Etnic Churning: Chin-Kuki-ZoMi Style by L. Keivom

Etnic Churning: Chin-Kuki-ZoMi Style by L. Keivom
Lecture delivered by Pu Lalthla Moung Keivom, the 1st IFS Officer from Manipur, now retired, at 10th The Arambam Somorendra Memorial Lecture held on the 10th of June, 2015 at the Lamyanba Shanglen, Konung Lampak, Imphal
Part One: Introduction
Mr. President PradipPhanjoubam, Chairman of the Arambam Somorendra Trust, Dr. ArambamLokendra, my young colleagues Dr. NgamkhohaoHaokip, Dr. SohiamlungDangmei, Dr. PriyadarshiniGangte, my friend David Buhril, ladies and gentlemen.
It is indeed a privilege to be with you at Imphal to participate in the 15th Death Anniversary of the late Arambam Somorendra and pay my respect to him by delivering the 10th Arambam Somorendra Memorial Lecture. I am very happy to be here in your midst for many reasons. Since 1964 I have hardly had any uninterrupted stay in Manipur except in 1971 when I came to Imphal for a six-month district training and was attached to the Office of the Deputy Commissioner, the only DC we had at that time for the whole of Manipur. Though nobody ever noticed its significance, it was a reckoning landmark for me – the first Indian Foreign Service (IFS) officer from Manipur and the first IFS officer in India ever sent to Manipur from Delhi for District training.
After spending four years in D. M. College (1959–63) and a two-year stint at Guwahati University (1964–66), I joined the Indian Revenue Service (1967–69) and finally switched over in 1970 to the Indian Foreign Service, the ultimate choice of service at that time. I had a record breaking 21 years uninterrupted (1976–97) postings in Africa, Middle East, Australasia, Asia and Europe during which I made only a few brief visits to my hometown Churachandpur with Imphal as the transit point.
The ugly sight of gun-toting security forces doubly armed with the dreaded Armed Forces Special (Powers) Act, 1958 (AFSPA), the endless checkpoints set up at every imaginable place by them with demeaning and despicable signs like “Check All Suspect All”, the body-search and the command to undress at times, which I considered a cruel assault on human dignity, plus the virtual absence of electricity robbed all the charms of visiting home.Therefore, we tried to avoid visiting Manipur as far as we could. Our Sanaleipakhad lost its sheen since long but never its hold on our family. It is where our roots began and no other soil on earth can substitute its sacredness.
Even though I have been practically away from Manipur for half a century, I have had the opportunity of bumping into many people and things associated with Manipur. They included the famous or infamous Dada Idi Amin of Uganda in 1978 in Nairobi (Kenya) who proudly told me that he had served in Manipur front during the Second World War. Talking about Kenya, one day, while on an official tour, I was strolling in the manicured KerichoTea Garden, the world’s single largest tea plantation and bumped into a prominent signboard showing the tea grown there originally came from Manipur! G.W.L. Cane first introduced the plant in 1903 in Limuru and later inKericho with thumping success.[i] The photo I took that day is one of my proud possessions. A question that struck me that day was: why other people made so much money from our tea and not us? Perhaps that was the furthest our Manipur tea has traveled until the arrival of RageshKeisham who, in August 2011, launched another kind of Manipuri tea called CC Tea (CymbopogonCitratus tea), a multi-purpose green tea based on lemon grass.
From Kenya, I moved to Jeddah (Saudi Arabia) handling political and Islamic affairs. One of our regular exercises was to look after thousands of pilgrims who came for Haj and Umrah from all corners of India including Manipur. It is an open secret that a good number of pilgrims including some from Manipur “vanish” during Haj, staying back and eventually getting absorbed into Saudi society by hook or by crook. My wife and I had the opportunity to share dinner a few times with these diaspora Manipur Muslims during our stay in Jeddah. The most amazing thing I discovered was that all the families we came across were still speaking Manipuri and told us how much they missed and longed for their Sanaleipak! This was really food for thought to me. What could be the thing or things, longings and attachments that even their holy land could not compensate?
From Saudi Arabia, I moved to Wellington, the capital of New Zealand (1983–85). A few weeks after my arrival, Second World War Veterans held a big annual event and I was invited to attend the function. When the organizers came to know that I was from Manipur, the last theater of war, they were over excited as if I had just landed from another planet. They asked me to propose a befitting toast which I did on behalf of India and the people of Manipur. It was a very nostalgic moment and a memorable one to witness our tiny State suddenly coming alive “Down Under” out of the dust of their collective war memories.
Then a few days later, I had a visitor in my office, a young girl who wanted to undertake research on the last days of the British rule in Manipur. She happened to be the niece of Mr. G.P. Stewart, ICS and the last Political Agent in Manipur who settled in Nelson (South Island) after his retirement. Later, I invited Mr. Stewart and his wife and their niece for dinner at India House and also paid a return visit to their home in Nelson which he had proudly decorated with trophies and mementos from Manipur.We exchanged several visits, chatting sometimes till the wee hours during which the names of Maharaja Priyobrata Singh and Major Khathing popped up frequently. Mr. Stewart married the daughter of W.L. Scott, also a Kiwi and the first ICS who served as Superintendent in the then Lushai Hills (now Mizoram). Scott’s wife was a vivid photographer. She maintained treasured albums in which she meticulously catalogued rare photos of chiefs, important families and socio-cultural events from Chin Hills to Mizoram including some from Cachar, Tripura and Manipur. It was these albums that prompted their niece to undertake the research for her Ph.D thesis but unfortunately she had to abandon her dreams for lack of proper guide and reference material.
An extract (para three) of my letter of March 25, 1985 to Dr. RochungaPudaite in USA when I was Head of Mission in Wellington, New Zealand may best reflect the position:
One interesting person we have discovered is the last Political Agent in Manipur, Mr. Gerry Stewart, 79, who now lives in Nelson. Though a little short of hearing, he is still physically fit and intellectually alert. He and his wife came all the way to visit us two months ago. Mr. Stewart is married to the daughter of the first New Zealand ICS Officer, Mr. Walter Lawrence Scott (he was later knighted and died in 1949 as Sir Walter) who was Superintendent in the then Lushai Hills from 1919–22. His wife Beatrix Scott who died in 1971 at the ripe age of 94 left behind a 500-page memoir and a treasured album in which she meticulously catalogued photos of the Chiefs from the Chin Hills down to Lushai Hills. Even Mr. Stewart’s wife Elisabeth left behind an exhaustive account of their stay in Manipur which gives you an insight into life in those days. I believe there exists here a sizeable research material of our area which I will try to dig out as much as time permits me to indulge in this extra-curricular activities.
Then in 1986 I came to our immediate neighbor Burma (later named Myanmar) still reeling under military rule since Ne Win (1929–2002) seized power in 1962. Movement was restricted and even casual contacts with relatives on social occasions were suspect.
It was unwise to openly visit the so-called “Manipuri Basti” in Mandalay, the largest concentration of darkish Meitei population where they carried on their orthodoxy with unconcerned abandon and their language along with Burmese, the lingua franca. Though deprived of political power or any say in governance, they seemed satisfied so long as they were able to carry on their tradition and orthodoxy without interference. I used to visit the Basti unnoticed whenever I went to Mandalay to study their condition but found that it was difficult, if not impossible, to interact with them as I did openly with the Chin-Kuki-Mizo community in Myanmar. They seemed unconcerned so long as they were able to carry on their adopted culture and religious rituals without hindrance.A good number of them lived in Rangoon but never showed up at events and shows organized by the Embassy.
When I compare the Pangals in Jeddah to the Meitei Hindus in Yangon and Mandalay, many questions popped up to which I have no answers even till today. The Pangal’s attachment to his religion and the holy land and fulfillment of his dream was unquestionable. But his longings for and emotional and social attachment with the land of his birth remained embedded in him. The Mandalay Meitei to me seemed unaffected so long as he remained within his borrowed caste system which deprived him of his ethnic entity long before he came to surface on earth. I am sure many of us will encounter past unresolved issues and mistakes in our search for identity. It is suicidal to hang on to presumed and concocted myths, legends and stories which my very own community is fond of doing. I shudder to think of the heavy price they will have to pay in the future. It is like hanging on a ledge over an abyss.
The introductory part has become much longer than I expected but I still have another interesting story to tell before I jump into my subject. Soon after my arrival in Rangoon, I tried to find out the number of Indians incarcerated in Burma by visiting jails, especially the notorious Insein Prison in Rangoon, the biggest jail in Asia where they kept all prisoners awaiting repatriation by air.On one of my visits, I found a fair-looking and pleasant guy, a Meitei doctor, who was able to dabble in broken but understandable Chin-Kuki dialect. He seemed well-informed, particularly on the history and literature of the country. When I talked to him in my broken and rusty Manipuri, he became suddenly withdrawn and sullen perhaps thinking that I was one of the military intelligence guys who had come to dig out information from him.
To cut the story short, after I came to know of his background, I told him that unless he agreed to my suggestion for his repatriation and assurance of his subsequent release after a few months, he would rot and die in Insein Prison. Later, the Embassy arranged an 8-member Manipur police contingent to fly to Rangoon and they escorted him back to Imphal by a special aircraft in line with his status. I have never seen him again since but hope that he is still up and about. I also still remember having repatriated three Mizo National Front (MNF) detainees from Insein Prison and two National Socialist Council of Nagaland (NSCN) detainees from Mandalay Prison to India during that period.
Why did I mention all these and for what? As a representative of India, it was my duty and responsibility to serve the interest of my country and its people to the best of my ability. What I am trying to say is that while performing your duty, your sense or feeling of being one with the subject or the object is a strong driving force which enables you to go many extra miles beyond your normal call of duty. Other factors apart, I believe that we all possess an ingrained sense of ethnic affinity, somewhat like a primordial consciousness of belonging to a common genetic root that generates a feeling of oneness. In short, it is having a soft corner for people with physical likeness in appearance over others with a different look. Adam’s exclamation when he first saw Eve, “..bone of my bones and flesh of my flesh” can best explain the position.
My last association with Manipur while abroad was hosting a Manipuri dance troupe in Italy when I was Consul-General of India in Milan. The troupe was led by no other than Dr. Lokendra Arambam who has now kindly extended this invitation to speak on the issue of identity, integration and national aspirations of the Chin-Kuki-Mizo peoples of the Indo-Burma region. I thank him and the organizers of the Arambam Somorendra Memorial Lecture for their generosity in giving me this opportunity to return to the cradle of my education and to my motherland that nurtured me into what I am today. I really feel that my life has come full circle. German philosopher, thinker and writer Johann Wolfang von Goethe says, “There are only two lasting bequests we can hope to give our children. One of these is roots, the other, wings.” I developed my wings from here, flew around the globe for more than two decades and have now come back to my roots.
Part Two: The Chikumi World
When my friend Dr. Lokendra Arambam unexpectedly telephoned and asked me if I could deliver the 10th Arambam Somorendra Memorial Lecture on the issue of identity, integration and national aspirations of the Chin-Kuki-Mizo (Chikumi) peoples of the Indo-Burma-Bangladesh region, I readily accepted the honour for two reasons. First, the event has to do with the Arambam family with whom I came in contact during my days in D.M.College and second, the topic is my pet subject. What never even remotely occurred to me, however, was that I would not be able to do justice to the memory of the departed leader as other invitees have done except raise some perennial questions which, unless we find the right answers, will continue to reverberate to the depth of our graves. These nagging questions will form Part Three of my lecture.
