the judgement day, so as to indirectly influence the trial court to fall in line and follow the bandwagon. Some television channels even went to the extent of suggesting leniency towards Dutt.

However, Judge Dattatreya Kode stood rock solid in discharging his official duty. He remained unperturbed by the happenings around him, and saw only what he was required to see. He pronounced the judgment purely according to merits of the case, based on the evidence placed before him by the prosecution and did not allow emotions or sentiments to overawe him. His observation about the accused, “acquiring AK 56 suggests his character” said it all. Thus Judge Kode not only did Indian Judiciary proud, but also instilled a sense confidence in the moderate Indian public mind that this democratic institution on which the country heavily relied upon, can deliver the goods provided the will is there. He also sends a strong message to all those who perceived Judiciary as a weak institution when confronted by the high and mighty. His judgment also amplifies the efforts of his judicial brethren who dealt with the Shibu Sorens and the Shahab-uddins of India. Above all, he made every patriotic Indian proud of the system that this great country has begotten for herself.

Like many others, this author is a diehard fan of Sanjay Dutt, and the very thought of him being confined in a cell where ordinary mortals are lodged is hard to comprehend. Similarly, like many others, this author too feels that six years is perhaps too long a term. But this feelings and sympathies apart, the author is proud to have belonged to a country where systems work. That Sanjay Dutt and his high profile family are graceful in defeat, is also a lesson in itself. One can only wish him strength and even more bouncy return to filmdom after six years. But for the present, truth has triumphed, and the modern Gandhi has been humbled.

Source: Kangla Online

Wednesday, August 08, 2007


Leitung ah ngeinazatdan atuamtuam kineiciat hi. Tawm ta kibang in, a hizong in kibangkimlo hi. Tua ahihman in hihtua minam, hihtuagammi te ci-in zongkikhen theipah hi.

Mi kempeuh in inuntaksungin pilna, siamna atuamtuam kideihtek inzongkizong ciat hi. A hizong in kuamahin ngahkimlo

Dr, PhD, M......

Hih minmai/nung ah akoihnuamlo kuamah omlo hi. A deihlo kuamahomlo hi. Pilna siamna i deihman in i neutung akipan sangkah inlai isimciat hi. A hihhang in nuntak haksakman in pawlkhat in zomsuakzolo hi, pawlkhat pumpicidamlo, pawlkhat .... cihbang a tuamtuam hang in a kipelh tampitak om hi.

(Pi, pu, pa, ... cihthu Taang Zomi in honggenkhin. )


Mihing khat aa ding in leitung ah nuntak anuampenhun ahihleh Taangval/nungak laai hi ci-in mitampi in genciat hi. Tua mahbang in Taangval cihpen anopdan pen tua hi cih amal aa gentheihlianding omlo ahiphial zong in nuamngiat mawk hi. Hong awhding omlo lawm leh gual te tawh khawlkhawm, nuiciam lel khawm in koimun koigam ah a hizong in,tangzangmahmah leklek in, zongnuammahmah hi. Khangnolai, omdan, khawldannuam, mailam ahbangthupiangcih lungngaihna neilo (theikhollo ) cihhonghimawk hi.


Nu leh pa i cihkammal in thuthuk in manpha hi, zi/pasal neisa khat leh aneinailokhat alungsimpuakdan kibangngeiloding hi. Pasal/numei in zi/pasal neicihpen ngaihsutna picing hi. Banghang hiamcih leh pasalkhat in zi aneima in neisa, lamsa sumlehpai ahihkei leh zonglungsim picing, kikhualna hihtenglak ah khatpenpen anei angahkhitciang, kithoikhol, kigingkhol khitciang in ZI neiding in hongkithawi in ZI hongnei pan hi. Zi leh ta vaakding dinmun ah om ahihman in Pa/num kici hi. Kum 25 nausuak/nei, kum 30 lokuan nasem, kum 40 vanzuak, sumbawl cihbangdanin na hongsem hi.


