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Decentralization or Co-opting Ethnonationalism: 8 States or 14 States and Regions?

Decentralization or Co-opting Ethnonationalism: 8 States or 14 States and Regions?
Lately, the question of whether 8 States or 14 States and Regions should be used for the equitable power-sharing solution, in rebuilding a genuine federal union, has rear its head and come up again, as a main sticking point for the fusion of Shan Nationalities League for Democracy (SNLD) and Shan Nationalities Democratic Party (SNDP), the two Shan political parties.
SNLD is headed by Hkun Htoon Oo, which had won the second place in 1990 nationwide election after Aung San Suu Kyi led National League for Democracy (NLD) and came out first in Shan State. SNDP is led by Sai Aik Pao, which came out third in 2010 nationwide election, after Union Solidarity and Development Party (USDP) and National Unity Party (NUP).
1. THE MAKING OF 7 STATES AND MYANMAR PYI-MA 
First, let us go back to the historical backdrop of how the 7 Ethnic States and Pyi-Ma or Mother State come into being, after the British had left Burma, in 1948.
Chin: 
On the eve of independence from the British in 1948, Chin Hills Special Division was carved out of Arakan Division, with the capital at Falam. On January 4, 1974, it was granted the state status and became Chin State.
Kachin:
The Burmese government under Aung San reached the Panglong Agreement with the Shan, Kachin, and Chin peoples on 12 February 1947. The agreement accepted "Full autonomy in internal administration for the Frontier Areas" in principle and envisioned the creation of a Kachin State by the Constituent Assembly. Kachin State was formed in 1948 out of the British Burma civil districts of Bhamo and Myitkyina, together with the larger northern district of Puta-o.
Shan State:
On 28 November 1885, the British captured Mandalay, officially ending the Third Anglo-Burmese War in just 11 days. But it was only in 1890 that the British were able to subdue all of Shan states. Under the British colonial administration, established in 1887, the Shan states were ruled by their saophas as feudatories of the British Crown. The British however placed Kachin Hills inside Mandalay Division and northwestern Shan areas under Sagaing Division. In October 1922, the Shan states, and Karenni states were merged to create the Federated Shan States, under a commissioner who also administered the Wa State. This arrangement survived the constitutional changes of 1923 and 1937.
During World War II, most of Shan States were occupied by the Japanese. Chinese Kuomingtang (KMT) forces came down to northeastern Shan states to face the Japanese. Thai forces, allied with the Japanese, occupied Kengtung and surrounding areas in 1942.
After the war, the British returned, while many Chinese KMT forces stayed inside Burmese Shan states. Negotiations leading to independence at the Panglong Conference in February 1947 secured a unitary Shan State, including former Wa states but without the Karenni states. More importantly, Shan State gained the right of secession in 10 years from independence.
Karenni:
The Constitution of the Union of Burma in 1947 proclaimed that the three Karenni States be amalgamated into a single constituent state of the union, called Karenni State. It also provided for the possibility of secession from the Union after 10 years.
In August 1948, the Karenni leader U Bee Htu Re was assassinated by central government militia for his opposition to the inclusion of the Karenni State in the Union of Burma. An armed uprising swept the state that has continued to the present-day.
In 1952, the former Shan State of Mong Pai (1901. pop - 19,351) was added to Karenni State, and the whole renamed Kayah State, possibly with the intent of driving a wedge between the Karenni (in Kayah State) and the rest of the Karen people (in Karen State), both fighting for independence.
Karen:
Since Burmese independence in 1948, the Karen relationship with Burma has been primarily political. The old Karenni states formed Kayah State, and in 1952 the Burmese government established Karen State with Pa-an as its capital. During the 1964 peace negotiations, the name was changed to the traditional Kawthoolei, but under the 1974 constitution the official name reverted to Karen State.
Mon:
In 1974, Mon State was created out of portions of Tenesserim Division and Pegue Division, partly to calm down the demand for rights of self-determination and separative tendency of the Mon resistance movement.
Arakan:
Arakan independence, spear-headed by the Arakan resistance movement have been ongoing, since the early 1950. In part to appease this sentiment, in 1974, the socialist government under General Ne Win constituted Arakan State from Arakan Division giving at least nominal acknowledgement of the regional majority of the Arakan people.
Burma Proper/ Pyi-Ma:
Various names have been in used concerning the homeland of Bama or Burman.  "Bama Pyi"-meaning: Bama State or Country-, "Myanmar Pyi" - Myanmar State or Country-, "Ministerial Burma, Burma Proper or Pyi-Ma", were used interchangeably. But the name Pyi-Ma is seldom used in official documents and instead used or refer to as "the remaining territories of the Union of Burma", in the 1947 Union of Burma Constitution.
According to Chao Tzang Yawnghwe, in his article " Putting Burma Back Together Again", writes :
In truth, the 1947 Constitution contravenes the Panglong Spirit. The principle contravention is the setting up of one state -- the Burma State or Burma Proper -- as the Mother State (Pyi-Ma, in Burmese).
What this means is that the Burma State, as the Pyi-Ma or Mother State, was the central power to which other member states of the Union were, or have to be, subordinated to. Clearly, such an arrangement is colonial in nature. And equally clear is the fact that the 1947 Constitution does not in any way, shape, or form fits in with the Panglong Spirit. A return to the 1947 Constitution or a similar kind of arrangement is therefore not adequate.