Chin-Kuki-Mizo Group
In the process of human evolution, we assume various names and epithets to identify ourselves from others. Nations collapse and new nations are born. Our attachment with the old and our hopes and aspirations for the future play a big role in shaping every individual and nation from stage to stage. We struggle not only for individual, family, community, ethnic and national survival but also towards achieving a world of perfection, for we are both biological as well as spiritual beings. We cannot escape from this eternal hold. And the rule of the game is never changed, which is - survival of the fittest.
Our ethnic group who inhabit the fringe hilly territories bordering India, Myanmar and Bangladesh covering about 60,000 square miles[ii] is one of the largest linguistic ethnic groups on earth.We have two full-fledged federated states, Mizoram in India and Chin State in Myanmar. Those who settled in the mountain fastness of the Chin Hills after their Kabaw Valley settlement were called “Chins” by the Burmese which means people carrying bamboo baskets on their backs. Those who migrated further west to the coast of Bay of Bengal and came in contact with the Bengalis were known by them as “Kukis” and this terminology came to be used to identify this ethnic group living on the side of modern India.
Later, another group, headed by the Lusei (Lushai) tribe migrated and entered Mizoram at around 1700 A.D. Under their united hand, they gradually welded the various tribes inhabiting the present Mizoram into a homogeneous entity speaking a common Duhlian dialect which became the Lusei language and then gradually the “Mizo language” since 1972.The area occupied by them became Lushai Hills under the British rule and those living in it came to be known as “Lushais” (Lusei) and no longer Kukis. When India became independent, the political leadership felt that “Lushai” being the name of one of the tribes amongst them, it would better serve the cause of ethnic harmony if the name were changed into a more inclusive term “Mizo”, which for generations had become the generic term used in the community, to cover all the ethnic lineages. Hence, the term “Mizo/Zomi” are coterminous. In my writings, I prefer to employ a more inclusive term “Zo” to refer to the ethnic group. In the present emotionally-charged atmosphere, it may even be more appropriate to use the acronym – CHIKUMI (which collectively refers to Chin, Kuki and Mizo/Zomi).
Communities of this group now spread over Northeast India, westerly Chin and Rakhine States and the Sagaing Division of Myanmar and the Chittagong Hill Tracts (now Chittagong Division) of Bangladesh. The exact population of this group is not known due to various reasons. One of the factors is the remoteness of some parts of the region inhabited by them. Another reason is the constant churning of the ethnic political cauldron where every imaginable tribe or community has at one time or the other claimed and fought for a separate identity.In the process many got swallowed up by the more aggressive and organized groups from outside their parent community. For example, a sizeable community from the Zo ethnic group settled in Manipur has already declared themselves as Naga for political expediency and for sheer survival. Linguistic maps change with the change of political contours.
When the Linguistic Survey of India was conducted by the British Raj between 1894 and 1928 under the direction of G.A. Grierson, the Zo group was classified as Tibeto-Burman Family: Kuki-Chin and Burma Groups” under Volume III Part III. Therein, their total number was estimated to be between 6,00,000 to 10,00,000 which included 2,40,637 Meiteis.[iii] As per B. Lalthangliana’sbook “MizoChanchin”, the Tibeto-Burman groups recorded in the 1901 census were: Tibetan 2,35,229; Himalayan 1,90,585; North Assam 41,731; Bodo 5,94,411; Naga 2,47,780; Kachin 1,25,585; Kuki-Chin 6,24,149; Burmese 74,98,794.[iv] A memorandum submitted by the Mizo Union to His Majesty’s Government in 1947 after the Lakhipur Conference in November, 1946 put the population (based on the 1941 Census) at around 5 lakhs.[v]J.T. Vanlalngheta, author of “The Concise Learner’s Dictionary of Mizo” (2010) puts the population at “about ten lakhs of people” excluding those akin tribes living in areas other than Mizoram who speak the Mizo dialect.[vi]Vumson puts it at about 2.5 million covering a contiguous region of about 60,000 square miles.[vii]LaltluanglianaKhiangte places it at 2.6 million.[viii] Taking into consideration biological growth factor alone, it may be safe to put the population of this linguistic group at around 3–5 million, one of the largest dialect groups on earth like the Hmongs (Miao) in China.
The Linguistic Survey of India mentioned above identified more than 40 Zo dialects of which the Duhlian-Lusei dialect now known as “Mizo language” is the most developed and understood and gradually and surely evolving to become the lingua franca of the Zo people. And considering her size of population, Mizoram perhaps is one of the most active States in India in publication of books, magazines and newspapers. Mizoram State on an average produces between 150–200 new books annually in addition to dozens of souvenirs, periodic magazines and daily newspapers churned out in Mizo and allied vernaculars by the people living outside Mizoram. The biggest linguistic cauldron in the Zo world is Churachandpur town in Manipur where as many as nine out of eleven major Zo dialects are spoken and understood along with Manipuri, Hindi and English.
Sinlung Tradition
Popular tradition of the Zo people holds that their earliest known settlement was a large cave with a big stone lid called Sinlung/Khûl somewhere in China. Conjecturally, the presumed ancestral homeland could have been located somewhere in and around the Stone Forest near Kunming in the Yunan Province of China during the Nanchao Dynasty. With the collapse of the Nanchao rule, many tribes fled its stranglehold, some heading southward like the Karens, the Siams (now known as Thais) and other kindred tribes and the rest towards the west like the Shans, the Burmans, the Kachins, the Arakanese, the Meiteis, the Naga group of tribes, the Zo group of tribes and many other tribes presently inhabiting Northeast India. The first major dispersal from Yunan took place in the early 9thcentury A.D.and the second wave between 13th–14thcentury. The Burmans’ first known settlement at Kyaukse near Mandalay was established at around 849 A.D. and then moved to Pagan on the eastern bank of the IrrawadyRiver where the Burman King Anawarahta in 1044 A.D. founded the famous Pagan Dynasty. The modern history of Burma (Myanmar) began from that era.
The Zo ancestors, however, chose to follow the call of the unknown and continued to head further west into the Chindwin River and the Kabaw Valley then already under the suzerainty of the Shan princes (Swabaws), some of whose disparate groups later established the Ahom Kingdom in Assam. From there some headed southwest and spread over to the present Rakhine (Arakan) State in Myanmar and the Chittagong Hills Tract in Bangladesh. But the major bulk of them continued to move westward, climbed the rugged Chin Hills and settled in its mountain fastness undisturbed by outside forces for a period long enough to establish their own pattern of settlement and administration, socio-cultural norms and practices, beliefs and rituals, myths and legends, folk tales, music and dances and many other customs and traditions which they handed down from generation to generation to the present time.
Zo Dispersal
It was during the settlement in the Chin Hills that the linear strata became more defined and clanism more emphasized as each clan and sub-clan moved and settled in groups subsequently resulting in the formation of new tribes and sub-tribes. In this way, the Zo group of tribes, clans and sub-clans speaking varied Zo dialects were born. As they spread out over different hills clan by clan and moved along, they became more and more isolated from each other and their loyalty concentrated more and more on their respective clans. Consequently, they became fiercely insular, loyal to their clan only and fought each other to gain supremacy over others as well as to defend their lands and honor from intrusion by others. In the absence of a centrally controlled authority, inter-tribal rivalries and wars were common, leaving a trail of bitterness and hate. This was basically the condition when the British arrived and subjugated the Zo world and its people.
Role of the Colonial Power
Before the Zo people could realize what was in store for them, the British had already put their lands under different administrations. However, realizing the mistake and the need to set it right, the Chin-Lushai Conference at Fort William, Calcutta in January 1892 unanimously agreed, “It is desirable that the whole tract of country known as the Chin-Lushai Hills should be brought under one Administrative head as soon as this can be done.” To set the ball rolling, the Chin Hills Regulation was adopted in 1896 to regulate the administration of the Zo people in the Chin Hills as well as other Zo inhabited areas where the Regulation also extended. Two years later, in 1898, North Lushai Hills under Assam and South Lushai Hills under Bengal were amalgamated as one Lushai Hills District under Assam as proposed at the Calcutta Conference as a first concrete step towards the establishment of a common administrative unit for the Zo people. The proposal also included the eventual integration of Zo inhabited areas of the Arakan Hill Tracts into the Lushai Hills District.
For political reasons, the proposed unified administration was never implemented. The belated proposal of Robert Reid, Governor of Assam to create a hill province comprising of areas inhabited by the Mongoloid hill tribes in the region was also overtaken by the Second World War and its aftermath. The Zo people are, therefore, found today in Chin, Rakhine (Arakan) and Sagaing States in Myanmar; Assam, Manipur, Meghalaya, Mizoram, Nagaland and Tripura in India and the Chittagong Hill Tracts and its adjoining areas in Bangladesh.
British rule had a tremendous impact on Zo politics. On the negative side, they divided the Zo inhabited areas under different rulers and reduced them to a miniscule. In fact, unpardonable damage had already been done in 1935. The passage of the Government of India Act, 1935 by the British Parliament, which completely separated not only Burma from India but also the Zo inhabited regions across the borders of the two countries, was the last nail in the coffin.
On the positive side, they established law and order that provided the Zo people an opportunity to consolidate in their respective areas and interact with each other more widely under a settled administration. Though the proposal to bring all Zo inhabited areas under one administrative head did not materialize, the introduction of the Chin Hills Regulation, 1896 and its subsequent extension to all Zo inhabited areas as mentioned earlier can be regarded as a partial fulfillment of the Calcutta Resolution.In fact, the Chin Hills Regulation and its extension to all Zo inhabited areas by the British could be construed as a tacit recognition on their part of the oneness and indivisibility of the Zo people as well as their desire to live under one roof.
Another important aspect of the British rule was the introduction of elementary education using the Roman script wherever the missionaries set foot. They followed on the heels of the British flag, won the hearts of the people through the Gospel wand and opened up new vistas and hopes. They produced a new kind of people who could not only read and write but think and reduce their feelings and knowledge into the written word. They became the elites and intelligentsia who played an important role in national rediscovery. They rendered in writing their past histories, myths and legends, folklores and folk-songs, customs and traditions which reminded the simple folks that they were a “nation” with an enviable past, a glorious history and culture and that they should rediscover themselves again.
Christianity and Zo-ness
A greater force in the process of Zo integration has been the Christian faith, which in 50 years turned Mizoram and many Zo inhabited areas into a Christian land. The newly zealous Zo converts took it as their privileged burden to tell the Good News to their kindred tribes and many volunteered to go to the unreached Zo areas to preach the Gospel. These apostle-like preachers carried the good tidings along with new Christian hymns in Lushai dialect, which the pioneer missionaries employed as a vehicle to spread the Gospel. As a result, Lushai dialect quickly developed into a rich language to become an effective instrument for spreading the Gospel and Zo integration. The first Bible translation and many other pioneering publications among the Zo tribes were in Lushai that subsequently came to be known as “Mizo language”, a language that became the link language of the Zo people. Wherever Zo preachers carried the Gospel and new churches were erected, they also implanted Zo-ness, thus paving the way for a re-unification. Therefore, next to their common ethnic root, Christianity has become the most important binding force of the Zo people. A Zo professing any other faith except the traditional religion (animism) is considered by the majority Zo Christians as not only a renegade but also an alien. Being a Zo and a Christian is like a coin with two faces.
