Will Lamka be the final frontier for the Zo people in their struggle for a common language? Or, specifically, who exerts more influence on this town, is it the Lusei (Mizoram) or the Tedim (Chin State of Burma)?
What is Lamka?
Lamka officially known as Churachandpur is the district headquarters of Churachandpur district in Manipur. Lamka is the most multi-ethnic and cosmopolitan hill town in Manipur and in terms of population it is second only to Imphal, the capital of Manipur, at 228,707 according to 2001 census. The district covers an area of 4,570 sq km.
The town also called Lamka is the only big Zo inhabited town situated in plain area. Aizawl, Tedim, Falam and Haka being situated in hilly areas. As such it has so many advantages that the other Zo towns lack.
The district is inhabited by several tribes, mainly belonging to the Zomi-Kuki-Mizo group. Basically, this district is predominantly inhabited by the Zo people. The Paite being the largest tribe in this district. Other relatively large tribes include Hmars and Kuki (Thado) and other smaller Zo tribes like Zou, Simte, Gangte, Kom, Tedim, Vaiphei and Lusei (Mizo). So you see, who ever can exert influence on this town stand to gain a lot and may even be the official Zo common language in the times to come.
Coming back to our question at hand, naturally Paite being the largest and most influential tribe in this district it really boils down to who can extert influence and affinity on this tribe. Who do the Paite tend to look up to and in terms of their social, religious and political views and setup, the Lusei or the Tedim? More important which of the two Zo dialects, Lusei or Tedim, has more influence on the Paite dialect?
First, lets look at the Tedim influence on Lamka
Over the years, the Tedims and the Paite are the two main tribes who subscribe to the Zomi identity along with the Zo, Vaiphei, Simte, etc. As such there is more political affinity.
The latest Paite Bible also incorporated so many Tedim words that their Bibles are now more or less the same. Although there is still be a gulf of difference between the language used in the Paite Bible and what is used in the street.
Interestingly, the first recorded musics and songs to hit this town are from Tedim and therefore these impact the local dialect too. And around the 90s due to religious revival camps and crusades which are again usually from the Tedim speaking ministries from Chin state of Burma the local Paite dialect has been influenced by this.
Tedim has an undue advantage here as the Paites are more or less of the same stock and group of Zo people. They both belong to the G group of the Zo people as described by Dr Vumson in his Zo History. They share the same surnames - meaning they belong to the same branch of the Zo family tree. It may only be due to migration that there appears slight dialectical differences between these two Zo tribes.
Mainly due to this close affinity, Tedim from Chin state and surrounding towns started settling down in Lamka from about a decade ago. In fact, two very good high schools in Lamka are run by such families who now live and settle in Lamka.
All in all, these two tribes are hard to distinguish one from the other as demonstrated by the Lusei (Mizo) who call both these tribes, Paihte. That may also be why there is so much inter-tribe marriages between these two tribes.
Unfortunately, though, due to the political and economic situation in Burma and being in different countries Tedim has not been able to influence the Paite and Lamka as a town the way it should. Social and political intercourse as such is that much harder.
Lusei/Mizo influence on Lamka
The Mizos although belonging to the R group of Zo people nevertheless has been enjoying a special position of its own on the people of Lamka. Since Christianity came into this district from Mizoram, their Bible and hymns are usually translations from the Mizo. As such the Mizo influence on Paite and other tribes in Lamka is profound. The Paite word for God Pathian is, one suspects, derived directly from Pathian denoting God in Mizo. This is a curious case as Pathian is literally a combination of two words - Pa = Father and Thiang(hlim) = Holy/Clean. Holy Father in Mizo. The Paite word for clean/holy is Siang(tho) as in Tedim. God in Tedim is thus, Pasian.
It is to be noted here that the Dapzar dialect within Paite is more or less a combination of Mizo and Paite/Tedim.
The Mizo being in the same country is in a better position to have influence on Paite. Mizo having enjoyed a more peaceful existence coupled with development in education, industry and social life is more poised to extert favourable goodwill from the Paite.
The influence of Mizo songs and lately videos from Aizawl cannot be underestimated. If you now go to Lamka in every nook and corner of the town Mizo songs and videos will be enjoyed by young and old alike.
It may also be noted that the street dialect spoken by a Paite in full of Mizo words. Now a days, it is not uncommon to find Mizo names amongst the Paite anymore. Mizo names usually end with a for male and i for female. The same is increasingly seen in Paite names like Sanga, Mungte, Munga, Kimte, Kimi, etc. Although Paite names still maintain the distinction between woman's name and man's name. For example, Kim is a woman's name and can never be in a man's name. But even this may not stand the onslaught of Mizo influence.
Although there is inter-tribe marriages between Paite and Mizo, it has never been encouraged by especially the Paite. It is said that Mizo girls are always reluctant to speak Paite dialect and not only that they somehow have this innate ability to let their husbands speak Mizo instead!
For non-Zos, there is a cultural tradition that a girl from whatever tribe she may be, it is expected that she speaks her husband's dialect in Zo society from times gone by.
Conclusion
Time will only tell the answers to my questions but one thing is clear - Paite is influenced by two Zo tribes from two different countries. And absorbing these influences from two of the largest Zo tribes - Tedim and Mizo/Lusei - may not be a bad thing at all. Paite has nothing to lose but to gain from these interactions and intercourse. It also means these two tribes and the states they represent will be there for the Paite in times of need. It also means that Paite himself can pit against these two tribes for Zo common language by incorporating the best of both worlds.
