INPUI: Hmar News & Info

-LRS Puruolte


"Women hold up half the sky"
- Chinese Proverb


(Hi  Chinese thuvar hin a kawk tak nia inlang chu Nuhmeihai pawimaw zie  le khawvelin a mamaw zie a nih. Van khi  a chim thei lo ni ta ang sienla, Nuhmeihai zarin a  chim theina ding kha a chanve  (50% )  chu anni  hai  lo dawmkang  leiin a chim naw pha a, an lo veng a nih. Khawvel  siet -le-that theina hi Nuhmei hai chungah  a chanve  (50%)  tawp a'nnghat zie a hrilna  ni thei a tih, ti ring a um.)


Pathien-in ama angpuia a siem mihriemhai hi ei hei ngaituo veng veng a, Pasal thangpuitu dinga a siem ve ngat Nuhmei (Pasal thangpuitu ding lieu lieu) thanglo chun kawng tum tum hai hi hlawtling theilo a lo tam khawp el! Pathien-in Pasal thangpuitu dinga a siem ngat an ni leiin mei mei an lo ni naw hrim a nih! Khawvel lienlem ei daksuok chun, hmu theia um chu Nuhmeihai hmusit, sie hnuoi, an ngirhmun dawmsang tum hrim hrimlo, enhrang a ngaitha le an thurawn lak nachang hriet naw chun kawng tum tum haiah hmasawnna a um thei tak tak naw ding, ti hi a nih! Nuhmeihai ngirhmun hrietthiempuia dawmsang thiem thiem chu ram, hnam, khawtlang, pawl, kohran, insung khawm nisienla, a ieng ieng a khawm hma an sawn zat zat pei a lo nih.


Nuhmeihai dawmsang/hlutsak a an thurawn lak ve hlak a that thu hril pha pasal tam tak chun thangtlawm a lain thaibawina amani Pathien thu (Bible) kalna ang hiel a dam an pawngpaw ngai el hlak! Hrietchieng tawk nawna lei le hi thil hi fumfe taka ngaituo nawna lei chu a ni tak el awm. Kristien khawm ni inla a umzie hriechiengtu ta ding chun pawnga do/kal el chi khawm a ni  chuong nawh. Thlarau tienga chun Nuhmei lu chu Pasal a ni a, Pasal lu chu Krista a ni  ngei. Pasal lu Krista a ni leiin Pasal khawmin Krista ditdan a en a ngai a, Nuhmei khawmin Pasal ditdan a en lem chu a ngai chang um ngei a tih. 


Social Media haia tarlang ta angin Tuolbuol (January) 25, 2017 sun khan darkar 4 (li) le minutes 20 (sawmhni) sung ding, Rural Women Upliftment Society (RWUS) huoihawtnain RWUS Training Hall, Sielmat, CCPur, Manipur hmun ah "Consultation meeting for strengthening the role of women in Governance and in decision making" (a umzie a'nril le a kawk a lien em leiin a fie nawk zuol theina dingin- tuipuiral (English) tawngin a fie tawk hle tho zing laiin Hmar tawngin hiengang hin la hei tuihni nawk tete inla,  "Nuhmeihai sawrkar, ram, hnam, khawtlang, kohran, pawl, insung le a dang dang haia dan le dun siemna kawnga hai khawm nisienla, rorelna/inrelbawlna fellem le hmasawnna hratlem a um theina ding le thutlukna siemna hun le hmun hai ah a hma neka an thang rawn ve theina ding le an indikna/an chanvo, an i phu hrim hai an dawng a, an ro a hrat nawk zuol thei dan ding, an harsatna chingfel dan ding le hmalak dan ding ngaituoa inrawntlangna, ti el inla a kawk famkim deuin, kawk chiengkuong tak dingin ring a um.)


Chuong ang hun pawimaw tak el ah ngaina taka thang ve dinga fielin ka um ve a, fiel a ka umna chu inzaum le hlu ka tiin ka ngai pawimaw em leiin ka thang ve ngei a. CCPur laia hnam tum tum a nuhmei pawl tum tum, CBOs/CSOs le Kohran a mi abikin nuhmeihai ainthawk an aiaw le thuoitu in hrawl tak tak,  an thangkim tha thek thawk hle. RWUS hai hi Manipur a khawm a thaw tha pawl a mi an lo ni nama'n thaw ding an hrietin suongum ka ti thei hle. Hiengang pawl hrat tak el eini laia ei nei ta hi lawm a um bek bek el a nih. Nuhmeihai tading ngat lem chun a hlu zuol. Malsawmna ropui tak a nih.


Session 3 (hun thum) a thein thu pawimaw tak tak hril, ngaithlak, hriltlang le a thanghai chun thu hlu tak tak hawn a ni a. Kha huna thang haiin an nuhmei chanpui a thang velo hai an la hung hril sawng teu dingin dit a um. Mani tawnga thu hriet fie ngei ngei thei dingin Ms. Mary Beth Sanate, Secretary, RWUS in Moderator niin hun a vawng a, Mrs. Nissi Lalrochan Proj. Coordinator, RWUS in hun karlak a hai hun hmangin lawmlutna le lawmthu kim thlapin hrilna hun a hmanga, RWUS le Women-in-Governance (W-in-G), CCPur leh hi huna fekhawmhai chu induthaw takin tukum 2017 hin nasa deua hma latlang ding le thang latlang seng dingin a mi fiel tawl bawk. Kha hun a khan lungril tawk em em el  tam tak hril  a ni a, Nuhmeihai harsatna chi tum tum sukkieng dan ding le nuhmei hai ngirhmun dawmsang dan ding hai an hriltlang a, hmalak dan ding khawm an hrilsa a, fekhawmhai a'nthawk indawn nuom nei haiin dan-legal/constitution/customary law le a dang dang thu a indawn nuom an  nei hai indawnna le dawnna hun hmang a ni  bawk. Hril nuom kha a tam ve khawp el a, hunin a mi dai naw a,  kei khawmin hun tawpna taka thuhrilna hun pek ve ka ni hun ah ka nuom zat khawm ka hril ta nawh. Midang khawm an ni ve tho tawl.  Kha hun kha an hawi hle a nih. (Nuhmeihai hi  kawng  tum tum hai ah  tulna an hau si a, an hun hlu tak  maksana hung  anni tawl awm si a, zantieng thlai suong ding dam ni ding ann'a tiin ka ngaituo zing bawk a, sukbuoi sawt kha ka'n phalam lei chu a ni deu tak.)


Speaker hai khawm suong an um thei hle a. Anni hai hin thupui dang dang hmangin thu an hril a. Ms. Ninglun Hanghal, Social Media a ziektu inlar em em chun "Women support women: Opportunities and Challenges" ti a hril a. Kohran le hnam a khawm hrietlar le thuoitu tlin em em el, khawvel hmun hran hran khawm lo fang rawp tah hlak, thiemna tienga khawm insitumlo, hrietna nei zau em em el, Rev. (Dr.) V. Lalnghakthang in  "Steps for advancing indigenous women's political participation in North East" ti a hril a. Chun, "Structural system/policies: challenges for advancing women leadership" ti chu ieng huna khawm Nuhmeihai tadinga inpezo em em el hlak, Churachandpur District Legal Services Authority (CDLSA) a mi, Ms. Grace Chiinhoihniang, Advocate in hril malamin Nuhmeihai le inzawma dan (legal/constitution/customary law) chungchanga inhrilhietna, hriltlangna le indawnna le dawnna hun fekhawm hai a mi hmangpui tawl a. Kha huna ka lawmna belsatu, hrilsa lo theilo a ka ngai chu kha huna fiel ve le an pawl- NE Food Banking Network (NeFN) aiawa hung, Hmar hai laia Internet khawvel dak a, Online hlak le Facebook a lut hlak hai chun an hrietlar em em FOX JOURNAL neitu, tulaia Hmar lai el chauh khawm ni talo a Social Media tienga thaw hlawk em em el, Tlangval fel tak el, Joshua L. Amo @Jr Amo, Social Media Ambassador, NE Food Banking Network (NeFN) khawmin a hung uop ve kha a nih. Anni NeFN hin bu (food) fak ding tieng ah hmalain, rawngbawlna pawimaw tak a nih ti hrie a mihai leh an tuokkhawm hai chu an khattawkin a thlawn a semin a mamawtuhai kuomah an sem/inhlan hlak a. Eini laia rawngbawltu pawimaw tak el an hung ni mek tah a nih. Anni hai ang dam hi mi tam tak ei ramin a mamaw a nih.


