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Friday, November 28, 2008
Aizawl, Nov. 26: Mizoram PCC president Lalthanhawla today accused Mizo National Front president and chief minister Zoramthanga of employing two Zomi terror gangs to intimidate his party’s opponents. The charge brought a new twist to the slanging match politicians indulge in before elections.

The MNF, while denying the charges, alleged that it was the Congress that had been using rebel gangs like the Hmar People Conference (D) and the Sinlung People’s Liberation Front in “their dirty game of proxy war” against it.

Both outfits primarily contain members of the Hmar Christian community.
In the absence of extravagant pre-poll bashes, the mud-slinging has given Mizoram electioneering some fodder for controversy.

Lalthanhawla accused the MNF of deploying hired assassins from the Zo Revolutionary Army and the Zo Revolutionary Force to unleash a “reign of terror” in north and south Champhai on the Indo-Myanmar border in Mizoram before the December 2 election.

Zoramthanga is seeking a re-election for a record sixth time to the Mizoram Assembly. Lalthanhawla said he was “very disturbed” over a chain of recent incidents in Champhai, suggesting that both the Zomi outfits “had been masterminding a plan to spoil the electoral chances of my party’s nominees in the poll fray”.

He also alleged that the chief minister had given Rs 30 lakh each to the two armed gangs as a “first instalment” to “trigger an atmosphere of fear in Champhai district and help MNF aspirants win”.

Lalthanhawla said police in the district recently apprehended six Zomi gunmen active in Manipur, Mizoram and the adjoining Chin hills’ enclave in Myanmar.

The MNF, however, has been pressuring the police to release them, he added. “The main purpose of the MNF in using such terror tactics is to reap the advantage by whipping up fear in the electorate through killings and abductions on the eve of polling,” Lalthanhawla said.

Champhai police station sources confirmed that a few Zomi rebel activists had recently managed to sneak across the border to Myanmar and a special branch had been asked to keep strict vigil. The GOC of 3 Corps, Lt Gen. R.K. Looma, who ended his two-day visit to the state yesterday, asked the Assam Rifles to plug the pores along the Myanmar border from where infiltrators sneak in.

Lalthanhawla said the MNF’s gameplan was aimed at dissuading voters owing allegiance to the Congress from going to the polling booths. He said he had already brought his charges against the MNF chief to the notice of Governor Lt Gen. (retd) M.M. Lakhera.
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Wednesday, November 26, 2008
Aizawl, Nov 26: It is hard to believe that Mizoram goes to the polls in less than a fortnight. There is no customary fanfare associated with elections to be seen or heard here. Party flags can be seen occasionally and are mainly those of the Congress, which is usually given its full name here, the Indian National Congress (INC).

However, while the state goes to the polls in December, some of its electorate has already cast its vote. These are the Bru tribals now in Tripura, who cast their votes in two phases, the first on November 24. The second round will be held on November 26, Lalmalsawma, chief electoral officer, Mizoram, said.

"We have clubbed them into two categories, with three camps in south Tripura and three camps in north Tripura. For the duration of the postal ballot, we will send two teams, one based in Mizoram to cover the north Tripura camps and the other based in Kanchanpur sub-division for the other camp," he said.

Mizoram's just under 6 lakh electorate comprises 3.08 lakh women voters and 2.90 lakh men. However, despite women voters out-numbering the men, there are only nine women candidates of a total of 206 candidates contesting the 40 seats.

The Congress is fielding 40 candidates, the Mizo National Front (MNF) 39, Union minister Ram Vilas Paswan's Lok Janata Party (LJP) 39, the United Democratic Front (UDA) 38, with 36 Independents. This is the first time there are so many Independents, mainly people who were denied tickets by their respective parties.

While the state's chief electoral officer admitted to some worries over the movement of armed insurgent groups from Manipur into Mizoram, he said the EC has turned down the state's request for additional security. The Assam Rifles mans the international border with Burma and the Border Security Force is deployed on the Bangladesh border. The low decibel campaign, local residents claim, is the norm and not an aberration.