Mi hingkhat nuntakhunsung ah, pi/pu cihdinmunpen gualzawhnalam hita hi. Banghang hiamcih leh asinkhak, atuahkhakte uhlehasiamnate uhpen akum uhtamtektek, khangtotektek hi. Na semsilbawldingteng leh adang nasemteng khempeuh semtheih uh hi. U ham( khang ham ) haksatna khempeuh kantankhin dinmun cihhonghi aa, tua ahihman in pi/pu cihdinmunpen mikhempeuh inngahkiimlo hi. Kum 60 tua ( atung a ) nasemkhempeuh semthei hi.

ZONET sungbang ah PU/PI cihzahdongding in Upa/ ham omin ka umkei hi. ( Mi kathei tawmlai zonghi ding hi.) Pu/pi, Sia khawng ikici ngamngam theimawk hi.


Kawlgamsung ah zi/pasalneinailopen pasal ahihleh " Moung " numei ahihleh " MAH " ci-in kizang hi. Nupi/ Papi sa te U/Daw ci-in kizang hi. A hihhang in U/DAW bangmun ah bangcikizatcih tawmkhat ensuk, kikumsuk ni.

A kumtawmmahmah taleh kumpi nasemkhat ahihnakleh pasal pen " U " kici aa, numei pen " DAW " kici hi. Banghang hiamcihleh kumpi in mimuanhuai, mipicing khat in mu ahihman in ama nasemding insang hi. Tua ahihman in Moung, Mah te zangsaknawnlo hi, muanhuaisa ahihman hi.


Sia cihkammal in adiakdiak in sangsia, biaknasia( thu hilhsai ) panmunletna neilo, izahtakdeuhte sia kici hi. A hizong in ahoihlolam ahzongkizangthei mawk hi. Sia cih hihlaimal sung ah akhu a, aleng heuhiaukhat omthei sese hi. Kawlgam lambangzinsukleng mawtaw, gunkuang tungkhawngpan i tuahphet in Sia, sia, .... koi navan kenhongpuaksakning, ci-in sia hongcihkawmkawm leh ivanpuakhongsut hi. I vanhongdeihgawhman in sia hongcihi aa, ipil vangkeileh sia hongcipa/nu in hongpeimangding hi. Tua ahihman in mikhempeuh sia cihdingleh zatding in kilawmkasa kei hi.

Pi, pu, pa,...... cihtepen kiphatsakna, kizaneihsakna cihbangmawkmawk hilo in amunleh amakumtawh kituak a izat theihding thupi hi. Hih tepen zaa(position) kimawkpiaktheilo aa, amadinmuntawh kituak aa isap, ilawhtheiding thupi kasa hi.

I theihngeinai lohkhatpen sanggam cihdingzong hoihkasa mahmah hi. Banghanghiam cihleh sanggamcihkammal in gamgineilo, ciangtan neilo hi. Zomi sungah nasanggam, pawlpisungpan nasanggampa uh ...... cihbangdan hi aa, ahoihpen laimal, kammal ahi hi.

(tawm vei )

Terrorist: Why would someone want to kill innocent people?

By K Levi Rongmei

“Love Your Enemies, Do Good, Expecting Nothing in Return; and Your Reward will Be Great.”
— Luke 6:27-36.

On September 11, 2001 several people hijacked jet planes and rammed them into the World Trade Centre (WTC) in New York City. The incident resulted in the death of thousands of innocent human beings.

Most of us wonder- why someone would do something like this to innocent human beings? To put it bluntly, the people that did these dastardly and cowardly deeds functioned with a learned belief system that encouraged them to do so. They will, no doubt, be lauded by their co-conspirators as heroes for their ‘noble’ act (it was noble from their point of view).

Like most people that seek to harm others, the terrorist has a ‘god complex.’ The terrorist is an ardent blame placer. They believe profoundly in hierarchy. In their minds they preside at the top of that hierarchy. They believe they have ‘god like’ authority vested in them. Terrorists are fascists. They believe they alone posses characteristics deserving life. They believe their thinking is the sole determination of right and wrong. If someone does a ‘wrong’ by their arbitrary definition, they believe that it is their job to correct that ‘wrong.’ They are incredibly self-righteous. They believe ardently that things should be different than what they are! Thus, they deny reality with impunity.