The understanding was that the peoples and leaders of the Frontier Areas would join with the Burman nationalist forces to jointly fight for independence, and that a federal Union (Pyidaungzu, in Burmese) of equal states, guaranteeing self-determination for all ethnic segments, would be established.
However, the constitution (the 1947 Union Constitution) which emerged was, from the viewpoint of the non-Burman leaders, not federal, but a centralized, or semi-unitary one. It was one where one constituent state, Ministerial Burma or Burma Proper, occupied the position or status of the mother-state (Pyi-Ma, in Burmese). The relationship was one like that which existed between England, the mother state, and Scotland, and Wales. The other seven states were not equal members of the Union, and were at best semi-autonomous, but subordinated entities vis-à-vis the Burman mother-state. Their status and competencies were defined not in the respective state constitutions— there were none— but in sections of the Union constitution which, in essence, was the constitution of Burma proper, the mother-state.
2. FOR AND AGAINST 14 STATES AND REGIONS CONFIGURATION
Recent set-up of 14 States and Regions, unitary system with some power devolving to the states; and 8 States-based federal arrangement, within the mould of federalism are two schools of thought, which are being considered to reach political settlement between the military-dominated government, the ethnic nationalities and democratic opposition groups.
Generally the non-Burman ethnic groups considered that in order to be a genuine and equitable federal union, there is no other way than creating a Bama State, as equal partner, in relation to the other ethnic states.
According to the NCGUB Border Office documentation, written in Burmese, on "Federal Proposal Petition", Sao Shwe Thaike tabled a personal letter to the Constitutional Amendment Committee, on 22 December 1960, which part of the letter writes:
"To observe the past 13 years of practical implementation of the Union of Burma Constitution, it seems like the constitutional law has allowed to practice the doctrine of "racism". Burma Proper or Myanmar Pyi-Ma has not function as a state, but seems to have administered and taken the place of the British colonial master. It is not like voluntary fusion of all the constituent states, but looks like becoming subordinate states under Myanmar Pyi-Ma domination. The States have to ask everything from it and there have been no rights of self-determination, under the constitution; and it is entirely up to the Union Government in the administration of the states."
He further pointed out: " The real essence of "Federation" should be that Myanmar Pyi-Ma should have equal rights and treated as an equal constituent state as all the other states. But according to the present constitution, Myanmar Pyi-Ma is having the advantage of usurping the power of union and that was why the other states were dissatisfied with it."
In a foreword written by the well known, Bama politician, Thein Pe Myint for an article written by U Htun Myint (Taunggyi) titled, “An equal Shan State within the Union”, on 24 February 1961, writes: “ If it is a union all states should have equal rights. To be equal, the first thing to do is to change and organize Myanmar Pyi-Ma into a state. The union will become genuine only when all equal states merge together.”
The States Unity Organization, made up of all non-Burman ethnic groups within Burma, submitted a document in January 1962, which part of it writes:
1. To ensure that the Union of Myanmar becomes a true federal union,it must be based on the national stand that all states coming together to form the union are equal. Therefore a true federal union cannot be a combination of Myanmar Proper and the states. Myanmar Proper must be established as a state, after which a true federal union of states should be formed.
2. As the usurpation of the central powers of government by Myanmar Proper means a lack of equality, thereby creating dissatisfaction, we strongly desire the removal of this dissatisfaction by establishing a Union of Myanmar with Myanmar Proper as one of the constituent states. (Source: History of Shan State; by: Sai Aung Tun; page 443.)
Another school of thought, which have resigned to the thought that the military-dominated government would not budge from its presidential unitary system with 14 States and Regions, have devised some plans on how to make the best out from the existing situation.
Examples of what could be done to enhance the decentralized aspects of the present constitutional framework in order to strengthen its federal features - with or in many cases without  amendments  to the 2008 Constitution – would be:
  • to delegate more administrative and financial resources to the States and Regions, to delegate by union law the implementation of union legislation to States and Regions,
  • to boost their share in public expenditure,
  • to allow them a margin of deviation from national policy frameworks to adjust union norms to their particular social and geographic circumstances,
  • to allow State and Region governments to coordinate positions amongst themselves vis-à-vis the union government,
  • to develop a modern framework for decentralization of administrative services to the local level, both in urban and rural areas and move towards local self-government.
  • to allow States and Regions to take their own decisions facilitating the use of local languages beside Myanmar language,
  • to increase the availability of disaggregated data which should make planning and investments by sub-national governments more tailored to local needs,
  • to allow more genuine public participation of citizens and access to government at the local and Region/State level.
(Source: Constitutionalism and Legal Change in Myanmar Workshop, 13-14 Feb 2014 Singapore
Towards “genuine federalism”?- By: Marcus Brand)