"Door to door campaigning is frowned upon since it makes it easier for candidates to use money power. Instead, candidates hold street corner meetings where voters can ask questions. Also, candidates are using cable television to hold debates moderated by journalists," said a resident. The televised debates are civil and each candidate is allowed a full say with no interruptions or raised voices.

Source: The Economic Times


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Tuesday, November 25, 2008 1
By Prof Lal Dena
Manipur University

There is often a confabulation on whether the Hmars did originally have Jewish roots. Some of the Hmar’s oral sources appear to indicate their Jewish origin and on the basis of these sources, some writers even go to the extent of saying that Hmars and their brethrens, Kukis and Mizos could perhaps be one of the ten lost tribes of ancient Israel. Let us try to highlight these particular oral traditions and examine them critically.According to L Hranglien Songate (Hmar History: 1956), the first known ancestor of Hmars was Manmasi (Manasia) who occupied a very sacred and important place in the lives and beliefs of Hmars. His name was uttered in prayers and ceremonial sacrifices. Whenever they were to make any new settlement or to undertake an adventurous exploits, they had to invoke Manmasi’s name. In times of great calamities like earthquake, they used to shout," Be kind, be kind; we, the descendants of Manmasi are here!" As for the origin of this name, it is argued that it is derived from Mannaseh, the older son of Joseph, the eleventh and favorite son of Jacob in the Old Testament. To support this theory, the B’Nei Yisrael, North East India, Imphal has quoted one folk song as follows:Mannaseh, you came crossing sea and rivers,You came through hills and mountains;You came all the way victorious through hostile countries,Just to have the good portion of meat;Let the liver and the heart be yours, Mannaseh.Another Hmar pre-Christian legend also mentions about an unusual flood which covered the whole earth except one hill-lock where all living beings fled to their safety. Surprisingly enough, the Chorei tribe who once lived with the Hmars at Ruonglevaisuo (Tipaimukh) for several decades and who are now found mostly in Cachar district of Assam also mentions in one of their folklores thus: "Muolsang rengpa rakuong tuk" (muolsang=hill, rengpa=chief, rakuong=boat or ship, tuk= construction).

Obviously, this could be taken to refer to the construction of Noah’s ark as found in the Old Testament. One of Hmar legends also refers to what is known as Tawngsemzawl literally meaning the valley of distribution of languages resulting from an unsuccessful attempt to build an exceptionally tall building beyond the reach of any flood and subsequent providential intervention leading to the confusion of the languages of the people involving in it. This is again very similar to what is written in the Old Testament (Genesis 11: 1-9)To further support the theory of the Jewish connection, it is again argued that the Hmars like the Jews used to observe three important festivals in a year, such as the Chapchar Kut (in April); Mim Kut (in September) and Pawl Kut (in December). In pre-Christian era, whenever the forefathers of Hmars performed sacrificial rites, the priest used to construct an altar having four corners and sprinkled animal’s blood on the flour which was spread on the platform of an altar. These religious practices tend to suggest that the ancestors of Hmars and the Jews might perhaps live together at one point of time in the past.

Most often quoted in this connection is the Hmar Sikpui Festival which was celebrated from time immemorial. When they celebrated the festival, they performed the Sikpui dance with Khuongpu (drummer) and Khuongpuzailak (chanter) sitting in the middle on a raised flat stone especially erected for the occasion and the dancers making two rows-old men against old women, married men against married women, young men against young women and so on and so forth. The song of this festival makes a vivid reference to the Israelites at the time of their liberation from the Egyptian bondage under the leadership of Moses and to the events that followed after they crossed the Red Sea.

