INPUI: Hmar News & Info

By L.Keivom

1

A saw chhim hawi, Zawlkhaw Tlangnuam,

Mihrang rolung ngirnaah sawn,

Biakzin kala truan rel ka nuam,

Thiamna fiartui luannaah sawn.

2

Ruahsi mittui phingphi siau e,

Fam ngaih rolung luaithli nul e;

Mihrang rolungah thringthriin,

Pangpar ka hlan, zah-chawi bukin.

3

I rolung chawi a mawi hluan e,

Zofate rochan hlu i ni;

Thu leh hla ril min hnutchhiahte,

Kan kumkhaw ro chhuan tur a ni.

4

I sianglawina run ka thlirin,

Bawng in runpui a iang ngei e;

A lumtu ropuina engin,

Zawl khaw run mawi ber chantir e.

5

I chhuat nghaktu, remthing tlawm hi,

Zofate tan lunghlu a ni;

I run hi tlawm engang mah se,

Malsawmna hnar a lo ni e.

6

Zofate hi kan dam chhung chuan,

I hming lawi ang a thang zel ang;

I chhermei hi thrang leh tharten,

Mit loin an chawi nung zel ang.

(Friday, June 11, 2010 Aizawl)

By L.Keivom* Inpui Columnist.

Tuta kara boruok zai hmanga computer-a ei titina dawkan HYG hluo rawn tak chu June 20, 2010-a Hmar Literature Society (HLS) thurolum insuo a nih. An thu insuo chu, a tawi zawngin, HLS-in Hmar trong zieknaa hawrop hmang dan ding a ti naw anga Pawl 10-12 thaw lai, Hmar MIL ekzama ziektuhai chu mark pek an ni naw ding thu le HLS-in a ti dan lo anga thu ziektuhai hrim hrim chu hnam hmelma le inphatsantua a ngai thu a nih. Hi thurolum an insuo hma khom hin HLS chun a ngirna derthawngzie hrein, santu dingin Hmar Inpui le HPC (D) ruoiin thurolum a lo insuotir tah bok a nih. Tui tla chun mani insanhimna dingin rûl khom a chel hlak ti thukhawchang leh khom khan an inzawl hmel khop el. Mihriemin inringzona ei nei ta naw pha leh santu ding dapin ei inmai ruoi hlak hrim a nih.

HLS ngirhmun hi hriet thiempui ding chun thil bul man fie a ngai. Indopui-2 lai, September 25, 1945 khan Lungthulien-ah Dr. Thanglung rawiin chuong laia a thri be china ngai mi iemani zat an inkhawm a, chu truma HLS hi an indin le September 28, 1949-a Churachandpur (Mission Compound) a an inkhawma Manipur, Cachar & North Cachar Hills chen huopa an suklien a nih. An thiltum hmasa tak chu a thei theiin sum tuoka Hmar tronga ziek lekhabu sut, zor le a hlawk insem a nih. MIL sabzeka Hmar trong hmang phalna ei hmua inthoka HLS-in text book a buotsai le sut ti lo, kum sawmli vel sung khan lekhabu ieng zat am HLS hin a sut ti ka hriet ve naw a, sienkhom a sut naw khom a ni el thei. Pakhat ka kol ve chu kum 1959-a an buotsai, HMAR HLA HLUI LE HLA THAR LAWRKHAWM, cyclostyle-a her, phek 61-a sa, a kawm ruok chu Gandhi Memorial Press, Imphala an insuttir a nih. Thuhma (Forward) ziektu chu chuong laia HLS Chairman H.L. Daka a nih.

Hmar trong ziekna dinga alphabet ei hmang hi Italian-hai trong ziekna, Roman hawrop a nih. Hi hi besana hmangin Mizorama misawnari hung um hmasa tak S.W. Savidge (Sap Upa) le J.H. Lorrain (Pu Buanga) hai ruolchamin March, 1894 khan Hunterian System zuiin ei A AW B hmang lai hi an siem a nih. Hunterian system an ti hi kum 1860 bawr laia India rama Director-General of Statistics-a thrang William Wilson Hunter-in hming le thu mal hrang hrang ziek kop le kop lo ding ruongam a siem phuor chu a nih. Hi system hi Tibeto-Burman amanih, Chinese amanih le Arabic trong hmanghai lai chu hmang tlak a ni nawzie mi thiemhaiin an pom tlanga chu, hang besan ding dang an nei naw leiin Savidge le Lorrain chun an hung hmang ta tho a nih. Chu ringsana chop le chila an siem chu siem phuisui metin, 1901 lai khan tuta A AW B ei hmang char hi an hmang tah a nih.

Hawrop an siem hnunga Mizo tronga lekha ziek hmu thei hmasa tak chu Khamlienin Queen Victoria kum 60 tling a lawmpuina, June 16, 1897-a a thon chu a nih. Chu taka chun, “Tuna zong Padiri sap kan hnena an lo kal a Pathian lehkha te min hrilh shiem shak a anmanin khawngai takin lehkha bu te min hrilh a keimani tong zong ziek thei in kan om ta, kan lawm em em e” ti hi a nih. Chun, Mizo Kristien hlabu suok hmasa tak 1899-a chun,

Khawvela ka om chhung zong,

Hreh om kan tuar fo vang;

A chang changin kan dam lo ve,

A changin kan dam

tiin a chuong.

Hi entirna tlawmte ei thur suoka inthok hin ieng am ei hmu a? Thil dang dang chu maksanin, hawrop ‘aw’ le ‘o’ hmang dan indik taka an hmang thu a nih. Hieng ang hin fe pei sien chu, Dulien-Mizo trong amanih Hmar-Mizo trong ei tiema ei buoina tak, ‘o’ hmangna dinga ‘aw’ an mi lo hmangpui hlak leia ei lam suol hlak hi ei pumpel daih ding a nih. Ziek dan ding an hung duong peiin thluk sei ni sa ‘aw’ hi thluk tawiah ‘o’ aiin an hung hmang a, thluk sei a ni ding pha leh thluk sei ni ta sa ‘aw’ chunga khan thluk sei nawk sawng sinsiena ‘v’ letling (circumflex) chu hawrop ‘a’ chungah an hung sie a, a ri suok ding angin hang lam inla, ‘a’ kha thluk fan a ngai a, a ri indikin a suok thei naw hrim hrim.

Chu bawia chun kum za chuong ei intang an tah. Mizorama mihaiin Sap thaw dan a ni phot chun thra vong anga ngai a, a kawi a ngila an zawm tum angin, eini rawi, Mizorama an thaw dan a ni phot chun iengkim fel fai le indik thlupa ngai pawl, an Baibul inlet indik le indik lo khom siem thrat met tum loa a comma chen khom inhmai loa kawpi vong chîng hlakhai hin har suok nachang ei hriet hma chu ‘aw’ le ‘o’ a nina ang taka ziek nachang hre ngai nawng ei ta, hmang dan indik mi kawkhmu tumtuhai chu hnam hmelma le hnam phatsantuah puong zui pei ei tih. Ei hriet dinga poimaw chu: tu khomin ‘aw’ le ‘o’ hi thlak amanih siem danglam an tum nawh; a ri indik le a hmangna ding indika hmang dan hril hriet an tum lem chauh a nih.

Thiemna buzawla te tam tak nei dinga lut tum hlak kha kum 1967 khan Indian Revenue Service zom lemin, kum 1970-ah Indian Foreign Service-ah ka pakai a. Ka thil inhnikna, thu le hla tieng inhmang zui pei ka nuom leia IAS neka IFS thlang lem ka ni ang hrimin, ka zoma inthoka kum li sungin hla 37, tienami tawi (short stories) 6, novel 2 le artikul tam tak ka ziek bakah Rabindranath Tagore-in nobel prize a hmuna Gitanjali dam Hmar trongin ka’n let a, Hmar history, abikin HMAR HLA SUINA ka ziek tran bok a. Kum 1980 khan Hmar Hla Suina chu a suok a. Hi lekhabu hi Hmar cultural history suina lekhabu puitling suok hmasa tak a ni bakah ‘aw’ le ‘o’ hmang dan indika hmangna lekhabu suok hmasa tak a ni el thei bok. Tu hin revised edition kan buoipui lai mek a nih.