Hi huna ka thil hmudan tlangpui le midang hriet ve dinga tha  ka ti zuolhai laia mi thenkhat:
Pasal thangpuitu dinga siem Nuhmei thanglo chun hlawtling theilo a tam! (chuong ang ding awm chu lo ngaituo sunzawm ve el rawh). Nuhmei haiin an ngirhmun an siemtha nuom tak tak a ni chun anni le anni (nuhmei le nuhmei) an in thangpui le inthlawptuo (support) hmasa phawt a pawimaw tak zet. Chuchu an mamaw hle. Nuhmei haiin hma an sawn theina ding chun ram le hnam rorelna, khawtlang le insung rorelna, kohran rorelna haia khawm an thang rawn ve a pawimaw a, chuchu ei ram, hnam, khawtlang, insung, kohran khawmin a mamaw bek bek. Chuong ang a ni theina ding chun ei ngaidan, ei pi le pu huna inthawka ei fe dan, customary law chenin thlak danglam ngai a um deu nuk tah. Pasalhaiin lungril zau taka Nuhmeihai harsatna ei hrietthiempuia ei ching dan thalo hai ei hnawl ngam ngai a ta; Sakhuona (Kristienna) khawm inza si a, kallo a ei in ennawn rawp le Customary Law, Constitution khawm nisienla ei ennawn rawp hi makmaw chu a ni tah. Chu ding chun Nuhmeihai tak tak an thangtlang a ngai hle. Hmalak dan ruok chu an thiem hle ngai a tih.


Ei ram ro inrelna, sawrkar a (MP, MLA, MDC etc) le khawtlanga pawl umhaia dam hin mipuiin palai ei nei le tir hlak hai khawm hi Nuhmei hai khawm an inrawl ve chu a ngai an tah. Pathien-in Pasal thangpuitu dinga a siem ve ngat Nuhmei thanglo nana chun a famkim thei naw deu chu a lo ni awm! Khawvel ram changkang le ram hmasawn mek a hai chun Nuhmeihai an dawmsang thiema hma khawm an sawn deu deu a nih. Chuchu India sawrkar khawmin a hung thaw tan ve mek a. Eini lai chun ei la paw tawk naw lei khawm ning a tih, uksak a la hlaw tawk nawh. A iengpo khawm nisienla hi hi lo hei hrie ve reng reng inla: Inter-Parliamentary Union (IPU) Dec. 2014 dungzuiin Rambung tum tum haia Nuhmei Parliamentarians (mipui aiawa sawrkar roinrelnaa palai) hai chu hiengang hi an lo ni hlak- America ah 26.7%, Europe ah 25.3%, Sub-Saharan Africa ah 22.1%, Asia 18.8%, Arab States 17.9%, Pacific ah 12.7%. Chun, Inter-Parliamentary Union (IPU) Nov. 26, 2015 a Annual Analysis On Statistics Of Women Members of Parliament (MPs) dungzuiin India ram a chun Lok Sabha ah 11% le Rajya Sabha ah 10.6% nuhmei an ni a. Khawvel rambung 188 laiah Nuhmeihai Parliamentarians (mipui aiawa sawrkar roinrelnaa palai a thang an tam indawt dan) a 108-na a nih. NE India ah Nuhmeihai thlierhranna a la nasa hle a, Entirna'n- hnam insang hai laia hnam hnuoihnung um hai SC/ST Nuhmeihai khawm ngaitha an ni rawp a, Nuhmeihai tadingin 33% Panchayati Raj Institutions (PRI) ah huol pek dinga ti nisienlakhawm ngaisak a la hlaw tawk naw hle. District Councils le Village Authority a lem chu hril tham an la um nawh! Nuhmei-Pasal inangtlangna hi ditthlangna el niloin ei pi-le-pu haia inthawka ching dan thalo thlakthlengna le kawng tum tum haia inthanglienna le hmasawnna dinga kalbi pawimaw tak a nina hrie a, chu tieng chu thlier thiem a ngai tah a nih. (Hriet dinga tha:  Thutlukna siemtu  ni hi nuhmeihai tadingin  ditthlangna (Option) chauh a ni naw a, an Rights a ni ve...)


Tuhin Manipur chun 11th State Legislative Assembly Election chu March 4 & 8, 2017 haia nei dingin a hmasuon mek a. Hieng hun a hai khawm hin Nuhmeihaiin anni aiawtu ding an in ngir tir ve hi a awmin a hun ta hle. Sawrkar in seat reservation a siem dan le kalhmang ruokchu a um thei. A iengpo khawm lo nisienla tutak hin Manipur a chun Voters Pasal nekin Nuhmei an tamlem a, Nuhmeihaiin an bawna tieng tieng, an Vote an pekna tieng tieng chu a'nkuo duok duok thei ding lai tak khawm a ni el thei. Nuhmeihai tadingin Nuhmeiin Nuhmei thangpui/thlawp (Women Support Women) hun lai tak, chu kalhmang hmang hun lai tak a nih. Nuhmei an thangkhawm vei chun khawvel ram le India rama state thenkhat hai angin lutak nina, President, PM, CM chen khawm MP, MLA, MDC titak lo ah an la hung ni thei pei ding a nih. Khawtlang le kohran, ei ram le hnam a pawl um haia khawm hin nina insang chel ve ta hai sienla, a sietna nekin a thatna a hung tamlem ring a um. Entirna a hmang thei- Nuhmei lo mei mei naw zie hmu ding a um zeu zeu...


Tulai khawvel ah Nuhmei thluok tha tak tak, lekha thiem tak tak, Pasal thaw thei ang ang thaw thei le an neka ropui lem dam, sin insang tak tak chel le hmu, hmatienga beisei um tak tak Nuhmei an pung pei. Pathien-in Pasal thangpuitu dinga a siem ve ngat Nuhmeihai thanglo chun hmasawnna le hlawtlingna a lo um thei tak tak naw a nih! Thangpuitu dinga siem ta chawk chu an lo pawimaw mama a nih! A chau lemin mi an thangpui ngai naw a, a chau lem chu a hratlemin an thangpui lem rawp hlak bawk... Nuhmeihai puol bika inser hlak ni (day), National le International level a mi dam, entirna'n- International Women's Day, Mother's Day... hai khawm hi ursuntaka inser vein le a tam thei ang tak inhrilhrietna hun (awareness) hun huoihawt uor a pawimawin ei mamaw hle. Pathien-in Pasal thangpuitu dinga a siem ve ngat Nuhmeihai an ngirhmun ei sie hnuoi sung chu hmasawn tak tak harsang a tih.

By Prof Lal Dena*, Manipur University

Though the progress of education was slow in the hill areas of Manipur, a second generation of tribal elite had emerged in tribal society in the 50s after India’s independence in 1947. Growth of modern education and monetary economy went together hand in hand. The Government of India also introduced the scheduled system through which those section of people who are born in a caste-ridden Hindu society are classified as ‘scheduled castes’ and those tribes outside the caste system are included in the category of ‘scheduled tribes’ with a fixed quota of reserved posts for entry into the civil services, legislative assemblies and parliament. Out of these second generation tribal elite, different types of new leadership had emerged. New political leadership cutting across existing state boundaries had demanded right of self-determination and in some extreme cases even secession from India. New professional group who entered into government services through reserved quota began to constitute the top class and cream of the tribal population. At the same time, a host of theology-oriented church leaders and the nouveau riche from among the business communities and contractors formed themselves into a powerful group which cannot be easily reckoned with.

The third generation children of these tribal leaders could now afford to get better opportunities to study even outside the state of Manipur. So in course of time these educated people are firmly placed in government jobs and as a matter of fact, many of them began to enter into All-India services such as civil service, police service, medical service, engineering service, forest service, etc. Again the fourth generation children of these central services holders or nouveau riche, being born and brought up in metropolitan cities, begin to join the best colleges and universities in the country and can even compete with non-tribal candidates in the all-India competitive examinations. Elite marriage is also confined to the families of similar status and thereby building the solid base for a permanent middle class in tribal society. The competition is also no longer between the children of this class and the children of the interior villages in the hills; but is now among the children of the same middle class families themselves. Therefore while the reservation system is acting as a means for bringing up the weaker section to the level of other advanced section of the society, it is at the same time creating a new privileged group within the tribal society

Modern tribal middle class vis-ænbsp;-vis Tribalism or Detribalization:

Surprisingly the tribal middle class in the post-colonial period are caught in two self-contradictory situations. While they are in the process of detribalization, they are at the same time advocates of tribalism. As a matter of fact, tribalism emerges in a situation where tribes and tribesmen are vanishing. This is to say that tribalism flourishes among the detribalized middle class which includes politicians, bureaucrats, teachers, doctors, church leaders, wealthy businessmen and contractors. In order to distinguish themselves from the rest of the indigenous masses, they tend to uncritically imitate modern values and life-styles. More crucial, all of the members of the elite have left their ancestral land to settle in town or cities. In this way, disparity between the elite and rural masses has also become wider than before. They also tend to look with disgust at their established traditional values and customs. What is important is the change in their mental outlook. They think and act as other non-tribal urbanized people do, beginning to impose upon themselves heavy bourgeois values.