The song both in original Hmar dialect and its English rendering is as given below:

Sikpui inthang kan ur laia, Changtuipui aw sen mah rili kangintan (While we are preparing for the Sikpui festival,The big red sea becomes divided)
Ke ralawna ka leido aw,Suna sum ang, zanah mei lawn invak e (As we are marching forward fighting our foes,We are being led by cloud during day and by fire during night)
An tur an sa tlua ruol aw,In phawsiel le in ralfeite zuong thaw ro (Our enemies, Ye Folk, are thick with fury,Come out with your shields and spears)
Sun razula ka leido aw,Ke ralawna mei sum invak e (Fighting our foes all day,We march along as cloud-fire goes afore)
Sun razuala ka leido aw,Laimi sa ang changtuipuiin lem zova e (The enemies we fight all day,The big sea swallowed them like beast)
A va ruol aw la ta che,Suonglung chunga tui zuong put kha la t ache (Collect the quails,And fetch the water that springs out of the rock)

The song is self-revealing. It speaks about the incident as referred to the Exodus (Old Testament), Chapter 14: 1-31. On the significance of the song, L.Keivom, IFS (Retd) illuminatingly comments thus: "This popular song occupies such a sacred place that the Sikpui festival can start only after the participants sing it with rapt attention. This fact may, therefore, suggest that the incident referred to in the song might have been an unusual happening of great consequence in the pages of their national history. Otherwise they could not have attached such importance to it.

"Assuming that the Hmars and Kuki-Mizo people originally came from ancient Israel, what routes and which countries did they pass through to reach their present habitats? Hranglien Songate again simply stated that the Hmars entered China from the north after having passed through Afghanistan and Baluchistan. It is argued that some of the ten lost tribes were taken as captives by the king of Assyria in 722 B.C. and some of them lived in Persia following their exile there in 457 B.C. during the reign of Darius and Ahashveresh.

In 331 B.C. when Alexander the Great conquered Persia, Afghanistan and India, some of the lost tribes were exiled to Afghanistan and to other countries. On their onward migration, it is said:" From Afghanistan, their migration continued eastward through Hindukush until they reached the Tibetan region and the Chinese border. From there they continued into China, following the Wei River until they reached the central region. A settlement was established at Kaifeng in 231 B.C.

As a result of the cruel behavior of the Chinese towards them, they were forced to serve like slaves to the Chinese. Thus began the process of assimilation which crept into the tribes as a result of Chinese influences." Citing Chao Enti’s version, Hranglien Songate contends that the forefathers of Hmars had already settled in China by the time Shi Huang-ti (209-207 B.C.) established his suzerainty over the greater part of the Chinese empire. He further argues that the Chin dynasty had absorbed many of the tribes that settled in China and those who refused to be assimilated were pushed out and the forefathers of Hmar-Kuki-Mizo could perhaps be one of them.

Mainly on the basis of these oral traditions which point to the historical connection between the Shinlung people and the Israelites, some sections of Kuki and Mizo in Manipur and Mizoram have now already in the Judaising process. As a matter of fact, as many as 700 Kuki-Mizo have been settled in the territories in Judea, Samaria and Gaza in Israel on the initiative of Eliyahu Avichail, a soft-spoken, grey-bearded Jerusalem Rabbinical scholar.

Whether one agrees with the theory of the Jewish origin, we can no longer ignore the fact that it has now gained topicality and urgency both among the local writers in North East India and the Rabbinical scholars and intellectuals in Israel. Accompanying Rabbi Avichail in his extensive tour of East Asia and South East Asia including North East India in search of lost tribe of Israel several times, Hillel Halkin, an Israeli veteran journalist, has just published a very thought provoking and illuminating book entitled Across the Sabbath River: In Search of a Lost Tribe of Israel.
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Monday, November 24, 2008 26
The Hmars are divided into several clans and sub-clans though there is no discrimination on the basis of such division in their society now. However, in earlier times there used to be clan wars with each clans occupying a separate village. It is for this reason that there are some Hmar villages which still retained their clan-village names. Eg. are: Khawzawl, Zote, Biete, Khawbung and Sungte villages. Following are the clans and sub-clans of the Hmar tribe.