Kha hma khan hla 150 lai hiel phuokin, artikul tam tak le novel pahni pathum lo ziek tah lang khom, lekhabu zieka hun ka hmang tak tak hnungin Hmar trong tiem sukharsatu laia a pikhawi chu ‘aw’ le ‘o’ hai hi a hmang dan indika ei hmang naw lei niin ka hriet a. A hmang dan indik taka hmang chun thluk sinsiena hmang der loa ei harsatna zaa 30-40 sukzangkhai a ni leiin ‘Hmar Hla Suina’-a hin ka hung hmang tran a nih. Hi hi thluk sinsiena thrang loa Hmar trong tiem sukolsamtu a ni lai zingin vowel a, e le i thrangnaa ruok chu thluk sinsiena sie lo thei lo a nih. A tawi zawnga hril chun, ‘aw’ le ‘o’ hmang indik hi ei harsatna sawktu a ni a, a sukfihlim vongtu ruok chu a ni phak nawh. ‘Aw’ le ‘O’ hmang indik le indik loin thu a phur dan tlawmte chauh entirna dingin a hnuoia hin hang tar lang ei tih:

A thla a khawng (She flaps her wings)

A thla a khong (Her wings are stiff)

Zonga’n zawng a zong (Zonga is searching for a monkey)

Zawnga’n zawng a zong a zong a, zawng awzawng a zong hmu nawh (Zawnga keeps on looking for monkeys but finds no monkey at all)

Ka ke a khong (My legs are stiff)

Ka ke a khawng (He strikes my leg)

I In sawng chu tri a um (High rise building is scary)

In song chu tri a um (To die in sleep is scary)

Bonga zang a bawng (Bonga is humpbacked/hunchbacked)

Bonga zang a bong (Bonga is circumcised)

Tuizang le Tuibum chep de kara um Pherzawl tlanga Pawl 7-8 ka thaw lai, mawtor chu hril lo, saikal hmel takngiel khom ka la hmu hma hun kha Hmar trong thiem tuma ka bei rak lai, thrang hlui la damhai pawl a, thu le hla hlui indon a, ka khon khawm nasat vanglai a nih. Chuong hun laia ka Hmar trong hriet hmun thuma threa hmun khat neka tam hiel chu tu hin ka theinghil zo tah niin ka hriet. Chuong laia ka thil lo invoi hlak chu tu hin kum 57 hnungah a hmor ei hung phok tran dek dek niin ka ngai a, ka lawm khop el. Chu chu mihriem nuna inkhi chun awisawt hle sien khom hnam inlumlet dan kalchawia inkhi chun zani lai thil ang chauh a nih. Chu sung chun ram palaia thrangin, rambung hrang hrangah mi ningkhong hmu le hre phakin khawvel ka lo pal ve a. Thil thra ei hmu taphot ei mi le sahai nei ve dingin ei dit a, inchuk ding a tam a, inchuk seng a ni bok nawh. Ei khawl khawm ve sun, ei ram le hnam ta dinga trangkai le hnama ei dam khawsuok theinaa ei ngai tam tak laia a thren chauh bek hang hlu lut nuom chang khom a um hlak. A san chu, thaw thei loa ei ngai tam tak hi a thaw dan hriet chun thaw thei lo a lo um naw a; ei tlangmi thluokin phak lo dinga ei lo ngaihai khom a lo phak takzet ti a tak ngeia sintu pakhat ka ni ve lei a nih.

Thil dang po nek khoma inhnaruma ka hmu chu hnam var lem, abikin English trong hmanghai thu le hla a nih. An hmasawnna bulthrut po po khom an thu le hla lungphum chunga innghat a nih. Ei inkar inhlatzie ei hmu chieng po leh inzak a na zuol. Thupui fun china ngai an thu ziekhai hi ei hang bi chieng a, eini rawiin phek tama chieng lo deua ei hril hi mawi takin sentence tawite-in an zo thei tlat a nih. Chuong thu inril le mawihai inhnikna le thlumna intem phak ding chun a bebawm hriet sa a ngai. Chu chu hriet sa lo chun a’n hnikna le inrilna man phak ruol a ni nawh. Samphuola Rom ziek inchuk ang elin, a mithi vun khom a paw phak naw el thei. A hre lo ta ding chun rangkachak le darsen le lunghlu tlang le darthalang tlang chu thuhmun rong an nih. Uoiin umzie hre lohai chun hang dawna a mi kap thruk kha uoiin thrain an ngai a, a upa le to, dam ziei el nekin an thlang lem rop. Ei thu le hla le ei thlarau chang nuom chin khom XXX Rum standat a ni chun bet le but khura intang, ramsa le insik zinga la cheng ei ni leiin, intlansiekna khawvela hin dam khawsuokna ding a um nawh.

Hi ngirhmuna inthoka ei sawsaiti sansuok hi ram le hnam hmangaitu tak tak hai lungril le tum a ni vong ka ring. Amiruokchu, mong intawl son thrak loa ram le hnam chu thruoi suok thei a ni si naw leiin, ei ram le mipuihai hi ieng konga khom thruoi suok ei tum a ni chun mong intawl son phot a ngai. An khawvel boruok hipa inthokin thrangthar nengnawia ei ngai, lekha inchuk mumal lohai chen khom hi anni thrang hmasahai nekin an var lem vong ta si leiin, dikri kawruok khuma mani pindana inthoka hrawk thei tu khom an um ta nawh. Mobile le electronic thila hrim hrim chu a pa nekin a nauin, a pu nekin a siehlawin a thawpek lem hun a ni tah. Upa lem inza hi ei kalchara ei ngaisang le hlut a nih. Chu ding chun nasa takin ei inhril hlak bok. Amiruokchu, upa an ni lei ringota inza chu ruoltharhaiin an hriet thiem ta nawh. Upatna ei inza ding a ni chun naupangna ei ngainep ding tina anga ngai pawl khom an hung um tah. Ka upatna chu naupanghai ta dinga malsawmna ni lo a, an mamaw ka phuhruk thei si naw chun, ka upatna chun ieng kongro am suk a ta? Sungkuo inzomna le inhmangaina khelah, hmun hrang hranga cheng ka nauhaiin an mi ngaina san le harsatna an hmasuon changa ka kuoma an hung tluk lutna san chu an harsatna le an hma dom hautakzie ka hrietpui bakah Pathien lunginsietna zara hma an lak pei dan ding thurawn ka pek thei lei le chu chu pe thei dinga ieng lai khoma ka’n buotsai hlak lei a ni sa vein ka hriet.

Chu ngirhmuna inthoka thlirin, HLS hi thrangtharhaiin ieng tin am an hmu a? An lekhabu buotsaia inthokin thu le hla tieng hmasawnna a pek am? Chik taka thlirin, thrangtharhai kuoma an thu inba tumhai hi bu tak khuka khukpui tlak ieng zat am a um a? An bu thur suokhai hi a si am a tak? Fak tlak am fak tlak lo? An in bawlhai hi literechar thlipuiin lunginsietna nei der loin innuoitir inla, minit ieng zat am thrang zo a ta?

Kum khat lai khan trong inchukna dingin mi threnkhat thu ziek, a parakraf hmasa tak pei kan thlang lawr a, HYG member hrang hrangin chîk takin an hung bi a, an bukna lung seng hmangin an hung ziek a, a rizal chu ngainuom a um kher el. Critics-haiin dit tawka an lepse lem chu ni sien, inchen nasa ngot a tih. Chuong chu a ni leiin, naupangin ‘aw’ le ‘o’ le ‘tr’ an hmang le hmang lo suonlama hmanga an thiem le thiem naw inkhi an tum thu, ziek ngeia an tar lang dam hin, HLS ni loin a thruoituhai inhlieuna dil pawnlangzie a hril fie lem el thei. Hmar MIL hi Hmar hnathlakhai chauh khom ni lo, ei kawl le kienga ei unauhai tu khoma thu le hla inchukna le chuong tienga hmasawnna an dong theina ding hmangruo nia ngaia an lak sup sup theina ding chun HLS lungtum inlet hi a sie thlak phot a ngai. A deng ding a ni chun ama le ama indeng hmasak a ngai el thei.