In a sense, every professional tribal is detribalized as soon as he leaves his tribal area. He begins to live in different kinds of social groupings, earns his livelihood in a different way and comes under different authorities. But the question is: is he really free from the influences of his tribe? In this connection, Gluckman argues that urbanization does not necessarily disrupt tribal solidarity. It is true that a tribal who lands up in a town or city, becomes isolated from his ethnic environment. But it always happens that even there he continues to live with his fellow tribesmen and this can strengthen his communal or tribal ties(Markovizt: 1970). For instance, different tribal groups settle permanently in different parts of Imphal, Guwahati, Bangaluru, Calcutta, Delhi, Mumbai, etc. Even in those metropolitan cities, they continue to organize themselves on the basis of tribes or communities. Because the spirit of tribe always exists as traditional law on cultural rituals and rites regarding death, intergenerational social relationship, leadership and the positions of elders and youth in society. Ethnic-based political parties or voluntary associations are always the visible operational arms of tribalism. These are again instruments for the development of ethnic nationality. Very often, the leadership of these ethnic-based parties or associations is drawn from the detribalized elite who at the same time form a part of national elite in a wider context. They identify themselves with the state and its government. Yet, as and when occasion demands, the detribalized elitists use these parties or associations to protect or promote their own communal interests. For this reason, they are unable to separate themselves from the wishes of their kin and the demands of belonging to their tribe. In a way, “tribe affects the individual at a very personal level. Tribe is touchable. Tribe is not mysterious. Tribe has a face. Tribe is nurturing. Tribe has tradition and culture. Tribe is the clear answer for many people to the question ‘who am I?”(B.S.Aswal,2012:95).

To a great extend, tribalism is the outcome of conflicts between segments of detribalized elites in a pluralistic society. Because of the very nature of inner contradictions inherent in the class relationship, one ethnic group always tries to dominate or compete with the other tribal group. A ministry or government in which one ethnic group is dominant, is often suspected to favor that ethnic group at the expense of others. In this way, we see both competition and conflict for power and position among rival ethnic groups.

According to Peter P. Ekeh, University of Ibadan, Nigeria, tribalism is the direct result of the dialectical confrontation between the two publics: primordial public and civic public. The primordial public is closely identified with primordial groupings, sentiments and activities. Whereas the civic public is based on civil structure: the military, the civil service, the police, etc. The leaders of the primordial public should not be confused with ethnic leadership. They want to channelize a great share of resources from the civic public to individuals or to his community as they can.

The protagonists of tribalism strengthen the positive value of ethnic loyalty. They also create in many cases, cohesive groups much larger than those that existed in the pre-colonial era. For instance, the concept of Nagaisation is still an expanding and unending process and some tribes who are more akin to the Kuki-Mizo groups linguistically and culturally, are now in the process of being Nagaised. Among the Kuki-Mizo groups also, the search for a more accommodating nomenclature is still on and options opened for them are: Kukiaisation, Zomiasation or Mizoaisation. The Paites, the Vaipheis, the Zous, and Simtes, etc. tend to opt for Zomi. Whereas the Hmars in and outside Mizoram prefer to identify themselves as Mizo by still retaining their identity as Hmar. The Gangtes, as a matter of fact, have recently merged with the Mizos.

In the final analysis, tribalism, good or bad, ensures ethnic loyalty which in its turn, provides for the tribal people a sense of their identity and the values of their culture and tradition. At the same time it also provides a material basis for political and socio-religious separatist movements. Even church organizations are based on tribal lines. The whole tragedy with most of the tribal Christians is that their ethnic loyalty often transcends their commitment to Christianity. The majority of them are tribals first and Christians second. In this way, the process of tribalism and detribalization are dove-tailing in a changing tribal society today.

References:

1. B.S.Aswal, Tribal and Human Rights, Cyber Tech Publications, New Delhi, 2012.

2. Gluckman, ‘Tribalism in Modern British Central Africa’ in I.L. Markovitz’s African Politics and Society, Free Press, New York, 1970.

3. Lal Dena, ‘Detribalized Elite Groups: Their behaviour’ in Souvenir, NEIHA Third Annual Session, Imphal, 1982.

4. P.C.Lloyd, Africa in social change, Penguin Books,1972.

5. Peter E.Ekeh, ‘Colonialism and the two publics in Africa: A Theoretical Statement’ in Comparative Studies in Society and History,Vol,17, Camdridge

6. R.M.Ismagilova, Ethnic Problems of the Tropical Africa. Can they be Solved?

About the author:- Prof Dena is a regular contributor and patron of Inpui.com and he has been writing articles shedding lights on many historical as well as contemporary issues. He teaches at Manipur University, India.

By Hmar Putar

Hnam hi iem ana? ei ti chun iemanizat a criteria hril ding um a ti. Anachu ei thupui tak 'Tawng' a hin hung lut chawt el ka tih.

Tawng hi communication ei nei thei na ani leiin Hnam pakhat ve ding chun nei ve chu a tul a. Tawng angkhat hmang hai chu tawng dang hmang hai nekin inlainatna le inhmangaina khawm a um lem bawk. Anachu 'Tawng hi Hnam anih' ei ti tawp ani chun hrilding iemanizat chu a umin ka hriet. 'Tawng hi Hnam anih' eiti chun Tawng hmunkhat hmang hai hi 'Hnam hmunkhat' ei ti na ani el a...chutak chu ani ka zuk hril inhawk bek bek chu.....haha!

US a Negro umhai, dum tawk tak, hner sa tep tup hai sawn 'english' tawng hi an hmang zuk zuk hlaka, an neighbour hai, mingo taktak of european descent, Chinese, Vietnamese, le Arab mi le a dang dang hai khawmin 'saptawng' an hmang vawng a, ei hriet seng angin English tawng hi United Kingdom sunga England rama 'English Hnam' hai tawng ani a, 'Tawng hi Hnam anih' ei ti si chun English hnam hi anlo va raptlak ta awm char char de? US rama Negro pa khawm 'English' ani el....haha!

Irish, Scottish le Welsh hai khawm sawn 'english' hi an hmang tak ani leiin 'English' vawng anni el naw ding a?

Ivory Coast a mipui dum lel lul hai sawn French tawng an hmang a, French mi ei hriet hai le hin anin ang tanaw khawp el anih. Anachu 'Tawng hi hnam anih' ei ti si a, French hnam lo ni mei mei ta raw hai se!
Drogba dam hi French hnam alo nizing annawm ie! Huiha!

Spanish khawm hi S. America rambung lai chu an hmang deu vawng ani a. Spanish hai khawm hi chidang dang an tam nuom khawp el ie, English tawng hmang hai po English Hnam anni ei ti ang anni ve.

Brazil mipui hai khawm sawn Portuguese an hmang a, Portugal rama Portuguese tawng hmang hai le sawn chu anin ang naw nasa khawp el anih!

'Tawng hi hnam anih' eiti chun English, Spanish le French le Portuguese hnam ding awm ei zuk hril hai po chau a inthawk khawm khin, Nasa chu an nasa tawl ie maw? Haha!
Mizorama Khawbung pa chu Lusei tawng a hmang leiin Lusei Hnam ning ata, kei Manipur Khawbung pa hin Hmar tawng ka hmang leiin Hmar ka ni bawk. Nasa chu nasa tak ei nih! Mizorama Vaipa khawm Lusei tawng a hmang tlat leiin, Lusei hnam ani el. Mak ve tak chu anih....haha!

Lam siemtu, Pioneer hai, Vai dum deu deu hai le eini Hmar innei pawl hai nau, Vai ani ti hrietchieng ngawi ngawi hai khawm iemanizat ei um a, Hmar tawng hmang vawng annia, 'Vai anni a chu Hmar anni' ti a ngai nawk ta pei hmel ie...haha!