The Call by Zo Integrationists
Let us now briefly examine the progress in the process of Zo integration. When we talk of a call for Zo integration, we do not necessarily imply immediate political integration of all their inhabited areas in exercise of their right to self-determination which is an inherent right of every human soul on earth.
The first step in achieving integration is the creation of an atmosphere congenial to the growth of emotional integration and a sense of oneness within the community. Therefore, the vision and focus of Zo integrationists has been first and foremost the promotion of emotional integration amongst the dispersed and disparate Zo tribes by constantly reminding them of
a) their common ethnic or ancestral root, historic homeland, myths and historical memories, culture, language, hopes and dreams
b) that their only chance of survival as an ethnic nation is to unite into a cohesive force under a collective proper name with a common dynamic language, and
c) if they do not heed the writings on the wall and continue to maintain fissiparous tendencies, they are digging their own graves and will soon be wiped off from the face of the earth without a trace.
To the Zo nationalists, these imperatives are not a matter of choice but a do or die thing. History is replete with such examples.
Ethnic Cores for Integration
A study of the history of nation formation, whether Western civic model or non-Western ethnic model, would clearly indicate that ethnic nation-states were normally formed in the first place around a dominant community or ethnie, which annexed or attracted otherethnies or ethnic fragments into the state to which it gave a name. In other words, it is the ethnic core or the dominant group that often shapes the character and boundary of the nation – for it is very often on the basis of such a core that states coalesce to form nations.[ix] The ethnic core or the dominant community with its myths of ethnic selection ensures ethnic self-renewal and long-term survival and this has been certainly the key to the Jewish survival in the face of deadly adversities.
This is also true in the case of the Zo people. After the Zo settlement in and dispersal from the Chin Hills, potential core clans or tribes appeared in the Zo domain from time to time like the Thado-Kukis, the Suktes, the Zahaus, the Kamhaus, the Sailos and others but none were as successful as the Sailo clan. Other core communities failed to make lasting impact for lack of cohesion, farsightedness and wisdom. For example, about 60 percent of the hill areas of Manipur were at one time under Kuki chieftainship but they left only a trail of internal divisions and failed to attract even their direct blood brothers, not to speak of their kindred tribes. In contrast, the Sailo clan wisely and with foresight stood united in the face of challenges and adversaries and soon the whole of the present Mizoram State fell under their sway. They unified various Zo tribes under their rule, introduced a uniform code of administration and social and moral codes of conduct and mobilized the disparate tribes into one linguistic and cultural community conscious of themselves as a force with a historical destiny.
The outcome was that when the British came to subdue them, the Sailo chiefs won victory in defeat by carving out of their domain a separate autonomous Lushai Hills District named after their tribe. On this soil prepared by them consciously or unconsciously, Zo nationalism and identity began to grow slowly but surely. Though people from the Lushai Hills were then classified as Lushai, one of the Zo tribes, a majority of the inhabitants belonged to other Zo tribes such as Gangte, Hmar, Kom, Lakher (Mara) Pawi (Lai), Paite (Tiddim), Ralte, Thado/Haokip (Kuki), Simte, Vaiphei, Zou, etc., and amongst them they unmistakably addressed each other not as Lushai but as “Mizo” (a man of Zo or a Zo-man) and they used this terminology to cover all Zo descent. Some writers have translated the term “Mizo” to mean “Hillman/Highlander” but this interpretation may not stand close scrutiny. The intrinsic meaning is believed to be much deeper and therefore, should not be deduced by attaching locative connotation to the term.
Whatever be the case, the term “Mizo” quickly gained popular acceptance in the Lushai Hills as a common nomenclature for all Zo descent. Consequently, the name of Lushai Hills was changed into Mizo Hills and when it attained the status of Union Territory and then Statehood, it became “Mizoram”, a land of the Mizo or Zo people. This was the first time in Zo history that their land or territory had been named after their own given name. It may be pertinent to mention here that nomenclatures like “Chin” and “Kuki” are derogatory terms given by outsiders to the Zo people whereas “Zo” is a self-given name that is dignified, honorable and all embracing. It now virtually stands as the collective name of the Zo descent.And Mizoram can claim pride of place as a land where every Zo descent is fully integrated in “Mizo”. For example, Manipur South District known as Churachandpur District inhabited by Zo descents is in many respects more integrated with Mizoram and even with the Chin Hills than with Manipur. It’s the ethnic magnetic pull that bridges up geographical barriers.
At the Crossroads
When India and Pakistan gained independence from the British in 1947 and also Burma in the following year, the politically conscious Zo leaders of Mizoram were in a fix. They knew that Zo inhabited regions would be divided among three countries – a Buddhist country, a Muslim country and a secular but Hindu dominated country. By then, two fledgling political parties namely the Mizo Union and the United Mizo Freedom Organization (UMFO) had already been born with the latter in favor of merging with their kindred tribes in Burma, which they believed would ensure a better chance of their survival. The original founders of the Mizo Union were staunch nationalists in favor of self-determination of some kind of which they were not clear. However, a few months after it was formed, Mizo Union was torn asunder by the machinations of highly ambitious educated leaders who came under the influence of the Indian nationalists. Resorting to populist politics, these so-called Mizo-Indian nationalists hoodwinked the innocent and unsuspecting peasant folks, captured the Mizo Union party leadership and presided over one of the most crucial moments in Zo history without a clear vision and agenda. The result was disillusionment that exploded in armed rebellion after twenty years. This was called the theMizo National Front (MNF) movement and for twenty years it spat out the fire of Zo nationalism and independence from the barrel of imported guns.
Whatever the differences in the visions of the political leaders of the day, they were always united in one agenda: Zo Integration. The Mizo Union representation before the President of the Constituent Assembly, inter alia, included amalgamation of all Zo inhabited areas to form Greater Zoram (Zoland). With this vision in mind, the Zo leaders, on the eve of India’s independence, signed a declaration amounting to conditional accession to the Indian Union in which a provided clause was inserted to the fact that the Zo people would have the right to remain with or secede from the Indian Union after a period of 10 years. The Mizo Union Conference at Lakhipur on November 21, 1946 which was attended by many Zo representatives. They resolved unanimously that all Zo areas in Burma and India including the Chittagong Hill Tracts would be amalgamated to form a Greater Zoram State. It is thus clear that the Zo re-unification issue has occupied the minds of the Zo leaders right from the time of India’s independence.
The Big Bang
The most widespread Zo re-unification movement came in 1966 in the form of an armed rebellion spearheaded by the Mizo National Front (MNF). The main objective of MNF was to declare Zo’s right to self-determination and to establish “Independent Zoram” for all the Zo inhabited areas. The movement rekindled national sentiments throughout Zoland and many young men from all corners of Zoland joined the movement and fought for Zo rights. Mizo Integration Council and later Mizo Integration Party were formed in 1970 with its headquarters in Churachandpur, Manipur. This party was the progenitor of Zomi National Congress (ZNC) born two years later and its offshoot Zomi Re-unification Organization (ZORO). Under the banner of ZORO, the First World Zomi Convention on Re-Unification was held at Champhaion May 19–21, 1988 which was attended by representatives from all Zo inhabited areas.
The armed struggle for Zo independence lasted 20 years and peace returned only in 1986 when Mizoram attained Statehood. This was preceded by the formation of Mizoram in 1972 when the status of Union Territory was granted by India. The birth of Mizoram was a big boost to the Zo peoples’quest for a political identity and a formal recognition of their existence. It was the first time in Zo history that a full-fledged State was named after its own given name. It was also for the first time that a core state had been established through and around which Zo reunification would eventually evolve and grow.
It will be pertinent to mention here that in fact, the first Zo State was born in the name of Chin Special Division in 1948 when Burma became independent. But being divested of power and funds from the start and in the absence of a dominant group who could weld the many Zo tribes into a single entity, the Chin State was never able to play the role of a core state. It has been a state torn by tribalism with a Babel of tongues to add to its woes. Their lingua franca has become Burmese and not a Zo language. It is interesting to note that, even here, the most understood Zo language is the “Mizo language” though actual speakers are small in number.
Present Scenario
The political dust kicked up by the MNF movement in 1966 settled with the grant of Statehood and the return of the MNF outfits in 1986 from their Arakan hideouts but the euphoria over the new status soon waned and evaporated. Soon, the heavily deficit Mizoram State began to bite the reality of governance. Corruption of all kinds and the spirit of insulation and intolerance seeped in. As it comfortably settled in its State cushion, the core State has begun to slowly abandon its role model as a forerunner of Zo integration and has become less and less accommodating. Increasing intolerance shown to non-Mizo speaking Zo communities from within and outside Mizoram by the Mizo speaking community has ripple effects on the progress of Zo unification and put the process of integration in a reverse gear. Many Zo ethnic tribes have become disenchanted with what they regard as the arrogant display of linguistic hegemony by Mizo speaking people who, rightly or wrongly have apprehension that infiltration of other Zo dialects in Mizoram will act as a contaminating agent to the Zo unity instead of sustaining and strengthening it.
In an interview in November–December, 1998, a leading Mizo historian, B. Lalthangliana, when asked why various tribes which he claimed as Mizo were bent on establishing their own separate identity, admitted that when he was doing some research for his book on Mizo history, the Maras also known previously as “Lakhers” from Southern Mizoram came up to him and told him not to include their name in the list of Mizo groups. “Many Maras”, he said, “still do not like to be called Mizo… Likewise, in the same manner, the Thado-Kukis of Manipur and the Paites have reservations. The Thado-Kukis, however, do not mind identifying themselves as Mizo…it is the Paites, in fact, who have distanced themselves away from the Mizo identity”.
While Lalthangliana believed that the State of Mizoram would play a major role in shaping the evolution a greater Mizo identity, the post Statehood era has witnessed a mushrooming of armed ethnic movements within the Zo community where almost every imaginable Zo tribe especially in Manipur has its own armed outfit and carved out areas occupied by them as their respective sphere of influence and monopoly and barred others from entering into their area without permission. The most disturbing part is that they have turned the clock back, returned to the barbaric days of their headhunting forefathers, hunting each other and engaging themselves in frenzied self-annihilation. Mutual intolerance has increased which seriously hinders the progress of Zo unification.
