Saturday, May 31, 2008

Chin-Mizo singers to raise funds for famine victims in Burma

Aizawl, May 31 : Well known singers, from Burma and Mizoram state, northeast India will perform a series of music concerts in three Southeast Asian countries - Thailand, Malaysia and Singapore to raise funds for famine stricken people in Chin state, northwestern Burma.

The fund raising concerts in ASEAN countries will be kicked off in Thailand on August 27. The concert in Malaysia concert will follow on August 29 and 30. The last performance will be in Singapore on September 6 and 7.

Ms. Sung Ting Par, a famous singer in Burma will lead a team comprising three singers from Burma. Well known Mizo singers Mami Varte and Mimi Lallianzami will travel with Mizoram “Lelte Weekly” Editor Pu C. Dinthanga.

A series of concerts for famine victims in Burma will be organized by a relief group called Chin Famine Emergency Relief Committee (CFERC) based in Mizoram state.

“The purpose is to raise fund for victims of famine, locally known as ‘Muatam’, from among Chin migrant workers who are working in Thailand, Malaysia and Singapore,” Pu Chan Thawnga, chairman of CFERC said.

He also said that 10 percent of the fund from the concerts will be allotted to survivors of Cyclone Nargis that killed over 100,000 and left 2.5 million homeless in the delta region of Burma.

Bamboo flowering caused the near famine like situation and the food crisis in areas along the Indo-Burma border since last year. Bamboo flowers attract rats in hordes which multiply and destroy crops and paddy stocks in villages in Chin state. People are facing acute shortage of food.

“We need to send the aid to affected areas as soon as possible because the people urgently need help. Some villagers have nothing. They are at starvation point. They are surviving by eating only ‘Zam’ (sweet potato) found in the jungle,” Pu Chan Thawnga told Khonumthung News last week.

Even ‘Zam’ is difficult to find in the jungle now as almost all villagers residing in the areas mainly depend on it for their daily meal.

The repressive Burmese regime, instead of helping the people who are in need of food, confiscated and banned the flow of aid from religious faith organizations in some areas of Chin state.

CFERC was set up by Chins living in Mizoram with the aim of raising funds and to facilitate the flow of aid received from Chins and other donors around the world for helpless people in Chin state.

Khonumthung News

Behiang bus Hitler tuahsia ah mi 4 si, 32 liam

Lamka, May 30: Lamka leh Behiang kikal Tedim road a tai passenger bus Hitler (MN02 7293) tuni sunnung dak 1:00 vel in Behiang khua phakma deuh ah accident a, tua ah Mangmuanhang (30) S/o Ngulminthang of Tonjang, Mr. Hangdoumang @ Hangdou (35) S/o Ginkhanpau of Suangphuh, Nengzamuan (47) S/o Chinthuam of Pakmual a mun ah si ngal ua, Lamka damdawi inn zotpihna lampi ah Mr. Kamgohlian (65) s/o Vialzadou of Behiang (V) si hi.

Hiai tuahsiatna a site banah, midang 32, Mrs. Niangngaihman (38) W/o Niansuankham of Pakmual, Baby Khawlbiaksiam (5) D/o Niansuankham of Pakmual, Mr. Anil Nepali (17) S/o Durga Prasad of Si ngngat Thadou Veng, Niangdeihching (18) D/o Jamngaihlian of Behiang (T), Nengkhanlam (65) S/o Ngaizachin of Behiang (J), Chinzapau (56) S/o Kaigou of Bualkot, Mrs. Vunghauniang (35) W/o Chinzenpau of Bualkot, Dailianlal (45) S/o (L) Chinzam of Tonjang, Kanchha Sharma (40) S/o Lokana of Singngat, Vungkhanching (55) W/o Chinzakai of Vengnuam, New Lamka, Suankhanpau (32) S/o Chinkhosuan of Hiangdung A/p Beaulahlane, Vungkhanchiin (40) D/o Khamdoulian of Apollo Veng, Ngulminthang (45) S/o (L) Nengsuan of Tonjang, Chiinkhandim (20) D/o Vialkhanthang of Behiang, Thanglianlal (21) S/o Pausuan of Bualkot, Nangngaihliana (35) S/o Zenzanenga of Aizawl, Gintulkhup (26) S/o (L) Thangchinkhen of Lailam Veng, Esther Manneihkim (24) D/o Pumhenthang of New Lamka, Langkhanlam (40) S/o Chinkhogin of Singngat, Lunkhandim (18) S/o Paukhenmung of Mualtam, Thangzasuan (40) S/o (L) Sianchinmang of Suangphuh, Mangkhankhup (30) S/o Thangzakham of Suangphuh, Thangkhankhual (20) S/o Chinkhankhup of Suangphuh, Chingsuanzam (36) D/o Lalkhogin of Behiang, Pastor Haulam (55) S/o Hauzathang of Pangzawl, S. Pauminthang (17) S/o Thangzasuan of Suangphuh, Goukhanthang (52) S/o Lamkhothong of Behiang, Pumlalgen (23) S/o Khawlkam of Bungmual, Lianchinthang (49) S/o Thangkholian of Hiangtam (V), Zamkhanlian (25) S/o Thangchinkham of Bualkot, Langmuanthang (38) Chinzatawng of New Lamka, Lamthang (40) S/o Kamkhenthang of New Lamka hi ua, miphatuamngaite leh Behiang a 9th Assam Rifles panlakna toh Lamka damdawi inn puaktun in om uhi. Misi teng sunnung dak 4:30 in Singngat Police Station ah Post Mortem bawl hi ua, huaizoh in a sungkuante kiang ah piakkhiat in om hi.

Hiai bus neitu bel Mr. Chandra Shekhar (45) S/o (L) Kailash of Lasharpur, Begulsarai, Bihar A/P Salem Veng hi a, thutut kingah dan in, lamtou a a tailai in a pei puaktam a, lamkhang ah 2 vei kilep in singkung 1 in ana nangkha hi. A kigen dan in tuni zingkal dak 6:30 in New Bazar Tedim Road a Behiang Centre apan ticket la passenger 46 vel leh bus tung dim in passenger tuang uhi. Bus driver ahihleh Suankhanpau (35) s/o Chinkhosuan of Hiangdung ahi hi.

Hiai tuahsiatna thu theih ahihphet in phatuamngai pawl tuamtuamte’n sunnung dak 3 vel in Lamka apat tuahsiatna mun kidelhhuan in panpihna nna sem uhi. Huailou in, 140 Bn. BSF in leng hiai hun a damdawi inn a zat ding generator 1 thoh ua, sisan a poimoh hunhun a piakpah theih ding in personnel bangzah hiam mansa in koih uhi. Huai banah, 3 (NH) AR in leng tuahsia a liamte zat ding damdawi chituamtuam a piak banuah, a doctor un leng damdawi inn pha in liamte enkhia hi.

The Lamka Post May 31, 2008

Scaling up tobacco control strategies in India; (May 31 is World No Tobacco Day)

By : Bobby Ramakant

India and other countries need to scale up the cost-effective, proven and WHO-recommended strategies to reduce the number of deaths attributed to tobacco use. The World Health Statistics Report (2008) of WHO released 10 days before this year's World No Tobacco Day (May 31) ups the urgency to scale up quality interventions to control tobacco use.

About half of all countries in the world implement none of the recommended tobacco control policies despite the fact that tobacco control measures are cost-effective and proven. Moreover, not more than five percent of the world's population is fully covered by any one of these measures.

The World Health Statistics Report (2008) had confirmed that heart disease, obesity and tobacco use were among the leading causes of deaths worldwide. The number of deaths from non-communicable chronic conditions, the risk to which is exacerbated by tobacco use, is alarmingly rising far more than the number of deaths from communicable diseases like HIV, TB or malaria.

The single most preventable cause of death worldwide, the report stated, is tobacco use. Tobacco use has been found to kill one-third to one-half of its users, according to this report.

Earlier in February 2008, WHO had released the World Tobacco Epidemic Report which not only underlined the evidence-based fact that tobacco epidemic was worsening but also recommended a comprehensive package of six effective tobacco control policies - clubbed as 'MPOWER'. These have demonstrated results in helping countries stop the diseases, deaths and economic damages caused by tobacco use.

The MPOWER package includes:

M: stands for 'monitor' tobacco use and prevention policies. Assessment of tobacco use and its impact must be strengthened.

P: stands for 'protect' people from tobacco smoke. All people have a fundamental right to breathe clean air. Smoke-free places are essential to protect non-smokers and also to encourage smokers to quit.

O: stands for 'offer' help to quit tobacco use. Services to treat tobacco dependence are fully available in only nine countries with five percent of the world's population. Countries must establish programmes providing low-cost, effective interventions for tobacco users who want to quit.

W: stands for 'warn' about the dangers of tobacco use. Despite conclusive evidence, relatively few tobacco users understand the full extent of their health risk. Graphic warnings on tobacco packaging deter tobacco use, yet only 15 countries, representing six percent of the world's population, mandate pictorial warnings (covering at least 30 percent of the principal surface area) and just five countries with a little over four percent of the world's people, meet the highest standards for pack warnings. More than 40 percent of the world's population live in countries that do not prevent use of misleading and deceptive terms such as 'light' and 'low tar'.

E: stands for 'enforce' bans on tobacco advertising, promotion and sponsorship. Partial bans on tobacco advertising, promotion and sponsorship do not work because the industry merely redirects its resources to other non-regulated marketing channels. Only a total ban can reduce tobacco consumption and protect people, particularly youth, from industry marketing tactics. Only five percent of the world's population currently lives in countries with comprehensive bans on tobacco advertising, promotion and sponsorship.

R: stands for 'raised' taxes on tobacco. Raising taxes and therefore prices is the most effective way to reduce tobacco use and especially to discourage young people from using tobacco. Only four countries, representing two percent of the world's population, have tax rates greater than 75 percent of retail price.

"Reversing this entirely preventable epidemic must now rank as a top priority for public health and for political leaders in every country of the world," said Margaret Chan, director general of WHO, in the summary.

However, the global tobacco epidemic stands starkly apart from other conventional disease control programmes because of an aggressive tobacco industry that is hell-bent on protecting and expanding its markets globally, particularly in the developing countries of Asia and Africa. Tobacco corporations across the world have not only been aggressively protecting and promoting their tobacco markets, particularly in developing countries but also trying their best to either abort or weaken the public health policies that begin to take shape in countries around the world.

(Bobby Ramakant is a regional correspondent and a member of Network for Accountability of Tobacco Transnationals (NATT). He can be contacted at:


BSEM to harvest over Rs. 10 lakhs from govt schools as fine for low percentage; Marksheets to be held up in case of default

By : Thingbaijam Dhamen/IFP

IMPHAL, May 30: The Board of Secondary Education, Manipur, BSEM is to reap a rich harvest of Rs. 10,60,000 collected as fines this year from 530 high schools which could not achieve 30 percent pass percentage for three consecutive years during the years 2000 to 2003.

Students of these schools will not be allowed to obtain their original mark sheets for this year’s HSLC exam, results of which were declared recently, if the school authorities do not clear the fines imposed on them. The board will start issuing the mark sheets within the next few days, officials of the BSEM told this reporter.

Out of the 530 schools some schools are to pay double fines as their performance was low both in the first block year (2000, 2001 and 2003) as well as in the next block year (2001, 2002 and 2003).

The BSEM authorities imposed a fine of Rs. 2000 each on a total of 224 high schools which could not achieve 30 percent pass percentage in three consecutive years of 2000, 2001 and 2002.