Chun Hming hi tawng a inthawka ei phuok ani a. Tawnga inthawka mi nilo Hming nei ei um am? haha! Hmar tawng chun ei hming hai hi a tawpa, -a annawle -i ei bel ngai naw a. Lusei hai ruok chun annei ve thung a. Hming tawpa -a le -i, bel hai chu Lusei vawng anni ti dingin a um nawk pei chu tie... Asan chu an hming put dan kha 'Lusei tawnga Hming put' anni si leiin.....Tawng zawnga Hmar hnam hi ei define ding ani chun Hmar mi chu ei tlawm hrat hmel khawp el. Ei milien le ropui hai khawm iemanizat chu annuom le nuomnaw thu thang lo in Lusei a ei sie a tul ding anih. Mipui naran lem chu hrilseng ni naw nih. Mizorama Hmar hai popo khawm saw Lusei vawng an hung ni pei ding chu ni awm tak anih. Hmar hai hi pung duok duok inla ei nuom lai zingin eiin sawr chin deu deu chu ani tak hih. Huihah!

Ka zuk hriet dawk phut chu tie...HYA fb a ei Admin hai khawm an Sap hming amani, an Hebrew Hming amani hai hi chu thudang nisien, a umzie ei hrietthiem thei, an hming put haia inthawk hin chu 'Lusei' vawng an lo nizing an nawm ie! haha!

Hnam hi 'Tawng' chaua define lo in, ei Admin Issac in a lo hril vet ta hlak angin, 'Sense of belonging' leh 'Thisena inzawmna' khawm hi a pawimaw fut naw maw?

A hrethiem nuom naw hai chun 'Hmar tawng ngaina lo le Hmar tawng iengmalo a ngai' inmi ti tho tho ding ana. Mi ti laklaw chuong naw el ro, Ka hrietsa tho anih. Anachu nanga ang tho a, Hmar tawng pawimaw ziet le Hmar tawng ngaina ka nih. 'Tawng' chau hin Hnam ei define zo naw ti hrilna thu chau anih. Haha!

'Mizo eini' ti ka hung hril nawk pei ding am?

Haha!

By Thanga Khawbung

Zan dei hnuoi taka ka ruol pa le khawsawt inlenga fe dinga kan hei suok chu. Ka ruol pa fon chu a hung in ri a. Tum aw ti a a hang pickup chun, mi damnaw inriktak, thisen pek ngai an um anih an hung ti a. Thisen A+ve group ami an pawimaw thu an hung hrila. Chuongchun ka ruol pa leh chun Damdawi in tieng pan in kan thlan nghal a. An ti ang blood group an hmuzonaw leiin an lo buoi hle a! A tawp a chun ka blood group leh a lo in mil bawk leiin, keiin peng ka tih ka hang ti thuoi el a..!! Thisen hi mi la pe ngailo ka ni leiin iengtin am aw a um ding ti in kei le kei kha ka lo buoi em em a( vawikhat pekna hin chu a awm bawk anih)!! Chuongchun unit khat chu kan hang tlit dawk pawp el ta a, hi hi ka vawikhat thisen pekna anih.

Awle ei hang hrilnuom tak el chu eini HYA members hai hin Pi pu tlawmngaina kha vawng tlat in, thangpui ngai hai thang pui hlak ding anih! Chu chu ei pathien thu leh khawm an kal naw hle! Chu nek hman chun Pathien in ami lawm lem dai ding anih..!!

Chun mani thisen mi pek leia natna thanaw, hriselnawna le thil ti um hung tlhung thei dinga ei ngai hlak hi, ngaidan in diklo le ei hrietchiengnaw lei cho anih!!

THIESEN MI PEK THEI DING CHUN HIENG HAI HI A TRUL…

  1.Kum sawmpariet(18yrs) anthwk kum sawmruk(60yrs).

  2.Hrisel pangai chun ei pek thei vawng.

  3.Hb. 12.5gm/dl neka tlawmlo ding.

  4.Blood pressure(BP) normal a ngai.

  5. Rikdan(weight) 45 kg above.

  6.Nuhmei naupai le Thlatin dan(menstruation) nei hai chun pek lo ding.

  7. Pek zo anthawk 24 hrs sungah damdawi fak a tha nawh. Zu (alchoholic) lem chu 48 hrs sung intem lo ding.

  8. Pasal chun thla thum zo pei ah ei pek nawk thei. Nuhmei chun thla li zo ah.

HYA in ti ta phawt chun thisen pek hi rin ngai naw ei tiu.. Thangpui ngai hai ei va thangpui khan Pathien in a let tam in a mi thungrul ding anih!

THILTHATHAW, NUNDAN MAWI, TLAWMNGAINA

Ziektu: Prof Lal Dena, Manipur University

Meghalaya (The Abode of Cloud) khawpuiah Hmar Students’ Association, Shillong Joint Headquarters hotuhai fielna leiin 54th Freshers’ Meet–cum-Annual Conference-ah khuolliena thang dingin Thlazing (August) ni 29, 2011 khan fielin ka uma.Thawtanni 29.8.20 khan Ms Mawii Darngawn chun a Maruti carin Alukudam tunga Pu R.Th. Varte, Senior Anthropologist (Physical), Anthropological Survey of India ina tlung dingin HSA hotuhai leh a mi hang phur nghala, a khulangkhang an fuk nghal. Ms Mawii Darngawn hi Upa Neisel le Pi Darzing naunu a nih a, a nu hi a hun laia nunghak hmelthaa inthang, Pherzawl High Schoola inchuklaiha’n “Khaw mie, nunghak hmeltha Darzing chu” tia Ngullien Memorial Football Tournament en changa an en mathlawn lo chu a nih.

Thlazing (August) ni 30, 2011 Thawleni chun zing dar 11-a inthawkin HSA 54th Freshers’ Meet-Cum-Annual Conference chu U So So Tham Auditorium-ah tan a nih a. Hmarhai makpa DNW Momin, Director, Department of Agriculture, Government of Meghalaya, Guest of Honour-in a hung bawk a. Thanghlui Mihrang chanchin le Thangthar Mihranghai (Inchuklaihai) chanchin khaikhi malamin thu ka hril a.

En tum, mihrang pasal thahai,
An Sinlung ram maksanin;
Thlang tieng kawl rawnah an liem a,
Ei ram sanin rinum an do

ti le Pu Rev. Hrilrokhum Thiek hlaphuok “Zaleng kan lawm” tia a chang lina:

Kan ram tuonna an dang hei en ve tum,
Tukram kan tuon run in sunga;
Sawmfang kur nguoi phek za tam,
Valhriem lunglai maw va dawng;
Ruolthar lunglawma lo chang

ti hai sirsanin tulaia lekha inchuktuhai hi metropolitan city haia kai ve phak ta, tribal danghai chauh ti tak lova, Vaihai khawm el phaka thang la ding ei nih; ei thluokhai hi Vaihai thluok neka hnuoi hnunga Pathienin a siem a ni nawh a; Vaihai khum khawpin lekha tiem ei tiu. Mani ta dinga lekha inchuk ei ni lai zingin, degree insang le hlawtlingna insang ei hmu hin hnam ei chawimawia, hnam khawmin a mi uongpui a nih tiin Pu Hrilrokhum hlaphuok chang thumnain ka khar a:

Ka chun nunnem umkhuo insawt naw la,
Hrai thar par ang lawmna chu;
Hran lu ang zuong indawn la,
Hung hawn de ning zaleng lawmna (B.A./B.D./M.A./IAS etc);
Hringkhuo tui ang lo dam sien- tiin.

Hun lai lung chawm khat chawl hadam hnunga, hla thuoituha’n “Aw Kan Hmar ram’ ti hla thlangin kan hei sak nawk a. Kan sak zo charin ‘Tu’m hla thlang nuom’ an heih ti le inruolin ka ban ka phar a, “Kan tlang ram mawi hring dum duoi hi” ti hla thlangin Pu Rohminglien Buhril le Prof L.Fimate platforma kai dingin ka hei fiel nghal a. Nk Naomi Lalnunhlim-hai leh kut inchelin kan heih lam ti ti chu an hawih cham cham ngei! Vel khat chauh an mi sakpuia, vel hni vel thum la heih sak nawn inlang, Naomi kha la heih slow motion-pui met lang ka chak veih leh.

Prof L.Fimate khawmin infuina thu tha tak tak a hril a, na a tlai hle.