Meanwhile, awareness of the danger of their position and the inevitability of their eventual demise unless they are united has greatly increased in recent years among the informed circles and integrationists.Zo integrationists are convinced that the best way tocontain fissiparous tendencies is to adopt cultural nationalism by increasing cultural contacts across the borders. One organization, inter alia, who has taken the lead is MizoZirlai Pawl (MZP), the apex students’ organization. Starting from 2002 at Churachandpur, Manipur, they have been organizing cultural festivals called ZOFEST at an interval of two years at strategically chosen locations in Zo inhabited areas and invited cultural troupes from across the borders. The last two Zofests were held at Darchoi (Tripura2012) and Haflong-Muolhoi (Assam2014). The contribution of ZOFEST in creating awareness and its impact in bridging the yawning gaps amongst the Zo tribes is immeasurable.
Of the recent activities of Zo integrationists, mention may be made of the role of Zofa Global Network (ZGN) who organized for the first time ZOFA Global Unity Festival2014 at Indo-Myanmar Border, Mizoram from November 20–22. The Festival was originally planned to be held at Tahan (Kalemyo), Kabaw Valley in Myanmar but had to be shifted in the last minute for logistical considerations.
Another activity by non-State players worth mentioning was the Third World Zomi Convention held at Churachandpurin October, 2013 which was attended by Zo delegates settled in 35 different countries. The first Convention was held in May, 1988 at Champhai on Indo-Myanmar border and the second Convention in June, 1991 at Aizawl, the capital of Mizoram.The show goes on.
Part Three: The Divide
From here, let me now turn to Manipur. The State is populated by groups of the Mongloid race who, for the sake of convenience, can loosely be classified as Meiteis, Nagas and Chin-Kuki-Mizo tribes (non-Naga tribes) with the valley Meiteis forming the majority (around 59 percent of the total population) but sequestered barely in 10 per cent of the total area of the land. The census returns of 2011 showed a population of 25,70,390 as compared to 2,84,465 in 1901 of whom 1,80,960 were inhabitants of the valley and 1,03,505 hill tribesmen.[x]Until the introduction of a fanciful tradition in their history that caused an unbridgeable divide with ripple effects, all the groups commonly held that they originated from the east which was unmistakably matched by their physical, cultural and linguistic features.
The burden of the rest of my speech falls on this DIVIDE. I have no intention of going into the merits or demerits of the case. That will produce only endless futile debates. My main interest is to find out any feasible and implementable measure to bridge the fissures.
The biggest gulf I feel is THE VALLEY-HILL DIVIDE. This may look very elementary to some but it is not. The valley, inhabited by the Meiteis, had chosen not only to embrace Vaishnavism but also the mythical claim of being of Hindu descent and snapped off of their ethnic ties with the tribes surrounding them. They are to me the first lost tribe in Manipur followed some 200 years later by some members of the Chikumi tribes who embraced Judaism and migrated to Israel claiming they were one of the lost tribes of Israel! I visited them in their new-found homes in Gaza and Jerusalem in 1993, all now bearing Semitic names. These converts now have an identity crisis in relation to us as we can no longer recognize them by their assumed names and titles just like a Singh can be any Singh, a Sardar, a Punjabi, a Bihari, a man from UP.
Let us summon our courage to face bravely the tragedies the Divide has wrought on the lives of people sharing this small space we call Manipur. The Valley is as ignorant of the Hills as the Hills are unconcerned of the Valley. We have virtually no social contacts or any contact as such except through Government and economic dealings, which generally invite negative impressions. While people living in the hill regions with racial feature similar to people of Southeast Asia hold that their ancestors came from the East, people of the same feature living in the valley diametrically hold opposite view as if to prove Rudyard Kipling[xi] doubly right.
We have produced a good number of impressive and self-gratifying books to prove how old our civilization has been. We proudly claim, as in Wikepedia of May 9, 2015 that “TheKingdom of Manipur was one of the many hundreds of kingdoms in the South and Southeast Asia. The ancient kingdom of Manipur dates back to 50 B.C. which includes the whole part of Nagaland, some parts of Assam and Mizoram. However, there is no data about the early history of Manipur, apart from legendary chronicles claiming that NingthouKangba, the first King of Manipur ruled from Kangla at Imphal in 33 AD. He is also known as MeidinguNongdaaLairenPaakhangba.”[xii]How could we produce such long history without any reliable data? Were the so-called accounts on which we base our claims like what Julian Barnes(A History of the World in 10½ Chapters, 1989) or Robert Scholes (The Fabulators, 1967) called “fabulations”? We need more realistic history books that the valley and the hills can share as the two communities have been existing together and not vice versa for centuries. No matter how much one dresses up our history with deceptive articulations, parallel history with conflicting accounts is always divisive and explosive.
Does Manipur, in both the geo-political and cultural-linguistic sense, stand only for people living in the valley alone? A routine reply by a person from outside the valley to the following queries will invariably elicit the same reply: Are you from Manipur? Yes. Are you a Manipuri? No. Are you a Meitei? No. Then who are you? If I have to answer these questions, my reply is: I am Keivom from Pherzawl, Churachandpur District, Manipur, a Mizo-Hmar by tribe, Indian by citizenship, follower of Christian faith with a Protestant background, a diplomat by profession, thinker, writer, critic, poet, music composer, essayist, historian, linguist, translator, publisher, environmentalist, wildlife preservationist, secularist, a democrat, a nationalist and internationalist, Zo integrationist, non-vegetarian, whisky drinker, a pensioner, book and music lover and many other things. Like everybody, I have multiple identities. But can I call myself a Manipuri or a Meitei? I look forward to a day when we can all share a common name irrespective of our belief and faith, for we are historically and ethnically the same people.
It is the inhabitants who turn a country into hell or paradise. We have the power to right the wrongs and vice versa. The valley-hill divide has to be bridged if we have to be effective in our dealings with others and within ourselves. To build up mutual respect and understanding, we need to have multi-layered forums like friendship associations at different levels, organize cultural and sports meets, exchange visits, excursions and guided tours particularly at school and college levels, seminars and workshops on matters and issues of mutual interest and benefit. Mutual appreciation of our respective values and worth can come only after we lift our tainted or tinted veils that have blurred our visions for long. Guns,bandhs and counter-bandhs will not solve our problems. The much touted Look/Act East Policy of New Delhi can only be successfully implemented if the various ethnic groups sitting across the borders organize themselves and extend a helping hand instead of each one raising conflicting voices and imposing endlessbandhs.
While people in the valley have done well in Law, Medicine, Engineering, Sports and Dance, which have earned them admiration at the international, national and regional levels, there are areas where the hill people are far ahead of them especially in the services. Perhaps more than 80 percent of officers such as IFS, IAS, IPS and other Central Services from Manipur State are from the hills of which Churachandpur District alone has contributed more than 50 percent. Today, you will find them in every Ministry in Delhi, including the President’s Office and Parliament Secretariat. Most of the Chief Secretaries of Manipur including the present one are from the Chikumi group and mainland India. All the retired and serving Indian Ambassadors and High Commissioners from Manipur are the hill people. The first direct IAS from the Scheduled Tribes in India was Mr. J.C.Nampui (1955 batch) from the Hmar tribe. The first direct recruit IAS from Manipur was Mr. KaikhokamKipgen (1965 batch) and the first IRS (Customs & Excise) Officer Mr. VumkhothangHangzo (1958 batch) was from the Paite community. There are many retired and serving officers from Manipur who hold the position of being the first from Manipur. Because of the valley-hill divide, I wonder whether the majority know or acknowledge these facts, not to speak of keeping proper records, at least for the sake of general knowledge of our students about their State!
The Chikumi group with its diversities and internal conflicts has one thing in common, namely a desire to keep a close-knit community within their respective tribes so as to preserve and maintain their identity, culture and language. They organize themselves into associations, support each other in times of challenges and difficulties and zealously nurture ethnic cohesion within themselves.Delhi has a sizeable Chikumi population, each group running vibrant Welfare Associations and Fellowship Services, the backbone of their unity.This is also the pattern in major cities in India, too, where they spread over and also even in USA and Canada where the diaspora Chikumis claim to have more than 30,000 refugee-immigrants apart from those in Yangon, Bangkok and Kuala Lumpur. Israel has more than 3,000 Chikumi immigrants who call themselves B’nei Israel and speak Mizo along with Hebrew. Immigrants from Myanmar use Burmese along with their respective dialects and Mizo as link languages.
I have been living in Delhi since 1970 with one long interval and it has become my registered home after Pherzawl and Churachandpur. We live in East Delhi and my wife and I have become Delhiites. I have been Chairman of Unau Forum (Zo-ethnic Forum) representing all the Chikumi tribes from the Northeast since the year 2005. We have a sizeable Meitei population in Delhi, especially in and around our area but they do not seem to have organized associations except the Manipur Students’ Association Delhi (MSAD) to facilitate interaction at least within themselves as other communities do with great vigor. Every State from the Northeast have their respective Bhavans and each Bhavan reflects the State it represents and people living and visiting Delhi consider their respective Bhavans as their own and place of refuge. But Manipur Bhavan in Delhi or in major Indian cities does not seem to carry the unique image of other NortheastBhavans. This has been the general impression people have and I wish that it is not true. It is high time to study the factors that have created negative impressions and remove the viruses.
I trust and pray that the Arambam Somorendra Memorial Lectures will play a big role in removing hurdles in the path of understanding between our communities, bridging up the valley-hill divide and taking us to a new path – a path of freedom, of peace, of self-sufficiency, of communal harmony, of cultural resurgence and to Rabindranath Tagore’s dreamland:
Where the mind is without fear and the head is held high, 
Where knowledge is free; 
Where the world has not been broken up into fragments 
By narrow domestic walls;
Where words come out from the depth of truth,
Where tireless striving stretches its arms towards perfection, 
Where the clear stream of reason has not lost its way 
Into the dreary desert sand of dead habit; 
Where the mind is led forward by thee 
Into ever-widening thought and action.
Thank you one and all.
Notes & References                                        
[1] William Robert Ochieng’ and Robert M. Maxon(eds.), An Economic History of Kenya, Nairobi: East African Publishers, 1992, p.120.
[1] Vumson, Zo History, Aizawl: Published by the Author, 2011, p.7.
[1] G.A.Grierson, Linguistic Survey of India Vol III Part III, 1904 (reprint 1967), pp. 2–3.
[1] B.Lalthangliana, India, Burma and Bangladesh: AMizoChanchin, Aizawl: Remkungi, 2001, p. 147 (in Mizo language).
[1] Memorandum submitted to His Majesty’s Government, Government of India and its Constituent Assembly through the Advisory Sub-Committee by the Mizo Union on April 26, 1947 at Aijal.
[1] J.T.Vanlalngheta, The Concise Learner’s Dictionary of Mizo, Aizawl: Hlawndo Publishing House, 2010.
[1]Op.cit.,Vumson2011, p.7.
[1]LaltluanglianaKhiangte, “Mizo Literature, Opening the door”, The Seven Sisters Post. www.nelitreview.blogspot.in/2012/02 frontispiece-mizo-literature-opening.html
[1] Anthony D.Smith, National Identity, London: Penguin, 1991, p.39.
[1] T.C.Hodson, The Meitheis, London: Low Price Publication, 1981 (originally published in 1908), p.2.
[1]“Oh, East is East and West is West, and never the twain shall meet, Till Earth and Sky stand presently at God's great Judgment Seat” in Rudyard Kipling,The Ballad of East andWest, 1889.
[1] Editor’s note: NingthouKangba was regarded as ancient ruler who preceded MeidinguNongdaaLairenPaakhangba by many years. He is not the same as MeidinguNongdaaLairenPaakhangba.
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Kuki Intellects News
2010-15