Another 306 high schools which could not achieve the same for the next consecutive year 2001, 2002 and 2003 have also been asked to pay the same amount of fines, officials of the BSEM said.

Many of the high schools on whom fines were imposed for failing to produce 30 percent pass percentage in the three consecutive years 2000, 2001 and 2002 were again included in the BSEM record of not reaching the mark in the following three consecutive years 2001, 2002 and 2003.

Of the total 626 high schools affiliated to the board who enrolled students for the High School Leaving Certificates Exam, 224 schools could not reach the 30 percent in the block year 2000 to 2002 (2000, 2001 and 2002).

111 out of these 224 schools fined by the board are government run high schools, 53 aided government aided high schools while 60 are private schools.

In the block year 2001-03 (2001, 2002 and 2003), of the total 638 high schools 306 could not achieve 30 percent pass percentage.

Out of them, 136 were government schools, 77 were aided while the remaining 93 schools were private schools.

As per the norms of the Board of Secondary Education, Manipur, BSEM, high schools unable to touch 30 percent pass percentage consistently are liable to lose government recognition.

However, officials of the BSEM said that so far the board has not derecognized any of the schools but only imposed a fine of Rs. 2000 each on the schools as penalty.

After the declaration of results for this year’s HSLC exam, the authorities of the board announced a list of 530 schools for paying fines stating that if they do not clear the said amounts the mark sheets of the students who appeared in the HSLC exam 2008 would not be issued by the board.

There are altogether 225 high schools run by the state government under the state directorate of education (schools) and another 83 high schools run with grant-in-aid from the government. Some government teachers have also been deputed to these schools or else have been absorbed by the government on certain conditions.

Quite atrociously a majority of government high schools have been consistently unable to reach the prescribed BSEM standard in the HSLC exam.

The board framed the norms for derecognizing the schools with low pass percentage in the HSLC since from the very beginning the government and aided schools could not improve their positions.

If the norms be carefully followed, then most of the government and government aided schools will get their recognition cancelled as most of these school have been witnessing poor performance.

But so far the norms have been relaxed and the board has only been imposing a penalty.

Some private school also showed poor performance but it did not continue perpetually.

In this year’s HSLC exam 451 private schools recognized by the board sent out its students. The overall pass percentage in this year’s HSLC exam was 67.75 percent against which the overall pass percentage of the government schools was only 44.86 percent. The pass percentage of the aided schools was 35.17 percent.


4 killed, 33 hurt in Behiang mishap

S Singlianmang Guite

Lamka, May 30: In yet another disastrous road mi- shap along the Tiddim Road stretch of Singhat and Behiang four passengers have been killed and thirty three others injured when the bus in which they were travelling in fell into a stream near Sialsi under Singngat sub-division at around 2 pm today.

Swiftly responding to the situation, troops of 57 Mountain Division at Behiang post of 9 Assam Rifles rushed to the site and helped the passengers out of the ill-fated bus.

While the injured passengers were being evacuated to Singhat after providing first aid at Behiang post, two more succumbed to their injuries thus increasing the toll to four fatal casualties. As per the last report, all the injured passengers along with the deceased were brought to Singhat, the PRO informed.

On January 17 this year, an overloaded truck with about 70 passengers met a devastating accident due to a dilapidated bridge over Ngasuonlui. Twenty people lost their lives, and more than 33 were injured, some crippled for life and some yet to recuperate even to this day.

According to eye witnesses, today’s mishap occurred near the cemetery of Behiang, the border village which is located about 55 kms from here.

Identifying two of the victims as Mangmuanhang (25) of Tonjang and Hangdoumang (34) of Suangphahmun, an elder of Tonjang village Kamminthang said that at least twenty five other passen-gers were injured, twenty of them seriously. He, however, could not identify the third victim.

‘All I know is that he belonged to Panglian village’, Kamninthang said.

As to the improvement that could be seen along the road stretch after the January 17 mishap, Sianzathang of Tonjang said pucca road has now come up till Bualkot village, half way to Behiang.

However, the remaining part of the road is yet to see any positive changes or development. In fact, the Ngasuan bridge and another over Tuivai river are presently being revamped by the Department concerned.

According to the attendant at the ticket counter of the ill-fated passenger bus bearing with registration number MN 02/ 7293 belongs to one Chandrashekhar, a non-local scrap-dealer and the driver is Lialian.

A team of para-medics from the State Health Department accompanied by 2nd OC of Singngat Police Station Zuala have rushed in to the spot to aid the injured.

Before returning, they are expected to conduct post-mortem on the deceased and investigate into the circumstances leading to the mishap.

It is believed that failure to negotiate a curve road due to the vehicle’s high-speed may be the behind the tragedy.


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Villagers accord warm welcome to Ranjit, March ‘09 projected as date for CCpur-Tuivai road

By Our Staff Reporter

SINGZOL (CCpur), May 30 : Come March next year and the construction work of the road connecting Churachandpur district headquarters and Tuivai on the Manipur-Mizoram border will be completed.

Speaking to the villagers of Singzol, who rolled out the red carpet for the Minister, K Ranjit said that the road connecting Chura-chandpur district head- quarters and Tuivai, covering a distance of 162 kms, will be upgraded to a State Highway and the construction work will be finalised by March next year.

Significantly K Ranjit is the first Minister to ever visit Singzol.

The construction work of the road was taken up after the North East Council released a sum of Rs 82 crores in 2005 and the actual process of the work started in 2006. Different contractors were engaged in the construction of the road.

The Minister was accompanied by the Thanlon AC MLA Hangkhanlian, Chief Engineer of the PWD Dr G Tonsana and media persons during the tour.

The touring team was greeted by a black topped road over a stretch of 20 kilometres on the Churachandpur-Singhat road while the BMW work on the remaining stretch of 14 kilometres was also found completed.

Road widening work as well as construction of culvert along the route from Singhat to Tuivai was in progress as the team traversed through.

However the Works Minister was visibly irritated on seeing that work on the stretch of the road awarded to a special contractor identified as Ch Rajgopal had not made any progress.

Besides instructing that the work should be taken up immediately, the Minister warned that if no progress is witnessed then the special contractor would be black listed.

The road widening work as well as the construction of culverts started in 2006 and the amount released so far is Rs 19 crores.

Striking a positive tone, the Works Minister said that construction of the road will be taken up after the Monsoon from September/October this year.

March is the tentative deadline set for the completion of the CCpur-Tuivai road, said the Minister and urged the people to extend all possible co-operation.

The objective of the SPF Government is equitable development of the hills and plain, said Ranjit and added that the CCpur-Tuivai road is a step towards this.

All along the way villagers came out to greet the Minister and his team and at a village called Tongpam, Ranjit inaugurated a water supply scheme, while the foundation stone of a guest house was laid at Singzol. The estimated cost of guest house is pegged at Rs 1 crore.

Though the foundation of the said guest house was built earlier, the foundation stone for the same was laid by Ranjit belatedly. On seeing that the foundation for the guest house was sub-standard, the Minister instructed that the work be started afresh. Ranjit and the team also inspected the condition of the Tuivai bridge.

Though black topping process is on along the 34 kms stretch from Churachandpur to Singhat, the Minister was not at all pleased to find the work being carried out over a 800 metre stretch. Ranjit instructed that the work be started anew and added that no bill will be issued pending the fresh work. The task of constructing the CCpur to Tuivai road was initially entrusted on the BRO, but due to man power shortage, the same was taken over by the State PWD.

Friday, May 30, 2008


Ei singtâng gam a têng eimi a tamzawte’n Khûl a pieng i hi uh ci thu pen leh gên bul pen in i nei uhhi. Khûl a pieng i hilou uh thu pen a diehdieh in, ei Zo mite’n i theisiem dîngun deihuoi ka sa mama hi. Ahi’n Tibetan, Tibet gam leh China gam i chi pen tulâi in lênna toh nai 4 nai 5 sunga tuntheina himaleh gamla mama a leitung tawpna lam cithei ahitabou zieh in I pu I pate’n Leimidawng a na kipieng, Khûl a, na kipieng a chithu zong ngaituo lei chithei mawng khat ahina hi. Gên panta vâi, Tibet op lâiin i Pu Kazien in tapa khat a’ng nei in a min Kachin chi’n a’ng phuota hi. Tualeh a bân ah tapa khat a’ng nei kia in a min pen Sinza ci’n a’ng phuokiata hi. Tuana kuon in, i Pu Kazien pen hing kingaituo in atâte khan khuolna’n gamhoi gampha khat ci’n a’ng kigêltuota hi. Tuana pat in hing peisuh in Indo-China ah khang 2(ni) bang a’ng têngin, tua mun ah lungkim nâilou in, hing pei suhsuh kia in Tânluon gûnpi hing kântan in Kawlgam leh Shangam, kiciin tah ah lei hoina tui hoina lou dawnna ciin tua mun ah giephuol a’ng sâtta uhhi. Tualeh gamthâ hawthâ sât dîng cia, âhluitang san khat a’ng puoh uh pen, âhkesân(âh kêng sân) kawmna in ciin ang that u’a, tuaci’n a’ng huon minta uhhi.

Tualeh i Pu Kazien in, i ann minta ahi zieh in i ann thuana dîngin, tualou nâta dang mawngmawng hoi nanleh, hing lou sih gêl in, theibate lousie, nâta dang a ann nêh pen a kiguithei hi ciin atâte gêl hil in a sawlta hi.


Tuaciin Kachin in zong a pa Nâmpi lain, “ Pei aw” ci in a nâupa toh a kuonta gêl hi. Khucia theibate a’ng suisui gêl leh, muzouta lou in a’ng kikhenta gêl hi. Tuacia a’ng sui tuoh gêl leh, a ta a nâu vâna dîng nêh leh tâh sûi a om Mucilângpi in, ei Pupa Sinza pen ahing mu a, a man pai a, vân lang ah, a tou lênpita a, tuaciin a bûh sungah a tuttouta hi.