Thu le hla kha an kar thlakin fe sien. Ei artist um sun hai hlak chun Gospel Song ruokin an min awi a. Hieng huna hin chu hnam hla, sai hla le hla lenglawnghai sak uor lem inla. Gospel Song-hai hi direct taka Pathien inpakna an nih a; Love Song-hai khawm hi indirect-a Pathien inpakna vawng an nih. Pathien thilsiem laia mawi tak le chunghnung tak mihriem inpak hi Pathien inpak ei nih ti theinghil ngai nawng ei tiu.

Thlazing (August) ni 31, 2011 Nilaini hi holiday a lo ni bawk a. Pu R.Th, Pu Rohming leh ram fang vel dingin kan suok a. R.Th-in car a khal a. Ama hi thu le hlaa ka aihnaphapui, kan titi nuom zawng le kan inhnikna khawm an ang bawk. Pu L.Keivom a tuhai ve ve kan nih a. Amiruokchu, mizie dangdai nei kan nih tlat. R.Th hi thu le hlaah a pu’n (L.Keivom-in ) heih kheng met sien, intimna nei der lova khing let ngam, mi huoisen a nih. Kei hi chu ka dawikawlawk lei amani, “Thiem thu hril thei kan ta nawh” ti hi ka changchawi bur el a. Anni putu hi chu an inngamtuo khawp el a. Pienphunga pa vantlang chunga leng ve ve, inchei nal tawka dung insang le inkhai thli thler thlawr, phaizawl hmun pakhata, Cowboy lukhum par khumin pistol-in heih indraw hai sien, a tum “Clint Eastwood a ta, a tum Lee Van Cliff a ta?” ti hi hril an tak.

Hi kan lengkuol nia hmathuoitu tak chu Pu Rohming IFS, DFO, Working Plan Division, Shillong ni lai zing a nih a. A hming hi a thawkpui Vaihaiin an lam thiem naw leiin “Mr Roaming” ti’n an ko hlak a. Ama hi keia ang bawka pa lien huntawk, lungril lien global heart nei a nih. Mr Roaming hi mi thilphal, lak neka pekin lukhawng a nei lem ti a taka hmangtu a nih. An zin hla po leh, a tlei deuh deuh. New York kawtthlera Cowboy pheikhawk a kekhawng hnunga thirdawt (spurs) um ngei zawnga nuomna tieng tieng New Lambulane le Komrem veng a hrut anga hrut kawi thei mi fel a nih. A hmai hup inla, helicopter-in hriet lo ram khawlai amani parachute-in thlak inla khawm, a hring khawsuokna ding chu huot kaw tho tho a tih. A chunga officer, lua kelsam to rak tah, kum khat hnunga pension el ding pa thuhnethei khawpin a fela, chu pa chun “Mr Roaming. You’re the best friend I have ever met,” zuk ti thei tlat chuh. Bab re bab!

Ama Mr Roaming inrawina hnuoiah Mawdiangdiang, New Shillong City tieng kan pan a. Hi hmunah hin NEIIGRIMS (North Eastern India Indira Gandhi Regional Institute of Medical Sciences) MBBS inchukna hmun a um ta zing a. Tuhin Meghalaya Administrative Training Institute (Govt. of Meghalaya), Directorate of Homeguard and Civil Defence (Govt. of Meghalaya), Rajiv Gandhi Indian Institute of Management (Govt. of India), New NEHU Campus (Govt. of India), Delhi Public School , Institute of Hotel Management under Ministry of Tourism (Govt. of India), Regional Institute of Hindi Training Centre (Govt. of India ), Meghalaya Urban Development Authority (Govt. of Meghalaya) le building pawimaw dang dang tuhin rel/bawl tan mek a nih. Hieng lai hmun kan fang lai hin kei a upa tak, kum 72 chauhva la naupang hi a khawsawt thei tak le a romantic tak ka la zuk ni chu, an khat tawkin,

Tawnmang em ni, lunglem hi ka neih lo,
Ka hawih vela ka tawng si lo;
Zun leng erawh a chame tang laia,
Luahlo lungdi nghil ni awm lo

ti dam ka mobile-a inthawkin ka hmet dawk thul. Hmun romantic deuh far (pine) bil kan hei lut chang.

Lalnunnem ka ngai em che,
Khieng mi awisan naw la;
Tiena ei hlim lai dawn ve la,
Kan vai khuo sei ding leh-

ti dam an khat tawkin R.Th leh kan heih sak ve thul hlak . Mr Roaming inhnikna ruok chu nisien a hawi nawh. Kei nihai ngaituo chun a la tulai em lei ni mei a tih.

Mawdiangdianga inthawkin Barapani tieng kan pan nawk a. E khai! Mi ram kilkhawr lowai an ti khawm ei District khawpuihai nekin an chang kang lem chu tie! Ribhoi District sung Kyrdemkulai fe tlangin Umiam Hydel Project O (Zero)-Point kan zuk tlung a. Ei rama Tipaimukh Dam hung bawl a ni chun, a hlim thla ding awm hi khuoah hin hmu thei a nih. A ram mihai nekin project-a sinthawtuhai an tam lem a. Chu chu eini hmabak khawm a nih. India sawrkar industrial policy dungzui chun a ram mi zaah 80 sin pek ding ti a nih. Vai sinthawtuhai angin a teirei ei pei dim? Hmangaina hlak chun ram ri a nei si nawh. Ei um dan ding chu an lang rawng el. Tipaimukh lam lien bula BRTF capmah an khat tawka Hmar puon inzar ier hin a hrilfie, hril tam a ngai nawh. Hieng tieng pang ka ngaituo chun, lung a mawlin salung a zing.

Umiam Hydal Project hin power MW 60 chauh a pek suok a. A state-in a hmang seng nawh a, a kawl vel state-haiah a thawn suok nghe nghe. Tipaimukh dam hi hisap angin power MW 1500 heih pe suok sien chu, rocket kap theina khawp power a siem suok ding tina a nih. A ropui awm hem hem ngei. Ministry of Environment & Forest, Government of India, North East Region, Shillong-in clearance a pek hma’n Manipur Sawrkar kuoma zawna pathum a pek a, chu sangna chu vawisun chen hin hriet a la ni nawh.

Dam thu zuk hril zara chun ‘Hmar var an hnu’ ti po hi thaw rek ei tih, inlau a um. Khak annawleh bawk dawm meuhin ngaituo tlang ei tiu. Hi dam thuah hin Dacca, Bangladesh, Los Angeles, USA le hmun dang dangah international seminar dam an lo nei tah hlak. Kei khawm Tipaimukh biela pieng le seilien ngei local intellectual-hai ngaidan hre nuomin Rengkai Muolhlum, Churachandpurah nikum ( 2010) khan national seminar le workshop NEC thangpuinain ka huoihawta, ami thlawptuhai chungah lawm thu hi artikul hmangin ka hril. Chun, chu ra suok chuh tuhin DIALOGUE ON TIPAIMUKH DAM ti lekhabu International Standard Book Number (ISBN) inkhenna ngei Thlazing (August) ni 24, 2011 khan Manipur University-ah tlangzar a lo nih tah. Tiem inla, var phana’n hmang inla nuom a um.

Leh, tuta tuma ka Shillong inzin chuh ni dang nekin kawng tam takah ka hlawkpui a, an manhla hle’n ka hriet. Meghalaya hi ‘Scotland of the East’ an lo ti angin a ram mawizie le that zie mi hril ringawt nilovin a tak ngeiin ka fanga, mit ngeiin ka hmu a. Tlangram, phai ram ni deuh si lova tlangzal (plaeateau) deuh vawng ni’n an lang. Kei chun Scotland ka la hmu ve nawh a, Wales ram khu tum hni lai ka lo fang ve tah a, Wales ram leh khawm an ang ngawtin ka hmuh. A ram leilung hi a lo hausa em em el a. Khawlai khawm in bawl ding ni inla, a foundation chona ah khan phaiphin (sand) first class in bawlna dinga hmang senglo an cho suok nghal a nih hlak.

Meghalaya ram chuh limestone (chinai lung le cement siemna lung) tamna, France cement giant, LAFARGE hai khawma an innghatna tak a nih (TOPCEM, STAR cement le a dang dang hai tiemin). coal (lungmeihawl) hlak chuh ni tinin a tlawm takah truck 2000 chuong thawn suok thei khawpa ram hausa a nih. Uranium hlak chuh India rama a tamna le quality thatna tak hmuna ngai a nih.