HLS hin trî dang a la nei a, chu chu ‘t’ hnuoia sunhang insut hlak hi ‘tr’-a a hung inthlak inlauna a nih. Chu chu hnam thu le hla rohlu vui liemna ni dingah a ngai. Hi thil, khawvel mihriem tu dang khoma an la lak lut ngai lo nia hriet, ei mawl em leia an lo lak lut thriek chu Matthai 5:18 bawsiet anga inngaina an nei khom a ang hle. ‘Tri’ tia ei lam, ‘t’ hnuoia sunhang sie hi trong tienga mi thiem tu khom indon la, consonant pahnih lam kop- t&r- inbel khawma siem a nih ti hril vong an ti che. Hieng ang boka ri pahnia insiem chu br, cr, dr, fr, gr, hr, kr, pr, sr, tr, vr, wr an nih. ‘Hr’ lam thei sia ‘Tr’ lam thiem lo chu a hawrop inthlop indik naw lei ni loin a lamtu baksamna lei a nih. ‘Hranga’ ti lam thiem chun ‘Tranga’ ti khom a lam thiem a; ‘hr’ inkop lam thiem lo Vaihaiin ‘Haranga’ an ti anga ‘Taranga’ titu chun baksam a nei a, 99 deuthawa an mi zel sa a ni khomin, mak tia lak ding a ni nawh. Chun, ‘tr’ inkop ri siemna dinga ‘t’ hnuoia sunhang bel ngaia ei hriet tlat chun ‘hr’ inkop ri siemna dingin ‘h’ hnuoia sunhang ei bel ve ngai a tih. Hawrop dangah thaw si loa ‘t’ khera ei thaw bik hi umzie bo a nih. Khawvela hin ‘tri’ ri nei hnam an tam a, a ziek suokna dingin ‘tr/thr’ an hmang vong a nih. ‘Tr’ hmang trituhai tri tak chu kha hmaa indika an lo hriet le an lo thrangsan inphet a nih. Chu chu thangtlawmna, tlawm ngaina si tlêp a nih. Thu dika ei lo hriet le tran, sienkhom thu dik a ni nawzie ei hriet chara ngirhmun thlak ngamna hi huoisenna le indikna a ni a; hriet hnung khoma inthlak nuom tlat lona hi suol, thangtlawmna thra lo, kawmaw bawlna a nih. Kristien intihai lungril puthmang ding a ni nawh.

Chuong chu thil um dan a ni leiin, ‘aw’ le ‘o’ le ‘tr’ hai hi an nina ang taka hmang lo le hmang tum lo hai hin an ngirhmun an inbi let a ngai. Hmar trong hi tuta ei ziek dan neka fel lem, thra lem le olsam lema ziek thei a nih. Chuonga ei ziek ding a ni chun ei A AW B hmang lai hi hawrop pakhat khom pei si loa a hmangna ding senga ei hmang theina dinga siem phuisui le thluk sinsiena fel tawk ei duong a ngai. Chu chu trul loa ngai ei um chun ei thu chai umzie hi ei la paw phak naw a ni el thei. Insel nikhuoa a trong hrat hrata thrang hlak hai hi hang indon chieng inla, an thil hril kha ngun taka bi ngai lo le bi pei lo an ni nuom khop el. Kohran pawl inkara buoina a suok changa thrang inru ru hi sakhuo ngaisak lo, inkhawm pei lo an ni nuom ang deuh hi a nih. A dik char chun, ei thu chai laimu hre chieng le ei harsatna sutkiengna ding lampui zong pei le dap phak eini lai hin mi ei vang. A ri sie sie hi a taka thaw pei lo, khelzawl kotlanga mi inkhel laia lo khek puok ang hi ei ni nuom khop el. Thu mu hang seppui tum inla, minit tam hrilpui thei an ni nawh.

A ieng khom chu ni sien, siem phuisuina konga hma latu ding taka ngai HLS hi a dangtua thrang a tum zing chun Hmar trong tungdingtu nekin a thlan chotu a ni pei ding a nih. A ziekna hawropa buoi buoi nekin, ei thu le hla changtlung dan ding ngaituo lem hi a hun tah. Chu chu a nih literechar ei ti tak chuh. Chu buoipui chu a lêt tamin a hautak lem a, mi nazong thaw thei a ni naw a, ngaituona tak tak hmang a ngai a, thil sawlum tawp a nih. Chu dinga mani inbuotsai lawk le inpe zo mi ieng zat am um ei ta? HLS member lai chuong ang mi chu an um am? An um si naw chun HLS hin a puon in a zauh ngai a tih. Hmar hnathlak po poin Hmar MIL hi la dinga ei beisei chun Tuithraphai ruom chiktea inthoka HLS hi ei indâk suoktir a ngai. Tuta ei tukvera inthok hin chu Teisieng tlang, Saidan tlang, Hriengkot tlang le Len tlang bak a’n lang nawh niin a’n lang.

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[*Editor's Note: INPUI columnist Pu Keivom is a retired Indian Foreign Service officer, respected Hmar Mizo litterateur and author of 'Zoram Khawvel' series. This article is dated June 23, 2010, Delhi].

If you think lesbian or woman-woman kisses are done only by the likes of Madonna, Britney and Sandra Bullock, you are in for a rude shock as there within the Mizo community doing the same thing.

Recently, Janice Pearl of ‘Fear Factor’ locked lips with Northeast-based Mumbai model Cindy Khojol during a comedy show “The Mad Horses ”, proving that Indians and we Mizos in particular can do what rest of the world can do.

See more pictures @MIZORAMEXPRESS.COM

R Dutta Choudhury, Assam Tribune
GUWAHATI, June 22, 2010: Though the law and order situation in North Cachar Hills showed tremendous improvement since the militants belonging to DHD (J) surrendered weapons to come forward for talks, renaming the district is turning out to be a major political issue and if not dealt immediately, it can snowball into another law and order problem.

Highly placed security sources told The Assam Tribune that only two civilians were killed in the district so far this year compared to 112 last year, which proved that the situation witnessed markedimprovement. But in recent days, the militants belonging to the Kuki and Hmar groups started joining hands and triggered off a number of explosions, which is matter of serious concern.

Sources pointed out that though the blasts were of low intensity and did not cause much damage, there is urgent need to deal with the political controversy over the renaming of the district. Police andsecurity agencies believe that the blasts were triggered not to cause much damage but to prove their existence as most of those blasts took place in front of Government offices where the sign boards were changed following the renaming of the district to Dima Hasao. The Kuki and Hmar militant groups have joined hands to form the Hill Tiger Force to oppose the renaming of the district and police believes that political leaders of non-Dimasa communities are also behind the movement against renaming of the district.

It may be mentioned here that the State Government decided to rename the district following signing of the cease-fire agreement with the DHD(J) and the Government decision is facing stiff opposition from the non-Dimasa communities. Security sources are of the view that the issue should be settled by the Government at the political level by holding talks with the groups opposing renaming of the district before the situation goes out of control.

Sources pointed out that whenever the district faced ethnic clashes, it was very difficult to deal with the situation because of the terrain and it is not possible to providesecurity to each and every village scattered in the hilly areas. The Government must hold talks with the agitating groups of people to prevent any such incident, sources added.

Security sources admitted that the police and security forces have not yet been able to achieve much success in the operations against the Kuki and Hmar militant groups active in the hill district because of the fact that the militants are not staying in any camps. Most of the members of those militant groups are staying in the villages and it is difficult to launchoperations without getting specific tip off as the possibility of the common people raising a hue and cry in case of such operations in villages cannot be ruled out, sources admitted.

Interestingly, the Government does not have exact figures of the population pattern of the district and the security records in this regard are based mostly on the claims of the leaders of different communities. As per security records, the Dimasa population would be around 80,000, Kuki population is around seven to eight thousand, Hmar population will be around 15,000 and the Jemi Naga population would be around 20,000. However, sources admitted that the figures might not be correct as those were prepared on the basis of the claims made by leaders of different communities. Sources admitted that there is need for compiling the exact population records in a district which has a history of ethnic clashes. However, the Government will be in a better position to compile the records of the population pattern after the completion of the ongoing census operations.

By L.Sungte

June 22: The Hmar Literature Society (HLS) of Manipur has issued a “strange” and “shocking” diktat declaring those who use ‘Tr’ in place of ‘T’ (see picture) for the ‘tri’ sound and ‘O’ in place of AW as “enemy of the community” and “traitors”.

The organisation in a press statement on June 19 said that while the ‘original’ Hmar alphabet T (with dot below) and AW are being written by many as Tr and O respectively, it warned students and the public that these usages “will no longer be accepted”.

Among the most prominent names in the Hmar community who use Tr and O are Bibles for the World president Pu Dr. Rochunga Pudaite and noted Hmar litterateur Pu L.Keivom (IFS Retd.)

“For those students using Tr instead of T and O in place of Aw in their Class 10 and 12 examinations, even if they get zero the HLS will not be answerable,” the statement said.

