The Hmars have a rich cultural diversity is evident from region to region. Some of them still speak in clan dialects apart from the common 'Hmar' language. The main dialects are:-
Here we have for you a Bible reading in Sakachek dialect. Click the Play Button to listen to Hmar Sakachek dialect.
Courtesy: – Global Recordings
What is ‘Khanghmuk’ in English?
Do we have a name? Anyone?
Application in the prescribed form are invited for admission to the courses of study in the North Eastern Hill University for M.B.A/ Law and B.Tech Programme commencing from August, 2011.
MANAGEMENT : Master of Business Administration (MBA) Eligibility Criteria for M.B.A. Programme : A bachelor’s degree in any discipline from a recognized University with minimum 50% marks in the aggregate (45% marks in case of SC/ST). Those appearing in the final examination and expecting their results by July 15, 2011 may also apply. (Eligible candidates need to appear any of the MAT Tests (May, September, December, 2010 and February 2011). Candidates who are willing to take admission in the MBA Programme are required to fill up the NEHU application form enclosing their respective MAT Score.
B.TECH PROGRAMME : Information Technology (IT) and Electronic Communication Engineering (ECE) and Lateral Entry to 3rd Semester : Eligibility Criteria for B.Tech : (a) Candidates who has passed/appeared/appearing the higher secondary (10+2) Examination or its equivalent in Science Stream from any recognized Board having secured a minimum of 50% marks (in aggregate) in Physics, Chemistry and Mathematics (relaxable by 5% for SC/ST candidates), (b) A candidates must have valid All India Engineering Entrance Examination (AIEEE) Score.
DEPARTMENT OF LAW : B.A.LL.B.(HONS) : Eligibility Criteria for Law : (a) Candidates who has passed/appeared/appearing the Higher Secondary Examination (10+2) or its equivalent (such as 11 + 1, A level in senior school leaving certificate course) from a recognized university of India or outside or from a Senior Secondary Board or equivalent examination in any stream securing an aggregate of not less than 50% of the marks, relaxable by 5% for SC and ST shall be eligible to seek admission to the programme (b) The maximum age for seeking into the course is limited to 20 (twenty) years in case of general category of applicants and to 22 (twenty-two) years in case of applicant from SC/ST and other Backward Communities (c) No student shall be allowed to simultaneously register for the course with any other graduate/post graduate/certificate course(s) run by the university or any other university/institute for academic or professional learning provided that any short period part time certificate course on language, computer science or computer application of an institute or any course run by a Centre for Distance Learning or a university however, shall be accepted. The candidate will have to clear the Entrance Test to be conducted by the Department.
HOW TO APPLY : Prescribed application forms with prospectus can be obtained in person from the Receptionist, Administrative Building, Permanent Campus, Shillong- 793022 or from the office of the Pro-Vice Chancellor, NEHU Tura Campus, Tura–794002 during office hours on payment of Rs.300/- through University Challan/Banker’s Cheque/Bank Draft drawn in favour of “North-Eastern Hill University”. Request for application form and prospectus by post should be addressed to the Section Officer (Academic), NEHU, Permanent Campus, Mawkynroh-Umshing, Shillong–793022 accompanied by a self addressed envelop of 30 x 25cm affixing Rs.40/- stamp thereon and enclosing Demand Draft for Rs. 300/-. The application form/prospectus fee is not reimbursable. The admission form may also downloaded from NEHU Website www.nehu.ac.in and filled-in application form alongwith the Demand Draft of the same amount can be sent to the respective Head of Departments, NEHU, Permanent Campus, Mawkynroh-Umshing, Shillong–793022 or NEHU Tura Campus, Chandmari, Tura - 794002.
LAST DATE FOR APPLICATION: Application form duly filled-in are to be submitted to the Head of the respective Departments, the last date for submission of form for M.B.A. Programme is on 31st May, 2011 for B.Tech programme is on 15th June, 2011. and for Department of Law 17th June,2011. Application received after the specified date will not be entertained. For other details the candidates may consult the prospectus of the University or Website www.nehu.ac.in
Rengkai, April 24: New office bearers for the Hmar Art and Culture Society 2011-13 were elected during the general body meeting held at Sielmat Community Hall on April 23.
By L. Keivom
Kum 2007 August/September khan HSA Delhi Joint Headquarters chun David Buhril editor-na hnuoiah magazine thra tak le poimaw tak el a buotsai a. A hming khom ka phuok SEKIBUSUOK ti a nih. Hi magazine-a thu mü tak chu ‘Thiemna’ hi sekibusuok a nizie thu a nih. Tuta trum ruok hin chu tukver danga inthokin hang bi ve thung ei tih.
A tawi thei ang takin, a tienami hang hril hmasang ei tih. Mi pahnih, Sura le Nahai, an um a. A lo monga thing kawrong chuh Phungpui le a nauhaiin an hluo ti Nahaiin a hriet chun tri taluon in tieng a tlanse a. Bu hmor var lai a ni a, a lo a veng naw chun vaki ruolin a bu an tlàn zo el ding a ni bok si leiin Sura chu lo inveng thleng a rotpui a. Sura chun a lo remti a, Nahai loa bu chu vate laka veng dingin a fe a. A fe tawma Nahaiin, “Lo monga thing kawrong kha chuh dêng thrak naw rawh” tia a’n chà khan a kut a sukza dop dop a. Lungtumin a zuk deng leh a lu inthir bupin Phungpui a hung suok a. Lungsena hâ rawt suot suotin “Hawng lang maw!” tiin a hung intrèk a. Tu lai tronga hril chun, “Ka hung inthok ding a ni? I du hmung i tih!” tina ang a nih.
Pa huoisen le dangdai Sura hlak chun tri teuh teuh lo, “Hawng lang la, sepui tiet tietin hawng lang rawh” tiin a zuk vauh let a. Tumbu zonga lo monga Phungpui a fe kar chun thing kawronga a nauhai chu Sura chun a zu man khawm rip a, tûlin a thil tlar a, a rapa chun mazu inhroin a’n hro tawl a. A tawpah Phungpui khom chu a man a, a ringah a thlung a, khuo tieng naupang chai dinga hawn a tum a. Mihriem umna khuoa fe chu Phungpui chun a ngam hlol naw leiin, intlan dingin Sura chu a dawr tran a:
P=Phungpui; S=Sûra
Indawr voi khatna
P: Sura, intlan lang.
S: Iengin am?
P: Tuthlaw hlo thlo theiin.
S: Amaa thlo thei maw?
P: Thä chu ngai bok e.
S: Chu chu ka nei ve tho.
Indawr voi hnina
P: Sura, intlan lang.
S: Iengin am?
P: Hreipui, khuoi tuk theiin.
S: Amain a tuk thei a?
P: Thä chu ngai bok e.
S: Chu chu ka nei ve tho.