Another gist guideline recommendation made by the Asia foundation on reform process are as follows:
Rationalize state and region government administration and human resources
  • Further clarify the roles and responsibilities of the state and region departments
  • Separate state/region departments from union ministry structures; programmes and incentives for relocating civil servants
  • Consider creating state/region civil service organizations
  • Support state and region ministers’ and departments’ independence from the General Administration Department
Issues:
  • Role of GAD as state/region government office in Constitution
  • Civil service reform & restructuring a challenge
Deepen the deconcentration process within union ministries
  • Policy framework for line ministries to further deconcentrate responsibilities across administrative levels
  • Capacity support to line ministries as they deconcentrate, and to state and region ministry offices as they take on new tasks
  • Ensure resources for functions at state/region level are predictable and transparent; modest budget deconcentration
  • Ensure offices engage in participation and outreach with state and region governments and hluttaws, as well as civil society and communities
Issues:
  • Care needed to avoid unfunded responsibilities
Broaden the scope of state and region government responsibilities
  • Consider including aspects of education policy and provision including hiring and language of instruction in state/region legislative or administrative list
  • Foster more state and region participation in the management of significant natural resources, and approval and oversight of natural resource extraction and development concessions and projects, possible involving state and region authorities in EITI
Issues:
  • Modification of Schedule Two, or addition of functions through union law
Strengthen public expenditure management, budgeting and resource allocation
  • Strengthen tax policy and administration at state and region level
  • Improve union public financial management capacity for fiscal projections
  • Revise allocation of the Poverty Reduction Fund & develop intergovernmental fiscal arrangements
  • Ensure donor programmes support state and region planning, budgeting and monitoring capacities
  • Support Union Financial Commission to develop and apply transparent fiscal policies
  • Improve clarity of national accounting and budget presentation
Issues:
  • Budget comprehensiveness challenge
Develop a transparent and rules-based intergovernmental fiscal system
  • Consider wealth sharing arrangements including what should be included, who collects, and the formula
  • Consider the overall transfer system including what functions must be financed, what equity and policy goals are important, and what will encourage good governance, revenue or service performance.
  • Policies for management of foreign financial flows in relation to states and regions
Issues:
  • Participation of peace process stakeholders
Strengthen the political autonomy of the state/region government
  • Support state and region hluttaws to function more effectively in legislative and oversight roles, especially for small hluttaws
  • Consider how to increase Chief Minister accountability to state/region
  • Comprehensive communication and constituency engagement strategies at the state/region level
Issues:
  • Rules on hluttaw formation or size
  • Rules on Chief Minister appointment
(Source: The Asia Foundation: State and Region Governments in Myanmar; September 2013)
3. THE BASIC ARGUMENT
The basic argument whether the 14 States and Regions configuration with the a built-in unitary system could accommodate the ethnic nationalities demand for full fledged federal system of governance is an open question.
The splitting of Burma Proper or Pyi-Ma into 7 Divisions, in BSPP era, and later changed to 7 Regions by 2008 Constitution, and the subsequent acceptance of the SLORC , SPDC and present Thein Sein government is to pre-empt the ethnic groups' bargaining position and ensure Bama majority superior posture in all political decision-making power. While the Bama military leaders like to portray this diversifying Pyi-Ma as an act of decentralization, the real motivation is more to balance the ethnic bargaining power.
The understanding that the federal union be formed, along the 8 major ethnic line, with built-in minorities' rights, has been the norm all along. And the splitting of Pyi-Ma into 7 Regions is a direct assault to the territorial-ethnic-based federal agreement, and replace it with just a territorial-based federal system. In other words, it is aimed at diluting the ethnic identities and co-opting ethnonationalism with the replacement of individual, civil and citizenship rights.
During a short-lived parliamentary era from 1948 to 1962, with the exception of care-taker, military rule from 1958 to 1960, the Bama have always been the majority in Chamber of Nationalities and also in Chamber of Deputies, under 1947 Union of Burma Constitution. In Chamber of Nationalities, the Bama-dominated areas were represented with 62 seats, while the combined ethnic states were just 63. In the Chamber of deputies, needless to say, the Bama, having the numerical majority within the country, dominates the parliament.
The one party system rule of BSPP era was a military rule, in fact, and the military is dominated by the Bama, as it is also the case now.
The present, military-backed Thein Sein regime also act like the parliamentary era, with the Bama-dominated military calling the shots in all aspects of political and social lives. No wonder, House speaker Thura Shwe Mann said that he would have no rejection on federal system governance installation, if 14 states and regions configuration is accepted. The ethnic nationalities see this as a pre-empt act to undercut the ethnic veto position in a federal set-up; and the successive regimes just follow the remake of Burma Proper for this is an advantaged position vis-a-vis the ethnic nationalities.
The argument of the ethnic groups today is still the same as the demand spelled out in 1961, documented by the Shan Federal Proposal, i.e., the creation of a Bama State, as an equal constituent state like all the others; amendment of the 1947 Union of Burma Constitution, according to the 1962 Shan Federal Proposal; and last but not least, to refine or fine-tune the whole process according to the existing political nature of the day.
4. INTRA-SUBSTATES' MINORITIES EMPOWERMENT AND PROTECTION
Whatever the case, whether the rebuilding of a federal form of governance happens within the mould of 8 States or 14 States and Regions, the empowerment and protection of the sub-states' or sub-national units' minorities have to be guaranteed constitutionally.
A geographical configuration of a federal state, including one that heavily relies on ethnicity in the making of sub-national units, don’t leave us with separate ethnically pure territorial units. Be it indigenous ethnic groups (i.e. indigenous to the area they inhabit) or ethnic migrants, there will always be ethnic minorities that are scattered in the midst of regional majorities. It is also indicated that federalism may not adequately respond to the security and respect of intra-substate minorities. A federal arrangement that grants a mother state to a numerically dominant ethnic group within a territorial unit often exposes minority groups to discriminatory policies of the regionally dominant group. Such an arrangement would only move the locus of inter-ethnic conflict and tension from the central government to the level of the constituent units. Of particular importance in any multi-ethnic federation is thus the need to take into account the interest and rights of intra-substate minorities. Securing the rights of minorities which are created by autonomy arrangements is crucial for the long term success of any federal arrangement
It is submitted addressing the anxieties of regional minorities requires the state to accept that the constituent units are sharing with the larger state the same problem of accommodating ethnic diversities but only at a constituent unit level. In prescribing a particular response, however, a distinction has to be made between ethnic groups that are scattered throughout the country, on the one hand, and those that are territorially concentrated but do not have their own self-governing unit, on the other. For the former, the application of aspects of self rule and shared rule, owing to their territorial dimension, may not be appealing. The anxieties of such geographically dispersed ethnic groups can be addressed by adopting a judicially enforceable bill of rights. For geographically concentrated ethnic groups, on the other hand, the constituent units, recognising their multi-ethnic character, can apply, to the extent possible, processes and institutions of both self rule and shared-rule. (Source: IACL World Congress, Mexico 2010 - Federalism and intra-substate minorities: First draft)
In Burma context, Shan State's Pa-o, Palaung, Danu, Intha, Wa and the likes will fall into sub-national units' minorities. In Kachin State, the Red Tai will fall into this category. In Irrawaddy Region, the Karen will be the case.In Sagaing Region, Shan, Naga and Chin will be minorities, while the Bama will be in majority, and so on.
In short, any attempt made to transform the unitary to federal system will have to incorporate “self rule, shared rule and adopting a judicially enforceable bill of rights” for the sub-national units' minorities, if reconciliation and peaceful co-habitation is to be achieved in Burma.



