INPUI: Hmar News & Info

By Pu L.Keivom*, Inpui Columnist

Words fascinate me. They always have. For me, browsing in a dictionary is like being turned loose in a bank.

-Eddie Cantor

March 3, 2011, Delhi. Khuontevîkin ka tho a. Verandaa kan par khawihai chu tui pe dingin kotkhar ka hong a, ruo a lo sùr hmer hmer a. Eini trong chun ‘khuo’ a sie a lo ni zing a. Sienkhom kan khawsakna khuo Delhi khuo ruok chu, ruo a sur ti naw chuh, a pangngai zing a na, iengkhom a se nawh. Chu bakah, Delhi tlanga khawsahai ta ding chun raw sur hi ‘khawsiet’ ni loin malsawmna, boruok bal inthieltu, lum hnot zâmtu le a hnuoia tui intling, nasa taka an hìp phai tah chu hung sung bit nawktu, tui chawitu thra le lawmum a nih.

Chu chun ‘khuo’ ti trongkam umzie hi a mi’n ngaituotir a. “Ka khuo a sik” titu le “Ka khuo a sawt” titu khuo chu ieng khuo am ning a ta? Khuo chu ieng leia pakhat sika pakhat a sawt thei tlat? Khaw lum, khaw dei, khaw innim, khaw inàng, khaw inthieng, khaw dul/ngui, khaw thràl, khaw thim, khaw var, khawfingchat ei tia ‘khaw’ tia ei lam po po hi ‘khuo’ tia vowel ‘uo’ lam kop harsa chu olsam lema ei lam theina dinga ei kei marna (declension) a ni a, a thu kawk tieng chun sik le sa inlumlet dan le boruok inthlak danglam dan ei hrilna a ni tlangpui.

Ei zuk sui inthûk deuh chun, ‘khuo’ ti thu mal hi taksa khawvel le thlarau thilah ei hmang trangkai hle a, a thrang lo chun ei khawsa thei naw a ni tak. Chuonga ei hmangna tum tumhai chu a bat batin a tawi thei angin hang hril vak ei tih.

Sakhaw tieng hrilna

Thilsiem le a Siemtu indawrna le inlaichinna thu hrilna trongkam ei ser suok chu ‘Sakhuo’ ti a nih. Chu chu mihriem nina awiawtu ‘Sä’ (Being) le ‘Khuo’ inkopa inthoka thu mal an hung ser suok a nih. Ei pi le puhai khan hnuoi le van le iengkim siemtu umin an ring a, ama chu an biek a, hming hrang hrangin an ko a, chuonghai laia a hming pakhat chu Khawzing (Khuo+Zing) a nih. Hi thu, chipchier lema ka suina chu May 29, 2001 khan ‘Khawzing’ ti thupuia hmangin artikul ka ziek a, Delhi Thurawn le chanchinbu hrang hrangah an hung insuo niin ka hriet.

Chun, ‘Pathien’ tia ko pawl an um bok a, chu chu Pa, Mi Thienghlim tina ni awm tak a nih. A threnin ‘Vana Pa’ an tih. ‘Khuonu’ chu Saptronga ‘Mother Nature’ an ti hin a kawk hnai tak el awm. Khuonu chu van sanga um ni dingin an ring a, chuleiin ‘Chungkhuonu’ an ti bok. Chu khuo, chung tienga um dinga an ring, Khuonu umna chu ‘Chungkhuo’ an tih. Ei hlaa, “Chungkhuo run rem mawi tak a um” ti hi tu lai tronga van ram an tina a nih. ‘Van ram’ ei ti hih kristien ei ni hnunga trong thar ei hung ser tah pei chu a nih. A hmain ei nei ngai nawh. Hremhmun khom ei nei ngai bok nawh.