Indawr voi thumna
P: Sura, intlan lang.
S: Iengin am?
P: Sekibusuokin.
S: Chu chu ienga ding am?
P: ‘Sekibusuok, bu suok e,
A lu tieng am a suok ding,
A mong tieng am a suok ding,
Sekibusuok bu suok e’
tîng i ta, bu le sa hmin sa hung suok el a tih.
S: Ni tuk raw se. Hung la rawh.
Phungpui chun Sûra chu hlèm tumin a sekibusuok tehlem a hung lak a. Thaw dan dinga a ti anga a hang thaw leh vok êk tlang inhriel ngot a hung suok a. Sura lungsen chun, ‘‘Mi hlèm i tum vei maw! Khuo tieng ka kei ding che a nih’ a ta, a tho thut a, kei a tum el tah a. Mit âr intra rak khopa tri hawp, Phungpui chuh a’n thin dur dur a. A mantupa chu mi huoisen chauh khom ni lo, mi var tak el, hang dawha thei chi ni lo a nih ti a hmu chieng chun a hma chu pik tul tulin a hriet a. A tawpah thaw ngaina dang a hriet ta si naw leiin a thil nei laia inro tak sekibusuok chu a pêk tah a nih. Chu khom chu Sûra chun a pawng pom el nawh. “I sekibusuok chun iem a thaw thei a?” tiin a la’n don chieng té tè a nih. Phungpui chun, “A mong tieng ei ben leh bu hmin sa a suok a, a lu tieng ei ben leh sa hmin sa a suok” a ta, Sura’n a hang ensin a, bu le sa tak tak a hung suok leiin a pompek tah a nih.
Tienami hi iemani chenah a neituhai khawsakna ngirhmun le ngaituona khawvel thlalak a ni nuom hle. Sura le Phungpui indawrnaa inthok khom hin a tienami neituhai thil hlut ruk pakhat chu ei hmu a, chu chu sin thaw sawl loa fak hmu a nih. Phungpuiin tuthlaw, hlo thlo thei le hreipui, khuoi tuk thei pek a tiem a, sienkhom thä thrang a ngai leiin Sura chun a pom nuom nawh. Thä thrang loa amaa hlo thlo thei tuthlaw le khuoi tuk thei hreipui a dit a nih. A tawpah tak rama thil um thei lo, mitdawivai khawvela chauh um hlak, bu hmin sa le sa hmin sa du ang ang tet dok theina khawl mak, sekibusuok chu a lakpek tah a nih. Chu nun ram, thaw loa fak le tlai zing beiseina, tak ram le inzom lo chu a nih Sekibusuok Theulawzi inthlungna chuh.
Aladdin’s lamp Vs Sekibusuok syndrome
Kum 1704 khan French mi thiem Antoine Galland chun China mi Aladdin le a mitdawivai khawnvar (Alladin’s lamp) tienami, mi dang dangin an khon khawm chu French tronga inletin zan 234 zet inzawt dai tienami a buin a buotsai a. A hnunga tienami an hung belsa pei chu The Book of One Thousand and One Nights (Zan sangkhat pakhat dai tienami) ti a ni a. Asia ram thlang tieng, abikin Middle East le a sè vela chênghai khawvel le inzom tienami a ni leiin, Arabian Nights tia hriet lâr a ni tak. Mitdawivai pûk (magic cave) ah khawnvar thilthawthei a um ti dawithiem pakhatin a hriet a. Chu dawibûr chu inru suok dingin Aladdin a ruoi a, a zong suoknaa thrangpuitu dingin kutsebi thilthawthei (magic ring) a’n buntir a.
Pûka mangang taka Aladdin a’n tang lai chun a beidong intel velin a kutsebi bun chu a tuoi fuk a. Chu phing leh mi lien tak el thlä (djinni) a hung suok a, khawnvar thilthawthei (magic lamp) leh chun Aladdin chu pûka inthokin a thruoi suok a, a nu kuom tieng a thruoi kir a. A nuin khawnvar chu a hang nawt fai leh mi lien lem le thilthawthei lem thlä (djinni lien) a hung suok a. Chu khawnvar thilthawtheina chu hmangin Aladdin chun an Rengpui in nêka ropui lem in a bawl a, rêngpa naunu Badroulbadour chu nuhmeiah a nei bok a. Dawithiem chun a hnungin magic lamp le lalnu chu inru hmang sien khom Aladdin chun a kutsebi thilthawtheina hmangin a lakpek nawk a, dawithiem chu a that a, Rengpa aiawin a hung inlal tah a nih.
Aladdin le a khawnvar tienami inthlungna khom hi ei bi chet chun Sura sekibusuok ang tho, inrim le sawl taka hlaw suok ngai loa hamthratna chungchuong nuom hun huna dong theina a nih. An indanglamna ruok chu, Sura sekibusuok chu fak le dawn thil chauh a ni laiin Aladdin khawnvar ruok chu nuom le dit taphot inthawtir theina hmangruo a nih. Hausak thut theina, chiepuomhai chiepuom a nih.
Hlawk thut nuom leia poisaa inkhèl (gambling) chîng amanih le lawtari invet chilh dam hi sekibusuok hringol (syndrome) invoi lei niin a’n lang. Awl theina ding ringot pasal mel tihai khom hi sekibusuok syndrome a nih. Thä thrang ngai loa amaa hlo thlo thei tuthlaw amanih le amaa thing phûr thei le khuoi tuk thei hreipui zong tumna lungril hi lungril piengsuol, tak ram le inzomna nei lo, bohmangna lampui le inzom tlat a nih. A rizal chu hlaw lo hlaw lak, thaw lo hlaw lak, penson lo penson lak, mi thi hnung aia hlaw lo hlaw lak tumna le ngamna, huoisenna pangzatum, India hmarsak rama cheng hnam threnkhat hripui tuor laia pakhat a nih. Mipui aiawa thlanghaiin mipui fak ai el khom ni lo, a thua um, a taka um lo prawzek hminga inri hmier hmiera sum an fak miel miel hai khom hi sekibusuok syndrome lei a nih. A thlawna tet suok ang chauha ngaina a um. Mipui lai khom an aiawtuhai chu sekibusuok anga an dit ang ang tet suok theina nia ngai an tam. Chuong ang bok chun nau tam tak chun an nu le pahai hi an ngai bok. Sikula kai mani nauhai miin mi chawmpek dinga beiseina lungril put dam le chuonga chawmpek dinga inzawrna hai khom hi a ni sâ vong.