In alphabetical order:
1. AIMUOL
2. BIETE: Betlu, Chongol/ Chungngol, Darnei, Fatlei, Hmunhring, Khurbi (Lienate), Nampui, Ngaite, Ngamlai, Puilo, Sawnlien, Tamlo, Tamte, Thienglai, Tlungngurh
3. CHANGSAN: Armei, Chailong/ Chaileng, Hranhnieng, Hrawte, Kellu, Ngawithuom, Ngulthuom, Thangngen, Zilchung, Zilhmang
4. CHAWROI: Langkai, Nisatarai, Saithuoi, Tuipai
5. CHAWTHE: Chamte, Chawndang, Chawnfieng, Chawnthik, Halte, Hawnsang/ Hawnzawng, Lienhna, Suonhoi, Tamva, Thaman
6. CHAWTHEI (HMARLUSEI): Chonzik, Hnechawng, Lamthik, Luophul, Neichir
7. CHIRU
8. DARLONG: Biete (Fatlei, Faihriem, Khawhren, Saihmar, Saihriem), Hrangchal (Khuolte, Rante, Tlawmte), Ngurte (Rante, Songate, Fatlei), Thiek (Chongkal, Hmante, Hnamte, Kangbur, Vankal), Zote (Chawrawl, Chonnel, Saite, Sie)
9. DARNGAWN: Banzang (Chawnghmunte, Famhoite, Fatlei, Khamchangte, Lamchangte, Sanate, Sinate), Faiheng, Pakhuong (Buongpui, Hranngul, Khelte, Khuongpui), Ruolngul, Shakum (Hauhmawng, Hauhnieng, Kilong), Shonte, Tlau
10. FAIHRIEM: Bapui, Dulien/Khawhrang/ Khawhreng, Khawkhieng, Khawlum, Khawral, Saihmar, Saivate, Seiling, Sekong, Thlanghnung, Tuimuol, Tuollai, Tusing
11. HRANGATE: Hrangate, Hrangdo, Hrangman, Hrangsute
12. HRANGKHAWL: Chawlkha, Dumkher, Penate/ Penatu, Phuoitawng
13. KHAWBUNG: Bunglung, Fente, Laising, Muolphei, Pangamte, Pazamte, Phunte (Siersak,Siertlang), Riengsete, Tente
14. KHELTE: Hmaimawk, Lutmang, Singhlu, Sierchuong, Thatsing, Vankeu, Vohang, Vohlu, Zahlei, Zaucha
15. KHIENGTE: Chawngte, Khello, Khupsung, Khupthang, Kumsang, Muolvum, Singbel
16. KHUOLHRING: Chunthang, Khintung, Leidir, Lozum, Lungen/ Lungsen, Midang, Milai, Peiltel, Rawlsim, Suokling, Thlaute
17. KOM
18. LAMKANG
19. LANGRAWNG: Bawng, Kaipeng, Muolthuom, Pang
20. LAWITLANG: Chawnsim, Hrangchal (Darasung, Laiasung,Sielasung, Tungte), Parate, Sungte, Suomte, Tlangte, Tlawmte, Varte
21. LEIRI: Neingaite, Pudaite, Puhnuongte, Pulamte, Puruolte, Tlandar
22. LUNGTAU: Infimate, Intoate, Keivom, Lungchuong (Inbuon), Mihriemate, Nungate, Pakhumate (Khumthur, Khumsen), Pasuolate, Sielhnam, Songate, Sunate, Theisiekate, Thlawngate, Tamhrang
23. NEITHAM: (Also Under Zote) Chawnhning/ Chawnhring, Khawthang, Maubuk, Singphun, Thangleh, Thangngawk, Vaithang
24. NGENTE: Bawlte, Chawnghawi, Dosak, Dothang/ Dothlang, Kawngte, Laihring, Lailo, Laitui, Tuolngul/ Tuolngun, Zawngte, Zawhte
25. NGURTE: Bangran/ Bangrang, Chiluon, Parate, Saingur, Sanate (Pusingathla, Saidangathla), Traite, Zawllien
26. PAUTU: Fuongzal, Senlawn, Singate, Tluongate
27. RAWITE: Aite, Arro, Buite, Hnungte, Pieltu, Sawrte, Seldo/ Sehdue
28. SAKECHEP (SAKECHEK): Bawmlien, Keiphun, Keiphung, Khawlum, Neibawm, Sungtinpha, Telengsing, Thingphun, Thirau/ Thirsu, Vaichei/ Vaichai, Zeite
29. THIEK: Amaw (Chalhril, Hmunhring), Athu, Buhril, Chawnnel, Hekte (Chawnghekte, Ralsun), Hmante, Hnamte, Kellaite, Khawzawl (Lalun, Laldau, Saibung), Kungate, Khangbur, Pakhuomate (Khumsen, Khumthur), Sellate, Tamte, Thilhran, Thilsawng, Thluchung, Tuolte, Tuolawr, Tamlo, Taite, Vankal (Khawbuol, Pangote, Pangulte), Zate
30. VANGSIE: Dosil, Ivang,Theidu/ Theiduha, Tlukte, Vanghawi, Zapte
31. ZOTE: Buonsuong, Chawnghau, Chawngvawrtu/ Chawngvar, Chuonkhup, Chawngtuol, Darkhawlai/ Darkhawlal, Dawthang, Hrangate/ Hrangzote, Hrangdo, Hrangman, Hrangsite/ Hrangsete, Hrangsote, Hriler, Maubuok, Neitham (Chawnhnieng, Singphun), Ngaite, Parate, Pasuolate, Pusiete/ Pusieate, Saiate (Saihmang), Tlangte/ Tlangate, Thangnawk, Vaithang
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Saturday, November 01, 2008
By L. Keivom, Inpui.com Columnist