Tualeh, a upa Kachin pen a nâupa muzouta lou in a lungkham mamata hi. “Ka nâu a tuhna a mênna theiloupi in peita leng ka pa’n ei na ngawn dîng ahiziehin” ciin a nâupa sui a’ng kipan kia in a’ng vâhvâh leh gim mama zâng mama ta, ahiziehin, singpi lien mama zung pawng ah pua kawm in, kingam in khui! ci kawm a, a’ng dâhtou leh, tuami sing dawn a, mucilângpi bûh sah khat a’ng muta hi.
Tuami bûh sah sungah a upa om ahi ci a’ng theidoh a, a’ng muta hi. Tualeh, Kachin zong a’ng kingaituotuo in, “Kikou leng lah keima na ngawn ei manta dîng ahi ciengleh ciin a pa opna sui a a’ng peipei leh a pa muzouta lou in Kawl khonou khat ah a’ng tungta ahi. Tualeh Pu Kazien in zong atâte gêl pen sûn 9(kuo) zân 9(kuo) ngâh a, a’ng tun tâh lou ziehun Lâng sângpi khat daw in tuami tungah Kachin sâilung leh a tâte gêl a, a ann khet pen, a’ng khânpieh a, tuaciin pei dîng a’ng kisata hi. I Pu Kazien in a peikuon in phuisam in gam a beta hi. “Phî! Ka tate gêl, gam thâng mat na hi leh hing hlata’n, haw thâng mat na hi leh hing hlata’n” cia phui a samsam vângin a kikouna a om tuonta lou ahiziehin, a’ng peisuh in, Mandalay hing peisuhsuh in, tu-a a tênna mun ah a’ng têngta a; tuni dongin KAZIEN state KAZIEN GAM ci in a’ng omta hi. Tualeh nikhat ni in Pagan khuo a om Kawlte khat kia pen, gotuoi suia a kuon leh Mucilângpi’n a na man kiata lêulêu hi.,I Pu Sinza pen mucilângpi in a na mat têi vângin munoute nêh dîng pen sazuh luong, sakhi luong a ûi a thanpi a vûm den a,ne sieng zoulou uh ahizieh un i Pu Sinza pen munoute kawmkâl ah, dambit in,na om na lâilâi hi.Kawlpa zong a mat vângin munoute gilva na lâi ahiziehin munoute leh mucilângpi’n donse lou in, tuaci’n munoute hla kawm ah, a kibutuo gêl hi. Tualeh Kawlte pen gam a va cieng un a kawng u’ah nâmsua khat têitêi a siet let uhhi. Mucilângpi’n Kawlpa a mat a,a lênpi a, bûh tungsawn lâitah ah, Kawlpa’n a kawnga a siet a nâmsua pen,kesah masa in, Pu Sinza mâitang sontah ah, a tu a,tuami nâmsua pen Pu Sinza in a na tungpai hi. Tuami nâmsua a’ng tawi tah ciengin Pu Sinza a’ng kingaituo in, “Tu’n mucilângpi hing tung ta leh ei hinkhawi nawnlou dîng ahi ciengin leh, thatzouta sih nanleng zong, a hlamul khat bêh kâukhe zou têitêi leng ka sin ka lungdam dawm va” ciin a nâmsua tun pen a zûnta khian hi. Tuacia, a kingaituo lâitahin, mucilângpi’n a bûh a’ng zuon a, a tu dîng a’ng kisa ta hi. Vângphathuoi tahin Pu Sinza pen a tokhi(tawkhi) ngat khelkhel a,tua mucilângpi a’ng tuh tahin ama’n a tokhi a sunvang pai a,tua tahin mucilâng pi a thatta hi.

Tualeh, Pagan khomi Kawlpa pen a’ng tunlou langkalsie ni 7(sagi) a’ng cin tou tâh ziehin a sui dîngin a khomite a’ng kuonkheta uhhi, a’ng suisui ciengunsing dawn sâng a aw kikou a’ng zata uhhi. Mucilângpi bûh sah tungpan a aw kikou a na hihi. Mucilângpi na shizou ahiziehin munoute hla kawmkâl pan Kawlpa leh Pu Sinza kikoukou tegêl a’ng muta uhhi. Tuana pat in a lâh dîng dân a’ng kikumta uhhi. Khâu septou lei lah kitut zoulou dîng hi a,a sing phua dîng ci lei lah amani guoicîmta dîng u’a, ciin a datmaw leh beidong ta mama uhhi.

Tua lâitahin Kawl pilpa khat in,“ Tu’n pei unlen tami gam sunga guo a gol penpen, asâu penpen leh gam khâu tou mama a, khau mam, sâu mama va sui ta un” ciin a sawlta hi.

Tuama bang in a’ng tutta u’a Kawl pilpa’n, “Tu’n singtawng khat ah a khâu vielviel un len tuazou in a guo pen lei ah phut un” a cita hi, tuazaw tahin Kawl pilpa’n a tunga gêl kûngah, “Na en gêl in tu’n a guo ka’ng kuoi dîng u’a ka’ng hla ciengun,a guo a’ng kipêhtou dînga singtawng a khâu pen a’ng kihlamtou dînga nana manpai dîng gêl ahi” ciin a kithuhil u’a tuaci mabangin a khâu a na manpai gêla khâu kihla kawikawi i na khâu zutsuh in tuaciin a’ng kumthei ta gêl hi.

Tuaciin Sinza in Kawlte nuazui in Pagan khuo ah a’ng tungta hi. Tuana kuon in i Pu Sinza hing kingaituo in, “Tami khuo ah hi cici mawh leng ka u leh ka pa’n a shi a mang ei cita dîng hi” ciin a u leh a pa sui in a’ng kuonta hi., tuana pata a’ng suisui leh Pagan khogei Kawl khonou khat ah a’ng kimutuota gêl a, tuana patin a pa uh sui dîngin a’ng pei u’a a’ng suisui gêl vângun muzouta lou un Pagan khogei Kawl khonou a’ng tungkiata gêl hi.

Tualeh a u ta gêl in a’ng kikum gêl a “Bangbang hitaleh i opna te’n ei muda ei ensan tuonlou a, ei ît,ei ngâi veve uh ahi ziehin hiciin om om tadi vai” ciin a’ng kithukimta gêl hi.

Tuaciin a’ng omta gêla, i Pu Kachin in zi a’ng nei in ta pasal khat a’ng neita hi,tualeh nâu min dîng a’ng kikum gêl a. “ I nu i pa min mangngil na leh sahmaw na hizawlou in mucilângpi bûh sunga na op lâitahin ka hêna leh ka thangpaina lienluo ahiziehin KUHÊ hisah vâi” ciin a phuota gêl hi.

Kumkhat zou in a nâupa Sinza in tapa khat a’ng nei kia a i pu Kachin in, “Nâu aw,mucilângpi bûh sunga na op lâitahin taw êh mu êh suoh dîng kimlâi pen mucilângpi nang thâzo, ziehin mucilângpi gâlpi zawna i tapna in, ‘Zo’ hisah vâi”ciin Zo a’ng minvawta gêl hi,tualeh i Pu Sinza in tapa khat hing nei kia in “Mucilângpi bûh sung na op lâi a sazuh sakhi luong ûi den thanden ahiziehin Zasong”ciin a’ng minvaw kiata gêl hi. Pu Sinza in tapa khat a’ng nei kia in “Mucilângpi bûh sunga a na op lâi in da mama ka hi ziehin Sinda Dapa” ciin a’ng minvaw kiata gêl hi.Tuaciin Sinda ,Dapa a’ng hia Galngam ahia, Ngamtawn a’ng hia tuaciin a’ng kizomtou uhhi.

Tualeh I Pu Kachin leh I Pu Zo tegêl zong a’ng khanglien tuota gêl a, I Pu Kachin in tu-a a opna uh KACHINGAM ma a zuontouta uhhi. I Pu Zo in ka tate zâng kawl nuom khat a ka tênpi sih leh ciin, 1428 kum in Mandalay zânggam sât dîngin a tate toh a’ng kuonta uhhi. Ahi’n Mandalay zâng pen Kawlmângpa’n na sâtzou tahi. Pu Zo in. “Kei zong Mandalay zâng sât dînga hing kuon ka hi” a ci ciengin Kawlmângpa’n, “Zo aw Mandalay zâng pen ke’n na sât ing a uhpi za na ngata ka ziehin,Zo aw tu apat ka na kum khat sêm in tuazou ciengin nanga dîng mun khat ka’ng kawpieh na dîng ahi” a ci tahi. Tua mabang in Pu Zo in zong Kawlmângpa na kumkhat a sêmta hi. Kumkhat a’ng cing tahi. “Nei pieh dîng mun pen ei kawhmu piehta’n” ciin a gên tahi. Kawl Maangpa’n, “Zo aw tami tuikângpi zuitoutou lacin zâng nuom khat na om va’n tuana hing tungsuh tuita pêm zuitoutou in len hoi na cina mun ah singmâi hing kimêtta’n” ciin a sawlta hi, tua pen gunkhawm Kalewa gunkhawm ahing tungsuh Meitei gunpi a cina ahi.

Gunkhawm a tuita pêm Meitei gun a’ng zuitoutou uh leh kawlsie,kêntawng, ngawtawng lah ngen ahita a Songthu in “Pa aw Mandalay zâng tua ciepi tami kênkawm ngawkawm,kawlsie lah a,têng dînga ei sawl mawngmawng Mandalay zâng mama zuonkia vâi” ciin a’ng kinuale u’a gunkhawmzâng a’ng tungsuh kiata uh hi. Tuana pan a’ng kikum kia u’a Songza in “Bangbang hileh ka u talang bâkhat zuitou in vân tadi phot vâi” cia a’ng zuitou tou uhleh Kalemyo Kawlpizâng a’ng tungta uhhi. Tua mun ah, a’ng kikum u’a “Tami zâng pen pasal khat leh ni uopthei gamhoi hinavên hizongleh Mandalay zâng zuon kia phot vâi” ciin a’ng pei kiata uhhi. Mandalay pan gam vân a a’ng peitou na uh pen a hla a kum a sawtta ahi ziehin Mandalay zâng a a nuasie uh Songkip leh a ninu uh Nêmnien pên kawl kâuneipa khat toh a na zawlgâi tahi. Tualeh Pu Zo in Songthu na nâute teng hing khawm in gên nuom khat om ciin a kikhawmta uhhi. Pu Zo in “Tate na ngai un tu’nle leithâ gamthâ sât dîng i hi uhhi,zawlgâi lâitah a gamthâ leithâ i sât leh zawlgâi in ei zui a tuolthâ lâitah a gamthâ i sât leh tuolthâ in ei zui ahi. Tuaziehin, tu’n na ninu uh Nêmnien pen sûn 9(kuo) zân 9(kuo) a nêh dîng tângtang guonpieh unlen a pinu Hlingnêm kûngah khâici va lata’n ciin i sawldap dînga tualah kâh in eihaw i vâikuonta dîng uhhi” acita hi. Songkip in inn ngâh kawm in na ninu tun nang ngâh dînga a’ng tun a nâu a’ng kinisuo poupou leh hing peipai gêl in len nâm lampi ka na bawl dîng u’a tuaciin phuol ah nang tung na dîng gêl hi,ciin a kivâihlâh cietta uhhi.

Nêmnien khâici lâhdîng teng tam anei a bang ahi.

1.Tâng tangsa a tang san tu lei a tang san pieng.
2. Mîm tangsa a tangsan tu lei a tang san ma hing pieng.
3. Hakâi lusin, lei nei ah phûm lei leitung ah lusin sa ma hing mom.
4. Gopi tângta, gopi tângnâm, gopi tângnei,tamteng va lata’n cia a sawl uh leh Nêmnien in zong ei kisawl tahtah ma hi ciin a kuonta dingdeng hi. Tuazou in Pu Zo in tu in na ninu uh Nêmnien i sawl bangin kuonta ahi ziehin kiguong un ciin a gam vânna mun uh Kawlpizâng Kalemyo zâng zuon in a’ng kuonta uh hi. Kalemyo Kawlpi zâng hing tungtou un tuami munzâng pen gam leh lei hoi mama ahi ziehin tua mun uop dîngun tua mun ah Songza leh Songmâng tegêl a u-ta un a omsahta uhhi.

“Tualeh Songkipte nita a’ng tuntou ciengun kimutuo in vâihawmna nei kia vâi in tu’n Songthu leh ke’n gam va vântou kia gêl va ung” ciin a’ng kikhen u’a Pu Zo leh Songthu apata gêl in a’ng peitou in Khampat zâng a’ng tungta gêl hi. Khampat zâng pen Pu Zo in, “Gam pen hoi mama ahi zieh in tam gam teptêna’n tuana suongtum pen la inlen buongpi singtuoinou a kâzâng tah ah khâng in” a cia, a khâng u’a,tuami buongpi sing a ki-et cien leh a kâ zâng tah ah, Pu Songthu suong khân pen a om nalâi hi. Tualeh Khampat zâng ah kum khat a opzou un gam vântou lâi vâi ci’n a’ng vântou gêl a,tu-a Luseite tênna Zomun khuo a’ng tung gêl a, tuni dongin i Pu Zo min puo in Zomun khuo a kici hi. Zomun khuo ah i Pu Zo pen a’ng vuoidoh mama ta a,tua mun ah a’ng vuoi shita hi. Pu Zo tângthu tamteng ahi.