Sekibusuok syndrome le Eden thu suok chu thil inkal tlat a nih. “I nuhmei thu i ngaithlak a, fak lo ding ka ti che thei ra chu i fâk leiin, hnuoi hi nangma leiin trongsephurin a um tah a nih: i dam sungin i sin inrim ra chu fa tâng i ta; hnuoiin hling le buor insuong a ta, i huon thlai chu fa tâng i tih. I hung suokna pila bok i kir nawk hma khat chun hmaia thlan tui luong zoi zoiin fak zong i tih..” (Gen 3:17-19) ti hih Eden thu suok chu a nih. Mihriem hi thaw lo hlaw fa dinga ruot ei ni naw a, thlan far zoi zoia inrim taka sin thawa fak zong dinga khuorel ei nih. Amiruokchu, mi tin duthusam chu sekibusuok nei a nih. Chu chu thi hnung, thlarau khawvela bek mihriemin nei tumin, chu ram mi’n tlun theitu dinga ei ring sakhaw hrang hrang ei bèl a nih.
January 20, 1961-a USA President 35-na John F.Kennedy thucha (inaugural speech) kha mi lien trongbau laia hril non hlaw rawn pawl tak a ni ka ring. Iem a hril a? A mipuihai kuomah, “In ramin iem a thawpek thei cheu ti indon loin, ka ram ta dingin ieng am ka thawpek ve thei ti indon lem ro” tiin infuina le chona ropui tak a pek a nih. Chu ngaituona chu sekibusuok syndrome-a inthoka hung suok a ni nawh ti a chieng. Eini rawi ruok chun inthlang zatin mipui kuomah sekibusuok pek ei intiem. Mipuiin tlaina beiseia an hang tet pha leh Phungpui sekibusuok tehlem ang khan vok ek hriel bak chu a suok bok si nawh.
Maurawkel zawng khuong
Ei tienamia inlar tak el pakhat chu Maurawkel tienamia zawng khuong a nih. Chu khuong chu dit dit le nuom nuom, dit dan le nuom dan ang anga inchangtir nghal theina, thilthawtheina mak tak nei a nih.
Zawng ruolin theihai ra an tlan lai hi Maurawkelin a en ruk a. Anni laia a lien tak chun khuong a pai a. An tlàn ding zâr zàr khah “Hmin rawh, pip” tiin khuong chu a hang ben a, a hmin tuor nghal pei a. Maurawkel chun chu khuong chu a’n hnar èm leiin zawng ruol theihai tlàn lai chu a ui leh a hnot thut a, an khuong chu a lakpek a. Thing, hnachang, lung le thil dang dang khom, “Mihriemah inchang ro, pip” tia khuong a hang ben chun an hung inchang pei leiin khaw ropui tak a’n din nghal a. A khuo hung rûn tumhai hlak tri ding um ta lo, ‘Thi ro, Pip’ tia a hang ben chun an thi hmat vong pei a. Chuongchun, tu khom a el le cho ngam an um naw a, fak le dawn, sil le bil iengkim a dit ang ang neiin, nun a chèn heu heu el tah a nih.
An hril pei dan chun, chu khuong chu zawng ruolin an lak kir nawk a, Pûkzing pûkah an lutpui a, tu chen hin a la um zing niin an hril. Maurawkel tienami hi tienami sei tak a ni a, a zawng khuong le inzom chauh ei hung tar lang a nih. Chu khuong chu thaw sawl ngai loa thil hrang hrang, mani dit dan le mamaw dan ang anga inumtir theina a nina tak chu ei hril san a nih. Hi zawng khuong hi sekibusuok nêk daia thilthawthei le trangkai lem a nih. Tu laia ei kohran pawlhai lem hi chu a tú tù khom inkoltir chi ni kher naw nih. Pathien hming lam nêka an khingpuihai tieng nghaa “Thi ro, Pip” ti hih Lal bieknaa an insam ruol lem el chun, buoithlak hle thei a tih.
Chîk taka ei ngirhmun pal tah le pal lai zing ei bi chun, thil dang po po nêk khoma eini rawi inhnikna tak chu zawng khuong zong suok nawk, mani kuta thuneina le thilthawtheina kol tuma thrang lak niin a’n lang. Pawlitiks ei khèl san tak khom zawng khuong pai a, thuneina fong chel a, sum hnâr chalai a nih. A angpui hmu zo nawhai khomin a hnai tak AK-47 ei chawi fir fer a, sorkar laipuia inthoka somdawlna sum ei hmu sunhai chu a chang rawn tak ni inchuin, helpawl chi hrang hrang ei indin a, “Thi rawh, pip” tiin silai piellunga mi tinin ei hrawk a, a kum telin ei ngirhmun a’n phet deu deu a nih. Sam 42:7 a ‘lipui chun lipui a ko a’ ti ang khan buoina chun buoina dang a ko suok pei a, chu livira chun ei intang a, a ram phêkin ei konkawpui takzet tah a nih.
Faisa ringna khawvel
Ei pi le puhai chun thi hnunga mi po po fena ni dinga an ring chu Mithi khuo an tih. Mithi khuo hi Raupui khuo, Vanvom khuo, Zingvonzawl an ti bok a, hla thua chuh Phulzing/Zingphul an tih. Mithi khuo hi hnuoi tienga um am chung tienga um ti thuah an chieng chie nawh. Manga hmutuhai chun “Ka zu fe a” an ti deuh seng leiin Baibula Judahai hril ‘Sheol’ le Grik-hai hril ‘Hades’ leh hin thuhmun a ni el thei. Isu ngei khomin Kapernaum chungthu a hrilnaah van chena chawi sang ni nêka mithi khuo chena tla thla ding a ni thu a hril leiin (Matthai 11:23) hnuoi sunga um chu a hoi khop el. Johan chun chu mithi khaw chabi neitu chu Mihring, Isu Krista niin a hril (Thup.1:18).
Ei pi le puhai chun mithi khuoa hin hmun pahni umin an hril a. Pakhat chu mimir thlarau po po chengna a nih. Hnuoia an um lai ang boka sin inrim taka fak le dawn an zongna, hnuoi neka rinum lem, ni dingin an ring tlângpui. Iengkim a tak ni loa a lem amanih a letling, thil chikte khom lien deua an hmu hlakna hmun ni dingin an ring bok. Chuleiin, mithi âr, mithi bu, mithi dumbêl, mithi fanghma, mithi savom, mithi sunhlu, mithi vaimim, mithi zawngtra le thil dang dang hin hming an put pha a nih. Entirnan, mithi khuoa savoma an ngai chu tuktulung chi khat, a hmul dum, invâk hrat tak el a nih. Mithi bu chu hlo chi khat, bu kung ang ve deuh a ni a, ‘khuovang bu’ an ti hlak bok. Chuong ang thil, a tak nêka chîn lem daih, a lem thilhai chu mithi khuoa thil um niin an hril hlak. Hieng thilhai hi mang le an suongtuonaa an thil hmu dan ni takin a’n lang.