Zomi Khang Tangthu

 Zomi Khang Tangthu
ZO KHANG TANGTHU
(Chin, Zomi leh Ciimnuai-mi)
Zomi
Pupi ‘Zo' ii suan leh khak khempeuh Zomi ahi hi. Pupi pen Noah suan Shem, Ham, Japhet-te lakah Japhet suan hi dingin ki-ummawh hi. Sengam ah ukpi (dynasty) a hunhunin kilaih hi. (2205-1766 BC Xia dynasty) Xia kumpi ukna hun hi-in, (1766-1122 Shang dynasty) Shang kumpi ukna hun hi a, (1123-256 BC Zhou or Zo dynasty) Zo ukna hun ahi hi.
Shang ukpipa in khua kimah hausa upa koih lo ahih manin Zomite in baihtakin a ukna sutkhia zo hi, kici hi. Zo ukna hun ciangin khua kim ah upa, hausa koih ahih manin Sengam ah Zo uk hun sung pen a sawt pen hun suak hi. Hih Zo uk hun sungin mipil (philosopher) khankhiat hun hi-in hih hun a mipil minthang philosopher ahi, Confucius (Kung-fu-tze, 511-475 BC) in, hun sung tengin innkuan nuntak, beh leh phung kizopzia leh sahawm zia cihte a kipan hilhin sinsak a, tua ahilh ziate tu dongin Sente in zang lai-in, Zomite in zong zang uh hi. Zomi ih cih ciangin leitung bupa om Pupi Zo suan khempeuh kihel in, Zogam, Zo leitang pen kumpi te'n Chin State ci-a hong ciapteh sakna gamhuam teng ahi hi.


Chin Mi
Zo kumpite in a uk lai-un Sengam khen sagihin kikhen hi. Tuate in Han, Chou, Wei, Chow, Yeu, Chi leh Chin ahi hi. Hih gamte Zo kumpi in uk-in siah (tax) tam la lua ahih manin mite lungkim lo hi. Chin mite makai Yen Cheng a kici mitha hat khat hong khang in hipa in ( 230 BC pawl in) gamkhat khit gamkhat simin zo a, 221 BC ciangin tua gam sagih teng a uk khin hi. Yen Cheng in a kumpi gam mi "Chin Shi Huang Ti" a phuak hi. "Chin" kham cihna hi-a, "Shi" cih pen a masa pen ahih kei leh khatna cihna hi a, "Huang Ti" cih pen Milian cihna hi. Tua hi a, Milian masa khamkumpi cihna ahi hi. Hih hun pen a masa pen Chin Kumpi hun ahi hi. Hih Chin mite in tu dongin Sengam ah tengin uk suak uh hi. Hih a makaipa Yen Cheng in 256-206 BC sung teng uk hi. Tua khit ciangin Sen kumpi kizom toto a, tu dong in kizomsuak hi.

Sen i cih kammal pen Sente' min bulpi "Chine" - "Chin-qin" pan a hong piang khia ahi hi. (Zaide 42) Tua mite ukna zabi 20 dong kizom suak hi (Perry 252 Pa). Hih laibute tungtawnin i et ciangin "Chin" a kici Sen mite tu dong Sengam ah teng suak uh a, mundang koi mah ah paikhia lo uh hi. Tua kumpi ukna a kipat tung vua kipan kulhpi (Great Wall) lam kipan uh hi. Tua kulhpi tai 1500 sau-in, tu dongin thupi kisa mahmah hi. Shangyong kici upadi khauhtak bawlin thu zui lo mite thong ah khum uh hi.

Zomite Kawlgam Sung Lutna
Chin ukna hun sungin Kulhpi (Great Wall) ciang dingin mi khempeuh na semsakin, nek leh dawn thaman ginna pia lo a hih manin mi tampitak Sengam panin taikhia uh hi. Tuate sungah a dangte enlo-in Kawlgam a zuanteng tom et pak le hang, Kawlgam ah Karen-te na lut masa uh hi. Tua khit teh ‘Chin' kici Sente pawlkhat, tua teh Kawlmi, Zomite leh KaChin mite ahi uh hi.

Karen mite Kawlgam tawlam ah tengin, Kawlmite Kawlgam laizang Mandalay kim ah teng uh a, hih Chin a kici Sen minamte Kawlte tawh tengkhawm in Kawlmi suak uh hi. Zomite Kawlgam a lutun Zo gunpi (Tuikang) dungzui suk uh a, Mandalay a tun' uh ciangin Kawlte in Chin mite sa uh a, Sengam panin kulh ciang nuam lo-a taikhia-te Chin ukpi pa in hong delhsak kik hi ding hi, ci-in lau mahmah uh hi. Zomite pen Chinte ahih loh lam a theih uh ciangin Mandalay Kulh ciang dingin zawn uh a, Kawlte in kua minam cih tel lo uh ahih manin Chin-te cisuak uh hi. Kulh ciang-a sila nasep ding ut lo uh ahih manin Kawlgam laizang panin nitumna-lam manawhin peemkhia uh a, pawl khat Gunkhawm dung zui-in paito suak uh a, Kachin mite a tuaksuk tawh kituak in, Kachinte zong kulh ciang ding ut lo ahih manin kileh kik-in kimasuan to uh a, Kachin gamteng ah teng suak uh hi.

Kawlgam Laizang Kuam pan Zomite Tangthu Pawl Khat
Zomite pen Kawlgam laizang tengah tawlpi khat mah Kawlte tawh na tengkhawm uh a, hih hun in Mon, Pyu, Kanyan lehThet minamte tengkhawm uh hi, kici hi. Pyu panin Kawlmi nam piangin, Kanyan panin Rakhaing, Thet panin Chin minam piang hi ci-in tangthu kan pawlkhatte in ciamteh uh hi. Hih hun pekin midangte in Zomite pen Chin ci uh a, tu-in kum 800 bang val khinta hi. Ahi zongin amau leh amau tudongin Chin minam, kici ngei lo uh hi. Pagan khuapi zong Zomite pau "Pugam" cih panin pai hi kici hi. Popa tawngkalat (volcanic neck) zong Tazahgam mual/tong ahih kei leh Pupa mual/tong kici hi. Gamtong i cih ciangin gam sungah khaniinte mihing pau bangin tong/pau in a gamlum theihna mun ahi hi. Tua bek hi lo-in Kawlte in a sum uh Dengga a cih zong Zokam-a dangka pan-a pai hizaw hi, kici hi. Pagan khuapi phuh hun pen AD 1044-1287 kimpawl hi-in, tua mun-a mualsuangte ah Zomite Chin mahin kiciamteh hi. Dahpa tangthu zong hih mun pan piang hi, kici hi. Pagan Popa panin nitumna saklam zuanin pai khia uh a, Sagaing gam kim teng ah sawtsim mah khawl in tua mun panin "Lengtong Hoih" tangthu piang hi kici hi. Hih Sagaing leh Ava kikal Sibani khua nai teng ah Zomite tawh kisai, inn mun logam leh vanzat lui (Ancient relics) tampitak tuni dongin kikan thei lai hi, (ci-in Tedim Sangpi Golden Jubilee Magazine, laimai 204-na ah Ngulh Khaw Suan in gelh hi).

Hih a paitosuak lo Zomite Mungzua (Monywa) leh Gunkhawm (Kalewa) kikal tengah tengin "Khawhkhen" na ci uh hi. Tua mun pan Gunkhawm kantan in pai uh a, tu laitak a (Kalay-valley leh Kabaw valley) teng na tung uh-a, Kawlzang (Khawlzang?) na ci uh hi. Hih Khawlzang a lut hun pen AD 800 kimpawl hita hi (ci in Tedim Sangpi Golden Jubilee Magazine, laimai 322 na ah Dr.Khen Za Sian in gelh hi). Zomite pen Gunkhawm gundung teng leh Kawlzang kilak kuam teng ah teng masa uh ahih manin Kawlte in a mau ciapteh na Chin min puasakin Zomite ten'na gamsung-a om Gun cihna in Chin dwin/ csif;wGif; na ci uh a, Zo Gunpi cihna ahi hi.

Bang Hang Zomite Chin Kici?
Kawlte in Sengam-a Chin Mite Sa
Chin i cihte pen tu dongin Sengam ah teng uh a, Zomi hilo uh hi. Zo cih pen a min diktaktak ahi hi. Chin min a puakna uh pen, Kawlgam laizang a tun ciangin Kawlte in, a maute Sengam panin a nawhkhiatte uh sa ahih manin "Chin ten hong delh uh" ci-in na lau uh hi. Tua panin Chin a kicisuak ahi hi. Tu dongin Zomi cih sangin Chin in kiciamtehzaw hi.
Chin Kici pen Kawlkam "Tu-nge-Chin" pan Paisuak
Professor Luce in Chin kici kammal pen Kawlte in lawm a cihna (Tu-nge-Chin / oli,fcsif;) pan hong piang hi, ci hi. (Ref. Chin Hills Linguistic Tour, Laibu, laimai-26.)

Chin pen "Cin Hil" pan Kizomsuak
Zo khang kante in i pupi Zo hi a, tapa nih nei in Kip Mang leh a nau Cin Hil hi, ci uh hi. Tua ahih manin sangmang J. H. Cope in Zomite Chin a kicih pen a pu uh Cin Hil hi a, Mikang khan ciangin Chin Hills ci-in a gammin in a koih hi, cih thu khamtung thu kizakna a bawlna sungah gelh hi.
Chin pen Kawlkam hi-a Bawm, Cihna hi.
Dr. Lehman in Chin cih kammal pen Kawlpau hi a, "Bawm" cihna hi. Kawlgam laizang ah a om lai-in bawm-in van ki-pua ahih manin, Kawlte in "Hei! bawm puapa" ci-a a sapna panin kizomsuak hi, ci hi.
Jin, Yen pan Chin min piang hi.
Zogam a om Zomi te thu agelh Carey leh Tuck in Zomi te, Chin a kicih pen Senpau in Mihing/Pasal cihna ahi, Jin/Yen kici kammal te pan piang hi ding hi, ci uh hi.
Bang Hang Zomite Chin Hong Kici Thukhupna
Hih a tunga nam li-te sung panin a masapen mah maanpen ding hi. Bangbang ahi zongin Chin pen Zo minam min hi lo hi, cih kitel mahmah hi. Pawl khatte in Sengam (Chin dynasty) Chin ukpi suante hi hang ci-in tangthu gelh om napi-in a gelhte naleng in Chin mi ka hi uh hi a ci khat beek om lo hi. Chin cih pen a pupi uh' min hi leh Zomite sungah nam khat beek in Chin minamte ka hi uh hi, ci leh kilawm hi. Chin, a kici minam kuamah om lo hi. Tua hi a, Zomi pen minam min maantaktak ahihna thu kitel mahmah hi.
Tedim gam Khangthu Kan Kawmiti in CHIN leh ZO thu a thukzaw-a a kantel khit uh ciangin, ZO hi hang, cihna in a zawh khit banah leitunga pilna sang nei tampi mah in ZOMI na hi uh hi, hong cihna thukho, thupicing hi ci-in kisang a, ZO hihna thu kakipsak zawsem uh hi, ci in (Gamngai Magazine, Laimai 229 ah) Khuadaite Dr. Ps Kham Do Nang in gelh hi.