Nêmnien khâici lâh thu gên kia vâi.

Tualeh Nêmnien pen a pi Hlingnêm kûngah a tungta a, “Pi awi,ka u ka nâute gamthâ hawthâ sâtdîng uh ahi u’a na pi kûngah khâici va ngênta‘n; tângtangsa, mîmtangsa,hakâilusîn,gopitângta, gopi tângnâm,gopitângnei tamteng la a ei sawl uh ahi” aci ciengin a pinu Hlingnêm in zong a nget tengteng a guonpieh dîmdiam in Nêmnien a sawl a,ama a’ng pei a Mandalay a’ng tungkia ta hi. Tualeh Nêmnien pen a’ng tuntah ciengin a ute a nâute zousie na kuonzouta ci a’ng thei tahin a’ng lungthah mama ta a, a kâ pum in a phun nawita hi. “Phî!,kei zawlgâi nu huotna leh pâmpaina zieha gamtha hawtha sât kipang hi uh cie, zawlgâi in nang zui uh henlen, tuoltha in na zuita uh heh o,ciin a’ng kitom a,a sanggamteng a samseta hi. Tualeh a nâupa Songkip in, “Ka ni aw, bang gên a kinei n’e, hâmse nâi sih vawi aw, koima’n na muda na ensan sih,kouhaw hoitaha ana kivâihlâh ka hibou uh hi. Na ninu a’ng kinisuo thei a, a nâulâi a’ng dam ciengleh nâm lampi teptêna ka na bawl dîng u’a tuami hing zuitou gêl lacin giephuol ah nang tung na dîng gêl hi a ci uhhi. Tupêt in, tuita hing khang lien leh kot kânna a’ng hamsata dîng hi cia hoitaha na kivâihlâh ka hi u’a tami khâl sung têitêi in cia makuon uh ahibou hi nang mudâna leh nang huotna ahi vawtsih hi” ciin a’ng hênêmta hi. Nêmnien kinuasiena thu tamteng ahi.

Tualeh thu va bang a lêng, ci mabangin Pi Hlingnêm in a tunu kinuasiena thu gâlvâng thuget in a’ng zata a nasie asa mama kiata hi. Tuana kuon in Pi Hlingnêm zong thangpâi in Nêmnien ka khâici piehteng lakia va’ng ci in a kuon a, a’ng peita vingveng hi.

A’ng peipei ciengin gim mama a zângta sêngsêng ahi ziehin mun khat ah a’ng va khawlta hi. Tua mun ah vasî hon khat hing lêng in, Pi Hlingnêm lungsiet in a’ng bawm valuoi uhhi.Mi leh va kihoutheina sawt sêng nâilou ahi ziehin Pi Hlingnêm in sawltheina kha mawh leng chi in azu ava Nêmnien ka khâici piehteng ei va lâhpi kiata u’a aci vâng in alathei tuomta sih uh hi.Tuabep in hing pei pâupâu kia in Khawlkom Khawlzângpi mun ah a na tungtouta hi. Tua mun ah khopi guo hing zu in khopihui hing lâng in gieltang hing kie in ashi tahtah dîng lah ka hi in ci in leihawm sung khat ah a’ng kibuta hi. Tuami leihawmpi tung ah suongphêng lienpi khat om in alei hing nâl in, suong tung ah va golpi khat hing tuong in asuong hing kesuh in Pi Hlingnêm pen a’ng sînkhupta hi.Tua lâitahin Pi Hlingnêm zong a’ng thangpai mama ta a, osie(awsie) thusie a’ng suota hi. “Phî!:- Ka ta zawlgâi huotna, gamtha sât, leitha sât hibou uh cie, zawlgâi in na zui un len,tuoltha in na zui un len, vântan in na zui un len kawldawi in na zui un len gûnat,tângnat na zuita u’aw” ci’n osie(awsie) a’ng lawkhumta hi. Pi Hlingnêm tâumûi tamteng ahi.

Pi Nêmnien tângthu gên kia vâi

Tualeh Pi Nêmnien pen nâu suoh dîng in a’ng takei ta a a guolpa Kawl kâuneipa’n nâu a’ng suo poupou ciengin valtum pai vang ciin inn tungah meikuongpi in a lêng kawikawi hi. Tualeh mite’n zong Kawl kâuneipa’n hing thei leh,hing valtum pai dîng hi, ciin a na mathei u’a a kima hou uh a,tuaciin nâu a’ng suoh a ‘Ung ngê,ung ngê’ a’ng ci lâitahin nâu domte’n mi hi sih e, zu êh va êh hibou e! a cita u’a tuami awgin pen Kawl kâuneipa’n a’ng zâhtah in,Kawl kâuneipa’n “mi hiva kicia dâ ma’ng e” ci kawm in,a gam lang ah,a lêngmangta hi. Tualeh nâulâi pen a’ng damta a, a kivaihlâhna dungzui un Songkip te nita zong pei dîngin a’ng kiguong ta gêl hi. Khucia a’ng peipei cieng gêl leh Nêmnien pen a nâu toh a vanteng toh gim mama in a’ng zawn lungthahta a, en zong enlou in a nua langa a van a guo khat a pâi leh guo hoi pênpên a pâikhata hi,hing peipei kia in munkhat ah a nâu kâ toh a gim sêng toh,gopi tângta pâi a a kinei leh gopi tângnâm a na hi kiata sawnsawn, hing peipei kia in munkhat ah chi tui khat na om in gopi tângnâm suon a a kinei leh gopi tângnei na hi kiata sawnsawn in tuana,kuon in go pitângta gopi tângnâm pen tunidongin a kinei nawnlou a’ng suohta hi.

Tuaciin, Pu.Zo leh Pu Songthu te’n singmâi mêt a,nâm lampi a bawl uh pen nâtangte zong a ngaingai a na hita a, upmaw thu a a’ng zui toutou Songkipte nita zong Kawlpi zâng a’ng tungta gêl hi. Pu Zo in a tâte gêl Songza leh Songmâng kûngah Songkipte nita a’ng tun masangsie in, tam mun ah na ngâh khinkhian gêl in a ci pên, na ngâhzouta lou un, Kawlpi zâng pan in Zângtuingou na sât un a na pêmta gêl hi. Ahi’n, a hunpei dân aki-et cieng in khangni bang phazou dîng dân in a kimu hi.

Tuchia Songza, Songmângte a na optâhlou cieng in Songkip in “Bangbang hitaleh ka ni aw,tou peipei phot vâi”cia a’ng pei gêl leh guo zuh kitheilou nisat kitheilou singpi lien mama khat na om in tuanah a’ng busata gêl hi.Tuana kuon in apa a ute a’ng suisui gêl a ahi’n a muzouta sih gêl hi. Tuana kuon in Songkip in, “Ka ni aw bangbang hitaleh tami nâtang dung zuitoutou in pei mawh vâi” a’ng kichita gêl hi.

Tualeh Nêmnien zong a nâu leh a vanteng kipat in, “Unâu sanggam, nu leh pa neilou banga tami singpi unâu sanggam a ka bawl” ciin a kâ pum in a’ng peita gêl hi.Tuacia a’ng zuitoutou gêl leh,Thângmuolpi a’ng khupta gêl a, tuana pan in a’ng peisuhsuh gêl leh, tu-a SÂIZÂNG khuo gei a Khûl kici alet alien tuami sungah a’ng têngtonta gêl hi. Tualeh tua sungah koima mi dang omlou a, amani nita ngentang hunsawtpi kigop ahita ziehun kitêng in nupa in a’ng omtonta gêl hi.Tuaciin ta a’ng nei ta gêl a, a tâ min dîng uh a’ng kikup ciengun, “I u, i nâu in ei sâng tuom va ci lou” ciin Tangkhatpa a’ng hisahta gêl hi.

Tualeh khumlâi a,thu omzie pên kâunei khat toh i kinun ciengin tâ pasal khat a nei a kuon in a kâu in a law/a thu paita hi cithu a na om a, tuaziehin i pu-ipate’n ka neita, ka tângta vatêh a na cilawna thu pên tam thute zieh na hi,ahibou hi.

Tualeh,i Pu Songkip pên a ninu Nêmnien toh a kitêntâh ziehin ama pên Kawlpa toh ta pasal khat na neisa ahita ziehin Songkip leh Nêmnien khanggui pên na kizong ngam lou ahi.

Tualeh,khulâi thu cienthei eima Zokam pâu vatêh te’n a gênna ah Zote pên Sâizâng khûl ah na kipieng khalou in midang pawlkhat pên a na pieng cithu pên adih ahina hi.

Tualeh i Pi Nêmnien pên Kawl kâu neipa toh tapa khat a na nei akuon in, abua a na kichi a, ipu Songkip toh na kitên kia a, tapa a’ng nei kia gêl a kuon in, i Pu Songkip zong a bua ciin a omta hi. Nêmnien leh Songkip thu tamteng ahi.

Kawlmângpa leh Pu Songthu thu gên kia vâi:

Kawlmângpa’n ipu Songthu Zomun khuo a tên lâi in a na lungsiet in agam alei toh kituoh dîng ciin khâici tamteng Zotâng,tompuong i cite, kawlbu, kawlkâi,tamteng a na pieh ahi. Tamteng pên a’ng cîn ciengleh i Pu Songthu pên ann leh tui nieng in a’ng hâu a,a’ng nuomsa mama tahi. Tuami a,kuon in lungsim a’ng kingaituo a, “Tu’n bangbang hitaleh, ni khat zu leh sa toh khomite,ka khuo dou va’ng” ciin zuvâi ahing bawlbawl a, zu kibilte nêhthei dawnthei hitava aci hun in nitâh khat tâng tawh in “Ka khuo ka tui na ngâi u’aw,tângpi tângta’n na ngâi u’aw,zîngah koima heima ah na haw om sih u’aw,khodou dîng ka hia,khuo leh tui vâ dîng hi’ng e” acita hi. Tualeh a zîngni’n khuo a’ng douta uhhi. I Pu Songthupi’n a tawmpi a man pai a “U leh nâute a na endi vawi uh, ka gam vâna a, saguolhonte kêngkhâi ka mu bangbang in ka kêng ka’ng khâi dînga, tua bangbang in ei na zui un”, ciin a kisinsah a, a’ng siem paita uhhi. Tua hunlâi a kuon a, Khodou(Khuawdo) pawi,lâmkai leh ‘saguol kêngkhâi’ te leh lâm dangdangte a’ng piengkhie ahi ciin a kigên hi. Zomun khuo a,i Pu Songthupi a’ng pat ahi cithu ei Zo mite’n i thei dîng u’a kilawm khat ahi hi.

Tuami Khodou pawi hun ah kawlbu kâte leh tângvui kâte siempute’n phuisamlu in a phît u’a “Na guol na pâi hing zawl aw” ciin bicîng ah a kisiet hi.Tuani ma in, zong bepitang leh tângmansî kihuon in,tu leh heite a kinesah/a kibâ zêl hi. Tam bang tawndân zousie i Pu Songthu apat ahing kuondoh ahi.