Hmun pakhat ruok chu dam sunga thangsuohai sung le kuo chengna dinga an ngai ‘pielral’ an ti chuh a nih. Thangsuohai chu in tieng le ram tienga thangsuohai an nih. In tienga thangsuo chu bu le bâl le sum hau a, ruoi ropui tak thre a, voi thum bêk inchonga a khaw mipui hrai tlai a nih. Ram tienga thangsuo chu sapui sahrang that a, ral lu hawn a, ran thata in-ei a, ruoi threa inchong theihai an nih. ‘Inchong’ chu malsawmna an dongna chunga lawmna siem a, ruoipui buotsai a, tlâng hrai a nih. Chuonga thaw theihai chu an dam lai mi ngaisang an hlaw bakah an thi pha leh pielrala faisa ringa kumkhuoa khawsa dinga ngai an nih. ‘Faisa ringa khawsa’ umzie chu sin iengkhom thaw ngai ta loa inhoi chèn a nih.
Chuleiin, pi le pu huna nei an nuom tawpkhawk chu sekibusuok le zawng khuong a ni a, ni an nuom tawpkhawk chu thangsuo a nih. Sekibusuok neitu le zawng khuong koltu chu ieng lai khoma nuom hun huna mipui hraia inchong thei a ni leiin a ta dingin pielrala hmun chang chu bêla huon sa a nih. Amiruokchu, sekibusuok le zawng khuong neitu thangsuo tum dan le in tieng le ram tienga thangsuo dan ruok chu sim le hmar anga thil inpersan a nih. Sekibusuok le zawng khuong chu duthusam rama um, tak ram le inzomna nei lo, khawvel umphung le inkal a nih. Thangsuo nina ruok chu tak ram le ieng lai khoma inzom tlat, lungril le thä inkopa a sûr a sa hnuoia nasa taka thrang la a, tumruna, taimakna, huoisenna, ringumna, tuorselna, tha hratna le remhrietna hmanga thaw suok a ngai. Chuong ang mi, Hebrai 11-a ringnaa thangsuo dorzon khat neka tam hming a samhai le an hming hril lo tam tak hai khah Israelhai histawri cheimawitu le an hnam le sakhuo dam khawsuokna lampui sieltuhai an nih.
Ei rama kristien sakhuo a hung lut khan thangsuo ngirhmun chu ringnaa chang el thei a nizie thu inchuktirin ei hung um a. Kristien hmasahai khan chu thu chuh ringzo taka pomin, an nuna Pathien thu zawmin, “Pathien thu awi” tiin an hming an lo ziek lut ngam ngat a nih. Chuong mihai, taksa thila rimsikna tinreng huol vel, ‘lungngaina sum zing hnuoia trap le inruma’ invaihaiin ringna mita hma tienga lo hmuoktu ding, chatuona chawl hadamna ‘pielral’ an hang thlir chun tlung kar an nghakhla takzet a. Khang lai huna Zoram khawvela ei hla phuoktuhai van ram ngai inrùm ri hre nuom chun tuoltro hla, abikin kum 1919-1950 inkar vela phuok, ei Lengkhawm Hla buhai neka inring lema mi hril theitu dang an um ka ring nawh.
Khawvelin a mi tlon tlei nawh,
A sungah ka trap sunni tinin;
Salem thar ka Lal khawpui le
Lungzurhai ka hmu hma chun,
Trap sil lai puon ang bang thei naw ningah.
Chu pielral kotkhar, kha hmaa thangsuohai ta ding chaua inhong hlak chu Isu Krista tlanna ringtu taphot ta dinga hong a nizie thu ei hrieta inthokin mi tinin thangsuo ngirhmun chel tumin, pielral triketa ei ngai piengtharna chu kum 1958 laia inthok khan ei hung insukhmu a; chu triket chu inhmang thei ta lo dinga ei inhrilhmu bok leiin kohran khomin tu chena a buoipui tak le hril rawn tak chu piengtharna a nih. Mi piengtharhai chu ruol le pai ding, nuhmei pasal ding, mo le makpa ding le iengkima inthloppui dingin ei hung thlang bik leiin, a thu le a langa piengthar, a taka piengthar lo, taksa ser tan, thlaraua ser tan si lo ei hung pung a, ei khawtlang hi lemchangna le lemderna bazarpuiah a hung inchang tah a nih.
Piengthar inti pawl lai hin Pathien ram ta dinga iengkim tuor huoma inrim taka bei pawl chu mi tlawmte chauh an nih. A langa piengthara insâl, piengtharna hmaithinghawng inbel, mi hmu loa chuh suol iengkim thaw ngam, beiruol zata thar non, Krista le an ni tin thlarau hringna inzomna um lo, lemchang an tam. A thren chu mani ringot inpumbil, rongbawlna sin ngai poimaw der lo, ramthim invoina nei lo, sienkhom nasa taka intiraumi a, khuong le dar le Kanan ram thar mawi inawia tui hlim cheng ringota inhmang tum an um bok. Taksa rama ei chengna khawvel nghok a, mihriem thaw dinga innghat an mawphurna thaw pei lo le hlen pei loa Kanan ram thar hlimthlaa inbikrukna (escapism) zong pawl, khawvel an nghokzie le rinum an tizie kur nguoia insam zing, sienkhom thi ruok chu hrà rina rin, damna ding a ni phot chun nei po po seng ngam si, an tam bok. A tawi zawnga hril chun, tak ram hmasuon ngam loa inbikrukna remchanga hmang pawl an nih. Chu lei tak chun a nih Karl Marx-in sakhuo hi mihriemin kàni (opium) anga ei hmang thu (Religion is the opium of the people) a lo hril khah!
Ni e, tak rama inthoka tlan hmanga lengkhawm zai, ei hla thluk le thu invuok tawka siem hlaa pielral ram mawi ei hang inawi mup mup el hi chuh, ei kalchar rong la kai dethai ta ding lem chun, thil inhoi le thlakhlaum a tling annawm. Zùn a nei a, ei thisen zàm a fang a, ei lung innona a chawm a, ei thlarau dangcharna khom a hnem. Amiruokchu, tak ramah ei kir nawk pha, ei inbikruk sung khan ei thaw ding a lo inhnawk khawl rawn ting chauh a nih. Ruihlo chinghai le thlarau iemani inruia chiri tam tak hi ei indanglamna a tlawm.
Hieng thil pathum, Sura sekibusuok syndrome, Maurawkel zawng khuong syndrome le pielrala faisa ringa khawsak thu ei hrilhai hin ei ngaituona le khawvel hi ei ring baka nasain a thruoiin a hèm a nih ti hih chieng nawkzuola ei sui ka nuom leiin, mi thu la ziek ngai zen zen lo khom ni sien, ei ngaituo zui pei dingin a hmawr ka hung phor lang a nih.
(April 21, 2011 Delhi)
Aizawl, April 21: Mizoram’s former MLA H. Lalsangzuala passed away in Aizawl here last night.