It may be noted that many youngsters have been using Tr while sending SMSes and emails, as there is no T (with a dot below) font on mobile phones and computer keyboards.

The HLS diktat has been criticized by many on the public forum ‘Hmar Yahoo Group’ with some even threatening to launch a counter movement against the order. Some called it “shocking”, “unwanted”, “bizarre” and “unnecessary”.

It is not yet known how the HLS leadership will react to the unpopular order.

Src: Mizoram Express

feature

By L.Keivom*

Tu trum chu hringnuna thu inkawkal, inmil lo (contradictions), sienkhom inzom tlat le inpawthuo tlat ni bok si tukverah dakin mit hang inlen ei tih.

Hindu sakhuoa thil thra lo inphum, nuom anga hma a sawn thei nawna sana an hril tak chu chi-hnam lia inthlierna (caste system) hi a nih. Hindu i ni ding chun thiempu le inchuktirtu chi-hnam Brahmin, roreltu le ram humtu chi-hnam Kshatriya, sumdawngtu chi-hnam Vaisya le a mongkhawn chi-hnam Sudra laia a iemani beka hin thrang ngei ngei a ngai. Chi-hnam i nina chu damsunga sut le thlak danglam thei a ni nawh. Chi-hnama inthlierna hi sukbo tuma nasa taka thrang la pawl an um a, sakhuo pawl tum tum a suok pha a, chuong laia inlar bikhai chu Jainism, Buddhism le Sikhism hai hi an nih. Sienkhom an cho hne naw a, a hung chotu sakhuohai chu chi-hnam hri chun damten a fak siet pei lem a nih. India sorkar khomin Danpui hmangin chi-hnama inthlierna hi sukbo a tum lai zingin reservation lampui hrawin a suknghet deu deu amanih aw ti dingin a um. Ei hril nuom tak chu, chi-hnama inthlierna chu ieng angin thra naw sien khom a letlinga Hindu sakhuo suknghettu hmangruo a ni tlat a nih. Hi lei hin a nih Hindu sakhuo hi thu inkawkal (contradiction) inher thlop leia hring a ni thu an hril hlak chuh.

Hi thu hi a poimaw leiin fie taka ei man theina dingin hang pot sei met inla. Chi-hnama inthlierna chu a tir chun fakzongna thil (socio-economic factor) le inzoma hung suok a ni ring a um. Mi hausa le mi rethei, mi mawl le mi thiem, kalchar insang le inhnuoi ei um a. Hma ei sawn dan angin ei ngirhmun a hung inthlak danglam a, pasie chu hausa, mi mawl chu mi thiem a hung ni thei. Hindu sakhuo ruok chun a zuituhai chu pindan pali-ah a khum hrang a, hnam hnuoihnung tak Sudra (Scheduled Caste) chu ieng anga lekha thiem le hausa khom ni sien Brahmin a ni thei naw hrim hrim a; Brahmin chu ieng anga mawl, sakhaw ngaisak lo le misuol, tuolthattu le rukru khom ni sien thiempu hnam a nina a bo thei nawh. Hienga inthuruol thei lo dinga thre dar vong an ni lei hin hnam dangin an hung run a, an op khum a; a ram pum huopa lalna chel phak Hindu lal pakhat khom an la um nawh. Kum 1947-a British opna hnuoia inthoka zalenna a hung hmu khan, a ram ngirhmun hre chiengtu thruoituhai chun a ram thuthlung dingin, ‘Unity in diversity’ ti chang chu an hung thlang tah chat hrim a nih. Chi-hnama inthrena hi a ram thrangmawbawk laia pakhat ni si, Hindu sakhuoin a dampui san ni bok si, thu inkhawkher tawp, tukver pakhata inthoka en chun thil thra, tukver danga en chun thil thra lo tawp ni si a nih.

Hieng ang chara Manipur sim thlang biela cheng Zo hnathlakhai mi thre dartu, Gospel Centenary 2010 khom a ni inruola hmang thei loa mi siemtu chu Coleman Factor a nih. Hnam bil senga mi thre dar a, hnam bil tranna thlarau einiah tu a, mani trong senga Pathien chawbiek le inpak chu Pathien lawmzawng thaw ni anga hril mawi a, inthuruol thei lo dinga mi siem a, nuom ang anga mi op khum an tumna chu hmangaitu rawl ei sawn a, thrahnem ngai em emin ei pu seng a, hnam tin inkarah indaidanna bang insi khupin ei intung a; hnam bing tin sungah pindan hrang hrang ei bawl nawk treu a; pindan danga mi beramhai inruk dan ngaituoin ei mel hrek hrek a, zawrna chi tinreng hmangin ei zawr a, a thleng tlorna tieng tienga thle pawl ei inruk a. Kum tawp Assembly-a kohran nambar pung zat uong taka ei ripawt vet hi ei rukruk thiem dan inkhina a nih. Hnam bil amanih kohran pawl bing amanih tranghma chauh ngaina thlarau hringtu chu Coleman Factor a ni leiin, ieng angin ei hming bulah Evangelical ti sie tlar thrut inla khom ei nina tak Setanin a hriet a, a lung a phang naw hrim hrim. Pathien tukvera inthoka thlir ruok chun luoksuok ei va hang um nasa awm de aw!

Paula trongkam haw-in, Coleman Factor-a intang ruol, a mi ditchingna uoiin a vai rui, mani hnam bil le kohran pawl bing ringot tranghma ngaina tirdakuma an mit a sukdelhai, sienkhom thil thra fe thawa inngaina lungril put tlathai kuoma hin, “ Aw, Churachandpura Zo hnathlak mi invethai, tuin am a dawi vet cheu a na? Mita in hmu ve ang khopa chienga Isu Krista an hemde thu, Chanchin Thra, in kuoma tar langa um kha ringtu inti siin, ieng thlarau am changin hieng lawm hin in la invet zing am a na? Thlarauah tran ta siin hnam bing le pawl thilah in tawp el ding a ni maw?” ti ve inla, thil awm lo ni kher naw nih.

Vangduoina vs. Vangneina

Vangduoina ei ti hi ei beisei le hisap lawk anga thil tlung lo hrilna trongkam a nih. Ei beisei anga thil thra a hung tlung chun ei vang (luck) chu thra le a tlung naw chun ei vang chu duoiah ei ngai. Sienkhom, ei thlirna tukver dungzuiin vangneina hi vangduoi intranna, vangduoina hi vangnei intranna a ni thei. Chuong ang bokin, retheina hi hausak intranna, hausak hi rethei intranna a ni thei bok.

Thanga chu rethei tak ngirhmuna inthokin hlawtling tumin nasa takin thrang a lak a. A hlawtling theina ding a ni phot chun rinum ieng khom tuor a huom a, thi le thau inpolin a thrang a, lekha a hung thiem a, sin thra tak a hung hmu a, a tum a hlen leiin a lawm a, mi inhnar a hung kai a. Sienkhom, sin thra a hung hmua inthokin damten a nun a hung zal a, insum theina a hung tlasam tiel tiel a, a kut a hung sukporche ruolin fak le dawn le thil dang dangah a taksa le thlarau hriselnain a ngei naw zawng thaw a hung ching a, a vangneina le hlawtlingna chu ama le a sungkuo ta dinga vangduoina le hlawsamna intranna a hung ni ta daih a nih. Mi tam lem thlirna tukvera inthoka vangneina le hlawtlingnaa ei ngai, ei inhnar bek bek hi thil inhnarum lo a tam.

Nebukadnezzar chunga sietna le vangduoina tlung kha a ropui chungchuong lai tak a nih. Lungril pangngai tak puta inngaia a tukvera inthoka a thlir dan chun, Babulon khaw ropui le mawi chu ama kut hrata a bawl lieu lieuin a hmu a, a lal in chung zawlah bawhla a’n sam a ni khah. Iengkim Lalpa, Chunghnungtak ruok chun chuong ang chun a ngai ve naw leiin kum sari top a hrem a, ram hnuoiah ransa angin hlo a’n pettir a nih. Siemtu inpak nachang a hriet nawka inthokin ngaituona pangngai puta ngai a hung ni a, a ngirhmuna hlangkai nawk a ni chauh a nih. Thlirna tukver infuk le infuk lo hin mihriem nunah thu a lo va hang phur nasa de aw! I vangneina kha i vangduoi intranna a ni pal hlauh nawna dingin inveng fimkhur rawh.