Tuaciin,Kawlmângpa’n Khodou pawi,ton leh tâng-aite a’ng thei tahin “Zo,ka gam pieh pên ka lungdam mama ahiziehin ‘tami luipi zuitou un’ ka ci pên Chindwin ahi” a ci hi. Tuami gûnpi pen Zo gûnpi ciin a min a’ng vaw piehta a,tuni dongin Chindwin gûnpi khu Zogûnpi a kici denta hi.

Tualeh Kawlmângpa’n a pieh khâicîte pên kawlte’n piengbû a ci u’a Pu Songthu in kawlbu ciin a’ng minphuo kiata ahi. Tualeh khumlâi hun a, Pu Zo pên a tâte toh bawmlângpi puo a,a suhpei a toupei kawi uh pên Pu Zo hi cia koima’n a min na theilou in,numei nâupangte’n ‘Chin pou’a na ci u’a, tua pên bawmlâng puo namsete cina ahia,tunidongin, Chin min a peilaw ta hi.Tuazieha,Zogam buppi Chin Hills na kici ahi hi.

Tualeh i Pu Songthu zong Kawl mângpa tungah lungdam kisa in, Khâutâng Puondum khat a gân sah a, tua puondum tungah Niengkawi kici guikawai khat a kisaw hi. Tua pên Zogûnpi; Chindwin gûnpi lim etsahna ahia, a kimawhsaw hilou cithu Zo mite thei dînga kilawm mama ahi. Abân ah puondum tunga kisaw vahûi êh ci khat a om a, tuami in,Pu Kuhê, a ton lâitah a, vaphuolpi’n a nu kam sunga, a vaphuolpi’n a êh a thahlu etsahna ahihi. I Pu Songthu in, Khâutâng puondum pên Kawl mângpa a hlâhsuh a kuon in, Kawlmângpa pen a lungdam mama tahi. Tuami hun a, a kuon in, i Pu Songthu in, Kawl mângpa gam pieh leh Chindwin gûnpi a minvaw pên kipâh thanuom in tênkip giekip etsahna’n Nawsong, Songkip ahisah ta hi. Atate ahileh; Songkip, Songza, Kilhawl, Songmâng, Zahong ahi uhhi. Kawlpi zâng pan a, Nêmniente nita na ngâhta lou Pu Songza leh Pu Songmâng pên, Zângtuingou a tên limlâitah un, Kawlte’n kihoutuoh un, “Tamte pên tupêt a, i delgam sih uh leh hing pung sêmsêm dîngin, nikhat ni cieng leh i gam i lei ei suon dîng hi” ciin a na kâp u’a tualeh a na dou u’a nangzou talou un, Khamtuingou ah a na kihliem khie u’a tua mun a na tung uhhi. Khamtuingou a tunzaw un gamvâh a’ng kisutuo kia u’a, thaltang toh a’ng kikâptuo kia uh hi.

Pu Kilhawl, Pu Songza, Pu Songmângte’n a khoheidân uh a dap-et ciengun ahing sim dîng ma hi ciin a theita u’a, tuana kuon in, khosung ah gâl kilawng a sât u’a, khumi’n a a’ng kikâptuo u’a,tuaciin Kawlte a na delmang ta uhhi.

Tam thu pên Zomun pan a Pu Ngawngtomte’n za un, “I unaute’n gâl nei a, gâldou ahi zieh un eite’n zong va douhu va ui”,ciin Zomun pan a’ng del pai u’a Pu Ngawngtom,Pu Tavâi, Pu Lêtkhup,Pu Milun tamteng in a’ng delsuh u’a,muoltung khat a, a’ng khodâh uh leh,meikhu kilehtou vengvung khat a’ng muta uhi.

“Khum pên na pate uh gâl lel a, hing kilê kia uh a’diei Tavâi nangin va dap-et ta’n” ciin a’ng sawl uhhi. Pu.Tavâi in zong a kisawl dungzui in,a va dap-et leh,Kawlte gam vâh na hi ci a’ng theita hi. Tua bang thu, Pu.Tavâi in thu a’ng tutta hi. Tuana pan ‘ng peipei kia u’a, Zângtuingou a’ng et uh leh na omtalou in, Khamtuingou a’ng et kia uh leh zong na om tuon talou uhhi. Tua pan a, ahileh cia a’ng peipei kia uh leh tu-a Phâitu khopi pan a,zîng ann delphâhna,Thângdawn toh kinâi Gâlhâm kici mun ah a’ng tung uhhi.

Tua mun ah a nêh a tâh dîng uh hing om nawn lou in Pu Ngawngtom in, “Tanah,na om un len gam va vânta va’ng” acita hi. Tuacia a’ng va kawikawi leh ngamante tângsâl a’ng mu hi, tualeh Pu Ngawngtom in zong a guol kûngah “U leh nau aw, suhna dîng dang theilou i hi ziehun pei va ui in, khuna ipâm a, ngamante tângsâl ka mu pên nâikhum vâi”. ciin a’ng peita uhhi.

Tua leh Pu Ngawngtom in, “Tu leh tu in, tami annteng pên i tham tadi nâi malmal sih dîng u’a,tu khâl sunga dîngin phimpi,kâipêm,theipuom, hâipuom pou, sui zaw va ui”. ciin hâsatah in, a’ng kiva vevaw uh hi.

Nikhat ni in,Pu Ngawngtom in theipuom, hâipuom toh mêpi thei dîng khat cia a’ng vâh kawikawi leh kênkhuoi khat a mu a,tuami kênkhuoi zu toh theipuom hâipuom a’ng mê a, kuon in,i Pu Ngawngtom in saw hing vei in a’ng sita ahi.

Tuana, kuon in Pu Tavâi, Pu.Phunghawm, Pu Lêtkhup, Pu Milun hing kikum un, “Eiteng tami mun a i op-op dîng pên hithei lou hi,I unaute’n munkhat ah khuo khat têi sâtta dîng uh ahi cieng un” ciin a sui dîngun a’ng diengkheta uhhi. Tuacia, a’ng peipei cieng un lampi ah,Pu Tavâi pên vompi khat toh hing kidintoh in,Pu Tavâi in a nâmsâu in,a sât a, a that paita hi. ahi’nlah tua vompi’n ama pen a na pê manta ziehin,Pu Tavâi pên a’ng sasita hi. Tuaciin,a vomtha uh nuasie in a’ng peitou kiata uhhi.

Tuaciin hing peitou un, Thângmuolpi vûm a’ng tung uhhi. Thângmuolpi vûm pan a, a’ng khodâh kawikawi uh leh tu-a Tedim khogei a lawibuol tui pên nikêng in a khaw a,a telingleng in a’ng muta uhhi. “Ka ci ngût a en vawi un khuna telingleng khu i u nâute tênna mun a, a puonphou uh hita ngêlngêl va a mun ciemtê un” a’ng kicita uhhi. Tuana pan in, Gâlhâm giephuol a’ng zuonkia u’a, a zîngni’n ahing pei kia u’a, tua,a telingleng a mu uh pên a’ng en kia uh leh,khonîm ziehin bamgma a muta sih uhhi. Tuacia a’ng pei suhsuh uh leh,tu-a Gamngâi khopi toh kinâi tu-a Vumzâng khuo kici ah Pu.Vumzâng a na om(têng) in tua mun ah giephuol a’ng sât u’a, a’ng gieh ta uhhi. Pu.Vumzâng in “Na u na nâute uh,khum mun ah, a têng uhhi, lunghimaw sih un a hâu mama u’a,tu’n zong tâng âi,sa âi dîng uh ahi” ciin a hilta hi. Tuabangin, a gênpieh leh,amahaw a thanuom mama uhhi.

“Tuacia i u naute uh tâng âi, sa âi dîng uh ahileh sahuoi(satan) zong khâi nuom va un,eiteng tana, i tunlam uh,thei lou dîng uh ahi man un,kinaw va ui” ciin apei kiata uh hi.Ni tum kuon in khumi mun a’ng tungta uhhi.

Nitâh in,tutvûmkhawl kawm in,a’ng kikum u’a “Thângmuolpi vûm pan a, ka’ng et uh leh,tami mun pen a telingleng in ka mu u’a,khum ni in puon na phou uoi?” cia a’ng kidohtuo uh leh, “Bangma puon ka phou kha vawt sih uhhi” ciin ad awng uhhi.

“Tua ahileh, bang a’ta diei”, cia datmaw kawm a, a op lâitah un, a sanggampa uh khat lêng in, “Tua sil te lingleng te pên puon kiphou ahisih a, i lawibuolte ahibou hi” a cita hi. Tuaciin, tua a tunna khuo uh,khu,sil telinglengte dimna mintap in, Te dim ciin a’ng minvawta uhhi. Tedim khuo ah kum tampi a’ng têng u’a,mi cinteng toh a’ng kicimat toutou zêl uhhi. Tuana kuon in,Tedim (Tiddim Chin) hâm; i Zokam in,Simkam ci khat a’ng piengkhie hi.

Compiled by : Philip Thanglienmâng

Sources: Written and oral interviews of Pu.Paul Ginzapau of Sugnu and my Elders.
Note: Tami Pu.Zo tângthu pen tângthu leh tâumûi kigawm khawm ahihi.Theidân leh Ngâidân ci khat ahi.

Min tungtawn a hihna kepbitna

Editorial, The Lamka Post May 30, 2008

Khovel in singtangmite kepbitna leh dopsangna ding a awlmoh mahmah dungzui in India in leng reservation bang bawl in singtangmite duat mahmah hi. India a Vai singtangmite lak ah a diak in Rajasthan leh a sehvel a Meena-te siamsinna lam ah sang mahmah ua, Northeast a singtangmite’n leng kiphalou hi. Himahleh, a tangpi thu in Vai singtangmite tuantual mahmah ua, Northeast bial a ei singtangmite bel amau toh teh in changkangtak ihi uhi. Apaisa kum 100 mailam zek a leng sumtawng bia a kithawite himahlehang Khristian sahkhua a hong lut ziak in a hoihlam hi’n a hoihloulam hitaleh, kikhenlamdangna nasatak i lak uah tung hi. Pathian Thu ziak in i pu-pa ngeina dan tamtak khen theih leh bawl lamdang a zat teitei theih liai teng i zang hamham ua, Khristian sahkhua toh kituaklou hi a i theihte uh ahihleh tawpsan siang leng ina hi uhi. A hoihloute tawpsan a, a hoihte lak kichi thil hoihlua hinapi in a zuih taktak bel thil haksapi ahihman in a hoihloute leng sutzop pawl bang, a hoihte laklouh pawl bang tamtak i nei uhi.

Kisapna min phuah dan toh kisai a Northeast singtangmite lak i et chiang in, Pathian Thu a lut masakna mahmahte lak a khat Meghalaya bang ah Khasi te’n amau min taktak, pu-pa ngeina dan a kisapna min, singtangmi min ana kiphuahte uh mangthang in Sap min mak deuhdeuh phuak mawkta uhi. Pathian Thu a hatna mahmah Mizoram ah leng huchimahbang in mi’n Sap min hahzat mahmah uhi. Nagaland ah leng Meghalaya leh Mizoram bang hial hikei mahleh Sap min zat kichi om thou hi. Manipur ah ahihleh tutung Class XII leh Class X result suak ah Sap min zang a tamlam muhtheih in om a, a diak in Churachandpur district ah huchibang min nei tam mahmah hi. Tua Class XII leh Class X result suak pansan in Kuki, Vaiphei, Paite, Zou, Simte, Gangte etc. lak ah ahihleh Sap min zang omthou mahleh Hmar lak ah Sap min zang tampen ding in gintakhuai hi. Mi khenkhatte bel nu-le-pa hiam ahihkeileh tanau-lainate’n deihtohtak in pu-pa ngeina dan in ei singtangmi min i kiphuah sekte banah Sap min phuak uhi. Tanau-lainate’n deihthohtak a singtangmi min a phuahsak uh bang zanglou in a khente’n amau leh amau bang Sap min kiphuah uhi. Mi khenkhatte lah mi a ding khualsiam mahmah ua, Kawlgam-Vaigam a om chiang un mi’n ei singtangmi min pen loh/lam haksa salua uh chih ziak in Kawlte-Vaite “khualna” in Sap min bang kiphuah uhi.