He was 58. H. Lalsangzuala was survived by his wife, 3 sons, one daughter and 4 grandchildren. Born on 22nd March, 1953 in Suangpuilawn village, H. Lalsangzuala was elected from Suangpuilawn constituency in 2003 Mizoram Assembly Elections on the support of the Hmar Peoples’ Convention.
He served the people as Independent MLA till the end of the term in 2008.
His funeral took place in his residence in Ramhlun South.
The President of Former Legislators Association of Mizoram, Mr. KL Rochama described him as an active Legislator with high degree of dedication for the people. He was laid to rest after the word of peace and comfort was delivered by Rev. R. Lalnuntluanga. ZONET.IN
BIO-DATA OF SHRI H.LALSANGZUALA
| 1 | Father's Name | Hranghlira (L) |
| 2 | Date & Place of Birth | 21.3.1954 |
| 3 | Present Address | Ramhlun 'S', Aizawl |
| 4 | Permanent Address | Ramhlun 'S', Aizawl |
| 5 | Educational Qualification | HSLC |
| 6 | (a) Wife (b) Children | Pangkungi Jote 4 |
| 7 | Political Party Affiliation | Nil |
| 9 | Hobby | Social Works |
| 10 | Special Interest | Politic |
| 11 | Social Activities/Experience | Six years VC Vice President and one year members 3 years VCP and President VDP and Chairman Private School, Executive member Drugs Dealer Association, Mizoram |
| 12 | Favorite pastime & Recreation | Reading and Playing |
| 13 | Countries Visited | Nil |
| 14 | Date of Election and period | 2003 | <> </>
The year 2009 witnessed the rise of a “fundamentalist” Hmar-based Christian organization called the Manmasi National Christian Army. The controversial group was started by Mr. Lalhmathuoi of Lungthulien village in Churachandpur district of Manipur.
The group was even branded a “militant organization” by some media houses after its members, along with Mr. Lalhmathuoi, were arrested by the Assam Police in connection with allegedly intimidating a Hindu priest at Bhuvan Pahar (Khawbawn Tlang).
AssamTimes said:
The Bhuvan Pahar, one of the most holy places in Barak valley of Assam has come under the threat of miscreants for last two months... Gun totting members of a newly formed militant organization, namely, Manmasi National Christian Army (MNCA), comprising about fifteen rebels, has been forcing the Hindu residents of Bhuvan Pahar, under the threat of gun to convert to Christianity.
This came to the notice of Sonai police station, which along with the 5th Assam Rifles, conducted a search operation, which led to the arrest of 13 miscreants, including their commander-in-chief. Two SBBL guns and a country made pistol along with sufficient quantity of ammunition were seized from their possession. All the miscreants were handed over to Sonai police for further investigation.
These groups of miscreants dressed in black with a red cross on their back along with arms enter from Tipaimukh area through Barak River by boat and mount over Bhuvan Pahar. They threaten and ask the Hindu people of Tezpur village, including the priest of the Hindu temple to convert into Christianity.
This report, however, proved to be half-truth after the police found out that Mr. Lalhmathuoi and his followers were in fact “some missionaries” with a militant zeal trying to “forcefully” convert people to Christianity.
Read more about how the Manmasi National Christian Army came into being…. HERE
By
n ka lung an ti leng” Kha mi zana Aizawl mipui a mimirin an polite zia leh an fel zia ka hmuh khan ka rilru a khawih hle mai. Ka rilru minkhawihna thenkhat: Music hot tak leh zai hot takleh bengchheng an awm lo, a thu ah an cheng niberin ka hria. Music lamah sang viau e ti lo chuan an thawm a dai tlat.“Theih chang se in kianga awm ka nuam e,tiin thu te ka sam ta chiam mai a ni e.
Mahse lenna tlang dangin,
Tuanna mual zuan a tul leh si,
Rei lo hun tawite inhmuh zawng ,
Khamlotea inthen zawng,
Thinlai tina an chang,
Zo mi leng zawng ten
Lungrualtea chenna Zotlang nuamah
Luaithli nen thian duh damlai Lungrim mittui nen
Mang tha tih mai pawh,
Bengah awri cham,
Zo ram hramthiam varual ten
Thinlung mu tawh kaitho leh e,
Chun leh zua hraileng te zuana kal lai rem e,
Mualtin tlangtin zuanin an sawi Damna tuitha lui
Dung panna lamtluangah thianngaih lungzun a va na em,
Hnem thiam tutak awm maw!
Ka sawm vel e, a mi za leng,
Thian kar hla zun ngai hnem an”
te curricula in math and, now, other subjects. He shows the power of interactive exercises, and calls for teachers to consider flipping the traditional classroom script -- give students video lectures to watch at home, and do "homework" in the classroom with the teacher available to help. 
By Rawse D. Sinate
When I first came to Delhi in 1997, I was just a kid innocent enough to believe in and follow every bit of my aunt’s instructions- whether right or wrong. Delhi, with all its urban amenities and infrastructure, was a big and beautiful place compared to my native village, Lungthulien, where life was simple and beautiful, but fragile. Delhi, like many other Indian cities, was a city in rapid transformation. Today, after fourteen years since then, it has transformed to such an extent that even the regular inhabitants feel living in a new different world. As I ride my Royal Enfield Bullet across the city, I too can feel the change: The roads are now much wider and smoother; the lanes and by-lanes- flanked by new beautiful buildings and shopping malls, symbols of modern architectural grandeur- have become broader and cleaner; and the modern flyovers, which criss-cross into a beautiful but sometimes confusing mesh even for a regular road rider like me, have not only beautified the city
landscape but also improved the traffic. Then I wonder what has brought all these changes until a whispering thought inside me whisper the buzzword, ‘Globalisation’. My thought travel back to the land I belong where nothing much has changed and the Jhum cycles still run flawlessly slowly eroding away the precious resources that nature has endowed upon this land. My thought wakes me up, but I am in pain. I gather my strength to look deeper into where we stand in this new era of globalisation.
Globalisation, in broad terms, is an increased cross border flow of goods, services, capitals, ideas and people driving the world towards a global village. As a process, its origin can be traced as far back to beginning of civilisations when trade began to flourish. But Globalisation in today’s context- an intensified process of integrating the global economy- started mainly during the early eighties in the western world as a policy response to the serious fiscal and economic crises that engulfed the entire western countries. In our own country, India, we adopted the policy of liberalisation and globalisation during the early nineties in the wake of serious balance of payment crisis, triggered partly by Gulf War and the disintegration of former Soviet Union and partly by our own macro-economic mismanagement. Since then, it continues to remain forceful irreversible process despite strong opposition from the political left wing and few social activists representing the voice of the million underdogs who have been bypassed by the benefits of globalisation. In a span of over twenty years, Globalisation has brought about significant socio-economic and cultural changes to every section of the society, and the Hmar community, however insignificant in a nation of a billion plus, is no exception.