Hlawtlingna vs. Hlawsamna

Hlawtling le hlawsam ei inkhina chu ei thil tum le thaw ei hlen le hlen loah a nih. Ramah chang ei kam a, ve dingin ei fe a, a awk chun ei hlawtling a na, a awk naw chun ei hlawsam a nih. Hmeraw zongin amanih, sa inchanin amanih, nga manin amanih ei ramsuok a, ei beisei ang ei hawn chun ei hlawtling, ei hawn naw chun ei hlawsam a nih. Inchuktu chu ekzamah a tling chun a hlawtling a na, a tling naw chun a hlawsam a nih. Chu chu hlawtling le hlawsam ei inkhi dan tlangpui a nih.

Inril lema ngaituo a, tukver hrang hranga inthoka ei bi ruok chun, hlawtling le hlawsam ei inkhina hmol hi hmang vong thei a ni nawh. A chang chun hlawsam hi hlawtlingna siemtu, a chang nawk ruok chun hlawtling hi hlawsamna hringtu a nih. Kum 1957-58 khan sierkop leiin Matric ekzamah voi hni zet ka hlawsam a, thiphuhakin kum 1959 khan ka zo hram a. Hi trum hin ‘fail’ rinumzie a tak ngeia ka’n tem leiin ekzamah hrim hrim ‘fail’ nawk tah ngai lo dingin lungril ka siem a, ka fail nawk tah ngai bok nawh. Ka matric fail kha ka ta ding chun a hnung peia ka hlawtlingna bul a nih. Thil rinum ei tuok hi ei nuna malsawmna hnar a ni thei leiin lawm ding ei lo nih. A san chu, rinum ei tuok le tuor pha leh mani chan inngaituona hun le inthlak thleng nuomna lungril a mi pek a, insiem thratna kotkhar a mi hongpek bok a nih. Vok bu chen inhnara fak ve nuom hielna ngirhmuna a tlak thlak meu khan naupa tlan hmang chun inngaituo nachang le a pa in tieng pan nachang a hriet chauh a nih. Tuorna hi zirtirtu thra tak a nih. Hlawsamna khom hlawtlingna hnar.

Pastor John C.Maxwell, ziektu hmingthang, lekhabu 50 chuong ziek tah chun a lekhabu The Success Journey: The Process of Living Your Dreams ah hlawtlingna hi inzin leh tekhiin, “Success is journey” a ti a. Hi hi kei khomin ka thlirna tukvera inthoka ka lo thlir ve dan a nih. Ei tum ram pana hma tieng ke ei pen zatin pen khatin ei hlawtling a, ei ke pen ei chawl charin ei hmasawn a tawp a, ei chawl charin, tha thar lakna dinga chawl ei ni naw chun, ei hlawsam tran nghal bok a nih.

Hieng ang hin hang hril fie inla. Lekha inchuktu thil tum chu hrietna, thiemna le varna khawl khawm a ni ding a nih. Chu chu damsung sin a nih. Hrietna chun thiemna, thiemna chun varna, varna chun hmasawnna ngelnghet a’n tlun a, hrietna a lak lut rawn ang peiin thiemna nei rawn a ta, thiemna a hau ang peiin varna tieng insang a ta, varna tieng a hung insang ang peiin hma hung sawn pei a tih. Chu lampui chun tawpintai a nei nawh.

Threnkhat ruok chu thiemna neka sin hmuna ding chaua dikri ringot hnot an um. Chuong mihai chun an tum dikri le sin an hmu charin an lung a awi tawk a, an ekzam tawp nia an lekhabu phet an inkhup kha an ring song hlak. Hlawtlingna le hlawsamna inkhina hmol ei hril tah kha hmanga ei inkhi chun, dikri an hmu ni khah an hlawsam intranna ni a nih. Chu ngirhmuna chun pawl insang dikri nei, a hminga mi thiem, a taka hrietna le thiemna thar la lut ta lo hrim hrim tam tak ei intal a nih. Chu inkhina hmola inkhi chun mi thiem ruol fe khawm ei ti hih dikri kawruok hmaithinghawnga inbel, pawl sang mawl, kum tam hlawsamna vuta lo inbuol tah ruol fuon khawm dam ei ni nuom khop el. Thil danga chu ei hlawtling khom a lo ni el thei. Sienkhom, ei nina le ngirna ding takah mi hlawsam le kawrong ei ni tlat chun umzie a nei nawh. Mi hlawsam fuon khawm ruolin hlawtling dinga ruoltharhai buotsai ei tum khom chu thil intu lo tak a nih. Piengthar tehlemin piengthar tehlem ei hring a, lemchang ei pung tuol tuol nek hmanin thiemna neka dikri ringot hnot ei pung deu deu dam hi inngaisiet a um lem.

Ka penson zo chara a hran hlaka Baibul inlet sin ka tran dingin mi tam tak ka rawn a, thil huphurum a nizie le ka damsunga ka zo hman an ring naw thu chu ka thu dong rawn tak a nih. Mi thurawn la lang chu a tran khom ka tran ngam naw el thei. Amiruokchu, hlawtlingna formulaa ka ngai le a thei ang anga zui ka tum hlak chu ka nei a. Chu chu hi hi a nih: darkar khatah minit 60 a um a, minit tin ka hmang hlawk chun darkar tinin voi 60 hlawtling ka ta, ni tin darkar 12-16 sung sin ka thaw chun kum 4 sungin ka zo hman ding a nih ti ka ring el khom ni loin Pathienah ka hmu tlang a nih. Chun, ringna ei ti hi a tak ngeia thilthawin a zui naw chun ringna thlawn le thil thi a nizie le thil thra thaw ding hre zing sia thaw lo chu suol a nizie le suol ei thaw tak nek hmanin thaw ding ei thaw naw leia thaw lo suol ei hau lem ti ring rum rut mi ka ni leiin, Lalpan hriselna thra le ngaituona fima a min thuom phot chun keima tieng, hmangruo ka ninaah ka chanpuol chu bitum char char dingin thutlukna nghet tak ka siem bok a. Ka hisap nek hmana inrangin, kum 3 le thla 7 sungin Baibul pum inlet sin chu ka zo hman a nih. Ennon le siem thrat sin le mani sum ngeia sutna dingin kum hni vel a lak nawk a, kum 2007 October khan Chanchin Thra lutna Senvon khuoa ngei Lalpa hratnan mi thruoiin tlangzar a lo ni tah a nih.

Hlawtlingna chu hma tieng pana inzin pei a nih. Ka Baibul inlet sin kha hlen zo hman loin zan khat mitsim lo tuok ni lang, ka phak chin kha ka hlawtling tawpna ning a ta, mi hlawtlingin muol ka liem ning a tih. Tu khom hin, Baibul inlet sin hi zo tah ti um thei lo, siem thrat le siem phuisui pei sin hi khawvel um sunga fe ding a ni leiin Delhi Version Baibul hi sut zo a nia inthok khan siem thrat sin kan tran nghal a nih. Chu chu ka tukvera inthoka hlawtlingna umzie ka hmu le hriet dan chu a nih. Minit tin hmang hlawk chu hlawtlingna, minit tin hmang thai chu hlawsamna a nih.

Note: 2010 Fifa World Cup en puma ka ziek a ni leiin a thu inruol nawna dam a um chun an vuvuzela le an goal thun lai riin a nghong buoi leiah lo ngai el ro. LK

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[*Editor's Note: INPUI columnist Pu Keivom is a retired Indian Foreign Service officer, respected Hmar Mizo litterateur and author of 'Zoram Khawvel' series. This article is dated June 18, 2010, Delhi].

Inhriettirna le Ngenna

Hmar Literature Society, Manipur-in Vantlang kuoma inhriettirna le ngenna a siem dung zuiin, Hmar Tawnga Lekhabu le Hlabu lo buotsai ta po po hai ta dingin a hnuoia ziek angin submit dingin ngen le inhriettir ei nih.

Ziek dinga dit hai:

1. Year of Publication ( Lekhabu sut kum).

2. Title of book ( Lekhabu hming).

3. Name of Author ( Lekhabu ziektu hming).

4. Place of publication ( Lekhabu sutna hmun).

5. No. of Pages ( Phek um zat).

6. Price of book ( Lekhabu man).

7. Kind of book (Ieng ang lekhabu am).

A chunga angin fel taka ziekin, a hnuoia hming ziek hai laia pakhat takah Date 30^th June 2010 bo hma ngeiin submit hman dingin inhriettir le ngen ei nih.