Mahni leh mahni min kiphuah hi’n nu-le-pa ahihkeileh tanau-lainate’n a hon phuahsak uh hitaleh, Sap min a hong hih chiang in nawngkaina tampi om thei hi. Pu-pa ngeina dan a ei singtangmi min toh Sap min pen zatkhawm, gelhkhawm ahihchiang in i minte uh sau petmah a, application form khenkhat bang ah talou in omthei mawk hi. Saulua chih ziak a laktom a gelh ahihchiang in ei singtangmi min pen mang mawk hi. Huchibangte min i simkhak chiang in American, British ahihkeileh Austrialian peuh ahi dia aw chih theih in om a, himahleh, a mel uh i muh hial chiang in mit bing cheichei, sam vom, vun eng leh neu lingleng khong ana himaimah ut uhi. Thudik ahihleh ahihlouh bel thutuam, mi khat ngial a min a ei singtangmi min himhim dawklou ahihna ah, a sepna a leng Scheduled Tribe hidia ana gingtalou un, (South Indian Christian hidia gingta uh) a kaisang ding hun a kaisang khalou bang om hi’n kigen hi.

Ei singtangmi min hilou phuah kichi pen a ziak tuamtuam zong in, Westernisation, Modernisation, Christian influence ahihkeileh akpi ziak chimahlehang, min kichi pen i hihna (identity) taklangtu ahihna ah ngaih poimoh tuak mahmah khat ahi. Khovel a Nam thupi leh changkang taktakte dan a Pu-pa Ngeina leh Tawndan hoih leh bittak leng neiloute ihihna uah, ei singtangmi min pen singtangmi, eimi i hihna uh taklatna kia hilou in, i Pu-pa Ngeina leh Tawndan kepbitna khat ahi. Sap min hiam ahihkeileh ei singtangmi min hiloupi zat pen Nam manna ahi a, hihna kichian neihlou a mi hihna koppihna ahi. Sorkar nangawn in leng ei singtangmite hon dopsang sawm leh i hihna uh kepbitna ding in reservation tungtawn leh scheme tuamtuam tungtawn in panla mahleh, ei mahmah in i hihna uh i paih in i zuak nakkhem uhi. Ei singtangmi min loh/sap haksa sa Vaite khong khual kichi pen suanlam chinglou ahihman in khual ngai mahmahlou ua, a hon saptheih masiah uh hilh nilouh leng hoihzaw ding hi. Huai ziak in, i hihna uh i kepbit theihna lampi om khat zui pah in, i hihna uh taklangtu ei singtangmi min mah zang leng hoihzaw ding in gintakhuai hi.


NIT site land acquisition at Langol, Cabinet finalises land valuation

By Our Staff Reporter

IMPHAL, May 29: Along with finalisation of the land valuation of the site where the proposed National Institute of Technology (NIT) is to be set up at Langol area, the State Cabinet today has given its approval to the drafting of the Manipur Loktak Lake Protection Rules, 2008.

The Cabinet meeting presided over by Chief Minister O Ibobi Singh gave its nod to fixing the land valuation at the rate of Rs 43.27 per sq feet for residential area and Rs 10.72 per sq feet for agricultural land in connection with setting up the proposed NIT at Langol.

The Cabinet meeting has also given its approval to the drafting of the Manipur Loktak lake Protection Rules, 2008 with Project Director as its head.

The requisite qualification of the Project Director would be either IAS/ MCS or not below the rank of Additional Chief Engineer, having Engineering degree with minimum 15 years of experience in Waste Land Management.

Furthermore, along with giving its nod to upgradation of 8th IRB as Commando Unit, today’s Cabinet meeting has recommended post recruitment of 23 SIs, 15 ASIs, 695 Constables, 176 Constable Drivers, 14 sweepers and 21 Cooks.

It is said that no new DPC would be conducted for recruitment of these recommended posts. Instead the selection would be done from among those who have already faced the DPC earlier.

Firing attack : Two unidentified gunmen who came riding on a Honda Activa reportedly opened fire two rounds at the Lamlai Chana residence of Chana Lukhoi, a noted writer at around 8.20 pm yesterday. Chana Lukhoi is also a columnist of The Sangai Express (Manipuri edition). No one was injured in the incident.

At the time of the attack, Chana Lukhoi was also not at home as he was out of station at Hojai in connection with some programme.

Lamlai Police has registered a case and investigation started to find out the reason behind the attack and the identity of the attackers.

Source: The Sangai Express

Thursday, May 29, 2008

ZOPATONG | January - May 2008 | Vol. 2 No. 21


ZSP Golden Jubilee bulletin May 30 - June 15


John F. Kennedy, America President a kai khietkhiet in “Asked not what the America can do for you; asked what you can do for America” chi’n a na gen hi. Tun zong eite’n ZSP Golden Jubilee kum lut i hina uah ZSP bawl diing dawl dong lou in ken ZSP a diing bang e ka bawl thei; ka sep thei; ka tuah thei; ka gen thei; ka kup thei; ka pan theina etc... chi’n khantou theina diing gel thei chiet lei vang kipah huoi diing hiven maw.

Kum peisate i ngaituo chieng in lungtun huoi zong i sa lou mai thei, hawmthaw huoi zong i sa maithei, KHAILE ! hinanleh, tuate zousie phiet mang in, manghil tavai in, i lungtang tawng ah zong koi den non sih vai. Sangnaupangte lawchinna diing in amau ngen in ahithei sia, nu-le-pa, a neu apat a lien tan, nam sung teng poimaw hi. Amaute khantouna diing nang-le-kei i kipatlou leh kol-le-vaite, midang-adangte hing kipan ngaingai lou diing ahi chi thei vai sanggam.

“Pankhawm khu hatna ahi chi thupil in ana gen a dih ma hi. Tuajiehin, sangnaupangte khuom-le-zawl, a baan etc. a pantheina i neite sutuo in gawm khawm lei, bang diing a sangnaupang pawlpi hatlou diing a hiei ???? Bang diing a Golden Jubilee lawchinglou diing a hiei ? Nang-le-kei tung ah a kinga a, a supichingtu diing zong i hi.

ZSP in paituom, guptuom leh khentuom a nei sia, be-le-phung leh haam-le-pau chite, nang tuate, kei tuate chi a nei sih hi.

Tambang ngaidan nei i um khahleh, i lungsim heng lei chi deihuoi sam e !!!

Sangnaupangte zingchieng-thaichieng a lamkai diingte khankhuo gelna’n, i nei-le-lam itlou in, a maban uh vahsemna diing in thawkhawm chiet vai; tua hileh, amaute zal in, i gam ang vaah diing a, a ga lou diing leh a zaal zou diing eite mama i hi diing uhi.

A tawpna ah, bawl diing a tam hi. Lung kituoh tah in, kikawi
dildiel in, pangkhawm, semkhawm chiet lei, maban ah lawchinna, kipumkhatna leh guolzawna in a hing na vai dawn zing diing hi.



Septawpni, May 23, 2007 ni a ZSP Golden Jubilee Celebration Committee 7veina, Thupuasah No. 6na in pha a sah dungzui in, Block teng a diing Jubilee target a kibawl a, tam Target a kibawl dungzui a hing supiching diing in pawlpi thatang in Finance Committee in theisahna bawl hi.

1) Lamka Block Rs. 5000.00
2) Singngat Block Rs. 5000.00
3) Haupi Block Rs. 5000.00
4) Tuining Block Rs. 5000.00
5) Gunpang Block Rs. 5000.00
6) Sugnu Block Rs. 5000.00
7) Kailamnuoi Block Rs. 5000.00



Zou Synod Hall, Zomi Colony ah March 8, 2008 ni in ZSP Golden Jubilee diing toh kisai meeting kinei in tam anuoi a bang in Sub-Committee kibawlkhie hi.

Finance Committee

Chairman : Pu Lunginthang @ Ginboi
Secretary : Pu Tonglal
Member : Pu Sebastian Lunsuanpau Hauminlian
Pu Zamlunmang Pu Aron Muanthang

Souvenir Committee

Chairman : Pu Lamkhothawng
Secretary : Pu Kamkhanhau
Member : Pu Khaiminlian Pu Lallianmang
Pu Chinzakhup Pu Nengkhanlun
Pi Vunghauching Pi Zamneiching

Information & Publicity Committee

Chairman : Pu Khaisuankhup
Secretary : Pu M. Daniel Zou
Member : Pu Nengkhanlun Pu Chinzakhup
Pu Thangngam Pu Thangzagen
Games & Sports Committee
Chairman : Pu Nengchinlam
Secretary : Pu Thangkholian
Member : Pu Lianchinmang Pu Chinzakham Pu Thangchinlam Pu Chinsuanhau

Light& Sound Committee

Chairman : Pu Kapzalam
Secretary : Pu Thangkhongam
Member : Pu H. Chinzakhup Pu M.K. Lian

Transport Committee

Chairman : Pu P. Khaichinmang
Secretary : Pu Thangngaimang
Member : Pu Khamminlun Pu Nengkhanlun

Site & Stone Committee

Chairman : Pu Semkholun
Secretary : Pu Pumsanglian
Member : Pu T.C. Tungnung Pu Francis Thangpu
Pu Michael Ginzasuan Pu Robert Zamminlun

Hall Construction Committee

Chairman : Pu Liantungnung
Secretary : Pu Tuallianmang
Member : Pu Ginlianmang Pi Manenniang
Pu Thangminlun

Art & Culture Committee

Chairman : Pu Liantungnung
Secretary : Pu Nangkhanlal
Member : Pu Tuallianmang Pu Lalkhawm
Pu Pumsanglian

READ MORE <<<<<<<

Anthurium flowers give hopes to Mizo famine

Aizawl, May 26 : If bamboo flowers and the related rodent multiplication have brought about catastrophic famine in Mizoram, the Anthurium flower is the hope of Mizo farmers to uplift their economic condition. The state horticulture department had introduced anthurium in Mizoram in 2002 for commercial cultivation under the Technology Mission for Integrated Development of Horticulture in the NE states.

”The first consignment sold to neighbouring states was dispatched in October 2003, 11 months after sowing the seeds, which proved that the state had the ideal climatic conditions for the flower,” Horticulture Director Samuel Rosanglura said. Now, with its moderate climate has become the largest anthurium producer with the state-produced best quality anthurium in high demand both in the country and abroad.

”The month of June sees anthurium at its peak. Our monthly export is likely to increase to 1,00,000 cut flowers during June,” Zo-Anthurium Growers’ Society secretary Lalhmangaihi told UNI here yesterday. She also informed that about half of the total anthurium flowers produced in Mizoram were consumed in the state and the metropolitan cities, including Mumbai, Kolkata and Delhi.

”Dubai is the biggest destination of Mizoram’s anthurium and the exporters are now eyeing New Zealand and Australia. However, the main problem is that we are yet unable to meet the demand within India and abroad,” Lalhmangaihi said. Presently, more than 70 varieties of anthurium were cultivated and more than 400 growers were engaged in it, the Horticulture director said, adding that under the technology mission programme more areas were being covered to be able to meet the global market’s demand.