Ciimnuai Mi
Ciimnuai cih pen Zomite Zogam sung a lut ciangin a tun' masakna mun min ahi hi. Ciimnuai mi i cih ciangin Ciimnuai panin a peemkhiate' suan leh khak khempeuh huam a, Ciimnuai mi, Ciimnuai vontawi te a hi uh hi. Zomi a kici khempeuh Ciimnuai mi hi khin lo hi. Kawlzang pan khamtung zuanin Zomite a pai uh ciangin tonkhawm nawn loin kikhen thang uh a, pawl khat in Zogun dung zuito hi. Tuate in Locom lam zuanin pai uh a, Lailun khul ah teng uh hi. Tua pan gamhoih zuanin kikhen leuleu uh a, Falam, Hakha, Matupi leh Thantlang gamteng ah teng uh hi. Pawl khatte Zogam leitaw lam zuanin paisuk lai uh a, Paletwa, Kanpetlet dong ah teng uh hi. Hih "Lailun Khul" a tung masate in a luzangah tuktum uh ahih manin, lusuangte kici a, a tun masak na min pua-in amau leh amau "Lai-mi" kici uh hi. Hih Lailun Khul pen Falam Khua gei Sunthla khuataw-lam teng ahi hi.
Pawl khatte in Tuikang gundung nitumna lam zui-in Tuingo lui a phak uh ciangin Tuingo dungzui uh hi. Zangpi tam a tun uh ciangin Ngatan lui dung zui-in Ciimnuai Khul ah tung uh hi. A dang pawl khatte Thuamvum pan in nitumna lamah tuaksukin Sialtang lui zuan in kahto uh a, Ciimnuai Khul mah tung uh hi. Hih Ciimnuai a tung masa Zomi te deklam tuktum pawl hi a, Ciimnuai vontawi ahih kei leh a pupi Zo min pua-in ZOMI a kici ngiatte a hi uh hi.
Hih Ciimnuai kici mun pen Tedim pan Saizang lam zuan-in pai leng, Saizang khua tunma deuh mual kidawh iuh-euhna mun nuai deuh, mualnuai dang teng ahi hi. Tua munteng Sihzangte in Eden huan, mihing piankhiatna bangin ngaihsun uh hi, ci-in, Carey Tuck in The Chin Hills laibu sungah gelh hi, kici hi.

Ciimnuai pan mun tuamtuam ah
Tualgal tuamtuam hang leh nuntak nopzawkna ding zongin Zomite ciaugal kai-in kimkhat Bangladesh gamdong tung uh hi. Pawl khatte in paipai in sau pai lua uh ahih manin amin uh mangngilh in "paite" na kici uh hi. Tua mite Manipur Lamka kimteng ah tam teng pen uh hi. Tua bang a paito pawlkhatte in amau' phung min kengin Thahdote na kici uh a, Manipur gam sung mah ah tamteng pen uh hi. Ciau gal a kaite a tam pen Mizo in na kilo uh hi. Bangbangin a kilo zongin Ciimnuai pana peemkhia khempeuh ZOMI, Ciimnuai vontawi, unau sanggam laizom khat ahi hi.
Ciimnuai pan peemkhia, unau laizom khat tektek, bang hangin pau leh ham kibang lo hiam cih thu, minam i kikhenna zia tawm kikumsuk dih ni.
Meel leh sa, gamtat zia utdan a kibat loh pen lam dang sak ding hi lo hi. Lai Siangtho sungah Kai leh Abel-te zong numei masa pen Eve sungpan suak tektek, gamtatzia a utdan uh kilamdang pah lian hi. Esau leh Jacob unau a peeng hi napi'n, a vun uh a ham leh a nel in kilamdang hi. Tu laitak leitung mi khempeuh Noah suan vive hi napi-in Pasian in Babel tausang a lamna hangin mi khempeuh pau kitukalhsak hi cih i theihsa ahi hi. Tua hangin leitung ah kampau nam atul-a simin kilamdang hi. Zomite zong Ciimnuai ciangah kampau aw-kaih kibang lai hi napi-in a kikhen ciangun mun leh gam zui-in a aw-kaih leh kammal pawl khat a kilamdang ahi hi. Tuate pawl khat a tomin en pak leng:
1. Zote ih cih "ii-aw" kammal a zang pawl: Zo cih pen Zomi khempeuh in mun, mualdawnlam genna-a a zat kammal ahi hi. Simlam, cih ciangin lui tawh kinai-na lam, tuitaw lam genna hi a, ni sa-in khua lum hi. Zo lam pen khua vot hi. Ciimnuai pan kimkhat Balzang ah tengto uh a, tua hun lai-in Tedim gamsung khua om khempeuh lakah a votpenna mun ahih manin, a dang teng in Zo lam-a tengte a cihna un Zote na ci uh a, tuate suan leh khak teng Zote kicisuak hi. Pawlkhatte in Zomite pupi Zo i suan leh khak deuh dingin ngaihsun khial kha uh hi. (ci in Rev.G.K Dal in Tedim BEHS No.1 Golden Jubilee Magazine laimai 309 na ah gelh hi).
Zomite pupi Zo khang pen 1123-256 BC hun lai pek hi-in, hih minam neu tuamtuam-a a kikhen pen Zomite Ciimnuai a tunkhit, AD 1500 kum khit ciang hi pan hi. Tua ahih manin Ko pupi Zo tawh khanggui kizom deuh ung, a ci thei ding kuamah om tuam lo ahih manin Ciimnuai pan-a a peemkhia khempeuh laigui khat ahi hi. Tu-a Zo kampau deuhte a pupi uh pen Suan Tak ahi hi. Pu Za Hung in tapa nih (Sek Tak leh Suan Tak) nei in, Pu Sek Tak tapa Thahdo hi-a, Pu Suan Tak sungpan Sihzang leh Zote khempeuh banah, Pu Suan Tak suan mitampi, Thahdo te sungah om ahih manun, Thahdo, Zote, leh Sihzang te Unau phungsung khat ahi uhi (ci in Dr.Ps. Kham Do Nang in Gamgai 21st Thanksgiving Magazine laimai 233 na ah gelh hi).
2. Teizang kampau pawl: Pawi gal (Vaipi gal) a tun ciangin Ciimmnuai pan Luika khua sat uh a, Luika khua a siam Gulpi in vok, ui leh naupang peuh ne thei zel a hih manin, tua gulpi a thah uh ciangin Luika khua kicim gawp a, tua mun panin Teising honkhat a pona leizang mun khat ah kisuan uh a hih manin Teizangte kici hi. Tua mun pen tulaitak-a Mualbem khuataw teng ahi hi. Hih khua asat hun pen AD 1500-1600 khawng teng hi ding in ki-um mawh hi. Penglam zong Teizang pau in kipau-sak hi, ci-in Dr. Ps Kham Do Nang in (Gamngai Magazine laimai 231 ah) gelh hi. Hih Teizang khua pan a sawtlei loin Mualbem khua satin kituah leuleu uh a, Mualbeem khua pen Sukte khuapi, ci-in kiciamteh hi. Hih khua panin Zomi mipil milian tampi khangkhia hi. 1892 kum in Tonzang ukpi Hau Cin Khup (Ukpi a suah ma), Teizang pau a siamna dingin Mualbeem khua ah kikoih hi, kici hi.
3. Saizang kampau pawl: Ciimnuai khua pan saigam (gamsai) tam mahmahna luita dung mun khat-a teng phei pawl teng, Saizangte kici pah hi. Nam min hi loin, khua min hizaw hi.
4. Sihzang kampau pawl: Saizang khua, tulaitak a khuataw lam nekpian ah tui limci mahmah sihtui khuk khat om a, tua kim-a teng teng zong Sihzangte mah kici leuleu hi.
5. Vangteh kampau pawl: Mangkang Galkap General Founce leh Major Raike makai-in 1889 March 09 ni-in Siallum kulhpi sim gawp uh hi. Tua ni mahin Vangteh khua mi khat in inn lam in inn vang a tehteh laitak Mangkangte in Mangpau tawh na khua min uh bang a hia? a cih leh nasep a dong sa in ‘innvang ka teh' a cih leh Mangkangpa in a dalzazi bu sungah "Vangkateh khua" ci-in ciamteh pah hi.
6. Diim kampau pawl: Tu laitak-a Diimpi khuataw teng ah AD1500 kum kim pawlin cikdumpi buan leh tui a kidim khat om a, tua pen a tomin Diim ci uh a, tua lai-a teng mite Diimte kici suak hi. Hih mun teng pen a minthang ngei khat ahi hi. Tua kim tengah "Keei tui" kici, dawn kha leng sahang nam a kisuak thei tui khuk khat zong om in tua tui pen Mangkangte hong khan ciangin leivuk cip uh hi, kici hi.
7. Khuano kampau pawl: Teizangte Hau Cin Khup in a pano Do Thawng' nek dingin siah kaihna ding khua kimkhat pia hi. Do Thawng in khual a zin' ding sialin a gamh luah dingpa Pau Khua Mang in, kaw' pai ding ci-a a dot sialin ‘Khuano kual ah' ci den ahih manin tua kimteng Khuano Kual kici suak hi. Tua khuate pen Dimpi, Dimlo, Suangpi, Phunom, Thangnuai, Taakkhawl, cih bang . . . khua sawm-le-thum pha uh hi.
8. Tedim kampau pawl: 1857 kumin Lushai gal leh Meitei gal a ven' ciangin Tedim khuapi ah Zo, Vaiphei, Teizang, Diim, Thahdo, Gangte, Sihzang, . . . kiptak in tengkhawm uh a, inn 300 val bang a phak uh ciangin, ki-ukna zong haksa pian cipcip ahih manin tua teng kigawm-in, khua laizang lamdung- a Khangnote'n a zat uh kampau (kihelzau) pen 1860 kum ciangin Kam Hau Thukhun'(Regulation) 27 teng leh Tedimkam, ci-in kipsak uh hi. Tua a kihelzau kampau a zangteng Tedim-kampau ci uh a, 1919 kum ciangin J. H. Cope topa in Zolai Sim Bu a bawlsak ciangin hih Tedim Uk sunga kam tuamtuam apau khua khempeuh tawh thukimna om bangin Tedim kam-in bawl a, a khua-nung ciangin‘T -Tedim pau, eimau pau' ci-in Zolai sinna-in kinei hi.
Thukhupna
Pupi Zo suan leh Ciimnuai vontawi ahi khempeuh sim leh zo, tuipi galkhat dongah a kikhen zongin laigui zom khat, puan khat zawngkhawmte a hihlam mangngilh ding hi lo hi. A kibat lohna neucik a omte sutlo zawin, a kibatnate uh gawmkhawm a, a minam uh leh a gam uh --Zogam, Zolei zun khawm diamdiam ding hizaw hi. Ngeina, kampau, leh laite kemin, zangin, zun khawm diamdiam thei leh, Zogam a pal lun semsem ding hi.
Hih i gelh Zo Khangthu tung tawnin Zomite unau laizom i hihlam tel in hong kipum khatsak semsem ding hi, ci-in ka lam-en hi. Pasian in Zomite' thupha ahi dingin hih lai asim mi khempeuh Thupha hong pia ta hen. Amen !