NOTE: “The Making of 7 States and Myanmar Pyi-Ma” part is written with the reference of 1947 Union of Burma Constitution, 1974 BSPP Constitution, Chao Tzang Yawnghwe's various articles and numerous other sources.)

Zomi History Timeline (AD1800-2006)

Zomi History Timeline (AD1800-2006)
Collected by Salai Biak Lian Sang

Pre-Colony Period, Anglo - Zomi War

1800 - 1870 - Zogam was peaceful and quiet, thus practicing feudal chief ruling system even though cruel slavery was avoided by their conscience. In these years, new villages were established by the descendents of chiefs.

1871 - British established tea plantations in the Zomi territory on Indian border. The Zomi on the western side therefore raided the British tea planters accusing them intruding into the Zomi territory. The Zomi captures a little young girl the age of five by the name Mary Wincherster who was left behind by adult tea planters as they all ran away from the raid.

1871-72 - The British invaded the western Zogam, rescued the little girl and returned to India.

1885 - The British administrators in India who also ruled Burma since 1885 declared war to invade the whole Chin country in synchronization on both sides from Burma and India.


1888 - The British from Burma tried to negotiate with the Zomi rulers to let them construct land route from British Burma to British India through the Zomi country. The Zomi native rulers refused the proposal. The British negotiators then fired guns behind the Zomi negotiators to show threat to them when they left. The Zomi negotiators took it as an insult and were preparing war against the British to drive them out from the Zogam vicinity. The British knew that the Zomi were preparing for war.

On February 20 1888, a British force entered into Zomi territory from Bengladesh but they were attacked and annihilated by the Zomi who were patrolling the bordering areas. It was a remarkable patriotic action against the invasion of other nation.

May 1888 - Before they were fully ready for the war, the British invaded the Zomi territory in The Zomi resistant battle against the invading British forces were so fierce that a British Surgeon Major Lequesne was awarded Victoria Cross (VC) after the war as he treated dead and wounded soldiers though he was himself wounded in a battle with the Zomi resistant force. Thus the north eastern tip of the Zomi territory was occupied by the British force.

1889 - The British used the Nepalese Battalions, the best fighting force of the whole British India, and started invasion of the Zogam from three fronts Assam, Bengal and Burma since October, 1889. The Capital towns such as Falam, Tedim and Hakha were occupied in 1890.

1892- Madras Military Commander In chief, Two Secretaries to Government of British India Foreign and military Departments and Quarter Master General in India held a conference known as 'Chin-Lushai Conference' at Fort William/Calcutta on January 29, 1892 on the future of the occupied Zomi territories.

British Colony Period (1896 - 1948)

1896 - Chin Hills Regulations 1896 was regulated and The Zogam was declared to be a part of the British Empire when the Chin Hills Regulations 1896 was adopted by the Governor General of India in Council on August 13, 1896.

1898 - The pioneer protestant missionary couple from American Baptist Mission arrived to Zogam and  introduced the protestant Christianity and a new civilization to the Zomi.