Source: ZO AW
.::. All my articles can be view here: MELTED HEARTS .::.
What is Lamka?
Lamka officially known as Churachandpur is the district headquarters of Churachandpur district in Manipur. Lamka is the most multi-ethnic and cosmopolitan hill town in Manipur and in terms of population it is second only to Imphal, the capital of Manipur, at 228,707 according to 2001 census. The district covers an area of 4,570 sq km.
The town also called Lamka is the only big Zo inhabited town situated in plain area. Aizawl, Tedim, Falam and Haka being situated in hilly areas. As such it has so many advantages that the other Zo towns lack.
The district is inhabited by several tribes, mainly belonging to the Zomi-Kuki-Mizo group. Basically, this district is predominantly inhabited by the Zo people. The Paite being the largest tribe in this district. Other relatively large tribes include Hmars and Kuki (Thado) and other smaller Zo tribes like Zou, Simte, Gangte, Kom, Tedim, Vaiphei and Lusei (Mizo). So you see, who ever can exert influence on this town stand to gain a lot and may even be the official Zo common language in the times to come.
Coming back to our question at hand, naturally Paite being the largest and most influential tribe in this district it really boils down to who can extert influence and affinity on this tribe. Who do the Paite tend to look up to and in terms of their social, religious and political views and setup, the Lusei or the Tedim? More important which of the two Zo dialects, Lusei or Tedim, has more influence on the Paite dialect?
First, lets look at the Tedim influence on Lamka
Over the years, the Tedims and the Paite are the two main tribes who subscribe to the Zomi identity along with the Zo, Vaiphei, Simte, etc. As such there is more political affinity.
The latest Paite Bible also incorporated so many Tedim words that their Bibles are now more or less the same. Although there is still be a gulf of difference between the language used in the Paite Bible and what is used in the street.
Interestingly, the first recorded musics and songs to hit this town are from Tedim and therefore these impact the local dialect too. And around the 90s due to religious revival camps and crusades which are again usually from the Tedim speaking ministries from Chin state of Burma the local Paite dialect has been influenced by this.
Tedim has an undue advantage here as the Paites are more or less of the same stock and group of Zo people. They both belong to the G group of the Zo people as described by Dr Vumson in his Zo History. They share the same surnames - meaning they belong to the same branch of the Zo family tree. It may only be due to migration that there appears slight dialectical differences between these two Zo tribes.
Mainly due to this close affinity, Tedim from Chin state and surrounding towns started settling down in Lamka from about a decade ago. In fact, two very good high schools in Lamka are run by such families who now live and settle in Lamka.
All in all, these two tribes are hard to distinguish one from the other as demonstrated by the Lusei (Mizo) who call both these tribes, Paihte. That may also be why there is so much inter-tribe marriages between these two tribes.
Unfortunately, though, due to the political and economic situation in Burma and being in different countries Tedim has not been able to influence the Paite and Lamka as a town the way it should. Social and political intercourse as such is that much harder.
Lusei/Mizo influence on Lamka
The Mizos although belonging to the R group of Zo people nevertheless has been enjoying a special position of its own on the people of Lamka. Since Christianity came into this district from Mizoram, their Bible and hymns are usually translations from the Mizo. As such the Mizo influence on Paite and other tribes in Lamka is profound. The Paite word for God Pathian is, one suspects, derived directly from Pathian denoting God in Mizo. This is a curious case as Pathian is literally a combination of two words - Pa = Father and Thiang(hlim) = Holy/Clean. Holy Father in Mizo. The Paite word for clean/holy is Siang(tho) as in Tedim. God in Tedim is thus, Pasian.
It is to be noted here that the Dapzar dialect within Paite is more or less a combination of Mizo and Paite/Tedim.
The Mizo being in the same country is in a better position to have influence on Paite. Mizo having enjoyed a more peaceful existence coupled with development in education, industry and social life is more poised to extert favourable goodwill from the Paite.
The influence of Mizo songs and lately videos from Aizawl cannot be underestimated. If you now go to Lamka in every nook and corner of the town Mizo songs and videos will be enjoyed by young and old alike.
It may also be noted that the street dialect spoken by a Paite in full of Mizo words. Now a days, it is not uncommon to find Mizo names amongst the Paite anymore. Mizo names usually end with a for male and i for female. The same is increasingly seen in Paite names like Sanga, Mungte, Munga, Kimte, Kimi, etc. Although Paite names still maintain the distinction between woman's name and man's name. For example, Kim is a woman's name and can never be in a man's name. But even this may not stand the onslaught of Mizo influence.
Although there is inter-tribe marriages between Paite and Mizo, it has never been encouraged by especially the Paite. It is said that Mizo girls are always reluctant to speak Paite dialect and not only that they somehow have this innate ability to let their husbands speak Mizo instead!
For non-Zos, there is a cultural tradition that a girl from whatever tribe she may be, it is expected that she speaks her husband's dialect in Zo society from times gone by.
Conclusion
Time will only tell the answers to my questions but one thing is clear - Paite is influenced by two Zo tribes from two different countries. And absorbing these influences from two of the largest Zo tribes - Tedim and Mizo/Lusei - may not be a bad thing at all. Paite has nothing to lose but to gain from these interactions and intercourse. It also means these two tribes and the states they represent will be there for the Paite in times of need. It also means that Paite himself can pit against these two tribes for Zo common language by incorporating the best of both worlds.
Source: ZO AW
.::. All my articles can be view here: MELTED HEARTS .::.
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