L. Keivom
June 25, 2004 a Times of India phek tontirah ‘Scrap ‘toxic’ texts : HRD panel’ ti a um a, a parakraf hmasa taka chun, “The three-member committee, set up by the HRD ministry to review ‘saffronised’ NCERT history text books, has recommended scrapping the books immediately” tiin a’n ziek a. Hi thil hin kum 1973-74 laia Pu L. Rokung leh nasa taka thrang laa Pu Hranglien Songate ziek ‘Hmar History’ chu sut nawk a ni hmaa umzie nei meta siem thratpui kan tum lai hun a mi’n hriet suoktir a. Chuleiin, hi artikul hi ka Baibul inlet buoi lai hun tepter tak karah ka hung ziek pha ta hiel a nih.

A hmasain, chanchin ei tar lang tah thu hi a trobul hang thlir hmasa inla. Delhi tlanga BJP sorkar an hung inlal khan an thilthaw tum laia pakhat chu Hindu kulmuthai ril rem zawng le an chanvo sukvawng zawnga India histawri ziek thrat a nih. Chu ding chun sikula histawri lekhabu po po siem thrat phot a nih. Chu chu thaw thei ding chun a ram puma hmang thei text books siemtu dinga pawl indin, National Council of Educational Research and Training (NCERT) bu zawla an mi le sahai sie lut a, chu taka kuo suot nghet chu a nih.

Hieng tieng thil po po sorkor laipuia cheltu chu kha hmaa Ministry of Education ti hlak, tuta Human Resources Development (HRD) ti hung ni ta hi a nih. Chu ministry enkoltu dinga Minister an ruot chu Hindu pachal, Hindu a nih ti miin an hriet naw inlau ang ziezang anga a chal nal sen zing hlak Pu M. M. Joshi a nih. Pa fel tak le lekha thiem tak a ni zing laiin ngolvei pakhat a nei a, chu chun a mit meng le khaw hmu a sukvai hlak bakah phuok fawm histawri ziek chaknain a kut a sukza zok zok bok a. Chu chalrang chun a thiltum sukhlawtlingtu dingin pa vun sa, hmai phak lul el, khel thu tran leia hmai trimna nei der lo, a hming Rajput an ti chu NCERT lu takah a hung sie a. Rajput chun kha hmaa history textbooks ziektuhai po po chu hnawlin, a pu ditzawng ang taka histawri her rem thei ding mihai chu a thlang khawm a, ei ram histawri an suosam a, a por chu nasa tak a nih.