Acting Like Deity: Ra-ther than going after the individuals that they ‘think’ did them ‘wrong’ these particular terrorists chose in ‘god like’ manner to kill anyone they arbitrarily decided were ‘infidels.’ If you happened to be in the group they arbitrarily condemned, whether you knew them or not, did anything to them or not, are young or old, you are their “devil!” You deserve death because they say you do. Since they believe their beliefs are “right” there is no reasoning with them. Indeed, they worship their own thinking. In their mind they are absolutely undeniably bigheaded and in “god like” manner, right! While most of us think no one is “perfect,” they “know” they are. They may even think they have a direct line to the deity. They often invent the idea that he has chosen them above all humans on the earth. Scary!

Individual Accoun- tablity: Most people think of themselves as individuals. To a somewhat rational mind, it doesn’t make sense to blame a group of people for what an individual may have done. Consequently, most of us will feel no responsibility for the wrong that allegedly happened to the terrorist. We think, since we did nothing wrong to them, why would they do harm to us? It’s hard for some of us to understand the thinking of terrorists. We think of ourselves as individually accountable rather than collectively responsible for our actions. So, if I did you wrong, you most likely would go after me and not after everyone in the city where I live. Yet, the terrorists, because of their deception, believe that we are collectively responsible for their real or imagined grievances. It is therefore only fitting to kill people that they think are in any way related to those that might have done them wrong.

The terrorists may have real grievances. But they greatly exaggerate the significance of their grievances. As one of them said they have “suffered” many year of oppression. Discrimination against certain people still exists in our country.

Terrorists devoutly believe in the “horrors’ of what they “think” was done to them. They seem blissfully unaware that their “horrors” are self-defined illusions. In their mind it’s OK to seek revenge or kill “infidels” because of their “god like” final authority mentality. Terrorists think they are the ultimate purveyor of what is good and what is evil. In the terrorists’ minds anyone that does not agree with their thinking is “evil” Hence they must die.

Sharing in Humanity: All human beings have a great deal in common. We have more in common than we have differences. We all enjoy eating a tasty meal. We all enjoy a beautiful sunset. All of us want to be with our friends and loved ones. We all wish to have good health and be disease and pain free. No one is really any less or more human than anyone else. Even the recent mapping of the gene genome bears this out. Genetically, all people share 99.99% of the same genes. The genetic differences between any of us are less than 1/10th of a percent. And yet we still ‘think’ we are vastly different than each other. That’s part of our problem.

The human mind is incredibly creative. The terrorists used their mind to create the illusion that someone did “awfulness” to them (dubious concept if there ever was one). They viewed that “awfulness” as so heinous that they believe drastic action “must” be taken. They then looked around and found someone to blame.

The terrorists do not realize that they have used their incredibly creative mind to make themselves miserable. Unfortunately, they do not realize that their mind has become a tool for self-deception. Like most deceived people, terrorists create their emotional misery within the confines of their own mind and falsely blame their disturbance on something or someone outside them.

Terrorists hate certain kinds of their fellow man with hatred that is almost beyond belief. They do not appreciate but rather condemn diversity. Too bad! They are deceived. No matter what they think, we are all human beings. It is profoundly sad that some of us can so distance ourselves from each other through our imagination and become (in our own mind) “super people” - people that go around touting their “god like” beliefs and decrees in violent means.

Why hate? Why do people hate each other? We are taught to. And make no mistake the people that did these deeds were taught well. They believed they were totally right in doing what they did. So much so, that some of them “gave” their lives up in the process.

Mankind’s problems all started in the Garden of Good and Evil. Our problems continue because people are still deceived into taking to themselves the knowledge of good and evil. And yet, most people are not even the slightest aware that they do so. Deceived people do not know they are deceived. They wouldn’t be able to explain how they take to themselves the knowledge of good and evil if their life depended on it.

Most people function unaware that they regularly take to themselves the knowledge of good and evil. They are deceived; to thinking that emotional disturbance is caused by the circumstances they find themselves in. They try to solve their problem by doing the most inefficient thing they can.