1. Pu S. N. Ngurte, Chairman, Hmar Literature Society, Manipur. Address : Rengkai Road, Lamka.(9856906296)

2. Pu L. Ruoivel Pangamte, Secretary, Hmar Literature Society, Manipur.(9862402286), Address : Rengkai Road, Rengkai.

3. Pu Timothy Z. Zote, Information Secretary, Hmar Literature Society , Manipur.(9862667268), Address : Vengtlang Cemetery Road. Saikawt.

In thawpui,

Sd/

Timothy Z. Zote

Information Secretary,

Hmar Literature Society , Manipur.

Source: The Sangai Express / S Singlianmang Guite

Lamka, June 09 2010: Setting the record straight, the Hmar National Army today refuted reports that 17 individuals arrested by the 46 AR troops from Khawmawi on June 2 with several arms were SPLA cadres.

The arrested individuals were active members of the HNA, including some members it has incarcerate in an attempt to rehabilitate them from the abuse of drugs and alcohol, said HNA's secretary of Info & Publicity HR Khawbung.

SPLA is an outfit that exists no more. It has been abolished.

Individuals that joined the outfit have separated their ways; some completely withdrew from the revolutionary movement, some joined the HPC (D) and some the HNA, added Khawbung in an apparent attempt to explicate the matter.

He also called the incident as 'unexpected' and expressed that it is a severe breach of the SoO agreement as well as an attempt to deride the non-Naga tribals.

The outfit is presently investigating circumstances leading to the incident and it would not hesitate to act upon those responsible, it said.

Anyone should therefore be willing to accept their resultant action as the HNA itself is willing to face any form action if it were for their breach of the law, the statement added.

Imphal, June 4: Troops of 46 Assam Rifles under Red Shield Division have arrested 17 cadres of an underground group from Khawmawi locality of Churachandpur district during the course of an operation conducted on Jun 2, said a PIB (DW) release.

The cadres, suspected to be from the Hmar National Army, were apprehended along with one M-16 rifles, one AK-56 rifle, four carbines, one lathode launcher, three guns, large quantity of ammunition, combat dresses, binocular and radio equipment, the release maintained adding that all the captives have been handed over to the police.

Conveying that the recovery comes at a time when 27 Sector Assam Rifles has enhanced its pro-active approach to counter the menace of insurgency, the PIB (DW) also said apart from the AR troops keeping the security situation in Churachandpur under control, the Sector has also conducted seminar of peace and an anti-drug campaign thereby contributing towards normalcy in Churachandpur in a holistic manner.

Meanwhile, a combined team of Imphal West district police commandos and 26 Assam Rifles arrested two PLA and one KCP (MC) activists yesterday from Phayeng Khunou and Langol Game Village Zone-III respectively.

A release of SSP (IW) identified the PLA activists as S/S Sgt (Army No 2716) Yengkhom Memtombi alias Lanchenbi alias Bheigyabati Devi (26) d/o Y Mukta Singh of Hourang Keirang and Laishram Aruna alias Bembem devi (26) d/o L Shanti Singh of Yumnam Huidrom Makha Leikai.

The KCP (MC) activist is said to be one Loitongbam Ongbi Memcha Devi (41) w/o L Manimohan Singh of Wangoo Laipham.

By Pu L.Keivom* Inpui columnist

Tinkim ka dawn changin Hmartlangpui,

Ruol kima dar ang kan lengna ram hi,

Kan ram le kan ta ngeiah inchang la,

Lung lawma khuoi ang chawlna ding kan tih.

-T.Khuma Songate

Hi a chunga hla, Pherzawl tlanga inthoka T.Khuma phuok hi i sak ve changin i ngaituona tukvera inthokin khaw tieng ram am nghaa thlirin, ieng ram am i hmu hlak a? Hmartlangpui chu ieng tina am ning a ta? Khaw laia um am ni dingin i ngaituo hlak a? An naw leh, hnam danghaiin ‘Hmartlangpui’ i ti chu khaw laia um am ni dingin bel veng an ta?

Hieng zawnahai hi zawna mawl taka inlang, sienkhom don harsa êm êm el an nih. Manipur sim thlang, Churachandpur District sunga Sub-division pakhat Tipaimukh biela umhai chun Hmartlangpui chu Hmar Ram tia ei ko, Delhi khawpuia veng lien deu tiet khom ni lo, a mipui tamzie khom Delhi Railway Station-a kuli ruol zat phak kher lo ding, a sunga khuo po po deuthaw chu Thado lalhai inlalna hnuoia lo um hlak hih a ni ka ring. Kum khata a biel pumpui sum le pai lam suok bel khawmin Marwari hausa darkar khat lam suok khom tluk kher naw nih. A biel pum hrietna le thiemna kol po po bel khawmin vai mi thiem pakhat theinghil tah zat khom tluk naw bok a tih.

Sienkhom, chu biel chikte hlutna chu sum le paia inkhi thei a ni naw a, inchawk thei a ni bok nawh. Chu biel chu khawvela Hmar hnathlak po poin tu chena ‘Hmar Ram’ tia an hriet le ko thei ram um sun chu a nih. Ieng anga rethei mongtol le ngaisak hlaw lo ram khom ni sien, chu hmun chu Hmar hnathlakhai nina, an aidentiti phurtu le kengkawtu a ni leiin an ta dingin hmun thienghlim, an Jerusalem, an Ruonglevaisuo umna, an Sinlung Pahnina a nih.

Hmar hnathlakhai, G.A.Grierson-in ‘Old Kuki’ hlawm hnuoia a siehai chu hmun dang dangah an inpem dar nasat vei leh iengti leia hieng lai hmun kher kher hin ‘Hmar Ram’ ti hming hi a hung put bik el am a na? Hi hin san inril tak a nei a, chu chu hriet fie a thra khop el. Chu chu an hriet fie pha pha leh mani ninaah hung chieng an ta, Hmar hnathlakhai inkara inzomna khom hung suklienin suknghet a ta, an thlirna tukver hung zauh lien an ta, Zoram khawvela an ngirhmun hung hre chieng an ta, an hmathlir khom sukseiin hung suklien a tih.

Hmar hnathlakhai hi Chin Hills-a inthoka thlang tla hmasa le vaihai zu paw hmasatuhai laia mi an nih. Sienkhom, hming tlanglawn inkona hmang loa mani pahnam senga inko hlak an ni leiin, hnam inthuruol lemhai hnuoiah tu hriet hlaw loin an tlu lut rop a, histawri-ah an hming hmu ding a vang èm êm. Mizorama Lusei lalhai, abikin Sailo lalhai hnuoia hun iemani chen chenghaiin tlan suokna hun remchang an nei phing leh hmar tieng panin an inpèm phei tawl a. Chuonghai chun Lusei lalhai hnuoia an um laia Dulien/Lusei trong le Hmar pahnam trong hrang hrang inchekpola inthoka trong thar an ser suok, Khawsak trong an ti chu an hmang a. Chun, pahnam binga tlang hluo bing ta loin an hung um khawm a, khaw nghet an indin a. Chuonga hmar tienga intawl pheihai chu Luseihaiin ‘Hmarho’ an ti a, chu chu pahnam hming seng nekin inkona hming tlanglawnin an hung hmang a. Chuong hun laia a buka an cheng khawm rawnna tak chun a hnungah ‘Hmar Biel’ ti hming a hung put tah a nih.

An um khawm rawnna tak Senvon khuoa kum 1910-a kristien sakhuo a hung lut lai chun, tuta Hmar Ram tia ko le a se vel Mizoram tienga Hmar inbuk khawmna hmunhai, Sinlung Hills Development Council huop sung le Tipaimukh Biel chu Kristien sakhuo a hung lut lai khan ‘Hmar Thimpui’ tia ko a ni hlak a. Chuleiin, mi thiem le dawnril J. Malsawm-in Vervek le a se vela gospel hung lut tran dan chanchin 1994-a Mizoram Gospel Centenary le inzoma a buotsaia khom ‘Hmar Thimpui’ ti trongkam hi a bu hmingah a hmang hiel a nih. Chun, Mizorama inthoka tirko le misawnari hung hmasahai kha ‘Hmar Thimpui’ sut var dinga hung an nih. January 11, 1922 a Zo misawnari hmasa tak R.Dala -a a thi trumin hla kungpu Awithangpa (Hmarlutvunga)-in R. Dala nuhmei Lianthangpuii ta dinga hla a phuoka khom,

Hmar thimpui tlangleiah,

Trapin zai tin ka chhiar…

Hmar thimpui tlangah hian,

Tu nge Lal hna thawk ang?…

Ka trah hliap ral kai e,

Hmar thimpui tlang leiah,

Lungngaih a fawn….