A boruok an hawih si, ei heih ram suok a, fena tieng tieng zo thlifim damte’n a hrang del del a. Misuol, ramhuoi (ramhnuoi mi) le mipui sukthlabar ching mi hlak um lo; khawsawt mihai ta ding tak takin an hawi zuol. Pension hnungin hienglai hmunah hadam le zalen taka hun hmang ve ka nuom hiel a. Proposal mawi taka siemin ka Home Minister kuomah file ka hei putlut leh, a lo nuom awzawng nawh. “France-ah ei nauhai kuomah bek devan zuk kai ka tih” ka ti khawma a mi amen-pui thei der nawh. A va heih pawih de awwwww!

Sum ibawm ram (Meghalaya)-a kan zinna thu le hla ziek theia um hai po po hi HSA, Shillong Joint Hqrs. thuoituhai le ruolthahai zar a ni leiin an chunga lawmthu a tlampuiin kan nghat tawp el a nih. HSA SHILLONG JOINT HQTRS ZINDABAD!

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Ziektu: Ramthienghlim Varte

Hmarhai hi tam bek beknaw inla khawm Kohran pawl iemani zatzet ei um a. Headquarters, Sub-Headquarters, District ( Kohran thenkhat chun Pastorate an tih ) le Local ti’n ei rem a, bieltu Pastor khawpui le khawtea hai neiin India ram le puotieng hmun hran hranah Missionary ei tir suok a. Ieng kohran khawm nisien tuchena rawngbawl dan system hi en chun Isrealhai ang deu khan hieng– (a) Roreltu (b )Rawngbawltu le (c) Sum enkawltu tia the a ni deu vawng. Pawl hotulien tak chuh President dam, Executive Secretary dam, Executive Director dam Superintendent dam ei inti tawl a. Sawma pakhat le fund head dang dang siemin, sum le thil dang dang ei neihai dengkhawmin, Kohran pawl tina sum ei laklut hi a tam em em a. India puotienga thangpuina dawng khawm tam tak ei um. Pathien ramlienna dinga indin, Pathien kohranhai Kohran inthieng ei nih.

Sakhuo puithiemhai hi kohran memberhai tading chun inza an umin, harsatna le beidawngna tuok chang khawma mi hnemtu, Pa, Naupa le thlarau thienghlim hminga Pathien ai-aw a malsawmna petu dinga ordination pek an nih ti khawm ei hriet seng. An mawphurna hi an sangin Isreal hnam sawm le pahni ram insemna a thangve lo Levi chi Puithien sinthaw dinga Lalpa’n a ruothai chun rochan nei venaw ni hai a ‘Lalpa Pathien chuh an rochan ning a tih’ tia ei hmu ang khan vawisun a ei Sakhuo puithiemhai ngirhmun ding khawm hi nive awm tak a nih. Hmun inthienga rawngbawltu ding le Pathien hausakna intawmpuia ringum taka Lalpa rawngbawl dinga ngai an nih. Chuleiin, Pathien kona hre mumal lova khawvel khawsak-fakzawngna ding ringawt ngaituoa inbur mei mei na chi ni’n anlang nawh. Chubakah, taksa fak zawngna le khawtlanga inlap rak rak ding le khawvel thila hausa ther-thur ding chuh an hawinaw hle. Eni hi mipui tam le tlawm ngaituo chun Sakhuo puithiem (Levi chi a saphun) a nei rawn pawltak ni mei ei ta. Ei chawm hnenaw vang vang tawl an ta hi. Hi hi nirawi nawnim ‘Thiempui hnam annawleh, Pathien mansa bangna’ eiin ti rawp rawp chuh. Inhril sa thau zul thei dingin pi le pu sakhuo sie hrea kristien a ei hung inlet hnunga ei sulhnunghai enin record tha tha hnamdanghai nekin eilo nei zelzul bawk leiin, ei kawlvela unauhai kuoma rawngbawlna a thaw hlawk pawl tak eini reng a. A ropuiin lawm a um em em.

Pathien rama roreltu dinga ruota umhai chun indik le huoisen takin ro rel hai sienla, mi dangin inchupui naw raw se; rawngbawltu dinga ruothai chun ringum takin rawngbawl hai sienla, mi dangin inchupui naw raw se, sum enkawltu dinghai chun ringum takin enkawl hai sienla, mi dangin inchupui naw raw se. Chuongang peiin, mipui sinthawtu dinga ruota um hai chun ringum takin malsawmna dawng thlak dingin thaw raw hai seh.

Hi thu hi ka ngaituo chang kei chuh sakhuo puithiem sinthaw dinga ruot hi ni’n kan hriet ngai nawa, Pathienin thiemna le varna ami pek hi hmang tangkai a, ka phak tawka a ram suklienna sinthaw dingin kan ngai tawpel. Ka buoi ngai nawh. Kum 1991 a inthawk Sawrkar sin ka thaw tan vea. Pathienin ka mawphurna dinga ami ruota ka ngai leiin tuchen hin riingum takin ka thawa. Ka hun remchang anga kohran le khawtlanga ka rawngbawl vena dam, thei ang anga thangpui ngai kalo thangpui vena dam, naupang inchuklaihai le sawrkara sin hmutharhai, mirethei te te, annawleh Sipai pension ofis kalhmang hre bek beknaw hai inzak dawr dawr a mi dang kuoma Sir, annawleh Sap ti ngailova eilo thangpuihai dam hi an tadingin hluve tak a nih. ‘Mi dang tadinga malsawmna’ ti hi hiengang bak hih ani chuong ding am aw, ka ti hlak. Chuongangin mi dang khawm nive tho an ta. Ei sinthawna hmun senga sum ei hlawsuok sawma pakhat le dang danghai dengkhawmin Pathien rama rawng ei bawlve a nih. Hi taka ka suklang nuom tak chuh, mani kuong le kuonglo ngaituo derlova Lalpa’n ramri ami khangpek dai ner a, khawtlang le Kohran rama dam, khaqwtlang thil a dam mani mawphurna ramri hrelo annawleh ngaisaklohai lei hin kohran pawl hrang hrangah inhrietthiemnawna le buoina a um thei hlak tihi a nih. Hi thulaimu hi phawr laklaw chun ziekding tam tak el a um, a khelneng a khelnawng a hei thaikuol dingin phek tam a hluobit ding a ni leiin mi puitling chinhai lo ngaituo dingin sie lem ei tih. Pathienin mawphurna a pek che thuruk kha hrietchieng tum la, i nunah a pawimaw taka sie la, chu ramri chuh pel ngai lo dingin nitin i nun Pathien kuomah inhlan rawh.

Nupuiin thahnemngai taka busuong zata a kutparin an tham bufai tlawmte te, rethei thangpuina, missionary fund, hmeruo zawr, pounthuia harsa em ema an hmusuokhai dam le nitin nisa suok zuia ei sinthaw rasuokhai sawma pakhat le dang dang Sakhuo thiempuhai tadingin ei peksuok a. Theitawp tawpin ei tawngtai pui a, ramthim thangpuina ti’n sum le pai chau nilovin ei bufak sikhai pein bungheiin ei tawngtai a, ei thuomhnaw tha thahai ei pek bawk hlak. Chuonglai a kawttler le khawlai dunga thieng le thiengnaw inkar a pawisa hai ang chauva ngai a an mi dekral pek el chun pawi ngawt a tih. Kohran hotu lien le sakhuo thiempu tuelkhawm a ti umzie ngaituo derlova khawral le hmang mei mei hi thaw tam chi ani ka ring nawh. Pathien sum hmangsuol ti umzie hi hre seng ei tiu. Hiengang ching mi, thuoitu le rawngbawltu hi pawltin a hin ei umnaw thei nawa, kohran tadinga mi hnawksak, chier hrat, hlaw tlawm sawisel zing zing, fena tieng tienga buoina siem hi an mizie tlangpui ni’n ka hriet. Hiengang mi rawngbawltu le puithiem ilo ni palh chun i suolra sik hma’n i sina inthawk inban nghal rawh ita dingin thalem a tih.

Kohran mipuiin ei kohran a sumlut ngaituo’n ei rawngbawlna leh an mil naw ngei ie’ ti le ‘Ei Pastor, Pro-Pastor annawleh Tirko pa hi iengtikam an sawn ding chu aw, insawn vat vat sien tha ding ana, amiruokchuh, hotu lien sung-kuo ami ani bawk si maw ‘an ti rawp hlak rawngbawltu le sakhuo thiempu thlarauva hringna nei lo, Pathien kona hre bawk lova thawkve, sawrkar a sinthawhai khawm tluklo rawngbawltu ni pal ei tih tihi inlau um tak a nih.