They try to change their circumstance instead of changing their “view” of it. Furthermore, they usually attribute to much “evil” to their circumstances for their own good. They often think they are diminished because of what someone did or said. In reality, they are disturbed by their own belief system. Unaware of this, they try to make other people do what they, in their “god like” thinking, think they must. The people they are trying to control think the same way they do. That just makes the inevitable conflict more intense. One can’t win a power struggle with another human because everyone has the same power.
Levels of “Control”:

There are four levels of control that people seek to use upon each other. Number One is a simple request: We ask someone to do something. Number Two is: We ask someone to do something and state that we will pay or do them a favour in return if they do what we want. Number Three is where we go overboard. We start making “demands” “I am angry and you had better do what I want!” Use of level Four results “in violence and or death! “You must do what I want or I will harm or kill you!” While most of us stay on level one and two and occasionally go to level three, terrorists go to level four readily.

Emotions are connected to the goodness or evil that we attribute to things:
There is no good or evil in the things that happen to us. Terrorists feel hostile towards their enemies because they talk themselves into it. They are usually unaware that they have created their hostility by the way they think. Their feelings are not the result of what some one has said or done to them. It is their view of the events or circumstances that determines the emotion they will have at any given moment. Since emotions are the effect of thinking they are only as valid as the thoughts that produce them. Terrorists do not know this. They erroneously believe their emotions are the ultimate measure of reality. To gain more understanding why these people did this to other human beings, we had better take a further look at their thinking. We need to understand that people think, feel and then have a tendency to act on their feelings.

Terrorist Thinking:

Now remember the terrorist, in his “god like” thinking, does not realize that his thinking is causing his emotions. He is deceived into believing that what happens to him externally is causing his “emotional misery.” He can and often does exaggerate or imagine wrong done to him. He feels hatred intensely because of the “awfulness” he attributes to his experiences. He then wrongly concludes that the intensity of his emotion proves he is right. All it really proves is that he believes very strongly in his own self-induced deception.

Thinking something or someone outside you causes you emotions is bad enough. To make matters worse, he then attributes to much bad to what he thinks has caused his feelings. Because he attributes so much negativity to his experience, he feels an extremely negative emotion. Since what he feels is so intense, and he has been taught all his life to trust his feelings, he lashes out at what he thinks is the cause of his misery. Unfortunately, that is usually a similarly deceived person. What a mess!

Let’s take a closer look at the specifics of what went on in the mind of those that chose do this to their fellow man. People often align themselves into groups because of the similar philosophical beliefs they share. Let’s take the Jew-Arab hatred for example. What is a “Jew?” But simply it is a person who “thinks” he is a “Jew” (and all the concepts he thinks goes along with that label). The same thinking takes place in the mind of the person who thinks he is an “Arab.” “Jews” have been taught to hate “Arabs” and “Arabs” have been taught to hate “Jews.” It is their current thinking rather than what transpired between the two groups of people years ago that is the cause of their current hatred. Their convoluted thinking is the same- the opposite side of the same coin!

To hate another person you have to tell yourself to do so. Most likely you have convinced your self that there are major differences between you and the person you hate. For a “Jew” to hate an “Arab,” he has to tell himself that he is better than the “Arab” is. For an “Arab” to hate a “Jew” he has to tell himself that he is better than the “Jew” is. And, since they hate each other so intensely, they often tell themselves that life would be better if the other were dead. They think they can’t possibly get along with each other because they are so different. They are oblivious to the fact that their differences are arbitrarily self-defined. They then wrong-ly conclude it is their job to kill the other person.

The apostle Paul had the answer to his dilemma. He said he learned in whatever state he found himself to be content. He learned how to create peace within himself. The answer to this mess is to stop taking to oneself the knowledge of good and evil and create peace in ours minds. But since deceived people do not know this, they can’t possible do anything about their twis-ted thinking. The intensity of their negative emotions blocks rational thought. They think in vicious circle.

In reality, how can anyone exist better or more than anyone else? The undeniable truth is that we all eat, sleep, drink and go to the bathroom! Our differences are more imagined than real! To be sure they are philosophical.

Thoughts Bring Emotions:

Our thoughts and only our thoughts bring out emotions. Deceived people falsely diagnose the cause of their emotional disturbance. They create emotional misery in their own mind and then wrongly blame it on something outside them!

Unfortunately, their wrong diagnosis takes them miles away from the practical solution to the problem - stopping the insane process! The terrorist functions under a deception that is so thorough and intense that only extreme measures could crack through it.