1900 - 1942 Many Zomi joined the British army and thus became one of the strongest Battalion in British Burma Arm Force named Chin Hills Battalion.

1927 - The British then kept on occupying the rest of the territories till the whole territory was totally under British control in 1927. The Zogam was thus ruled in the British Empire as Naga Hills District and Lushai Hills District under the governor of Assam, India, the Chin Hills District under the Governor of Burma and the remaining part under the Governor of Bengal in Chittagong Hills District India previously and now in Bangladesh with the Chin Hills Regulation from 1896 till 1947.

This Zogam territory, ruled under the Chin Hills Regulation 1896 in four separate districts under three governors, was planned to be carved out to make it as a province under a British governor under the Crown Colony Scheme even after WWII in 1945-1946.

Chins' struggle for Liberation period (1928 - 1947)

1928 - Chin Hills Union Organization was born on 20 February 1928 at Hlingzung (Mahtungnu village) in Mindat Township. The founding father of the organization were U Law Ha Hing Thang(Chairman).

1932 - The first general meeting of Chin Hills Union Organization was held successfully at Ware village on 29 September 1932.

1933 - The Chin National Union (CNU) was formed by the Zomi patriots and demanded Independent Zogam from British-Burma government in Rangoon. In 1933 the Chin Union led by U VumThu Maung and Thakhin Aung Min demanded the autonomy of Zogam to the British Governor of Burma.

1938 - The British Government gave its consent to discuss the 9 proposals on 20 February 1938 under its letter of 17 December 1937. About 300 members of Chin Hills Union Organization attended the general meeting. The organization submitted nine petitions to the British Government for the improvement of Zogam in various fields.

Chin Hills under World War II

1942 - Japanese started invading the Chin Hills and the people under cruel fascism. One and half thousands of Japan-fascist soldiers were ambushed and killed by the Chin Hills Battalion and British force in Tiddim area. ( Sakhong : p. 196)

1942 - 1946 - The foreign missionaries left the Chin Hills because of the war and many the Chins refuge in the jungle. The war had destroyed hundreds of villages especially in the Eastern part of Chin Hills in the struggle. In positive impact, the number of conversion into Christianity became 4000 - 9000 alone in Hakha area. ( Sakhong : p. 196)

1944-1945 - The Chin Hills Battalion which retreated together with British Army to Imphal, India fought the Japanese back.

1947 - The representatives of Chin participated in Panglong Conference along with the Kachin, Shan, and Burman representatives, singed historic Panglong Agreement on February 12, 1947 to form a federal union with equal rights, privileges, and status including secession right.

1947 - The Chin representatives participated in Drafting Process of the Future Constitution of the Union of Burma under the leadership of General Aung San. The draft Constitution was drawn up by a 111-member committee of the AFPFL Convention which met on May 20, 1947, and approved on May 23 when the Convention was dissolved.

1947 - Pu Vum Thu Maung became Chin Minister and was in charge of Chin Special Division till 1954. During this period, the Chin Rifle Battalion took important role as the State army to defend the Union of Burma against many different insurgencies.

1948 -The Union of Burma gained independence from Britain on January 4, 1948; and the Constitution of Burma (1947) was enforced. However, the Burman politicians disregarded the principles of Panglong Agreement so that the independence was stumbled with the civil war.

In 1948, Captain Mang Tung Nung formed the Chin People’s Freedom League and started the movement for the Rights of the people. It led the end of hereditary and the birth of Zomi National Day in February 20, 1948.

1948 - Over five thousand Zomi from all over the Zogam held unprecedented gathering in Falam Town and proclaimed in their unity and determination to be free from traditional feudal administrative system, and adopted a democratic system of governance on February 20, 1948, which later became the Zomi National Day.

1954 - Pu Shein Thang became Chin Minister and was in charge of Chin Special Division till 1956.

1956 - Pu Za Hre Lian became Chin Minister and was in charge of Zomi State till 1962 the military coup of the power led Gen Ne Win.

it had a single Chairman of the Supreme State Council, U Son Kho Lian, who remained in office until March 1974 (two months after the 3 January 1974 creation of Chin state)

1957 - The Chin People’s Freedom League and the Chin Union were amalgamated and then stood for the rights of the people under the constitution.

1961 - In order to amend the Constitution of Burma (1947) into more federate features as agreed in Panglong Conference, the Chins and all non-Burman nationalities gathered in Taunggyi, the Capital of Shan State from June 8 – 16, 1961.

In 1961 Pu Laldenga formed the Mizo National Front. The Mizo National Front entered to peace accord with the Government of India in 1986

The Period of Chin's Revolution against Burmese Dictator

1962 -The General Ne Win and his associates staged a coup in the name of Revolutionary Council (RC). Many Chin politicians and scholars presumed to participate in Taunggyi Conference were arrested.

1964-Chin National Organization (CNO) went underground to overthrow the military junta and restore democratic government.1971 Chin Democracy Party (CDP) was formed in liberated area to overthrow the military junta and restore democracy in Burma.

In 1964, after the military coup led by General Ne Win, Col. Son Khaw Pau, Pu. Dam Khaw Hau, Pu. Mang Khan Pau, Pu. Hrang Nawl, Pu. Son Cin Lian and Pu. Thual Zen formed the Anti-communist Freedom Organization and then struggled for the Chin people freedom. It however, ended with the arrest of the leaders. But the movement still lingers in the minds of the people.