Kohran dan fel tak takin ei siem a, ser le sanghai a uluk theipatawpin ei buotsai hlak a. Nuhmei pasal dan lova innei le nunghak-tlangval lo um suolhai chungchang thu rel ding chun Sudden Muong nek hmanin ei phawirang chang a tamin ka hriet. Chuonglai zing chun kohran member thenkhatin an sumdawngna pathien ditnaw zawng a nih ti hre zing sawma pakhat a sing /lakh tel an hung pek ruok chun aw, thuhril an thiem tam an thiemnaw tam Pulpit a ei nam kai el hlak hi tie maw. Hiengneka Pulpit hmangsuol hi a um bik chuong ding am aw ka ti hlak. Pathienin suol ati chuh hril chier ding a um nawh suol a ni’l. Tribal concession a nei ve nawh. Misuol tawpkhawka ei ngai Khawtlang le hnam hmel suksetu Zurui, damdawi addict, tharum hmanga mi pawitawk hlak hai ti teh. Kohran thuoitu haiin ieng ngirhmun am ei sie tawl aw.

Mak kati tawp theinaw chuh Kohran pawl thenkhatin Kohran danlova innei Kohran dai ner ti’n ei hnawtsuok vak vaka, danpuo a umsung chun ser le sang iengkhawm an tawk a thieng nawh, khuongvuok phallo, pulpit kai phallo….. phallo…phalo vawng, thiemnaw Arbawm eiin awr tir a, kohran Jail a ei khumlai zing an nih. A chung rik takel hliptlak hma a Pastorin an lu chunga kut innghata Kohran dan (ei ser-le-sang lai pawimaw tak) hmanga annei tir a, chuzova dan sunga laklut thaw hi a nih. Dan pangai a an thawsuol awrhai po po hliptlak vawng hnunga thawlem ding chauh ni awm tak.

Entirnan, Shillong EAC Kohran thalai inruka innei an um a, dan puoa kan sie nghal a, thlakhat vel an vawi chauvin innei that an hung rawt a, dan sunga laklut hma chun iengtinam Pastorin kut insui tir thei a ta ka ti a, Pastorin ei dan angin a thei, Pastor hmaa kut insui phawt an ta chun thlaruk an vawi hnungin laklut thei chau ding an nih a ti a. Pastorin kut an sui tir ta a, dan puoa um pa nuhmei nei lawmna thingpui, bei le fak thei a tlum a al kan faktlang dup dup el tah a nih. A nuhmei hi doctrine dang hieng UPC hai ang alo ni nawa, a zie zie ala um. Tuhin thlaruk a nina ding thla li zenzawn ala um a. Inneina Certificate pek hnungin kohran dan sunga laklut theilovin an la um veng veng el a nih. Thlaruk an vawi hnung khawmin dan sunga umna ding hnina Kohranah lekha an peknaw lem chun dan puoa um zing el ding anni awm a.

Chubakah, kan Upa pa chun Kohran member tuelkhawm dan puoa um anlo thi palh ani chun Pastorin annawleh, ordination la haiin hunser hmangin a vuiliem thei nawh tiin Pulpita a hril nawk bawk. Hi thudik ani chun ava mak awm de aw.

Chun, nuhmei-pasal innei thu a hin inruk khawm nisien Kohran dana kut insui anni chun a nep deu le an sang deu annawleh, dan khatna dan hnina ti a umin ka hrietve nawa, Kohran dan thienghlim vawng a nih. Hnawtdawk ti le dan puoa sie ti khawm hi hrilfiena siem chi nin ka hriet. Iengkhawm nisien dan siemtu ka ni tlatnaw leiin ka hrietthiemnaw thu ka hei hrilve a nih. 29^TH August 2011

By Prof. Lal Dena*, Manipur University

Class is a basic feature of stratified societies. The concept of social stratification implies some sort of hierarchy in a society. Commonly, a class implies a stratum in a three strata structure consisting of an upper, middle and lower middle class. The question here is: does the traditional pre-colonial tribal society fit to this kind of three fold social stratification? My basic hypothesis here is that there was no middle class in pre-colonial tribal society.

There was no clear-cut class division in pre-colonial tribal society which may at most be characterized as a twofold stratification consisting of the commoners (cultivators) and the tribal ruling chiefs. The two classes again represented two broad categories of livelihood: the commoners were the producers of food and the ruling chiefs appropriated a part what the commoners had produced. As a matter of fact, the ruling chiefs practically depended on the labor of the common people. Particularly, the Chin-Kuki-Lushai people, in course of their historical evolution, had evolved an aged-old practice of Busung-sadar which was compulsorily given to their chiefs as a sort of feudal tribute. According to this practice, every household cultivator was to pay a certain fixed amount of paddy to the chiefs annually and every hind leg of any animal shot or killed in a trap was also surrendered to the chiefs. This tends to suggest that the concept of middle class in modern sense is very much conspicuous in its absence in pre-colonial tribal society.

1.Emergence of tribal middle class: The concept of middle class was a new phenomenon in colonial tribal society. With the expansion of British colonial rule in the hill areas of Manipur by the beginning of the 19^th century, there emerged some fundamental changes in tribal society too. Christian missionary influences and colonial administration resulted in the establishment of schools which provided a material basis for the emergence of a new western-educated group. Out of this group, petty clerks, teachers, evangelists, new church leaders and political leaders were recruited. Whether this newly western-educated group can be appropriately classified as a middle class is a debatable issue.

One view suggests that the newly emergent group may be identified as ‘elite class.’ The term suggests the superior status of its members. It also connotes positions of influence which the newly educated tribal leaders certainly held in redefining traditional values. Moreover, an ‘elite’ is an open group, access to which is not restricted by birth or family antecedents and modern education provides social mobility through which one can rise up in the social ladder of a society. Another view contends that the newly western-educated group may be more appropriately called a ‘middle class’ because it occupied an intermediate position between the ruling colonial officials and the mass of the tribal population during the colonial period. Today the middle class is subdivided into lower, middle and upper middle class purely in terms of one’s income.

2.Tribal middle class: Its orientation and ideology: Having explained the historical roots of tribal middle class, let us now look into their behavior and ideology. The colonizers and the Christian missionaries taught the newly emergent leaders that they were ‘backward’ and should accept the colonial rule as beneficial. This is the argument which was carefully used for justifying colonial occupation. The missionaries thus taught the people that they were ‘savages’ and should accept new concepts of Christian ethics and western values without even examining whether there was anything of permanent value in the culture and traditions of the tribal society.

One of the main objectives of the missionaries was to train native workers and operate through them. Every new convert was under obligation to abandon his old faith and habits and to give up his tribal hair-cut and to adopt the European hair style. What was most crucial here was the change in their mental outlook. The western-educated group looked at Europeans as models and tended to become pro-western in outlook and attitude. They also began to look with disgust at their own culture through the glasses of their new masters who framed the syllabus and content of the teaching they received. The profound but devastating psychological effect the colonial rule and mission education had on young men educated in their schools cannot be ignored. These young men felt and preached that their ancestors were ‘savages’, and made other young men ashamed of their past, their way of living, their tradition and culture. They also felt that the ‘western’ people and their so-called ‘civilizing mission’ had brought them into the ‘light’. This is not to ignore the fact that the impact of western civilization upon the people was only skin-deep and mere acceptance of superficial western values does not make one ‘civilized’.

One contradictory situation in which the new educated group was caught was that they were still bound by traditional values and customs. Their main problem was, therefore, the simultaneous adaptation of two mentally contradicting elements: one ‘traditional’ and the other ‘western’. In the process, they were neither western nor traditional but an incorporation of both.

What is significant here is that the missionaries educated the people and trained native workers who began to regard themselves as belonging to a more or less different category and assumed new leadership as educators, administrators, spiritual leaders, political leaders, etc., thereby disturbing the traditional social organizational structure and also affecting the economic interests of the traditional leaders. In fact, at the initial stage, there arose a conflict between the two leaderships: the traditional leaders upholding the existing institutions and practices and the church leaders tending to condemn traditional values though they were still bound by the very same traditional values and customs. Both of them, however, played more or less the same roles. The church leaders acted as a bridge between the colonial administration and indigenous population by serving, apart from their normal duties as teachers and preachers, as translators or interpreters.