One of the things that has caused the relative level of peace that “Indian” have enjoyed over the year is that when people came to this country they were usually fleeing oppression and so wanted to come. Secondly, they knew they were expected to become Indians. This caused them, to some degree, to minimize their “ethnic” differences (which are really philosophical in nature- not genetic). They downplayed many of their differences and became ‘Indians’. When they became Indians, they suddenly shared a commonality and a sense of community that resulted in even more downplaying of their philosophical (ethnic) differences. Now they were Indians first and wha-tever they thought they were usually took second place.

Maximizing the similarities between themselves and others made it easier to get along. This is the reason that God said to love your neighbour as you love yourself. It cau-ses us to realize that we are all related to each other.

If we want to get along with others we would do well to maximize our similarities and minimize our differences. Thinking to oneself: “He or she is just as human as I am” goes a long way towards creating peace between people.

To hold a country (ma-ny individuals) responsible for what a few people did is unrealistic and wrong. But, because of the deception that the terrorist functions under, it makes total sense (to them).

Language unfortunately has some inadequacies. For, when we think about it, we are individuals by nature and can’t really become what we are not - a “group.” The concept “group” is internally illogical in its strictest application. The terrorists think erroneously: “Because you are an “Indian” (I am just me as you are you) and some people that live in “your” country did me wrong, “I hate any and everyone that I think is in the ‘Indian’ group (an over generalization). You must pay for what ‘your people did to me and ‘my people’.”

Notice that the terrorist holds “our” country responsible. Again, thanks to the imprecision of language and his deception, the terrorist has used an “illogical” concept. He thinks it is “our” country. Most people realize slavery is wrong- one really can’t own another person. The terms “ours,” “yours,” or “my” convey the false idea that we can be responsible for other individuals as if we could own and control them. Since others are “free moral agents” that we can control them is an illusion- a deception.

It is an non-sequitur- a magical jump in reasoning. We can’t be responsible for what anyone else thinks or does because they have the capacity to act on their own thinking and belief system- irrespective of ours. I may, for example love you, but if you choose you can hate me. You most likely will see me as your enemy. As the result of your thinking you will feel hatred for me caused by the way you think about me.

We think in the privacy of our own minds. What I think is not controllable by you. Nor, is what you think controllable by me. In other words, I don’t have to power to make you think or do anything you don’t want to. Therefore, I am not responsible for what you think or do in reality, I can only be responsible for what I think and do. Thinking is an individual responsibility. That’s why killing a bunch of people who never did anything to the terrorists makes no sense. Since pe-ople are individuals they always act unilaterally. One terrorist became “ma-ny” be perpetuating deception among themselves.

Problems to Peace:

The problems that prevent peace come about because of our self-imposed ideological and philosophical deceptions. If we are ever going to get along we are going to have to undeceive ourselves. To do this, we need to understand the process of taking to one’s self the knowledge of good and evil. Once we understand the process, we would do well to convince ourselves to modify the process and avoid the extremes of “good” and “evil” (dichotomous reasoning). We are going to have to stop making ourselves miserable where we live- our minds.

We would do well to look at things from God’s point of view. If we want peace, we have to accept that we are individuals and are therefore, individually responsible for what we feel and do. We need to realize that we all have a right to exist.

Peace exists in the mind of the person that thinks peaceful thoughts. If we want peace, we had better teach people a philosophy of peace. A few of us have begun this process within ourselves. However, given the “headset” of most humans on earth today, we are dealing with billions of terrorists.

Mankind could use a saviour to save us from our deception. He would have to be so powerful that death would not be a threat to Him. He would have to be above the petty political machinations of mankind. I personally think (hopefully I am wrong) that He would have to shove peace down mankind’s self-righteous, sanctimonious overlay religious stubborn throats! Until then, it’s your choice!

How should we respond to terrorism:

The Bible says that God has established Government and Government is endued with God’s authority to protect its citizens and punish those who terrorize them. The Bible is quite clear about why legitimate Government are established and the extent of their authority. From the apostle Paul we learn:

“The authorities that exist have been established by God” (Romans 13:1.

“There is no authority except that which God has established” (Roman 13:1)
“Everyone must submit himself to the governing authorities” (Romans 13:1)

Perhaps most appropriate to the case of the terrorists attacks on September 11 and December 13, 2001 to Indians, the events of these days were startlingly similar.