Khuonu chu mi ngilnei, vangneina intlun theitu nia an ring bok leiin ‘Khuovàng’ (Khuo+Vàng) tiin an ko. Saptrongin inlet inla chuh, ‘God of Luck’ ti ning a tih. Kristien sakhuo a hung lut hnunga Baibul inlet an tran khan ‘God’ ti inletna ding hin ‘Khuovang’ am ‘Pathien’ ti lem hmang ding thuah dit dan nasa takin a hung inkal a, a tawpah ‘Pathien’ ti hmang chu an sukthluk tah lem a nih. ‘Khawzing’ ti hih lo hmang nihai sien chu Pathienin a ninaa a hril (Exodus 3:14), ieng lai khoma um zing, ieng lai khoma Pathien (Khuo) ni zing nina leh hin a’n mil lem el thei. Chun, ‘Khuovang’ ti khom lo hmang inla, vangneina po po chunga vangneina chungchuong, a Naupa leia chatuon hringna mi petu a ni leiin, a fûk khop el. A iengkhom chu ni sien, tu hnam khomin Pathien hming an lo phuok hrim hrim hi a suol a um naw a, Pathien nina kawi khat bek hriltu a ni vong.

Huoi, thlarau thra lo, mi sukna thei, mihriem ta dinga thil thra lo hri le hrai intlun theitu umin an ring a, suklawm tumin a kuomah an inthawi hlak. Khuoa um huoi, hri phurtu le inlengtirtu nia an hriet chu ‘khawhri’ (khuo+hri) an ti a, rama huoi um chu ‘ramhuoi’ an tih. Iemani chena inthoka ‘hritlâng’ tia ei hung hril, khawtlanga hri inlêng, influenza amanih common cold hi kan naupang lai khan chu ‘khawbùr’ (khuo+bùr) ti a ni hlak. Tu hin chu an hmang khom ka hriet ta nawh.

Chun, huoi dang pakhat, mi thruoi hmang hlaktu umin an ring a, a hmingah ‘Khawchom’ (Khuo+Chom) an tih. Khawchom chun mu-in âr a lak anga mi laa vuong hmangpui hlak ni dinga an ring leiin, chuong anga mi inhmanghai chu “khaw-mu-chawi’ amanih “Khawchom lâk” an tih. ‘Khuoimu chawi’ tia lam pawl khom an um bok. Khuoimuin thil a lâk a, a vuongpui leh an tekhi lei a nih. Khuoimu hi khuoi ni loin tho lien chi le sephum inkara mi ni lem sien a hoi khop el. A taksa a zo hnè naw a, a vuong hrât naw a, a dam sawt naw bok. Mizo Trong Dictionary siemtu Remkunga chun khuoimu hi raw châng ver kaw a, a sunga bu nei hlak niin a hril. Tuktulung, pengpelepa hung inchang ang deua raw ngè, tho-khuoia hung inchang khom a ni el thei. Fùr lai hin sawt naw te a hung inlang a, a ram nawk vak hlak. Meiteihai hlaa hin khuoimu hi a’n lâr hle a, eini hlaa ruok chu Paulsiemlien hlaa ‘Awnthing sang lera khuoimu ang khan” ti chuong, thilhring amanih par a hrilna lem ti hriet thei lo kha, khuoimu inlangna ka zuk hriet suok thei um sun chu a nih.

Ramhuoi/khawhri chi khat, thlarau suol, mi sungah lut a, phing sukna a, fak ding sä ngèn hlaka an ngai a um a, a hmingah ‘khawhring’ (khuo+hring) an tih. Mi a suknathai chu ‘khawhring sê’ an ti a, a sètu chu ‘khawhring nei’ an tih. A hnot suokna dinga thiempuin inthawina ang deuh a thaw hlak chu ‘intrai, trai, intrei, trei’ an tih. Hi taka inthok hin kristien ei hung ni hnunga Pathien kuoma lawmthu hril le thil hni hih ‘trongtrai’ ei hung ti a, chu chu trong hmanga thil hni amanih Pathien biek tina a nih. Ei trong mal tin hi ei nunphung tar langtu darthlalang a nih.

Hieng huoi chi hrang hranghai hi hmun tinah um dingin an ring el bakah fak le dawn an thaw chàng khom lo inhnara chil lem khuot khuot dingin an ring a, an sem ve naw chun lungsena mi soisak le suknat ching hlak angah an ngai bok. Hi lei hin bu an fak ding tawm, an beng hmain an fak dingin mal iemani zat an thè suok a, chu chu ‘khuo-tlai’ an ti a, khuoin a lo tlaipui ve dinga an thaw a nih.