As new political consciousness dawned upon the people at the beginning of the 20^th century, new political leaders who had more or less the same orientation like the church leaders, began to question even the very basis of colonial domination. With the acceptance of democracy as a form of government and consequently, adult franchise, they began to negate colonial administration and question the rights and privileges of the traditional leaders who were dubbed as ‘lackeys of the colonial government’. This is not to say that they were opposed to perceived ideals and principles of western institutions. In fact, it was through the acceptance of these ideals that they claimed their right to leadership. As a result they lacked firm legitimacy in the society in which they lived. Whatever legitimacy they had, tended to become ‘alien’ (without firm traditional roots). They, like the church leaders, denounced tradition as a basis for legitimacy. They were thus against the colonial personnel and traditional leaders but not western ideals and principles. In their fight against the colonial rulers and their close collaborators (the traditional rulers), the political leaders appealed to the sentiments of the people of different ethnic identity through the formation of various ethnic based political parties. Such parties exerted a strong appeal and there was inevitably a popular reaction against traditional leaders. The political leaders demanded democratization of traditional political institutions, which meant the abolition of village councils with their feudal-like servitudes such as the busung-sadar and forced labor.

3.Tribal middle class: Tribalists or Detribalists?

Surprisingly the tribal middle class in the post-colonial period are caught in two self-contradictory situations. While they are in the process of detribalization, they are at the same time advocates of tribalism. As a matter of fact, tribalism emerges in a situation where tribes and tribesmen are vanishing. This is to say that tribalism flourishes among the detribalized middle class which include politicians, bureaucrats, teachers, doctors, church leaders, wealthy businessmen and contractors. In order to distinguish themselves from the rest of the indigenous masses, the middle class tends to uncritically imitate western or modern values and life-styles. It also tends to look with disgust at their established traditional values and customs. What is important is the change in their mental outlook. They think and act as other non-tribal urbanized people do, beginning to impose upon themselves heavy bourgeois values.

In a sense, every professional tribal is detribalized as soon as he leaves his tribal area. He begins to live in different kinds of social groupings, earns his livelihood in a different way and comes under different authorities. But the question is: is he really free from the influences of his tribe? In this connection, Bluckman argues that urbanization does not necessarily disrupt tribal solidarity. It is true that a tribal who lands up in a town or city, becomes isolated from his ethnic environment. But it always happens that even there he continues to live with his fellow tribesmen and this can strengthen his communal or tribal ties. For instance, different tribal groups settle permanently in different parts of Imphal, Calcutta, Delhi, etc. They continue to organize themselves on the basis of tribes or communities. Ethnic-based political parties or voluntary associations are always the visible operational arms of tribalism. These are again instruments for the development of ethnic nationality. Very often, the leadership of these ethnic-based parties or associations is drawn from the detribalized elites who at the same time form a part of national elite in a wider context. They identify themselves with the state and its government. Yet, as and when occasion demands, the detribalized elitists use these parties or associations to protect or promote their own communal interests.

This is to say that tribalism is the outcome of conflicts between segments of detribalized elites in a pluralistic society. Because of the very nature of inner contradictions inherent in the class relationship, one ethnic group always tries to dominate or compete with the other tribal group. A ministry or government in which one ethnic group is dominant, is often suspected to favor that ethnic group at the expense of others. In this way, we see both competition and conflict for power and position among rival ethnic groups.

According to Professor Peter P. Ekeh, University of Ibadan, Nigeria, tribalism is the direct result of the dialectical confrontation between the two publics: primordial public and civic public. The primordial public is closely identified with primordial groupings, sentiments and activities. Whereas the civic public is based on civil structure: the military, the civil service, the police, etc. The leaders of the primordial public should not be confused with ethnic leadership. They want to channelize as great a share of resources from the civic public to individuals or to his community as they can.

The protagonists of tribalism strengthen the positive value of ethnic loyalty. They also create in many cases, cohesive groups much larger than those that existed in the pre-colonial era. For instance, the concept of Nagaisation is still an expanding and unending process and some tribes who are more akin to the Kuki-Mizo groups linguistically and culturally, are now in the process of being Nagaised. Among the Kuki-Mizo groups also, the search for a more accommodating nomenclature is still on and options opened for them are: Kukiaisation, Zomiasation or Mizoaisation. The Paites, the Vaipheis, the Zous, and Simtes, etc. tend to opt for Zomi. Whereas the Hmars in and outside Mizoram prefer to identify themselves as Mizo by still retaining their identity as Hmar. The Gangtes, as a matter of fact, have recently merged with the Mizos.

In the final analysis, tribalism, good or bad, ensures ethnic loyalty which in its turn, provides for the tribal people a sense of their identity and the values of their culture and tradition. At the same time it also provides a material basis for political and socio-religious separatist movements. Even church organizations are based on tribal lines. The whole tragedy with most of the tribal Christians is that their ethnic loyalty often transcends their commitment to Christianity. The majority of them are tribals first and Christians second. In this way, the process of tribalism and detribalization are dove-tailing in the changing tribal society today.

References:

1. P.C.Lloyd, Africa in social change, Penguin Books,1972.
2. R.M.Ismagilova, Ethnic Problems of the Tropical Africa. Can they be Solved?
3. Lal Dena, ‘Detribalized Elite Groups: Their behaviour’ in Souvenir, NEIHA Third Annual Session, Imphal, 1982.
4. Gluckman, ‘Tribalism in Modern British Central Africa’ in I.L. Markovitz’s African Politics and Society, Free Press, New York, 1970.
5. Peter E.Ekeh, ‘Colonialism and the two publics in Africa: A Theoretical Statement’ in Comparative Studies in Society and History,Vol,17, Camdridge

Hmar Welfare Society, Guwahati, chun Hmar Tlanmuol zauh a nuom leiin a man ding zawngna in lottery tulai a zawr tran mek a; ticket dit hai chun ngaiven thei zing a nih.

Ticket Man:- Rs 100 per ticket

1. 1st Prize:-   Ford Figo
2. 2nd Prize:- Bajaj Pulsar Bike 180cc
3. 3rd Prize:- (Two Washing Machine)
4. Ten Consolation Prize (Micro Ovens)

Draw Date:- August 22, 2011 at Kumar Natya Mandir, Uzan Bazar

Ticket lak / inchaw nuom hai chun:-

Contact:-

1. HWS, Ghy Secretary:- 9401954082

Inpui.com tiemtu hai khan thrahnemngaia lo la diet diet dingin fiel ei nih.

Hmarkhawlien, Jan 18, 2010: The newly constituted Assam Hmar Literature (AHLS) leaders will meet on January 23 here to chalk out ways for having a single Hmar literary body in Assam.

At present there are three literary bodies, viz, Hmar Literature Society Barak Valley, Hmar Literature Society Assam and Hmar Literature NC Hills, in the state.

An agreement has already been reached among these three parties for establishing a single society under the initiative taken by the Hmar Students Association last year.

The new organization will be named ‘Assam Hmar Literature Society’ and the leaders have already been elected.

According to HSA officials, two Hmar MIL books — Ruongtui Reader (Class IX) le Manmasi Reader (Class X)— will be released on the occasion.

AHLS Leaders Elect:

Chairman: Pu Thangnuntluong Ralsun

Secretary: Pu SK Khawbung

[INPUI.COM Feature]

SHILLONG, DEC 3, 2009: North East India Center for Indigenous Culture and Development Studies (NEICICDS) in association with several student bodies “successfully” organized a seminar on “Resource Management and conflict Transformation” here in Shillong on 28 November, 2009.

The event jointly organized by Kuki Students; Organization (KSO), Hmar Students' Association (HSA), Siamsin Pawlpi (SSPP), Zillai Shillong Block (ZSB),
Khangthah Zun Pawl (KZP), Chin Students' Association (CSA) and Zosang
Naupang Pawl (ZNP) was held at EFCI Centenary Hall in Demthring.

“The seminar was an attempt, first and foremost, to bring about more
awareness among the myriad tribal groups, especially from Manipur, on
the need for more cooperation, cohesion and understanding amongst
each other. Secondly, we were looking for a solution and tools on how the students can unitedly and effectively deal with the issues of identity, resource-related conflict situations, territories,” NEICICDS director Pu Zarzosang Varte said.

Prof. Vanlalnghak, Department of Philosophy, NEHU presented a paper on 'Suatainable Resource Management and Conflict Resolution' while Dr. Nongkynrih, Reader, Department of Sociology, NEHU gave a presentation on 'Human Resource Management with Reference to Students'.

“The presentations were followed by intense discussions,” Pu Varte added.

Senior anthropological officer Pu RTh Varte and IFS officer Pu Rohminglien Thiek were among those who attended the seminar.

According to organisers, about 120 students from Hmar, Paite, Chin, Kuki,
Vaiphei, Zo and other cognate communities attended the seminar.

Earlier, on November 14, NEICICDS had conducted a seminar on legal awareness at Suongpijang, NC.Hills.

More pictures…Here