On one day, suicide terrorists used hijacked planes to destroy the World Trade Centre; on the other, suicide terrorists used hand grenades and AK47s in an aborted attempt to bring down a nation’s Government. In both cases, the targets represented a country’s main citadels America’s economic and military strength, in the one case, and the seat of India’s democratic governance, in the other are the following:

“Consequently, he who rebels against the authority is rebelling against what God has instituted, and those who do so will bring judgment on themselves’ (Romans 13:2)
“Rulers hold no terror for those who do right, but for those who do wrong” (Romans 13:3). “He (the ruler) does not bear the sword for nothing” (Romans 13:4)

“He is God’s servant, an agent of wrath to bring punishment on the wrongdoer” (Romans 13:4)

Let’s show the world in these desperate days what the love of God is like:
“By this shall all men know that ye are my disciples, if ye have love one to another” (John 13:35). This is a time for us not only to show God’s love to our brothers and sisters in Christ, but also to others who need to feel the warmth of that love in the cold aftermath of loss.

Let’s be much in prayer for the safety of those who are demonstrating love to others by their brave actions:

Our military forces, police, firemen, rescue workers, doctors, nurses and volunteers of all kinds are living out God’s word, “Greater love has no one than this, that he lay down his life for his friends” (John 15:13). Those who risk their lives for others are set in stark contrast to the cowardly terrorists who used the lives of others as a shield for their despicable acts. Let’s pray for these men and women and thank God for them.

Let’s speak up for understanding, tolerance, justice and forgiveness:

While you and I cannot tolerate the methods of these terrorists, their actions arose from the frustration of their feelings of helplessness and hopelessness. Who better to try to understand that hopelessness than those of us who have found hope in Christ. We need to be vocal in our insistence that there should be zero tolerance for any backlash of hatred against the particular community or people living in India. That will demonstrate the love of Christ. “But if you do not forgive men their sins, your Father will not forgive your sins” (Matthew 6:15).

To be continued...

Source: The Sangai Express

Who was in the dock during the 2001 census in Manipur?

By : H. Benjamin Mate

In my previous articles I dealt at length on issues of delimitation process to facilitate readers’ awareness on the sinister designs of the all political parties of Manipur led by the SPF Government to derail the delimitation process and thereby deprived the political rights of the tribal of Manipur bestowed by the Constitution of India under “Delimitation Act 2002.

Unfortunately, the Writ petition filed by me on behalf of various tribal organizations’, namely, ATSUM, KSO, and Kuki Chiefs’ Association and IMTDA etc…… of Manipur in the Imphal Bench of the Guwahati High Court dated December 2006 was not accorded appropriate judgment it rightfully deserved. It is evidenced now that, this was due to calibrated malafide intention and manipulations by the All Political Party Manipur in collusion with the State SPF Government.

The Honorable Guwahati High court instead, passed an order in January 19, 2007 in violation of Article 226 of the Constitution of India and Census Act & Rules of 1948 to re-count heads in 9 (Nine) sub-division of tribal District Viz, Senapati, Ukhrul and Chandel.

Being aggrieved by the Honorable High Court order of January 19.2007 a Special leave Petition was again filed by me in the Hon'ble Supreme Court of India on behalf of different tribal organization of Manipur, challenging the Imphal Bench Guwahati High Court order of January 19, 2007, in which the Honorable Supreme Court after a series of hearing on 13/07/2007 finally stayed the Guwahati High Court order as impugned and unsustainable.

In the light of new development, Honorable CM. O.Ibobi led SPF Government on dated 01.08.07 has resolved to reject the 2001 census publication against the Supreme Court order to sabotage the delimitation process in Manipur which is against the spirit and intention of constitution of India and Census Act of 1948. The gross contempt and disregard of constitutional provisions shown by the incumbent and mainstream government of Manipur goes against the very spirit of peaceful co-existence is but condemnable.

The Registrar General and Census Commissioner has stated in their counter Affidavit filed in the Supreme Court that, the Guwahati High Court has erred in allowing the Writ Petition of All Political Party Manipur under Article 226 of the Constitution of India without appreciating the fact that the evidence in the present case is in question which cannot be verified at this stage by any means by the court intervention. Even by appointing the Special Commission, the population count that existed as on 1st March, 2001 in the sub-divisions under dispute, cannot be verified in the field after a lapse of 6 (six) years due to population and demographic changes on account of new births, deaths and inbound and out-bound migration of people. As such, the order dated 19.01.2007 passed by the Guwahati High Court Imphal Bench in Writ petition (PIL) No.16/2005 is not sustainable.