The policy of liberalisation and globalisation has triggered a new growth story that the country has never experienced before. Liberalised trade and industrial policies have unleashed enterpreneurship and competition, and the increasing investments, both domestic and foreign, generated new and vast economic opportunities, but confined mainly to the metro cities. Even in the far north eastern corner of the country, the centripetal forces of these new growth poles of post modern India could be felt, and many of us started migrating to these cities in search of better opportunities. Given the level of our technical skills and education, many of us do well earning enough to support not only ourselves but also send back remittances to our homes. With every passing year, the number of new migrants almost doubles leading to sharp rise in our population in many of the metros, but what is alarming is that nature of jobs that we do remains largely the same. Majority of us are still at the lower rung of the job ladder, and the vertical mobility to climb up the ladder is almost out of existence. But when it comes to horizontal mobility, we seem to excel hopping from one job to another that too for just few dollars more. All jobs, whether high or low, deserve equal respect, and the moral principle underlying the maxim that work is worship can never be questioned, but what is worrying is the stagnancy of our technical and managerial skills which is reflected from the unchanged nature of the jobs we do even after twenty years of our exposure to globalisation.
The reasons for this anomaly are not hard to comprehend: We, by nature, are passive, fatalistic, and religious but not necessarily spiritual; we are slow in anticipating and responding to events compared to our rivals and wait for opportunities rather than seeking them. As a result, bright young men and women get contented too easily in their new found jobs without much determination to reach higher. The zeal for higher studies to inculcate knowledge, professional skills and entrepreneurship, which are most crucial for remaining competitive and for finding ways of exploiting our own resource is unfortunately lacking. This is clearly reflected from the decreasing numbers of our students in the top colleges and universities of the country, and entry into top professional institutes seems to be a dream we hardly share or work for. In this new era market economy, where knowledge, creativity and innovativeness define the business paradigms, we cannot afford to neglect the basic fundamental of developing our human resource if we are to benefit in a meaningful way from the vast opportunities unleashed by the forces of globalisation.
Digging deeper into where we stand reveals that the rot runs much deeper than what we might have thought. Earning a peanut and living a millionaire’s life is unique syndrome that most of us suffer from and shamelessly defend like our birthright. Despite earning respectable income, many of us lead unsustainable life style that squanders away our precious earnings and run into deficits only to be compensated from home support. On the whole, the financial support from home still outweighs the remittances that we manage to send back. In spite of all the privileges and opportunities that we enjoy, we still fail to establish remittance linkages with our homes. Bad economics sometime make for good politics, but this form of bad economics we practice does not seem to bring anything good, but only bankruptcy. In the recent past, we have witnessed an increasing surge in cross cultural marriages in the form of mainly our women marrying men from different Colours- White, Black or Brown. Without any sense of jealousy, what can be said with certainty is that these new found love stories tell more stories about the growing materialism and the sense of helplessness and frustration prevailing in our society.
The material culture, blended with our new found party and live-in culture of the west, has come to invade our moral values, the last bastion of our defence, and we seem to be at the threshold of moral crisis. But we are neither worried nor remorseful because we feel that we still keep the faith. Winter set in, and when all the cultural extravaganzas passed their climax, an invitation doled out to a revered godly man to host a holy party, a party for salvation, brought us new hope to quince our spiritual thirst and wash off all the wrongs done. As the party began, and the same old sermon that the precious blood always cleanses the sins no matters how many times the cross is not carried reverberated flawlessly melting away every hearts – the sins once again washed away, the joy unbound, the blessings abundant and the harvest the same. What difference is there from the Kumbha Mela, a holy bath festival of the Hindus held after every twelve years in the river Ganges to wash off their sins, except that the cleansing from the Ganges last twelve times longer than what we could achieve from our salvation party. Even after hundred years of gospel, we still, knowingly or unknowingly, preach a half full gospel. If we are to rebuild our crumbling moral fibre in this immoral world, it is time we dare to preach and follow the full gospel that the cleansing blood cannot be separated from the rugged cross on which it flows.
Though Globalisation has brought development in several parts of the country, far in the Hmar heartland, the story is quite different. It is the story of untold miseries and deprivations of the highest degree. Even after 67 years of independent India, this part of the country has been deprived of basic amenities of life- health care, nutrition, education, road, electricity and all the things needed for living a dignified life; poverty, hunger, disease and ignorance have never shown sign of abatement. Men, women and even children of underage toil from dawn to dusk in fields without even basic inputs and technology off the shelf- their little harvest not enough to feed themselves but still sold off at throw away prices fixed by cunning traders from the Mainland. As the demand for energy increases to fuel the growing economy of the country triggered Globalisation, the Hmar heartland has become the new energy resource frontier in the eyes of the new breed of crony capitalists. Despite opposition by the people who have owned and cultivated this land as their only source of livelihood for more than centuries, effort to construct a 1500 MW dam that threatens to uproot and displace this already deprived people is already in progress. If the Government of the day allows that to happen, then it cannot absolve itself from a crime of driving the last nail into the coffin of its own child.
India adopted the policy of liberalisation and globalisation with the hope that it will enhance its economic growth and generate more surplus that could trickle down to the down trodden and strengthen human security. As envisaged, Indian economy registered a growth rate of 8 to 9 percent much above the Hindu rate of growth of 3 to 4 per cent, enabling the state to improve substantially its social sector spending. The UPA Government under its Common Minimum Programme to promote inclusive growth came up with several schemes for rural infrastructure development and poverty alleviation. Concerned over the rural unrest and the growing urban rural digital divide, the Government launched these schemes on a mission mode with a definite time frame for their completion. Some of the schemes that could have significant impact to the Hmar heartland had they been implemented in letter and spirit may be worth mentioning.
* Pradhan Mantri Gram Sadak Yojana(PMGSY): A 100 per cent centrally sponsored scheme, launched in 2000 to provide all weather road connectivity to all habitations in rural areas by 2009.
* Rajiv Gandhi Grameen Vidyutikaran Yojana (RGGVY): Launched in 2005 to provide electricity access to all rural households and free connection to all below poverty households by 2009.
* National Rural Health Mission (NRHM): Launched in 2005 to provide accessible, affordable and quality health care services even to the poorest households in the
remotest regions of the country.
* Sarva Shiksha Abhiyan(SSA): A national flagship programme, launched in 2001 to provide useful and relevant elementary education with universal retention for all children in the 6- 14 age group by 2010.
Out of the number of central schemes, not to mention the State Government schemes, had the above only four schemes been implemented successfully, life would be much more worth living in this land that has seen so much of sufferings and hardships. The saddest thing is that all these schemes and much more are implemented, but only on paper, and crores of rupees released by the Central Government for projects under these schemes simply vanished. If this can happen in the land soaked with gospel for over a hundred years, it is not surprising that we can’t stand united in celebrating the Gospel Centenary. And not many of us are surprised or even concerned about this worst form of treachery and fraud the ingenuity of man can device. Isn’t this a cause worth fighting for? How long and what more do we have to wait to drive ourselves into action to fix responsibility and accountability in our governing system?