Hmar thimpui tlangte u,

Vanduai min trahpui r’u

tiin hla chang li sungah ‘Hmar thimpui’ ti voi li zet a hmang hman a nih.

Chu ‘Hmar thimpui’ chu Senvon khuoa inthoka intrana gospel varin a hung kap eng hnungin an kawl le kienga Zohnathlak dang Paite, Rangte (Gangte) Simte, Thado-Haokip le Vaiphei hai sutvartu hmangruo poimaw takin a hung thrang a, Hmar trongin thu le hla nasa takin a hung puok dar a, a si per le vabuchawi chun Churachandpur biela ram thim inzi khup el chu a kap eng chuoi chuoi el a. Chu taka inthok chun ‘Hmar Thimpui’ ti hlak kha ‘Hmar Ram’ tia ko a hung ni tah a nih. Chuleiin, hi hming ropui tak, khawvela hming um sun ‘Hmar Ram’ ti hi gospel hring suok lieu lieu a nih ti inla, khel ei hril ka ring nawh. Hming thienghlim le inzaum a nih.

Ei thil sui ding tieng chauh panin inzin pei inla. Chu taka inthoka iemani chen hnunga chun ei thupui, ‘Hmar tlangpui’ ti hi hlaah a hung inlang tran a. Ei Sinlung hluia inthoka Sinlung thar Bethlehemah ei inpem hnung, chu zara khawvel hringmi hnam ze tinreng le angel varhai le lung ei inruol thei hnung chun Pastor Thangngurin Solomon trongkam hawa (Hlahai Hla 2:1) Israel ram Sharon phaizawla rose par an thliek thu le Isu thi thu hung sehmein,

Saron par i la mawi zo nawh,

Hmar tlangpui inthim sunga hin chu

tiin thrahnem ngai takin a hung khek suok a. Chu thrahnemngaina hlaa chun, a thaw tum hram lei khom ni kher chuong loin, pawlitiks trongkam chuoi ngai lo ding a hung phûm ta tlut el a nih. Hi hi Hmar hlaa ‘Hmar tlangpui’ inlangna hmasa tak a nih. Hi hla hi hnam dangin an inlet pha an ril rem zawngin an sie ve pei el a nih.

Threnkhat chun Hmar le Lusei indo lai, Sailo lal Lienkham khaw tlangval mi 200 ruol ramsuok le Hmar tlangval 200 bawr vel ramsuok an inkap hrep hnunga an ram tieng pana Lienkham khaw tlangvalhai an kir chu Thanlon le Suongsang inkar, Sabung kot, a hnunga Ralkapkot an hung tit ah peia Hmarhaiin an lo lambun a, tam tak an kap hlum truma,

Hmar thlang doral i la e, Lalhrangchhuanpa,

Milai thra an fam zo ve

tia hla an phuok ela ‘Hmar thlang’ ti chu ‘Hmar tlang’ tiin an bel leiin, hi hla hi ‘Hmar tlang’ ti hung suokna hmasa tak niin an hril a. Sienkhom, hi hlaa ‘Hmar’ a hril hi hnam ni loin, thil nghatna (direction) tieng hrilna ‘hmar thlang’ (north west) a tina a ni ring a um lem. B.Lalthangliana chun, Lusei le Hmar indo hi kum 1887-1890 inkar niin a hril (Mizo Chanchin, 2001 p.255).

Ei thu le hlaah, ziek ngeiin, khaw laia inthokin am ‘Hmar tlangpui’ ti hi a hung inlang nawk a? Kei ka hriet ve dan chun a chunga Pu T. Khuma hla ei tar lang, kum 1950 bawr vel laia Pherzawl khuoa a phuok, tu chena hnam hlapui pakhata ei la nei zing hi a nih.

Amiruokchu, Pastor Thangngur ‘Hmar tlangpui’ le Pu T.Khuma ‘Hmar tlangpui’ hi an inang ta tlat nawh. Thangngur ‘Hmar tlangpui’ chu ‘Hmar Biel’ le a sunga umhai niin a’n lang a, T. Khuma ‘Hmar tlangpui’ ruok chu Hmarhai an leng khawmna ram, an ta la ni lo, khuoi anga Hmarhai an chawl theina ding, ram la hung um ding, lungrila a pai chu a ni dai a nih.
Hi thua hin ei lut sei hmain, Hmar hlaa ‘Hmar Ram’ ti a’n lang hmasakna tak ni dinga ka hriet le ring ‘Aw Kan Hmar Ram’ ti hi hang bi vak ei tih. Hi hla phuoktu hi Zama Keivom le Khuongchong Khawbung hai nau pasal nei sun Lalkhum Keivom, Kuokluong (Budonnagore), Cachar District-a pieng le January 18, 1997-a an lalna Kuokluonga muol lo liem tah chu a nih. February 17, 2003 khan ruol iemani zat thruoiin ka nuhmei Dari leh Kuokluong hi kan va sir a, umni khamin ruoi an lo buotsai a. Pasal thra sulhnung sui chu ngaituo a suksei khop el.

Lalkhum hin Indopuina Pahnina lai, 1941 khan India Army Medical Corps (IAMC) a zom a, Burmaah fein Rangoon chen a tlung a, 1946 khan a hliem leiin penson-in an insuoktir a, sienkhom a hnungin India sorkar hnuoiah penson chenin Medical Inspector sin a thaw zui pei a. 1944-45 lai Rangoon-a an um laiin ruoipui (Barakhana) an nei a, hnam tina mihai an hnam hla seng an insaktir a. Hmar-in hnam hla an la nei si naw leiin a thang a tlawm hle a. Chu zan chun, “Aw kan Hmar Ram, inthim tlang dum duoi” ti hi a chang khatna le chang hnina chen a phuok a, a dang hi India rama a hung kir hnungin a phuok zom a, a chang tawp tak, “Dar ang ei lengna ram hring dum duoi” tia intran ruok hi chu ama phuok ni loin mi dangin an bel sa a nih.

Hi hla hi voisun chena Hmar hnam hlapui tak a la ni zing. Hmar mi tu khomin mani hminga ‘Ram’ nei thu an hisap phak hmain ama chun “Cachar, Haflong, Aizawl, Manipur” a Hmarhai chu inpumkhata ngir a, hnam dang dan thrahai la a, an dan suolhai pei a, inpumkhata ngir tlata ram indin dingin a lo fiel der tah a nih. Hi a hmathlir, hlaa a lo siem lei hin ama hi lungrila Hmar Ram indintu hmasa tak a ni naw khoma a hmasa pawl tak a ni ring a um. A hnunga ama ngeiin poi a ti êm êm nia an mi hril chu Tripura a lo inthrangsatir ve naw hi a nih. Hi hla a phuok lai hin a lungrilah a’n lang naw leia a hmai a ni a, mi dangin hung bel sa dan ngaituohai sien ti khom a thi hmain Rev. Tangka Sangkhum a’n cha hiel a nih. Kum sawm vel hnungah a zai chu T. Khuma’n a hung zawm a. Keini rawiin kan hung zawm ve phak khan chu kum sawmhni vel deuthaw a lo invoi hman tah a nih. Hieng sulsutuhai poimawzie hi hnamin hma a sawn ang peiin hung hre zuol deu deu ei tih. AK-47 sang tam tak nekin Lalkhum hla hin a kâp na lem.

Zawna poimaw tak chu: Khaw la’m Hmar Ram le Hmar tlangpui chu a um? Hmar Biel la hmu ngai lohaiin iengtin am hi ram chikte hi anni Hmar Ram le Hmar tlangpuiah an ngai thei ding? Hi zawna donna um sun nia ka hriet chu: A dittu le beiseitu po po lungrilah, ti ning a tih. Ram hi a taka a pieng hmain lungrilah a pieng hmasa phot hlak a nih. Thuin a pieng hmasa phot a, chu chu a takin a la hung inchang hlak. Ka hla phuok po poa ‘Hmar tlangpui’ ti le ‘Hmar ram’ tihai hi keimaa ram mawi tak um chu a nih. Chu taka inthok chun Zoram khawvelah ka chuong lut a. Ka sirna taphot, ka nei le ka hluo, ka nina iengkim hi keimaa chun Hmar ram le Hmar tlangpui vong a nih. Chu chun Zoram khawvel a siem a, chu thrang lo chun Zoram khawvel a kim thei nawh. Zo hnathlak tin nina infin khawmin Zoram khawvel hi a siem a nih.