Chun, ei pi le puhai khan kum tinin an khuo chita naute pieng po po Pathien amanih Khuonu kuoma inhlànna an nei a, chu chu ‘Khawduop’ (khuo+duop) an tih. Hi ni hin khuong le dâr leh an inri bùng búng leiin nautein an tri a, an trap chèl chûl hlak a. Khawduop nia trap ve lo naute chu pasalthra le nu huoisen la hung ni ngei dingin an ring hlak.

Khawsakna hmunhma hrilna

‘Khuo’ chu inbêngbelna dinga hmun an sàt le relh, umna ding in bawl a, a hona an um khawmna a nih. Khaw sattu chu dannaranin lalah a um hlak. A khuoa chêng, a khaw tuikhur tlàna dawnhai chu a ‘khuo-le-tui’ (citizen), a mi le sahai an nih. Chuleiin, lam lakah mi an intuokpui a, an hriet ngai an ni naw chun, “Khaw lai khuo am in na?” ti nêkin “Tu khuo am in na?” tiin an indon lem hlak. Chu lal kha lal, chu pa kha pa khaw mihai an ni thu hrilin an khaw lal hming an sàm hlak. Hi thil hin ei trong fe dan a fen pei leiin “Ieng am i hming?” ti nekin “Tu am i hming?” tiin, ei ngirhmun a’n thlak danglam hnung chen khomin indik lo takin ei la hmang zui tah pei a nih. Hi lei hi ni mei a tih, Lusei tronga Baibul an inletin, Davida trongkam (2 Samuel 7:18) “What is my family?” (Ka sunghai iem an ni a?” ti nareng khah, “Who is my family?” ti angin, “Ka sunghai tu am an na?” tiin an lo inlet a, a ngiel a nganin ei lo kawpi sawng a, ei hlaa chen a luong lut a, mani sunghai khom hre lo, invêt bilingah ei insie tah vong a nih.

Mihriem chengna ‘khuo’ a inthok chun trong mal hrang hrang a hung pieng a. Khaw huol vel hnai chu khawhnawm (khuo+hnawm) ei ti a; khaw sunga lampui le hmun ruok chu ‘khawlai’ ei ta, chu taka invak amanih, mi ina lèng chuh ‘khawlaileng’ ei tih. A khaw pum aiawa inrelbawlna thila trongkam ei hmang chu ‘khawtlang or khawsung thil’ (general or public affairs), a sûnga chêng mipui (public) chu ‘vantlang’ ei ti a, khuo an satna tlâng khan a chengtuhai ai ei inawtir a nih. Khuoa chêng, fak le dawn zonga um chu khawsak (khuo+sak) relbawl ei ti a, chuonga ei umna chu ei ‘khawsakna’, ei um dan chu ei ‘khawsak dan’ a ni tah pei a nih. Khaw tin chu vêng iemani zata thre a ni hlak a, ei khawsakpui mihriemhai chu ei ‘khuo le venghai’ an nih.

Lal pakhat hnuoi le a rama khaw dang um chu ‘khawper’ (khuo+per) ei ti a, chu chu Saptronga ‘Colony’ an ti ang hih a nih. Neitu nina an huolna dingin per an zep amanih inkui hlak a, chuong anga neitu miin an huol tah hnung chu tu khomin inchu buoi thieng loa an ngai a nih. Chuleiin, ‘khawper’ chu a ram neitu le huoltu lalin neitu nina a huolna le inchùna khuo a ni a, khawpera lal chu a thu hnuoia um a nih.

Khuo le inzoma thu mal pakhat, thu thupa hrilna trongkam hung pieng chu hang zep sà hrâm ei tih. Khaw huol veltu ram chu ‘hnawm’ ei ti a, khawhnawm ti trongkam hi a hung suok a. Chuong ang peiin, lo amanih huon, ram ei del kuok kawl vela ram kha ‘hnawm’ ei ti pei a. Zun le êk ei thak ding pha leh khawhnawmah ei fe hlak a, chu chu thu thupa hrilin ‘inhnawm’ ei ti a, chu taka inthoka thu mal thar ser peiin ‘hnawm suok’ (call of nature) ti dâm hi a hung pieng a nih. A trobul chu ‘khuo’ a nih.