Delivery mechanisms in this country have the dubious distinction of delivering just 25 Paisa from every one Rupee subsidy they are supposed to deliver. It has become almost impossible to improve the delivery system unless the beneficiaries and people at the grass root level remain conscious and vigilant, and take proactive stand as active participants rather than mere passive recipients in the entire implementation cycle. To encourage people’s participation and provide legal empowerment to the people, the UPA Government has enacted several socially progressive legislations like Right to Information Act, Right to Education Act, Forest Rights Act, National Rural Employment Guaranteed Act, and Food Security Act (being enacted). Unlike other legislations that empower the state against the people, these new laws empowers the people against the state by providing legal rights that they can exercise freely to protect themselves against the state excesses and extract their dues from the state.
These laws have been proved useful in improving the delivery system, and many deprived and down trodden people across the country have been unshackled from the clutches of poverty and injustice. There is no reason why such story cannot be repeated in our own land where the need for it is the most. How long should we drag our feet on issues that threatened our survival? Cynicism and passivism that often make us mere silent spectators only leave more room for those in the Governance to loot and plunder. And if we allowed that to happen right under our nose, then we are as guilty as they are. We need to go beyond empty rhetoric and draw up a proper Action Plan to find where things have actually gone wrong and make those responsible for them accountable. Let history remembers us for what we did and not for what we did not do.
By Pu Ramthienghlim Varte, Shillong.
Tarik Ni 7,April 30 AD a Kross lera Lal Isu khengbet a um chuh a thi tak tak ani ti sipai haiin an enfie hnungin zantieng Dar 5:00pm velin a ruong chuh an lak thlak a, hun an tepter ta em leiin thawdan pangai khawma thaw hman lovin Joseph, Arimathai khuoa mi chun Bawrsap Pilat kuomah Isu ruong chuh a hni’n an lak thlak a. Hmawsarum tak meuvin thuktheinawna damdawi a hungchawi. Alawi le Mura anti chauh chuh an nal sawk sawka, puonzai inhmiin an tuom a, thlan lungker sungah an inzaltir taa. A thlan lungker sinna lung chuh dawmsawn mei mei theilo khawpa rik ruong danghai sinna lungphek ang mei mei nilo chun an sin a. Vengtuhai hmu ngeiin thataka char dein midanghai thawdan bakah Rome Sawrkar Seal an tet khum a nih.A ruong vengtu dinga ruothai kha Juda Sipai a khawm a thonawk ding i
nlau dawp dawp vawng an na, inrawitu ding chun Bawrsap Pilatin a mi ringzo tak Sipai za hotu Petronius a ruot ti ani nghe nghe.
Hienglaia Rome sipaihai inhrem dan chuh– (i) Indona hmuna tlansie chuh Sipai hotu lientak General in a kut ngeiin chemin a sathlum ding (ii) Duty laia inlusu chuh rawla namthlak ding ti a nih. Chuleiin, hi zana thlan vengtu haihih an inlusu chuh ring a um nawh. An hotupa rawiin rawla namthlak chuh an hmaa dawkan ani tlat leiin.
Tarik Ni 9,April 30 AD (Pathienni) zingkar inhma deuvin Mari Magdalin le Mari dang chu Isu ruong zalna thlan chuh ti le inthin dawr dawr pumin anva en dawk dawka, a hril ang ngei khan alo tho tak taka, a thonawk thu chuh Vana inthawk Vantirko hung tumin an kuomah ‘Tinaw ro, Isu an hemde kha inzawng ani ti ka hriet, hi hin a um ta nawh, a hril ang ngeiin a thonawk tah, a zalna hi hei enta hman ro’ tiin. A tuomna puon chauh chuh anva hmu a nih.A thonawk thu an hriet phingleh an lawm taluo a, a thuoihruoi Jerusalema umhai le mi dang dang a lainatuhai kuomah an hril ta peia. A thonawk thu chuh Jerusalem khawpui sunga chauh nilovin Juda ram, Samari le Galilee a hai an thangsuok vawng nghal a nih.A thonawknaw sa a thukhel hril nita ang hai sien chuh thukhel chun nikhat khawm dai naw nia, an chung khawm ava hei rik awm ngei de.Rome sipaihai le Juda mipui haiin Lal Isu an sawisak neka nasa lemin an thaw awm sia. Thlan vengtu sipai haiin kan inlusu kar a thuoihruoi haiin a ruong anlo hung inruk hmang anti ngam hi a mak bek bek el chuh a nih. Chuonga inlusu chuh rawla namthlak ding anni chu teh, an nam thlak ti ruokchu ei hmu sinaw a, hotu hai le inthuruol vawng anni ti a chieng. A reng rengin an inkar chun an rutu chuh a thuoihruoihai anni ti iengtinam an hriet thei, anlo inruk suok lo ni reng sienla a ruong an siena chuh iengtinam an zawngsuok naw ding. Chuleiin, a hrillawk ang ngeiin mithi laia inthawk a thonawk tak tak a nih.
Isu tuomna puon hi a tak tak hmu theiin Italy ram Turin khawpui biekin pakhata anla sie tha a, a hming Shroud of Turin (Isu tuomna puon) an tih. Europe rama mithiem tam takin SHROUD OF TURIN RESEARCH PROJECT tiin a tak tak ani am tak tak naw an suina a chun Isu tuomna puona hin mihriem thisen pawimaw tak tak hieng- Hemochromogen, Serum Albumen hai an hmu suoka; hi puon tuomna hi a tak tak ni dingin an ringa An vuokna be an hmudan chun hnungtieng nekin hmatieng a tam lema, vuokna be hmun zakhat vel hmu a nih. Hruihruola vuoka hrem ding chun Judahai dan chun vawi sawmli bak vuok awilo a nih.
Chuongchun, a thuoihruoihai hlak Arte a puiin a thisan ang elin anlo indar vawng taa, a thenkhat Galili dil tieng an nga manna hmuna dam anlo um tah. Amiruokchu, a damlaia hril angin a thonawk hnunga a thuoihruoihai inhmupui nadinga alo ruotpek Galili ram hmun pakhat a chun thuoihruoi sawm le pakhat hai kuomah an lara, thahnemngai taka a sinthaw (Mission) sunzawm dingin a hrila. ‘Hnuoi le van thuneina po po ka kuomah pek ani tah; Fe unla, hnamtin lai chanchintha hril unla, Pa le naupa le thlarau thienghlim hmingin baptis unla, thu ka pek po po cheu pawm dingin inchuktir ro. Chun, ngaita u, kei kumkhuoin khawvel tawp chenin in kuomah um pei ka tih’ tiin.