On 30 December 1969 - John Mang Tling and his comrades formed the Parliament Democracy Party and it later came to be known as Chin Democracy Party since 1st January, 1970.

In 1969 Pu Tial Khar formed the Chin Liberation Front. The president was Pu. Tial Khar, the Vice-president being Thawmluai and the Secretary of Foreign Affairs was Thawng Sai.

In February 2, 1970 - Jimmy’s Zomi Chin Liberation Front amalgamates with Chin Democracy Party and then formed the new front called United Zomi Democracy Party.

1972 - Over 70 Chin intellectuals, who had made suggestion to Revolutionary Council on RC announcement No. 74, Date December 5, 1968, were arrested by the military junta and sent them to jail.

1974- The Revolutionary Council drafted and enforced the Constitution of the Socialist Republic of the Union of Burma. The said Constitution has promoted and protected one party dictatorship.

In 1976- the Chin Liberation Army, led by Major Sa Lian Zam, was formed. It was organized widely and young men from different parts from the Zomi joined it.

In March 20, 1988 the Chin National Front was formed and then struggling for the self determination of the Chin people and restoration of democracy and federalism in the Union of Burma.

1988 - The Chin National Front became a member of the Democratic Alliance of Burma (DAB) on November 18, 1988.1989 The Chin National Front became a member of the National Democratic Front (NDF) on February 1989.

1990 - Many Parties from Chin State participated in National election. ZNC won the most

1992- The Chin National Front, as a member of National Democratic Front (NDF), participated and gave its consent on the Manepalaw Agreement to establish genuine Federal Union. The Manepalaw Agreement was signed by National Democratic Front, Democratic Alliance of Burma, National League for Democracy (Liberated Area), and the National Coalition Government of the Union of Burma on July 11, 1992.

1993 The first Chin National Front’s Party Conference was held in the General Headquarters of Chin National Front on June 9 – 16, 1993 and the Government of Chinland was formed.

1997 - The Chin National Front participated and signed the Maetharawhta Agreement. The Agreement was signed by KNPP, PPLO, WNO, UWSP, PSLF, KIO, AASYC, LDF, NMSP, ALP, KNLP, SURA, CNF, SDU, and KNU.

1997 - The second Chin National Front’s Party Conference was held at the Camp Victorian from June 20 – July 8, 1997.

1998 - The First Chin Seminar was held in Ottawa, Canada and attended by 17 Chin compatriots - including former Members of Parliament, Elected Members of Parliament, Religious leaders, Chin scholars, and activists. The attendants formed the Chin Forum to work together by the Chin individuals on Chinland Constitution, Development, Communication, Education, and Historical Research.

2001 - The Chin National Front became a member of the Unrepresented Nations and Peoples Organization (UNPO), representing the Chin people.

2004 - A Chin Consensus Building Seminar was held in Camp Victoria, the General Headquarters of the Chin National Front, Zogam and attended by representatives of Chin National League for Democracy (CNLD), Chin National Front (CNF), Mara Peoples Party (MPP), Zomi National Congress (ZNC), as well as 95 representatives from Chin Civic Organizations/Socities based in and outside Zogam. The attendants of the said seminar formed Political Affairs Committee of Chinland (PACC) based on Chin National Political Parties.

2006 - The Political Affairs Committee of Chinland (PACC) conducts the first Chin National Assembly at Mt. Sainai and the Chin National Council was formed. The Chin National Council comprises the Chin National Front, Chin National League for Democracy, Mara Peoples Party, Zomi National Congress and Civic Organizations to promote, protect, safeguard, and working together to implement the Chin national interests and benefits.

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References:

1). Dr. Lian Hmung Sakhong, "In Search of the Chin's Identity"

2). "Important Historical Events of the Chin people" in Chinland.org

3). Betram S.Carey and H. N Tuck, The Chin Hills: A history of the people, our dealings with them, their customs and manners, and a gazetteer of their country(1976)
4). Lian Uk, "Facts about Chin State and its people"
5). Lian Uk, "Statement on the Chin people"

KUKI CUSTOM AND CULTURE (Bung 2)

KUKI CUSTOM AND CULTURE (Bung 2)