MNcinpu (BA; M.Div)
Suangphei Khua

Et kak laibu te (Bibliography)
  1. C. Thang Za Tuan. "Zomi te Pusuah Cilna, Khanlawhna Leh Khantohna," Tedim BEHS No.1 Sangpi Golden Jubilee Magazine. eds. H.Gin En Cin leh adangdangte. Yangon: MBC press, 1999.
  2. C. Thang Za Tuan (Prof. Ph.D), Advisor of ZBCM, Lecture hand out given in Tamu ZBCM Youth Conference, in May 2004.
  3. Cin Za Nang, Cin Sian Pau leh alawmte. "Zomite Pianna Thu," Sezang Khua Kum 100 Cin Magazine,2004.
  4. G. K. Dal. "Ciimnuai Mi, Tedim Mi," Tedim BEHS No.1 Sangpi Golden Jubilee Magazine. eds. H.Gin En Cin leh adangdangte. Yangon: MBC press,1999.
  5. Hau Khan Langh. Suangphei Khua Hualnam Beh Kipawlna Laibu. 2008.
  6. Khen Za Sian. "I Pu I Pate' Sul," Tedim BEHS No.1 Sangpi Golden Jubilee Magazine, eds. H.Gin En Cin leh adangdangte. Yangon: MBC press,1999.
  7. Ngulh Khaw Suan. "Etlawm Mualkuam Zogam Nuam," Tedim BEHS No.1 Sangpi Golden Jubilee Magazine. eds. H.Gin En Cin leh adangdangte. Yangon: MBC press, 1999.
  8. Ps Kham Do Nang. "Zo Khang Tangthu," Gamngai 21st Century Thanksgiving Magazine. ed. Cin Khen Mang. Yangon: Hebron Printing Press, 2008.
  9. Tuan Khaw Kham. "Zomi Tawh Kisai Theihhuai Thu Tuamtuam," Tedim BEHS No.1 Sangpi Golden Jubilee Magazine .eds. H.Gin En Cin leh adangdangte. Yangon: MBC press, 1999.
  10. Vum Lian Thang. "Ciimnuai Pana Tedim Mite," Tedim BEHS No.1 Sangpi Golden Jubilee Magazine. eds. H.Gin En Cin leh adangdangte. Yangon: MBC press, 1999.
Src: Zomi queen land

Topa Hong Itna Khau Bang Sut Nuam Ing

Topa Hong Itna Khau Bang Sut Nuam Ing
Phuak: Pr Do Za Thang

Topa hong itna khau bang sut nuam ingh,
Van simnuai ah lamdang pen sa'ng,
Hi bang itna lian, koi ah om thei diam!,
Kalvary mual tungah si ta.
[Oh...oh lamdang hi,
A gal lian pen i hih laitak;
A Tapa hong pia hi, Phaltak!]2
Nawine naungek a nu' itna lian hi,
Vailo kuan ciang zong phawk den hi,
Hi hang Topa' itna tawh teh thei ke'ng,
MulKim huai lua hong it na lian.

Topa hong itna khau bang sut nuam ingh,
Vantung tun ciang zong sut lai ning,
Hi bang itna lian koi ah om thei diam!
Kalvary mual tungah si ta.

Tedim pau tawh Zolai Kibawlcilna

Tedim pau tawh Zolai Kibawlcilna
1910 kumin Hakha khua panin Cope topa, Tedim khua ah hong kituahto hi. Cope topa hong tun ciangin Sia Thuam Hang leh Sia Pau Suante, Christian na hikhinta a hihmanin Cope topa in "Sihzang pau" na thei masa pen hi. 1919 kum kipatlamin "Tedim Thukizakna" ci-in lai hawmkhiat ding a ngaihsun hi. Kamhau gam sungah (tu lai Tedim, Tonzang leh Cikha township teng-Sihzangkual hihel lo) kampau nam tuamtuam om hi cih thei a hihmanin Kamhau gambup huam dinga a hawmkhiat nop Tedim Thukizakna pen bang pau zang ding cih khensat theilo hi. Tua ciangin Tedim Vuandok Zum khang-a paang kungpi nuai-ah Kamhau gamsunga siahkai cingteng Hausa lian teng khempeuh khawmin kikupna a bawl hi.Tua lakah Pa Ngul Lang zong va ki hel kha-a,a ma ciaptehna a nuai a bang ahi hi.

@ "Tua kikhopna ah 'Jack, the Giant Killer' kici laibu sunga thugen Sihzangpau tawh a bawlsa, laimai 20 bang a pha ding, "Hat Lian Bu" ci-a laibu min a vawh pen sung panin hong simkhia hi. "Na tel uh hiam?" ci-a a dot ciangin a tel sinsen tamlo uh a hihmanin, "Tua hihleh bang pau a bawl ding ih hiam" ci in dong hi.
@ Tuimui hausapa Mang Za Thang in: Ko Paite pau-in bawl lehang kuama'n theilo ding uh hi. Tedim khuapi-a kizang kampau tawh bawl lehang kitelkim pen ding hi,' ci-a a gen ciangin Haiciin hausapu Tual Pum in, 'Tua Tuimui hausapa gen pen a maan(dik) hi.' ci in a thukimpih hi.
 @Hiangzang hausa pu Zam Khaw Thang in: "Ko Thahdo pau-in om leh kuama'n theilo ding hi; Tedim khuapi-a kizang kampau-in om hen,' a cih ciangin Hangken hausa pu Kam Pum, 'Tu-a Hiangzang hausapa gen pen a maan hi,' ci-in thukimpih hi.
@Saalzang hausa pu Zaang Khua Lian in zong, "Ko Zo te' pau-in om leh kuama'n tello ding hi; Tedim khua-a ki zang pau mah hi leh kitelkim pen ding hi," ci-a, Mantuang beh Phaitu hausa pu Khan Thawng in, "Saalzang hausapa gen pen maan hi," ci in thukimpih leu leu hi. Tuabangin siahkai cingteng hausa lian 6te in a gen uh ciangin a nial ding omloin Tedimpau-in ki bawl hi," ci in Pu Ngul Lang in ciamteh hi.
Tua zawh 1919 october kha panin Tedimpau tawh Tedim Thukizakna, khasimin Cope topa in a hawmkhia hi. Sanga kisin ding laibu khempeuh zong a bawl dingin kumpi in Cope topa mah sawla, Tedim, Falam, Hakha pau tawh a bawl laibu 35 a pha hi. England kumpi in zong 1927 kumin pahtawina KAISAR I HIND minphatna pia hi. "Sangmang" pen "Missionary" cihna hi lo hi.(Source: Agape Thuthang Lom7,Hawm 42.
Etkaakhuai Theih huai thu Pawlkhat.:
1. Tua hun in KamHau uk kici Tedim Gam(Township) sung ah a khua zui khua 100 vaal ah pau (aw kaih) nam 10 val bang na om khin hi. Tua tein: Sihzang, Teizang, Khuano, Phaileeng; Losau, Paihte, Dim, Saizang; Zo; Thahdo; Hualngo cih te a hi hi.
2. Kamhau uk sungpan a khua neuneu te Tedim khua-ah ki lal a Tedim khua a tun uh ciangin pautaang zat ding khat ahong piangkhia pen "Tedim pau" ki ci hi.
3. Kamhau uk sung Tedim khua pan in thu tuam tuam hang in ki lal khia zeel a nuai a khuathak te kisat kik zeel a hih man in tua khau te ah Tedim pau(awkaih) hong zang suak uh hi. "Tedim Pau" a zang khua te Tedim; Ngennung; Lailui; Gawngmual; Lamzang; Haupi; Lezang; Anlangh; Gamlai; Tongsial; Buanli; Taaklam; Tonzang; Tungtuang; Mualkawi; Tuitum; Cikha; Kansau; Kansauzang; Khuadam; Mauvom; Seitual; Singgial
4. Zomi te sungah Falam; Hakha leh Tedimpau tawh laibu 35 bang hong bawl sak a, Kamhau uk sungah paunam tampi leh awkaih kilamdang tampi sungpanin a kitaangzat pen ahi "Tedim pau" tawh lai hong bawlsak sawn sawn a hih man in baih sahetlo hi ding hi ven "Zopau a baih kei hi" a na cia hi hi.
5. Hih Ih "Tedim Pau" pen Zomi te Pautaang(common dialect) hi ih cih theihna dingin a nuai a thu te lung ngaih huai hi, @"Zomi" cih minam sungah kua minam teng kihel cih teltak in hong ki sehkhiatphot kul ding hi.
@Zomi cih Pulaakna tuam tuam:
1. Zomi=Chin State bup, Kabaw Kale Valley Chin mi a kici teng.(ZBC view)
2. Zomi=Chin State,Kalay Kabaw Valley leh Kawlgam zang sung a teeng Asho Chin te.(ST Hau Go View)
3. Zomi=Chin State,Kalay Kabaw Valley; Kawlgam sung a Chin te leh Kawlgam-India gamgi dung a om te: e.g Paite; Gangte. Vaiphei, Hmar, Mizo leh Thahdo.(Kawlgam+India) (Dr. Vum Son's view)
4. Zomi=Tedim,Tonzang,Cikha Township a teng leh India Churanchanpur(Lamka) kiim a teng Tedim pau a thei teng.(Tu lai Zomi movement view)
5. Zomi=Tedim, Tonzang; Cikha Township leh Kawlgam Zaang dunga "Tedim" pau a thei teng.(Traditional view)
@ Zomi sungah kua mi teng kihel cih a kiciat ma teng: tuam a ukna a ngah ma teng/Mipi khempeuh thukimna tawh tua teng hi ci a kikhensat ma teng taang pau (Common language) ding a hi "Zomi Pau" cih bang ki seh thei nai lo ding hi. Tu ciang ciang Tedim, Tonzang, Cikha Township leh Kawlzang Zomi te a ding in ih taang pau "comon language pen "Tedim Pau" bek om pan a hi hi. Mi namdang te tawh ih ki gawm sawm lai leh Ih taang pau "Common language" pen ngak lai kul ding ahi hi. "Min nai lo" cih mah hi zeel ding hi .A hun nai lo pi in "Zomi Pau" pen "Tedim Pau" pen "taangpau" ih koih mawk leh ki pumkhatna ki sia thei ding hi. A tung a Zomi pulaakna(definition nam 5 te en kaak phot dihni) 5. A taktakin ci leeng tu a "Zokam-Zomi te Pau" ih cih cih pen "Tedim Kam" ih cih nopna na hi gige hi.(Sia Khoi Lam Thang) Tua ahih leh Mi tampi huamnuam in: Thahdo te kiang ah "Zomi te Common language pen "Zokam-(Tedim pau )" hi cileng hong letkhan ding uh hiam? Paite, Mizo, Hmar, Hakha, Falam, Matu leh Asho te'n e leh! A hun tung nailo; Min nai lo a hih man in ngaklah kei ni. Ih Zogam makai mipil te in limtak ngaihsun in hong geel ding in lamen hang. Ih Zolai, Tedim pau mah sim tangtang in, pau tangtang mah leeng ih pau ih lai te zong ong khang tuam ding ahih manin, hih bang aa, ei lai khawng sim zel in hun ih piakna te hangin ih pau ih lai in khantoh lam a manawh hi zaw hi.