The export of anthurium was being undertaken by the Bangalore-based Zopar Export Limited. Official sources said the monthly income of an anthurium-grower varies from Rs 10,000 to Rs 20,000. ”This venture has not only brought about a change in the horticulture scenario of the state, but also uplifted the living standard of the farmers,” he said and attributed the success to the cordial relations between the department and the growers.

To promote anthurium flowers among Mizo farmers and attract tourists, the state horticulture and tourism departments initiated a colourful Anthurium Festival a few years ago. Under the sponsorship of the Centre, the state is gearing up for another Anthurium Festival, scheduled on June 20 and 21. ”The Anthurium festival-cum-exhibition aims at promoting the market-friendly flower and attracting tourists to the scenic beauties of Mizoram,” the officials said.

The festival would also serve as an exhibition for various local products — fruits, vegetables, handloom and handicrafts. The organisers hoped that large number of tourists would be attracted by this year’s Anthurium Festival. Following the gregarious bamboo flowering and its related boom in rats’ population last year, rural Mizoram is reeling under acute rice shortage. In the wake of the famine, the Congress slammed the state government for organising such an ”extravagant” festival. The party further alleged that the anthurium flower did not benefit the rural poor, but only the rich people in the urban areas.


Arming Civil and Ssb

By : B. A. Sharma/IFP

When armed with the people was called out, the people on the borderly states certain to recall S.S.B. (now Sasashtra Seema Bal). When the people remember SSB would recall again the Chinese attack upon India in 1962. The Chinese attach on the Arunachal border during servere cold season of November 1962, the Indian forces did not even arranged for proper defenses on the posts.

But the war has compelled India to think over a defense strategy involving the people of the borderland. The administration has been shocked but retreat of the Chinese forces has open the mind of the Political banks. When 1963 entered a dream of a civil force breeded in the brain of the political Heads, borne SSB in 1963. SSB (now Sasashtra Seema Bal) was the first civil organized force under the highest civil authority of India, the Cabinet Secretary. SSB groomed in ITBP (Into Tibetan Border Police) first, then had full grown in 1965. The same force has been first introduced in Manipur in 1965 under the polished command of the then Rajkumar Madhurjeet Sana IFAS, as Area Organizer assigned. The force was first trained by the State Police Forces like Rajasthan Armed Police, Orissa Military Police or Madhya Pradesh State Armed Police. Such State forces were found highly trained, discipline force of the states of the country, specialized in guerilla warfare and tactics. Well aware of the status Rules and Act, Cr. P.C., I.P.C. and all about law and order duties in the States.

On the first phase of establishment of SSB the force had two wings as civil and armed. The civil staffs deals in the area, therefore assigned the officers as organizer, whereas, the armed wing deals the discipline of weapon and guarding duties; therefore established in the form of Battalion, Company, Platoon, Sections etc. Hence Commanders were assigned as Commandant, Coy. Commander, Platoon Commander and Section Commander etc. Steadily, the force has been well established as a Para military force of the central government. Manipur SSB has expanded from Area Organizer to Bn. Commandant, later Divisional Commander or Divisional Organiser at the rank of DIG during 1976. From the period from 1965 till 1976 SSB was in well organized in the Sate. When VVF has been taken in SSB a little struggle starts with the officers input from the forces to be made co-ordination with the Civil Officers. Because, SSB maintained areas; therefore, the officers were also designated as the lowest ranked office as Circle Organizer, the Sub-Area Organizer, Area Organizer and Divisional Organizers. DIG was Divisional Organizer, Commandant or Dy. Commandant was Area Organizers, or B.D.O. Circle Inspectors from Police were also Circle Organizers SDO were Sub-Area Organizers commonly. Normally Commandant was Area Organizers.

When entered 1990 Manipur SSB starts trouble with the underground elements due to lack of civil consciousness in the forces. Because, the force (SSB) was in dilemma on liaisoning with arm and civil however, SSB inducts in the villages, maintained training of the civilians, maintained civic action programs, medical civic action program, Rifle training, Refresher rifle training etc. But, when the timely development and requirement of the force exposed SSB in law and order duties during 1995 openly. This was a hell for SSB Department specially for the civil staffs, but it was the route to heaven for the uniform pattern SSB personnel, as the bonafide duty of an uniform service was inner call of SSB personnel.

When 2001 entered SSB became a full fledged Para military force with a strength of 30,000 approximately. The then Director General Sri Nacchatra Singh Sandhu realized that this would be the right time to reform the force of ;the nation for use of Border guarding on Nepal Border. And thus, it was the reign of BJP Government whose Government first realized the suffocated atmosphere of a force, the SSB, to be bail out from the detention of ‘Cabinet Secretary’s administration. The force has been issued the unit flag by the then President of India Sri APJ Abdul Kalam. The then Home Minister has recognize SSB as a Para military force. Hon’ble Home Minister Sri L.K. Advani has done a great deal to segregate the forces for their respective duties for different forces. Border guarding forces have been distributed into four sections like, 1-BSF for Pakistan and Bangladesh border, 2-SSB for Nepal and Bhutan border, 3-ITBP for Indo-Tibet border, 4-Assam Rifles for Myanmar border. Thus, SSB became a powerful force with a strength of 25 Bn. Till 2003-2004. Indeed SSB could deal a discipline in border guard as well as in law and order duties, owing to the performance of the force Government has given abundant sanctions for further upgradation tantamounting to CRPF, BSF.

2. The matter of discussing the ground works as a force and public relations the time for SSB is certainly recall as a successful civil force. But, the arising civil forces as village guard in Heirok and Chajing issuing an outdated .303 rifles with dumpen ammunition to fight for self protection may how far successful is a question mark today. Secondly, the discipline with a gun after obtaining the mere training for one or three months the position of SPOs would again require to supervise a secondary force, which is not logic. The dreamly situations of Manipur now inviting, was already faced in SSB earlier, while merging the Village Volunteer Force. As a result SSB was compelled to disbend VVF and still consequences are facing in the clerical jobs, hinders the routine works to complete the irregularities in regular. For example, the I.R.B. a rifle constabulary trained for 9 or 6 months pulled out on duty without P.O.P. hanging rifles topsy-turvy (ULTA-SASHTRA), roaming in the crowd under a young officer in charge without having knowledge of discipline with the weapon is also amounting to danger in the state.

Therefore, induction of weapon in the civil, to the purely raw SPOs have to reconsider for adoption, on the basis of SSB pattern motivational attributions in the public without making embarrass the situation in the state. At least Government has to reconsider categorically and degree of situation in Manipur with the turmoil, irritated public with the non-impressed state Government square mending the works of the Government and underground, are all priority to settle down through negotiation. Arming civil has to call on the central advice with relevant departments.

I may not be outright to discuss the matter as opinion sharing to the Government for betterment of the public understanding before being shoulder the responsibility of Arm in civil, in this situation.

Hope a positive result will bring with the act of positive thought. The astute of singleman workshop supersede by consertive thoughts.


RIMS blast, Don’t harass, says Parijat

By Our Staff Reporter

IMPHAL, May 28: Stating categorically that RIMS Director, Medical Superin- tendent or doctors have no power to grant contract works, Health Minister Ph Parijat has asked all concerned not to disturb them with unnecessary demands.

Meanwhile, after three days of suspension of services in protest against the bomb blast triggerred by KCP (MC), fucntioning of OPD, Casualty and routine operation in RIMS would resume from tomorrow.

Talking to mediapersons, Health Minister Parijat, who participa- ted in the sit-in-protest demonstration held at RIMS complex today in connection with the May 25 night’s bomb attack at RIMS, strongly condemned the incident and said that undue pressures are being received from various under- ground organisations demanding contract works or percentage cuts from the ongoing infrastructural development works at RIMS.

As for developmental activities of RIMS, there are already 15 registered contractors and they are entrusted with the work by the tender committee. RIMS authority has to issue the tender notice only and its doctors do not have the power to grant contract work or entertain percentage cut.

If any underground organisations want contract work or percentage cut, then they should approach the contractors concerned, the Minister said in the presence of the agitating doctors.

Clarifying that RIMS authotity has not received any demand letter from KCP (MC) whether it be in the name of Lanchenba, Loya, Jack, Lanheiba or Lamjaba, the Minister said threats have been given to RIMS authority only through telephone demanding percentage cut or face bomb attack.

This is very unfortunate, the Minister said, while asking why the doctors and the patients have to be subjected to such conveniences just for the sake of percetage cut.

MLA H Borajao, former Minister H Biramani, RIMS Director Prof Fimate, Medical Superintendent Dr Mohan, Senior doctors, nurses and medical students also participated in the protest demonstration.


KNF decries Govt’s attitude on SoO

By Our Staff Reporter

IMPHAL, May 28: Expressing concern over the con- duct of the State Government of Manipur and its security agencies toward resolution of the long-standing political problem of Kuki community, Kuki National Front (KNF) has alleged that the Government of Manipur has been dragging its foot over the ceasefire initiated by the Government of India with the Kuki insurgent groups.

In a statement, information and publicity secretary of KNF LH Stephen said that the attitude of the Government of Manipur toward the Kuki community and Kuki insurgent groups is very disappointing.

Contrary to the positive step initiated by the Government of India toward resolution of the long standing political problem of Kuki community through signing of ceasefire agreement with Kuki UG outfits so as to create conducive atmosphere for peaceful negotiation, the Government of Manipur and its security agencies have been carrying out all sort of atrocities against the Kuki community. Such action would not encourage any insurgents to come forward to the negotiating table, Stephen said.

Condemning the alleged cold blooded killing of KNF defence secretary Mangboi hours after he had gone to attend a meeting with the Indian Army Authorities at Leimakhong to discuss the issues related to SoO, Stephen said that such action would hardly create trust or lead Manipur to the path of peace.

The Government of Manipur must realise that the spirit and aspiration of the Kukis to establish a separate State and safeguard the interest of the Kukis cannot be crushed with military might. Cruelty and violence will breed moire violence and without peace, there cannot be any form of progress and development in the land, Stephen observed.

He further pointed out that if the Government of Manipur wants peace and development in Manipur, it must be sincere in its efforts and be realistic in its approach. The Government of Manipur should also shun away from its policy of dis-crmination and differientia- tion in its dealing along with realisation that it is only through peaceful negotiation, respect for every communities’ political, economic and human rights and freedom of choice, not through brute force or suppression by military might that a long lasting peace can be achieved.

Bandh greets team, Imphal-Moreh road stretch raises hackles of MPs, MPs take stock of border trade, briefed on needed steps

Our Correspondent

MOREH, May 28: Amidst the indefinite bandh being called along the Imphal-Moreh Road of the NH-39 since 6 pm yesterday, the delegates of the Sub-Committee-II of the Parliamentary Standing Committee on Commerce arrived at Moreh by road today to monitor the activities of the Indo-Myanmar border trade.

To ensure no untoward incident occured during the visit of the delegates, ADC Moreh TH Chothe clamped restriction under Cr PC 144 from 6 am to 7 pm today and deployed adequate security.

However, the Parliamentary team took a grave note of the deplorable condition of the road from Imphal to Moreh and the impact of the indefinite bandh being called jointly by Meetei Council, Moreh; AMSU Chandel District Committee and Kha-Nongpok Apunba Nupi Lup in protest against the activities of the UGs along the said road stretch, wondering how the traders carry on with their activities in such a situation.