KHOSAT KHOCHEN JE DAN KI-INNEI DAN

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Khosat je dan

2. Kuki nam mite hi haosat dei mi ihiuvin thingphung panga paipeh khai ding thanom cheh ina-hijehuvin, kholhing khomanga intam tah cheng ina-um pouvin atampena in somnga (50) bep inacheng uvin ahi. Amakai amahai cheh-a khosanom, haosat bolnom inatam jehuvin chomle choma khothah sat kichao tihi beitheilou anahin, khothah sat jonghi pilhinna pasal chuna tobanga jong ineiju ahi.
3. Khothah satna ding amun ajang nomtalheh jonle phun a phat lou le koiman kho asatngei poi. Amasan khomun dinga dei umnapen achun thempu pan ahtui ahinsan in ahtui chu meisalin aleukeh in, ahtui lon lhah chu avetna aset aphat akhen thei ahi. Ahtui chu apokeh jong le phalou, veilamma aphullhah jong phalu ahi.
Amun nomlheh jongle phun aphatlou le kidalha a phunphatna muna bou kho kisat ahi.Phun phatna mun akimu phat le Ahchal khat kithatna pumtheh bu kitungji ahi. Abanin kho lhimlhah akitin salu gallu lhut nadingin khotolam mun hoina khatna khomol akisemin, khomola chun song lentah khat kho lhimlhahna, thilha, sangah lhimnan akitungjin ahi.
4. Khothah sat hi jatni aumin Haosa, inpi Pu lamkainaa kho pumpi khothah satna kichonna ahi le ima seiding aumpon, chute louva neojo naopa kikhonei nom ahi vangle ahaosapa, aupa koma phate cha phalpehna athum masata aupan phalpehna apeh phat le bou khothah asat thei ding, kikhonei theiding, aupa ahaosa pa’n jong lunglhai sella akhonei, akhochon ding ahi.
Ahi loule amasa tadia tuikhuh lailhatna achensah-a akholhin jep phat le phatah-a akhochon ding ahi. Aki-khonei panjong vohchal khat athaa aupa selpi khat apeh ding lunglhaisella kikhonei ding ahi. Upa phalpehna umlouva ama kisonga khosat auma aupa’n alunglhaimo jeh-a asam leh jeh thei ahi. Hijeh a chu eima kison mana kho moh sat lou ding ahi.

Kho Chenje dan

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5. Khokhat akisatdoh jou teng khochen vengchen aumdoh theinadinga khosung vaipipo dingho noija banga hi semdoh tei ding ahi.
a) Haosa: Khokhat akisahdoh teng le mimo hen mithei tajong le mi upa chu tentia haosat sah tei ding ahi. Khosung vengsunga vaipoh vai hop alhahsam lounadinga akithopi ding penchai phate cha akilhen ding ahi.
b) Penchai: Khosung penchai kinjong hi thupi tah ahi. Haosa toh natong khom lunggel khom ahin, haosa thalhenga khosung vaipo jong ahi. Haosa inna akiheh akisoi aumjong le haosa toh kithoa thutan pichal bola jong pang ahi. Kihehnaa aleojo sang aum le penchai sum 10/1 soma khat alahding thutan sen kivahna anei diuahi.
c) Thempu: Khole venga akichen teng thempu jong hi aum lou thilkhoh khat ahi. Thempu umlou jeh-a lung lenga kho chao jong aumin ahi. Hijeh-a chu doithu kaothu thei mipa hen khat hi kho thempua koi teiding ahi. Amanjong khosunga veiset aiset chung hihen, chalha kou, changlha kou, salha kouna hijong le phatecha kin alah ding ahi. Gamleng sathat aumjong le themsa samuchong, sachegu apeh cheh diu ahi. Mi athoi jongle them thap aneh ding ahi. Tu Christian khang hin thempu ho muna khotinin Pastor aneicheh in ahi.
d) Thihpu: Kumtina loulho thingpohna dinga manchah heicha, chempong, akisem jouse kin laa khengding khotinin thihpu khat aneicheh in ahi. Thihpu pa’n thih khen nadinga pum, lungthang, sehpi sehcha bukim keija achop ding loulhosih-a in khata pumtha khat aneh ding ahi.

Bebul Belham

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6. Khochenna jola hi mikhat in bebul belham le tubul tulham mi ni cheh akimat ding ahi. Ajeh chu chonni hanni hihen, jonni, dani hijong le bepa hi insung thoupo ahin tucha hi toh le tham pomo jilda geija kinla ahijeh-in be le tu hi aum loule hitheilou ahi. Becha hi sakinna sa-om kipeto ahi. Bebul hi mi kimkhat in akingailut pi akisahthei pi mi pou amoh lhen lhen-in ama vang bebul kiti hi eima insung thuguhjouse imchep neilouva seidoh peh thei eima toh kinai lam inko sopi hile aphai.
7. Tubul tulham: Tubul tulhamjonghi initeho isopinuho sung konho bou lhending aphai. Ichanu toh akichen man’a ichanujipa, isopinujipa met ding ahipoi. Isungkon bou tucha ahin, kichen vangin tucha akitithei poi. Isopi ji chu isopi ahibouve. Tubul hon pute satha nileh sakong amei lang changding, tulhamin ameineilou lang apoh ding ahi.

Ki-innei dan

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8. Kukite ngaina in mikhat ajinei joule inpi sunga kumthum a’upa toh chengkhom ding, kumthum alhin phat le aupa’n phate cha ainchon ding aki-innei sah ding ahi. Kuki ngaina in nule pa gouhi mi upa’n bou aloding ahin naopa hohi aupan ainchon nile ama phatsah dungjuija um le bel jah lechoi thilkeo ho apehkham chen apeh ding ahi. Neojo hohi aupan alungsetna channa bou anu apa gou chan aneithei bep ahi, aupa aunu lung atomoa alungset lou le ima anga ding umlou ahi.
9. Tulai vangin koima upa koma kumthum cheng khomjou aum tapon ahitheina channa ki-inchon loi ding ngaicha ngen ahitai. Ahithei channa kima-inchondoh ding aphajotai. Ajehchu tulai numei hon chamlhet adeibehseh uvin inpia aumsot’u jong le kitomona bep ahijo tai.