Hindu kulmuthai rong kaia naupang inchuk dinga histawri an ziek thar chu a nih ei thu bula chanchinbu ripawt ei tar langa hnawl vong nghal dinga an ti kha. Hi hi May 2004 inthlangpuia Congress le a sangawi zawnpuihaiin BJP le an chekawihai an hung suom thlak leia thil um a nih. BJP sorkar inlal zom pei hai sien chu histawri phuokfawm mi’n ba lui pei an ta, ram dang nuizat bûr ei kai ding a nih.

Hindu kulmuthaiin an histawri an inzapui bek bek laia pakhat chu bawng sa an fak hlak thu a nih. Pathien anga bawng an hung bieka inthokin hi thil hi an inzapui a, histawri bua inthoka thai bo an tum trêp trêp a nih. Amiruokchu, an lekha hluiah bawng sa an fak thu hi ziekin a um bok si. Aryan Civilisation huna khan, Judahai ang bokin, Pathien hmaa inthawina pom tlak taka an nei chu bawngchal tuoia inthawi a nih. Chu sa chu an thiempu Brahmin-hai chanpuol a ni leiin, an bawng tuoi thra thra sa fa zotu chu an thiempuhai an nih. Chuonga bawngchal tuoi a hlu lei le a thei phot chun inthawinaa hmang an hung tum seng leiin rana sor ding bawngchal an hung tlawm pha ta a. Hun a hung sawt deu chun bawng sa chu Brahmin-hai chauh fak thiengah an hung sie a, inthawina dinga sa ser bik a hung inchang a. Hun a fe pei a, Brahmin-hai ngei khomin bawng sa fak chu an hung bàn a, fak thieng loa ngai a hung ni tah a nih. Chik taka ei sui chun, bawng sa an fak ta nawna san hi sakhuona thil lei ni loin, bawng hi mihriem khawsaknaa sor trangkai ran a ni lei a nih.

Chu chu thil um dan a nih. An lo fak hlak thu hi an fak ta naw leia sukbo el thei a ni nawh, thil tlung ta sa a ni leiin. Chuong chu ni loin, thil liem ta hnung hi her kira thlak thei ni sien chu, Evi thei fak khom kha a fak hma charin her kir ei ta, a hnung peia Pathien le mihriem inlaichinna thu po po le Isu Krista hungna thu po po khom pei hmang vong hung ngai a tih. Chu chu thil thei a ni naw a, thei khom ni sien thil ditum ni kher naw nih. Chu chun thil tlung tahnung, mani tranghma kei zawnga hêm kuol tuma phuok fawm histawri le hmet rem tum hang triumzie a hril chieng hle. Zani khan voisun a hring a, voisun hin a tuk a hring a, ni kum khan tu kum a hring a, tu kumin kum nawk a hring pei hlak ang bokin thilthaw pakhatin thilthaw dang a hring a, a’n kakhawk sawng pei a nih. Khel le phuok fawm histawri chu thil tlung lo a ni leiin tak ramah kakhawk a nei naw a, iemani hunah mihaiin lo ring hai sienkhom, tuili lut angin, khêl chu a hung inlàng suok hun a um a, chu pha chun hnawl a ni tho tho hlak a nih.

Hi ngirhmuna inthok hin tienami anga hril le zieka um ei histawri hin bel chieng a dawl nawzie hmu nghal ei tih. Pu Hranglien Songate chun ziek ngeia Hmar chanchin sie nuomin hmun hrang hrang fangin chanchin a khon khawm a. Chuong a thil lak khawmhai chu ‘Hmar History’ ti hmingin lekhabuin a siem a, kum 1958 khan sut a na, Hmar tronga ziek histawri bu ei nei hmasa tak a nih. A sung thu a tam lem chu histawri huong (historical framework) a khum thei ni naw sienkhom a um sun a ni leiin a poimaw êm êm a, a hnunga ei chanchin hung ziektu taphotin besanin an hung nei ta vong a nih.