Soon after their arrival, the five-member delegation led by Committee convenor former Union Textiles Minister and MP Kashiram Rana and accompanying officials met the representatives of Border Trade of Commerce and community leaders.

Later the delegation went to inspect the office of the Land Customs located at Gate No. I, bridge at the border serving as the trade transit point and the Gate No. 2.

During the course of the meeting at Land Customs Office, a team of representatives from Border Trade of Commerce led by its general secretary Surendra Singh Patheja raised many points related to ensuring adequate security for creating a conducive atmosphere for the border trade from dispatch point to delivery point, protection of the business community, border fencing, opening just one entry and exit point among others.

After the meeting at the Land Customs office, the delegates went to the office of Hill Tribal Council (HTC) to interact with its office bearers. At the occasion HTC general secretary submitted a memorandum urging for speeding up the task of setting up the proposed Integrated Check Post,
implementation of the already finalised land valuation and going ahead with the proposed border fencing.
Upon reaching Moreh, the delegates of the Parliamentary Standing Committee on Commerce arrived at the Moreh Trade Centre where members of Meetei Council, Moreh led by its president L Imobi handed over a memorandum urging for upgrading Moreh town to the status of a municipality, increasing the items of free trade, deployment of National Highway Protection force along Imphal-Moreh Road, taking up necessary measures for increasing the trade volume and stop extortion along the National Highway 39 stretch from Imphal to Moreh among others.
A meeting was also held at the conference hall of the Trade Centre along with ground level officers of Moreh. During the meeting, OSD briefed the delegates on the progress of the construction work of a rest house for traders being undertaken at the Trade Centre as well as on the proposed Composite Check Post.
Afterward, the MP delegates went to inspect the condition of the Indo-Myanmar Bridge and Gate No. II.


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Employment News issue dated 31.05.08 contains several attractive advertisement from some of the leading PSU/GOVT. Departments as below:-
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Wednesday, May 28, 2008


By Philip Thanglienmang

GOD: Inorder to understand the background of conversions among the Zos we have to understand the old religious faith of the Zo s prior to 1950s.

Many antropologists and monographers have been classifying the religious beliefs of the Zo as Animism or at the most to Ancestor Worship But I would prefer to classify it basically as Polytheism. Their religion may be called Lawki religion or if I may coin a new term for their ancient religion Lawkism;in anglicised form to better understand the import or meaning. In those days the Zo s were ardent worshippers of one omnipotent, Almighty God called Pasien; as well as their great ancestor known as Pusha/Pusa and the underworld spirit called Zînmâng. There was a concept of One Great Creator who created the heavens and earth;and all the things in them. This great spirit is called Pasien; which in literal sense means God. Below this great God there exist a less powerful spirit known as Lungzai who may be considered to be the assistant or brother of Pasien. It is slightly lesser than God in power and might.

To corroborate the relationship of these two great spirits let me narrate one scene of the Nântal-Neinou mythology. In the Nântal -Neinou mythology; in one of the scenes as the sun was about to set they arrived at the base of a mount or hillock to rest for the night. The Lion(Hûmpi)who was on the trail of Nântal was resting as well as lying in wait for his prey on one side of hillock; while, on the opposite side of it Nântal and Neinou were resting after a long and weary journey. It is mentioned that at that moment Pasien and Lungzai saw the condition of these two living beings. It is said that both of them had a discussion as to whom to support and save.God asked Lungzai, “Brother whom do you think should we support and save Man or Lion ? To this Lungzai replied, “Behold,whenever the Lion kills an animal it never gives thanks to us before having the meat ; whereas, whenever Man is about to eat food or meat he always says “May my God be pleased; may my Lungzai be pleased”(Ka Pasien na tai aw; ka Lungzai na tai aw). Therefore,it is befitting that we support and save Man”. The Lion had a magical power to transform itself into any animal and so it transformed itself into a bee. And it started to hover above their heads to prey upon Nântal. Pasien and Lungzai instructed Nântal to unsheath his sword and slash the bee which was hovering above their heads. Obeying the the instructions of Pasien ang Lungzai; legendary hero Nântal immediately cut the bee into two halves killing the Lion instantaneously there and then. The same terminology 'Pasien' is now used to refer God in this Christian era.


Then, comes an underworld/netherworld spirit beleived to inhabit very dark under world kingdom They called it; Zîn or Zînmâng. This underworld spirit is responsible for various types of illness, diseases, sickness, pestilence, plague,etc. It is believed to be the harbinger of sorrow and death. For, one can find in various Zo poems mentioning the fear of this particular spirit.For example, “Zîn daw-âi in bang nang bawl ahi'am maw? meaning "Demon what have you done to me". Daw-âi (Charms) may be defined as a harmful potion or poisonous concoction which brings illness and disease upon human beings by this underworld spirit. This spirit is basically a wicked spirit.One may define it as the Demon or Evil-one. It is beleived to rule the Dark Underworld Kingdom. Therefore, for the fear of this spirit it has to be appeased through incantations and offerings of animals and birds.


Every clan or house had their own Pusa which is placated and appeased during the varied festivals of Boasting,Harvest,Felicitation etc. In every house, the Central Column or Pillar is used as an altar to offer food and drinks to the ancestor spirits. This Central Pillar is called Sûtpi or Sûtzung. When such worships or offerings are made the act of worship or offering is called Sûtzung Biehna. In the Sûtzung Biehna the progenitor or ancestor spirit is implored upon or invoked to abundantly shower great blessings on the house or clan in the ensuing year for the purpose of health,harvest, and wealth. The names of their forefathers were recited on these ocassions.


Then, comes the concept of soul called ‘Ha or kha’ which exist even after the death of a person. Sometimes some wicked person's soul lingers on, on the earth haunting the loved ones or subjecting to terror. This wicked soul is called Siha,sihla or Thadam. This good soul after death prior to entering heavens is believed to proceed to the land of the death known as Mishikhuo.


Before entering the different levels of heavens,there used to be Gulsamnu; the fiery female Dragon;the gatekeeper of heavens. She used to guard the gateway to the heavens with her fiery tongues and swords. She was believed to taunt or teased persons who had not killed even a single animal during their lifetime; treating them shamefully,subjecting them to torture and misery. Where as , she easily lets in those persons who had killed many animals in their lifetime on earth. Then, the soul has to cross over a great river before reaching Piêugâl;literal meaning is the otherside of the river bank. From Piêugâl the soul proceeds to the different heavens according to merit and wealth accumulated during his or her in life.

Concept of Heaven(Vângam):

Heaven as considered to be a very beautiful and joyous place where the good people go after their death. Here, there is no Evil one i.e Zînmâng to trouble him. There is no concept of Hell among them. They imagined that there were three layers of heavens called Vân viz;

i). Thangvân
ii). Lêngvân
iii). Vâivân
iv). Mîmvân.
vi). Thangvân

This is the highest layer of heaven and also the most blissful place.It is the Paradise. Here,the spirits of the good people take their final rests. The land of the dead i.e abode of the dead called Mishikhuo also known as Pieugâl gam.

ii). Lêngvân: This middle layer of heaven is not as blissful as Thangvân. Here,the spirit of slain person who was killed by sword of enemy or the uncleaned or evil spirits of dead people are placed for further cleansing process. The spirit of the slain person lingers on here for as long as vengeance against the killer is not avenged. The moment the revenge is settled the spirit of the slain person proceeds to Mishikhuo. Lêngvân is also called Sâshikhuo and it is akin to Limbo or Purgatory. The third name of this layer of heaven is Vâivân. The soul of evil-spirit possessed person(kâunei) remains here forever floating in this layer of heaven.

iii). Mîmvân: This is the lowest layer of heaven where the spirits of dead animals and birds are believed to take their rests.It is thought to be the resting-place of animals and birds, fleas,rats etc,.All the animals and birds are considered to possess some sort of souls which take their final resting place in the lost layer of heaven called Mîmvân. The Zos believe in many types of good and evil spirits which are thought to inhabit theforests, rivers, streams, hills, hillocks, caves, ravines, mountain tops etc.

In the benevolent categories one comes across the name of Lungzai which is considered to be the assistant or brother of God; Pasien. Zînmâng the underwold spirit is both malevolent and benevolent depending upon the way it is treated or propitiated. Then, comes the ancestral spirits who come to the rescue of men when invoked upon the clan Siempu (priest).

In the malevolent categories there are viz; dawi(devil, evilspirit), dawimângpa(satan), kâu:(witch,uncleaned spirit): i). innkâu ii)gamkâu thadam(ghost, spirit), siha(spirit of dead), tuichingte or hlangnêlte(deep waterspirits), misâu(yowie, giant), pheisam(hopgobblin, elf),khosie(imp,fairy), gamhuoisie(forest ogre), Luidungdawi(Stream/Spring spirits), Tuinêhdawi(Water spirit), Mittom:evil-eyed-stick liked short snake, Thangtom: twelve coloured short snake, Bângtung dawi(spirit of upper wall), Bângnei dawi(spirit of nether wall), Thapuong dawi, Annkuong dawi, Chiadawi(Spring spirits), Gundawi(river spirits), Gulpivomdawi (black serpent), Nituidawi(egg of Sun gods), Gampidawi(country spirit), Gamhuoisie(forest ogre), Gûlsamnu: Gûlsamnu is a great female dragon or spirit which guards the Gate of Heaven(Pieugâl gam); celestial gate, Gûlpi(The Great Snake), Aw/O is a cosmic or celestial evil spirit thought to make its abode in the heavens,

Khang: Khang is an evil spirit which torments a person while at sleep.

The Central Pillar/Column (Sutpi)of the household where the ancestral spirits are propitiated ;as well as ii) the rivers, streams, caves,ravines, precipices, dark areas of forests, damp places, hill or hillocks, old trees, deep and dark rivers, underground caves, netherworld etc, are the abodes of various malevolent and benevolent spirits which are thought to control the worldly affairs of men.

The Siempu(priest) locates first the sacred area thereafter, he selects a specific spot where he would perform the varitiies of rituals and sacrifices.The spot may be the bank of a river or stream.It may be a hillock or a raised ground. Once, the spot is chosen he prepares a raised altar using stones collected from the river or stream. A temporary thatched hut is constructed above the altar and in this the animal is sacrificed. The priest recites incantations after this he takes hold of a sharpen rod then he hold down the sacrificial animal piercing through its heart.


Mishikhuo is literally the land of the Dead or ther abode of dead people. The souls are said to take their temporary rests before finally journeying to Pieugâl gam(heaven). This place is neither heaven nor earthly place; it is thought to be somewhere between heaven and earth i.e in the firmaments. In Khupching leh Ngambawm legend it is told that both of them met each other in the land of the dead: Mishikhuo. The inhabitants of ‘mishikhuo’ are spirits or souls of the dead people; they are thought to change themselves into human beings during the day and they turn into skeletons during the night. For them bamboo leaves are fish,the caterpillars are wild animals.It is something akin to limbo or purgatory. From Mishikhuo the soul enters paradise called Pieugâl gam otherwise known as Vângam i.e Heaven

There is the Clan Priest known as Tulpipa. Tulpipa is the head of the clan or family who performs all the rituals and sacrifices connected with the family worships and feasts for propitiuation and appeasement of the various spirits and ancestor spirit.

Source: Oral traditions handed down by my Uncles and Aunties.. Bibliographies:-
1. Upto date History of Zo people by Rev.P.KhamDoNang B.D,M.A
2. Tribals of India by L.P. Vidyarthi