Pichal bolje dan

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10. Khosung vengsunga akiheh akisoi ding aumle aheh ding ten haosa inna jubel abuhding athu alhutding ahi. Ju-um tunglouvin koiman kamgumin mi hehthei ponte. Ju-um atuna athu alhut ding ahi.
11. Ju-um kitun nachu thupi thumang ahile haosa pun apenchai pa kin apeh a khosunga son le mon um tah khai upa phante tichan akoukhom sah-a haosa le penchai jaonaa pichal abolpehdiu ahi.
12. Min ahehpa chu munchom khochoma um ahile somol asolla agakou sahding ahi. Somola kisolpa chu akiheh ding tenin somol sum apehcheh lhonding ahi. Veikhat kouva ahunglou le akikoupan achanga apehding thumvei changeija ahunglou le haosa anoise jeha selpi leo ding ahi.

Pichal chaisa suhkeh thu

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13. Khat le khat kihehnaa pichal chaisa asukeh aumle lhang haosa koma jubel tung henlang lhang haosan athu thahseipeh hen. Lhang haosa honjong amasa bangma athu atan pehuva ahile pichal bolmasa haosapa chu thusukeh pan selpi khat pehen. Lhanghaosa tilou haosa khatin achaisa thu haosa dang khatin nungseithei ponte.
Penchai sum lah dan
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14. Khat le khat kihehnaa aleojo aumle penchai sum lahding ahi. Leona aum loule penchai sum jong umthei louding ahi. Penchai sum hi selpi (somli) ahijehin selpi leo aumle penchai sum chengli (4) kila ahi. Aleona jat laha 10/1 (soma khat) kila ahi. Aleopa hi selpi nile thum leojong le penchai sumhi pikhat seha bou lahding ahi. Penchai sum hi koiman nelthei ponte. Thuseivaihom ho kivahna ahi.
15. Penchai ho akivahniu leh ainneite jukhon ametsah diu ahi. Ajehchu thingkho lhum man ahi.
By Kuki Custom and Culture Committee

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Coming Soon
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Bung (3) Kichen Kijon (Nupa Tucha)……………
Bung (4) Golcha kivop Sakap ……………………
Bung (5) Hunpi Kut le kiloikhom dan ……………
Bung (6) Khanglaiho kiloikhom dan ……………..
Bung (7) Chon le Han ……………………………
Bung (8) Loulho Thingpoh thu …………………..
Bung (9) Kimin put kimin sah dan ……………….
Bung (10) Kimanchahna jat chom chom ………….
Bung (11) Ngaina Dan thuho ………………………
Bung (12) Numei lam thu tannaho …………………
Bung (13) Chon ngailou le bol ngailou ……………
Bung (14) Thuchih …………………………………
Bung (15) Han la, Saai Changai le Nao-oi La …….
Bung (16) Kuki Paocham Tuh ……………………

His Wills and Works of T. Gougin

His Wills and Works of  T. Gougin
I too want to leave my will even if I failed to fulfil my dream of Zoland during my life time where all Zomis can live together as one big family with one aspiration, one hope that is; JUSTICE for Social, Economics, Political, Religion and LIBERTY of Thought, Expression, Faith and Equality of Status and of Opportunity and to promote among all Zomis Fraternity. For these, we should Fight together, Work together and Die together. This is MY WILL.
My second Will is Nobody should shed tears over my mortal body but try to know my Will above.
My third Will is over my grave this should be written :
“ Here lies a MAN who work for the Unification of all ZOMI’s and for their Salvation, Political, Economic and Religion. For this, GOD ordained him to suffer”.


Books written and published Pu T. Gougin 
1. ABC of Zomi Economics (Zou) 
2. The Martyrs (Marterte tangthu (Zou) 
3. They Sacrifice for mankind (Zou) 
4. Discovery of Zomi Resurgency (English) 
5. Ka Phylosophy ( Ka Lunggel (Zou) 
6. Zogam Novel Minthang (Zou) 
7. Tales from Shakespeare (Zou) 
8. Hindi Pauzilna (Zou) 
9. What life has taught me (English) 
10. Two Nouns can Save India (English)
11. Zomi National Congress (English) 
12. English Grammer (Zou) 
13. Zoram tan Duhthlanna (Lushai) 
14. Re-Unification of Congress (English) 
15. Gems of Late President Kenedy (English) 
16. Discovery of Zoland (English) 
17. Revamp of Political System a Must (English) 
18. Zogam Itna Late (Zou) 
19. Zogam Pumpi Paidingdan (Zou) 
20. My Role As Parliamentarian (English)
21. Zou Custom Book (Zou) 
22. Dr. APJ Abdul Kalam (English) 
23. Must Manipur March Ahead (English) 
24. An India Army Primer (English) 
25. Life Sketch of T. Gougin (English)  
26. Too Much For Tears But Plunge (English) 
27. English Hindustani Paite Primer ( Bilanguage) 
28. One Hundred Famous People in the World (English) 
29. Nehru’s Journey on Earth (English) 
30. War Against Poverty (English)