Chun, alo hrillawk ang ngeiin khawvela Ni 40 hmun hrang hrangah inlarin a hun tiem a tlung phingleh a thuoihruoi mi tlawmtehai chuh thuoiin Olive tlang ah an mit hmu ngeiin vana lak hmangin a um ta a nih.Van tienga Lal Isu thuoia a um a inthawk thlarau thienghlim hungtlung hma si ni 10 (sawm) sung chun khawvel hi optu bova um a nih an tih. Lal Isun thlarau thienghlim hungtlungding lo nghakro ati ang khan, Pentikos ni (Isu thi a inthawk Ni sawmnga) a hungtlung chun Jerusalem pindan chunghnung taka chun thli angin thlarau thienghlim chuh a hungtlung ta phut ela; an rengin thlarauvin an sipa, inthinna thlarau an changa, tawng hrietlo hmangin an thil hril inhrepaw thei siin Pathien thlarau thienghlim chuh an chungah a fu tah a nih. Chuh, Juda Jerusalem a um haiin an hriet phingleh makti em emin mipui an hung pungkhawm a, ‘hienghai hih Galili ram mi an ninaw amani, iengleia an piengpui tawngang ela tawng dang dang hmanghai hi inhrepaw thei am ani ta leh’ tiin. Chutaka inthawk Krista chanchintha thilsiem tinreng kuomah puongsuok dinga hmangaina lungril puta, iengkim Krista hminga tuor huomin huoisenna thlarauvin a hei inthuom zet chun Krista hminga thi khawm an cho et et el a nih. Tirko Peter, Johan hai le thuoihruoi iemani zat chun huoisen takin Krista chanchintha chuh an puongsuok ta peia, thlarau thienghlim thilthawtheina neiin zeng, mitdel, kebai le dang danghai sukdam theina le thilmak thawtheina an chang bawka. “Insuol sim unla,Insuol ngaidamna dingin Krista hmingin Baptisma chang ro “ tiin Krista chanchintha chu an puongdar pei ta a nih. Chuongchun, chawl hadam hman lovin khawvel hmun hrang hrangah chanchintha puongdarin, an hringna Krista tadingin an inhlana- Andria chuh Russia rama, Bartholomai le Simon chu Iran rama, Philip chuh Turkey rama, Jakop Spain ram a, Hmangai Johan chuh Asia Minor ram a, Marka chuh Aigupta ram a, Mathai chuh Ethiopia ram a, Peter chuh Italy ram a ( Ka Lalpa hemde anga hemde chuh ka phu nawh, a letlingin mi hemde ro tiin a hringna an hlan a nih), Thoma Didum chuh India ram a. Chuongangin Krista chanchintha chuh vawisun chen hin puongdar in a uma; Chu nih missionary lungril eiti chuh. Chuleiin 60 AD vela khan chuh khawvel hmun hrang hrangah hi chanchintha hi an dar suok nghal a. Khawvel sakhuo laia pawimaw tak Kristien sakhuo (Sakhuona a Krista hnungzuitu) chuh a hung ni nghal reng a nih. Krista hi tho naw nisienla hieng po po hi a tlungthei naw ding a nih. Chuleiin:
Thlaa inthawk a tho nawk tah, Sandamtu Laltak chuh;
Thlan thima inthawk hungsuokin, Khawvel suol le thina a hne zo ta.
A tho nawk ta, Inpak ro, sandamtu a tho nawk tah.
tiin hlain ei sak dep dep thei ta a nih. Pathienni (Sunday) ei ti kuhi Krista thonawkni ani leia khawvel pumin eiin ser, Hindu kulmutna hmun India ram takngiel a khawm hril buoi umderlovin sawrkar sin le thil dang danghai chawl sanin eiin ser bawk ani hi. Kan Upa pain Pathienni tuk tawngtai dingin an ko chang ‘Vawisun i thonawkni ropui taka hin’ a ti hlaka, ka ngai thei rak ngainaw a chuh alo indik lem a nih. Chuleiin, a thonawk ni neka ropui lem hi a um nawh. A pieng ni, a thini le chawimawia a um nihai chuh kumkhat sungin vawikhat chauh eiin sera, a thonawkni ruok chuh kumkhatin vawi 52 (Sawmnga pahni ) eiin ser a nih.
Chu chanchintha chuh mingohai zarin eini lai a hungtlung vea, ei lawm hlea, taksa le thlarauva malsawmna tam tak dawngin ei pilepu hai khawsakna ngaituo chun vawisun hin chuh changkang tak ei ni tah. Chuleiin, eini khawm missionary lungril putin Lalpa rawngbawl ei tiu. Missionary lungril indik tak nei hai chuh Lal Krista a thonawk angin ropui takin eila tho ve ding a nih ti an hriet tlat leiin Pawl le Kohran rawngbawl lovin Lal Krista rawng an bawla, malsawmna tam tak leh nitin nun an hmang hlak .Chuongang ni dingin tiemtu po po Lalpa’n malsawm raw seh.
Diebol chun tlang insang takah a thruoi nawk a, khawvel lalram po po le an ropuinahai chu a’n entir a, “Bokkhupin chibai mi buk la, hieng po po hi pe vong ka che” a ta. (Mathai. 4: 8)Mihriem hin khawvelah beisei ding nei naw ta ngat inla chu ningtelin ei thi el ring a um chu tie. Khawvel ropuina le mawinahai hi beiseia hnota hlim le lawma damsung hun ei hmang ral theina dinga Pathien malsawmna vochuom an nih. Chu ropuina le mawina chun mihriem
lungril le ngaituona a hne èm ém el a, mi tinin ei phak tawk le tlin tawk peiin chu thilhai chu hnotin ei intlansiek a, hriet naw karin ei damsung hunhai hi ei hmang liem hlak. Mi tam takin chu ropuina le mawinahai chu hnotin chin lèm nei lo lêkin ei intlansiek a; petu Pathien chen theinghilin beidongna le lungngaina tam tak tlakbuokin an um hlak a nih. ‘Zingtieng naupa’ ti hiela ko (Lusifar) khom khan ropuina le mawina a sietpui let dèr a, Pathien hmelma,Diebol ti a hung hlaw tah a nih.Khawvelin sum le rangkachak ,KEIVOM RUN (Greater Noida), April 15, 2011.
A mawi ti’n an zong vel a,
Nisienkhom an mawi na’n,
Pielral an kai zo nawh;
Van mawina’n pielral a elvar,
A chu a nih ka hril nuom. (Rev. Thangngur).
Eini tlangmihai abiktakin Kristienhai hi inrem taka Krista zara um tlang diel diel ding ei ni vei leh, ei tawng le ei hnamhai leiin nasatakin a mi the dang tawl chu a ni hi. *The writer is a Bible student in Manila. This write-up is dated 15/04/11, Manila.