Facebook Security

Facebook Security
Facebook Password a thei zong in a ki Hack theilo ding aa bawl ni maw..
1. Account Settings
2. Security
3. Text Message Login Notifications  man (✔ /မွန္​) pia leteh na Facebook Password ong ngen in teh tua at.
4. Email Login Notifications penzong manpia (✔/မွန္​)
5. Login Approvals On a cihpen man pia leteh lai ong suak ding..
6. Start Setup pen mek leteh
7. Na Ph no ong kidawk ding tuatak aa nazat Ph no pen na zat kei leh Change Phone Number pen mek a tawntung aa nazat Ph No bek kipia thei (tua na zat ph pan code hong lut ding ahih man hi).
8. Continue mek
9. Na Phone ah CODE hong lutding tuapen aatna ding mun muniteh tuatak ah na at .. namanciang confirm..
tua hileh na password athei phial uh zpngin kuamah in ng phalna omlo buang in hong theilo..
Hih pen Computer khanwg ah na online nop ciang aa Code ding lakkholhna hi.
1. Login Appovals Sodes mek
2. Tua tak ah mal(6) aom Code number 10 ong pia in teh tuate abei ciang
number te nuam ah hoihtak en leteh "get new codes" cih lai pen mek leteh CODE ong pia kik inteh.
A zen² in na Phone omlo mangsak kha na hih leh hih atung aa CODE te kizang thei ahih man in mangngilh loh nading ah hoihtak in kem ciang hin khian ..
Compute ah ahizongin devices 1 peuh² ah na FB na hong sawm nakleh code kisam hamtang ding..
cihna hi.
Tuanga Hatlangh

Lennupa leh CNF

CNF in Tedim gam huam Lennupa akihel leitang acre 800 val Chin State Gov't tung lei ding ngen kei lo hi ung cih thu leh ngen a hihna thu Innpi Blog panin kong copy sawn hi.

CNF in a website uh ahi Khonumthung ah Augsut 15, 2014 ni in Tedim khuapi huam a leitangte ngetna vai ah a nial thu uh suaksak uh hi. Tu a bek thamlo in media tuamtuam te tungah hi bang thu thei kha kei ung ci in propaganda khah uh hi.





ZYA Tedim in hih vai ah nialna nei uh a, a kisap leh Nay Pyi Taw dongah kalsuan di in gelna nei uh hi.

May2, 2013 ni in CNF makai Shuikhar ngiat in letmat thuh in Chin State Chief Minister Hung Ngai tungah Tedim huam leitang ahi:
Lennupa i cih Buannel leitang Acre 250,
Thangmual dung ahi Laythathaung a cih uh Acre 800 ngen uh a, a ngetna lai leh a gamlim khak khawm pah uh hi.



A nget vekpi pen i zakna sangin tamzat tham hi. Estimate bek hi lai hi. Acre1150 na pha mawk hi.
Zolai in hiah om hi
Kawllai in Innpi ah na sim un.
ZYA Kapteel in a manlang a ZYA Tedim tawh kizop a thu leh la a manlang thi pen a i vaihawm khop di leh a lampi om thei bangbang tawh ma i pankhop tek di in itna leh zahtakna tawh i ki zawn hi.
Kapteel leitang khansawt damin, phuh khuam bang kho in, khangsawn te'n luah den ta hen aw...

Hong Paisan Ken Migi TOPA

Hong Paisan Ken Migi TOPA
Hong Paisan Ke’n, Migi Topa(Pass Me Not, O Gentle Savior).
Hih La ih sakzel hangin Laphuak, adeihna, koimun..cihte ki tello thei ahih manin Zolai ngiattawh hong bawl khia Rev.Zam Khat Kham tingah ih lungdam hi.A nuai ah simsuk ni.
(Luke 18:35-43)
Fanny J. Crosby (1820-1915)                                          
William H. Doane (1831-1915)
           
Hih la zong Fanny J. Crosby’ phuah la ngaih mahmah khat mah hi zel-a, hih laibu sungah ama’ phuah la tampi kihel khin a hih manin, ‘Pha zo ta’ ci-a hel ka sawm nawn loh hi napi-in hih la kihel lo-in hih laibu kicing thei kei leh kilawm kasa-a kong hel hi.
           
Hih la a phuak Fanny Jane Crosby pen America gam Southeast, New York ah March 24, 1823 ni-in suak hi. Kha khat leh a lang (nipi kal 6) a phak ciangin a mit na-a, zatui kinuh khial a hih manin a mit taw-a, a khan tawntung mit khua mu lo-in om hi. A sih dongin New York City a St. John’s Methodist Episcopal Church ah pawlpi mi citak mahmah khat-in om den hi. A neutunga kipanin a pi in thu le la kici khempeuh ah pantah hi. New York School for the Blind kici mit khua mu lote’ sangah pilna sin hi. 1847 kum panin 1858 kum dong tua sang mah ah sangsia sem hi. 1958 kumin tua sang mah-a sem mite’ zahtak mahmah music sia Alexander Van Alstyne tawh kiteng uh hi.
           
A neu tunga kipan in laphuah lam a vak hi a, ahi zongin a la phuahte leitung la pian vive hizaw hi. Kum 8 a phak laitakin a mit in khua a muh loh hangin a lungkimna hih bangin poem na phuak hi:
         
  Oh, what a happy soul I am!
            Although I cannot see,
            I am resolved that in this world
            Contented I will be.
            How many blessings I enjoy
            That other people don’t;
            To weep and sigh because I am blind,
            I cannot, and I won’t.
A poem phuahte lakah, “Rosalie, the Prairie Flower” kici la a phuahna hangin $3,000 ngah a, tua hun adingin tawm het lo hi. Church music lam-a minthang mahmah William B. Bradbury’ thuzawhna tungtawnin kum 40 a phaka kipanin gospel lamal bek hong phuak ta a, ama’ genna ah “tua gam sunga a lungnuampen mi” hong suak hi. Fanny Crosby in la a phuah ciangin khukdin-in thungen-a Pasian’ makaihna zong masa lo peuhmah-in la  phuak ngei lo hi. A Laisiangtho sungah American lan (flag) khat tep liklek den se hi. Ama’ hun-a gospel laphuak minthang mahmah Ira D. Sankey, William H. Doane, John R. Sweney, George C. Stebbins, George F. Root, William J. Kirkpatrick, leh adang tuamtuamte tawh kithuah-in la tampi phuak hi. A khan sunga a laphuah pongpong dawng 8,000 val hi, ci-in kiciamteh hi. February 12, 1915 ni, ama’ kum 95 a phak laitakin i Topa’ kiang hong zuatsan hi.
           
Fanny Crosby’ phuah late lakah hih la “Hong Paisan Ke’n, Migi Topa” (Pass Me Not, O Gentle Savior) banah “Lungmuanna Thupha” (Blessed Assurance), “Amah Thei Ning” (My Savior First of All/I Shall Know Him), “A Sia Ding Honkhia In” (Rescue the Perishing), “Lam Tawntung A Hong Paipih Hi” (All the Way My Savior Leads Me), “Pasian Min Pha Ta Hen” (To God Be the Glory) cih langaihte kihel hi.
           
1868 kumin New York-a thonginn khat-ah Fanny J. Crosby hawh hi. Thongkiate’ tungah lungdamna thu va gena, Zeisu Khazih a san nadingun hanthawn hi. Thu a gengen laitakin thongkiate khat in, “Topa aw, kei hong paisan kei in!” ci-in hong kikokhia-a, a thugen bang zom thei pak lo zawzen hi. Hih la a aw a phuakpa Wiliam H. Doane in “Pass Me Not, O Gentle Savior” kici thulu tawh la khat a phuah nadingin ngen hi. Fanny Crosby in zong tua bang la khat phuah ding lunggulh mahmah-a a lungsim tawngah thungen hi. Amah mahmah zong mit khua mu lo ahih manin mit khua mu lo mite khuamial gam sunga a nuntakzia uh tel mahmah hi. Jericho khua gei-a mittawpa phawk hi. Tua mittawpa khutdawhngen-in lamgei-ah tu hi. Mi honpite in nawk uh a, mite’ husa leh kheging za  hi. Banghanga tua banga mi honpite in nawk-a, tua lampi ah kua pai ding hiam cih a dot ciangin, “Nazareth mi Jesu in hong nawk laitak hi” (Luke 18:37- ZIV) ci-in kigen hi. Nakpi-in kiko-a a hehpih ding ngen pah hi. I Topa’ kiang a kipaipih mateng kuama’ khoh zawh-in om lo hi. Hih laphuaknu in tua mitawpa in khua a muh theih mahbangin kha lam-a mittawte in zong Pasian’ hehpihna hangin khua mu kik thei hi, cih la-a a phuah ahi hi.
           
Hih la a aw a phuakpa William H. Doane pen America gam Preston, Connecticut ah February 3, 1832 ni-in suak hi. Mihau mahmah khat hi a, factory president khat ahi hi. A om ngei nai lo van-zat thak nam 70 phuankhia hi, kici hi. Music lam a uk mahmah hangin nasep-a nei bel hi lo hi. Tua hun lai-a gospel musician minthang mahmah khat ahi hi.  A nuntak sung buppi Mount Auburn Baptist Church of Cincinnati, Ohio ah pawlpi mi-in om den-a, kum tampi sung Sunday School superintendent leh choir leader sem hi.
           
A la-aw a phuah gospel la dawng 2,000 val hi. Tuate lakah  hih la, “Hong Paisan Ke’n Migi Topa”(Pass Me Not, O Gentle Savior) banah, “A Sia Ding Honkhia In” (Rescue the Perishing), “Nang A Hi’ng, Topa”(Draw Me Nearer), “Singlamteh Kiang”(Near the Cross), “Pasian’ Min Pha Ta Hen”(To God Be the Glory), “Zeisu Min Manpha Na La In” (Take the Name of Jesus) cihte kihel a, a tamzaw-in Fanny Crosby’ laphuahte a aw phuahsak denzaw hi.
A gelh: Zam Khat Kham