Tiemtu, nangma tukvera inthoka thlirin i Hmar ram le Hmar tlangpui chu khaw lai am a um a? I Zoram khawvel khom chu khaw lai am a um ve a? Hi Hmar tlangpui um sun hi Tipaimukh Dam an bawl hnungin la um zing dingin i ring am? Hieng ang Dam lien an bawlna khaw lai hmuna khom tuitingin a ram a chim pil neka inrangin a ram mihai chu mi dangin an chim hmang hlak ti i hriet am? Hmar Biela chenghai chauh khom ni lo, tuitingin a chim phaka chenghai po po hi hnamah dam khawsuok an ti? An dam khawsuokna bik san ding iem a um a? Ei lungril pangngai hi ei put zing chun, Esau anga buthleng voi khat tlaia mani nina le rohluotu nina zor nuom deuh vong ei nih. Roreltuaa ei thlang, ei ram le hnam vengtu le humhimtu ngirhmuna um hai hman hman hi a zuolkai an ni el thei. Ei dam khawsuokna ding inhumhimna fel tak tu ngeia ei duong suok si naw chun, Dam an bawl zo hnung kum sawmngaah hieng lai biel hi fang inla, mani tronga biek thei an la um palh a ni khomin mi nawkora thok mi tlawmte chauh ni tang an tih. Hmar tlangpui ei ti hlak chu Hmar thimpui khom ni zo ta loin, Hmar thlanpui inchang tang a tih. Khawvela hin hmathlir nei lo hnamhai ta dingin Sheol tiem seng lo a um a nih.

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[*Editor's Note: INPUI columnist Pu Keivom is a retired Indian Foreign Service officer, respected Hmar Mizo litterateur and author of 'Zoram Khawvel' series. This article is dated June 1, 2010, Delhi].

By P. Liangmai

Most of Manipur has been religiously following the events in the Naga areas vis-à-vis the decision of the Manipur Cabinet opposing the visit of Th. Muivah, General Secretary, NSCN to his village and a few other Naga areas. The events have developed into a major point of confrontation between the Meetei dominated Government of Manipur, supported by Meetei civil societies and organisations on the one side and the Nagas on the other side.

What has escaped the popular perception of the impasse—that it is just between the Nagas and the Meeteis—is that a lot is at stake for the whole tribal population of Manipur.

Intellectual inputs into the issue, mostly in local papers based in the Imphal Valley, have been a one-sided Meetei centric understanding and analysis of the political history of so called “Manipur”. In all their writings, they have espoused the myth of the “integrity” of Manipur. However, a lot of questions remain unanswered.

Let us start with the basic concept of who a “Manipuri” is. Are the Kukis, Hmars, Zos, Nagas, Baites, and the many other non-Meetei tribes, purely by virtue of being within the present day colonial powers drawn boundaries of Manipur, Manipuris, as the Meetei scholars would want the world to believe? What is the underlying logic or rationale that defines who a Manipuri is?

Is it culture? If so, then surely it is not just the culture of the Meeteis that should be discussed when postulating the myth of Manipur for there are certainly many cultures at play here.
Is it political affiliations? Again if so, even the Meeteis themselves are politically aligned to different political viewpoints. Take the numerous armed groups fighting for “Kangleipak”. Even within themselves, there is no clarity or consensus in their conception of “Kangleipak”. Further, it is not just the Nagas struggling for their rights, there are many other tribes diametrically aligned against the chauvinism of Meetei policies. Against all these, can we say that everyone politically agrees to the concept of Manipur?

Is it history that defines who a Manipuri is? If this is the case, whose history are we going to pick? The history of the dominant Meetei population? Even within the history of the Meeteis themselves, are we going to talk of the different narratives of the history of those from Moirang, Kakching, Sekmai or just about the history of those from the Kangla area borrowed from Hindu myths? Even if the history is going to be a general history of those in the Imphal valley, we certainly need to retell the history of subjugation, rampage, mass extermination, and torture meted out to those living in the hill areas by the Meetei Maharajah.

Is it self-identification? If so, then shouldn’t the right to self-identification be equally applicable to all the tribes living in the hills and not just the Meeteis? Why should the identity of the many tribes in Manipur be forcefully subsumed or subdued when the political interests of the Meeteis is at stake? Why should the Meeteis forget this so called “Manipuri” identity when it comes to the distribution of developmental funds and benefits? Why should more than half of the budgetary allocations for development of Manipur be for the development of the valley and not for the outlying hill areas? Surely, the tribes living in the hills have equal rights to development as the Meeteis in the valley.

The fact is, the concept of “Manipuri” is a creation of the Meeteis for their own political and economic convenience. The Meeteis, as seen in many occasions, cry hoarse over the existence of this identity without doing anything substantive to give meaning to it. The question then is, how can the concept of Manipur be anything but a myth when the very concept of “Manipuri” that underpins it itself lacks clarity. Manipur is founded on the Meeteis’ chauvinistic parochial outlook and such a foundation necessarily invites problems.

The game plan of the Meetei dominated GOM, at this juncture, is to push in more money to buy off people, and to continue spinning its propaganda wheels. Rumours are already abound that more than 10 crores have been sanctioned by the GOM to address the present crisis. If this is true, where did this money come from? It would be very fair to surmise that it is most likely from the development funds meant for the hill areas.
Ibobi has been playing the “territorial integrity” card for so long that it has become his political mantra. And strangely enough, even his dissenters and those who are opposed to him have fallen into the “territorial integrity” trap. Not so long ago, the UCM and AMUCO were tirelessly campaigning to bring Ibobi’s government down. Now Ibobi, UCM and AMUCO are best friends defending the “territorial integrity” of Manipur. Where are the consistency and the values of these organisations?

A look at how the debates have enfolded in the national media also indicates the chauvinism of the Meeteis. Any opinions they express are the opinions of the whole of “Manipur”. Those dissenting voices that do reach the national media are labeled as the voices of “minorities”. What sort of a relationship is it when the concept of “majority” and “minority” exists?

The deployment of Manipur Indian Reserved Battalion (MIRB) is another example of the Meeteis’ politics to militarily control the hill areas. Opinions from the hills have been very clear that they do not want militarization of their lands, despite this, the GOM continues to sent in more security forces. A fact that should not escape the people in the hills is that MIRB personnel are mostly drawn from the Meetei community. In fact, a high number of them are from the constituency of the Chief Minister. Interestingly, Imphal township which has the highest killing rate in the whole state has six segments where Armed Forces Special Powers Act (AFSPA) is inapplicable. Ironically, in the hill districts which boast of no such incidents, AFSPA is in force. Is this not discrimination?
Tribals have witnessed the chauvinism and hypocrisy of the Meeteis in their struggle for the application of Sixth Schedule. There was a time not so long ago when the Meeteis mobilized the different tribes for supporting the inclusion of Manipuri in the Eight Schedule with the promise that when the tribes fight for the Sixth Schedule, they will support it. Where has that support gone?

During the Manorama case, tribal bodies voiced and gave their support in the fight against the incident. In the Hmar rape case, when the perpetrators were Meetei armed groups, the Meetei civil society remained silent and mute.

For the tribes in Manipur, good relationship with the Meeteis will be determined by the political and economical conveniences of the Meeteis and not the tribes. If the tribes are ready to live with this, it is their call and not something that should be forced upon by the Meeteis. But it may very well be so that what the Meeteis are doing to the Nagas, they will surely do it to the other tribes one fine day. For the Nagas, it is very clear that they cannot be part of this fiction called Manipur.

In trying to argue and postulate their so called history of Manipur, the Meetei intellectuals have conveniently erased the history and identity of the many tribes living in the hills, in the periphery of the Meetei concentrated valley. Ironically, while doing this, these intellectuals have also gone to the extent of adopting the “Ching-Tam Amadani” refrain. The question is, how can we say that the people in the valley and the people in the hills are one when one of them is vociferously trying to erase the history and identity of the other? How can we say we are one when the concept of oneness is underpinned by the concept of chauvinistic dominance of one over the other?
These are questions that everyone should be asking. It is time the different tribes in so called Manipur state come together and join hands in fighting for their equal rights.

COURTESY: MORUNG EXPRESS