Pu Hranglien lekhabu hi histawri huonga khum ding chun thil tlung hun le a tlungna hmun le hmet rem a hung ngai a, chu chu ama dam lai ngeia thawpui kan tum chu a nih. Hi thil hi kan buoipui laia Pu Hranglien le Pu Rokung ngaidan chun, chanchin kan hlu lut taphot chu mi dang a hre lem an um naw leiin mihaiin an hung pom vong ding a nih ti a na. Kei ruok chun, “Ei thil ziekhai hi lungvar le hrietna nei tak tak thrangtharhaiin la hung sui an ta, historical framework-ah hung bel rem tum an ta, a thei si naw chun an la hung hnawl vong ding a na, chuleiin histawri huonga khum thei chin po thlier hrang ei ta, a dang po chu thusim le thurachi (legends and myths) hnuoiah tienami angin ei sie lut ding a nih” ka ta.

Pu Hranglien le Pu Rokung thlir dan le thrahnemngaina hi Hindu kulmuthaiin an thusim le thurachi hmanga India histawri ziek thrat an tum ang hi a nina chin a um a. Chu umzie chu story ni si history anga hlu lut, tienami ni si, a tak anga inchangtir tina nih. Chu chu tu chena eini rawiin lekhabu ei ziek changa ei thaw dan chu a ni tlangpui. Ei hlaa San/Shan chu tu laia Burma rama Shan State ni dingin mi tam tak chun ei bel. Amiruokchu, historical framework-ah hang thun lut tum inla, a’n leng tlat si nawh. A thren lem chun Rakhen khuoa inthokin Shan-ah ei inpemtir a, chu hnungah Kawl phai (Kabaw Valley) ah ei inluttir a, Khampatah Luopui inlaltirin, a tupa Chonhmang chu Tripura tlung raka Reng nina ngirhmun chelin ei inpemthlaktir a tih. Chu lai chanchina chun Sortuia Neilal le Truoni chanchin khom ei inthrangtir a nih.

Hieng ei thil hmet bel tumhai hi a karinkik thei khop el a, ei bi chieng po leh a nuizatumzie ei hmu suok zuol. Chonhmang hi kum zathum vel bek ei indamtir a ni naw chun a chanchin ni awma ei hril vet hi historical framework-ah inleng thei naw nih. Rakhen khuo ei ti vet khom hi chik lema ei bi chun Saphaiin Arakan an ti, Kawlhaiin Rakhine an ti, Bangladesh rama Chittagong Tract le inramri, Burma rama State lai po poa thlang dep tak biela khaw pakhat a ni ring a um. Rakhine (Rakhen) biel tlung ta hnunga Shan rama hang inpêm tungtir nawk chu thil bangbo le thu lu bul a nih.

Ei tienami le ei histawri anga ei ngai tam tak hi thutak leh inzawlna an nei nawh. Chun, Zo hnathlakhai po po hi Kabaw phai vel le Chin Hills-a kum zathum neka tam ei um lai khan tu laia ei satpui rak rak hnam hminghai hi an la pieng nawh. HMAR hming lem lem hi chu Hmar hnathlak a tam lemin Mizoram an suoksan hnunga pieng chauh a nih. ‘EICH EM A AR HMAR hi a lo nih, Pi le pu chen khoma an lo sak sa” ti hla dam hi histawri khel tieng rama um a nih. HMAR hming hi pi le puhai phuok ni loin, kum 1800 A.D hnunga Lusei lalhaiin Mizorama inthoka hmar tieng pana fe pawl an hrilna trong, hnam hminga ei put ta mei mei a nih.

Zo hnathlakhai histawria chieng tak, sel ngaina um lo thutak chu ser khat suok, sul khat kuol, iemani chen ei um dar hnunga hnam hrang hrang anga insal ta mei mei ei nina hi a nih. A tu hnam histawri khom ei unau danghai le inkop loa a hrana ziek thei a ni nawh. A hrana Hmar History amanih Lusei History amanih ziek tum chu taksa bung laia peng pakhat chauh sui tum ang a na, ziek tral ei tum a ni chun phuok fawm histawria hnaw puom a ngai naw thei nawh. Tu chena Mizo History anga ziek tahaiin bel chieng an dawl nawna san khom Luseihai chanchin ziek hi Mizo History ziek an insawn tawl lei a nih. Chu chu a nih ka hril nuom.

(April 23, 2005)
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