It also stated that the Imphal Bench Guwahati High Court has erred seriously by passing an order which is without taking into account the scheme of Census taking under the provisions of Census Act, 1948. Census is not merely counting of heads; it is total process of collecting, compiling, evaluating, analyzing and publishing or otherwise disseminating demographic, economic and social data pertaining, at a specified time, to all persons in a country or in a well delimited country. Besides, individual enumeration which is one of the essential features, there are three other requirements of census. These are Universality, Simultaneity at a defined periodicity and with a reference date. Thus, O Ibobi led SPF Government should know that, Census by definition is not a mere head count but a much larger statistical exercise to collect data on population at the same time and with defined periodicity. In India, the census has been conducted decennially and information has been collected on the number and characteristics of population across all geographical and administrative units under the provisions of the census Act, 1948 and the Census Rules 1990 made thereunder.

The process of census taking begins with a notification by the Central Government declaring its intention to conduct census under Sections 3 of the census Act 1948. This is followed by the appointment of census commissioner and the Director of Census Operation by the Central Government under the Act, census taking is a joint effort of both the central and state Governments. Whereas, the Director of Census Operation of the State is appointed by the Central Government under section 4(1) of the Act, the Census functionaries at district and lower levels are appointed by the State Government under Section 4(2) of the Census Act. Who else was there in the dock except the Mr. O.Ibobi lead SPF Government when Census 2001 was conducted in the State of Manipur? The Manipur State Cabinet decision of 1st August, 2007 was self contradictory and a disgrace for the whole State.

There is no provision to conduct re-census in the Census Act, 1948 once the area has been censused with reference to a date and time. Section 17A which has been added after 1993 amendment, confers powers to central Government to extend the provisions of this Act, with such restrictions and modifications as if thinks fit, to pretests, pilot studies, census of houses which precede population count and post enumeration checks and evaluation studies as may be deemed necessary for the purpose of census. The Hon’ble High Court also has erred in not taking into account the broad guidelines for entertaining the PIL as laid down by the Apex Court in Gurubayoor Devaswom Managing Committee and. – Vs – (2003) 7 Sec 546. C.K.Rajan and others. As per the Apex Court’s guidelines “the dispute between two warring groups purely in the realm of private law would not be allowed to be agitated as PIL. In the present case, the High Court has not appreciated the fact that there are two rival groups pursuing claims which are contradictory. The Manipur Pradesh Congress Committee (Congress-I) and others who have filed the present PIL praying for cancellation of census results on one side. And so are the Naga People’s Organization on the other, who has filed a writ Petition ©’ No.3226/2006 in the Guwahati High Court at Guwahati praying for restoration of provisional census results.

The Register General and Census Commissioner of India while releasing the final result of the Census of India, 2001 for India and the State of Manipur under Rule 5(1) (e) of the Census Rules, 1990 had cancelled the 2001 provisional census results in respect of three sub-division of Senapati district Viz., Mao,Maram, Paomata and Purul which were found to be unreliable after detailed demographic analysis and physical examination of census records. However, the Register General and census Commissioner of India had provided the estimated population figures in respect of the three sub-divisions as there is no provision in the census Act, 1948 to conduct re-census, once an area is censused with reference to a particular date and time. The Registrar General and census Commissioner of India has acted under the Provisions of the Census Act, 1948 and the census Rules 1990 as amended from time to time. Hence, once the Census final publication is publishes there is no provision under Census Act for considering the Provisional census reports or re-census.
These are trying times for the peoples of Manipur. The land we so-called …“Jewels that dwelth the land.” Our clarion call of pan-Manipur should be furthered. This land of bounty should be vetted from anti-nationals and anti-people. At these hours let us unite our efforts in furthering peace and prosperity and to let our “thousand flowers bloom.”

The writer is the petitioner on the Delimitation issue in the Supreme Court of India on behalf of different tribal organization of Manipur.

Source: Imphal Free Press