Siksa, boruok le khawmuol hriltu

‘Khuo’ hi sik le sa le boruok um dan po po rêltu le thununtu, Mother Nature hrilna trongkam a ni bok. Boruok ngirhmun ei hrilnaah khaw innìm, khaw siet, khaw inthieng, khaw thrat ei ti a, chu po po chu boruok ngirhmun hrilna a nih. ‘Khawmuol inhoi’ thu ei hril chun ei umna khuoa muol khah ni loin, boruok inhoi thu ei hrilna a nih. ‘Khawmuol hre lo” ei hril ruok chun thil pahnih, pakhat chu taksa le lungril ngaituona chawlol le nikhuo hre loa um (state of unconciousness) tina a ni a; pahnina chu, thil chinchang, um dan ding le ningkhong hre lo, mi chut, iengkhom engto le dawn nei loa intâl mei mei, inphalamna chang khom hre lo (uncouch, uncultured, uncivilized, insouciant, stupid) hrilna a nih. Khawmuol dang chu tuiin a chim naw hnuoi inlangna po hi a nih. Khawmuol kaikuong (ainuvet, scorpion), khawmuol satel, khawmuol ai le a dang dang hi tuiah cheng loa khawmuola khawsa an nih.

Hun le boruok inthlak-khaw thral, khaw hul, khaw ro, khaw lum, khawkheng, khaw mei (romei), khaw hnawng, khaw diek, khaw fur (fur khuo), khaw dei- ei hrilnaa ‘khuo’ hi season amanih weather, sik le sa hrilna, hun bi inthlak hrilna a nih. Hieng thil hrilnaa ‘khuo’ ei hmangin a kawk tak chu boruok a nih. ‘Khaw thengthaw’ ei ti dam hi khaw thlirna inhoi, dîptu, hlietu le dàltu um lo, khuo hla tak hmu theina a nih. Chun, ‘khaw thlèng inhoi’ ei ti chun ram par thra ei hrilna a nih. ‘Khaw inhnuk’ thu ei hril chun sun hun a bo mek a, zanin a hung nang tah ding thu ei hril a nih. Emmau khaw lampuia tu am a nih ti hre loa tho nawk Isu intlonpuitu Kleopa le a ruolpa chun, “Kan kuomah riek el ta la, khuo khom an hnu ta a, nisa khom a tla ding an ta hi” (Luka 24:29) tiin Isu chu an khuoa cham dingin an thlo a nih. “ Zan khuoin i khuo a sik bok, kan khuo a sawt bok, kan hma-khuo ngai la, khuo a lo inhnu tah diei bok leh, kan khuo-ah la châm el rawh” ti dam hi sentence pakhata ‘khuo’ paruk, umzie danglam nei vong luong khawm a ni leiin Hmar trong hre ngai lohai lu chu sukhâi naw thei naw nih.

Mihriem le a sungril hriltu

Ei hang sui chet chet chun, ‘Khuo’ ti hi mihriem sungrila tlaksamna le kawrongna um hrilna trongkam khom a lo nih. “Ka khuo a sawt” ka ti chun ka sungrila khan ruokna, hluo bit el thei lo a um a, ngài ka nei a, ka mal a, ka kim naw a nih. Nun hlui ngaia ka khuo a sawt vong vong chun ka thil ngai khan ka lungril a la hluo si a, sienkhom hmu nawk le chang nawk thei a ni si naw leiin ka thlä a dang a châr a, a beidong a, ka lung a’n vai a, a’n leng vong vong a, ka khuo a sawt a nih. Chu ‘khuo’ tak chu a bula ei hril, Saptronga ‘Being’ an ti, ka nina tak khaikhawmtu, ka ‘Thlä’ amanih ‘Sä’ ngei kha niin a’n lang nawk tlat a nih. Inril taka ei sui nawk pei chun, Pathien angpuia mihriem siem a nina leh hin an intringmit tlat niin a’n lang. Hieng zawnga phoka thil sui ku hi a nih filawsawfi (philosophy) an ti vet chuh.

Mosie sulhnung zuiin, a rikawt maksan biin, Eden tieng zuk kir vak inla. Edena khan suol a lut hma daiin khawsawtnain hmun a lo khuor hmasa lem a nih. Kop kima a siem sâ le thilhring tinrenghai chu hlim takin an leng diel diel a, mihriem hmasa tak Adam chu koppui ding nei loin a cha ruou a, a ngha vung vung a, a ruok a, a mal a, a kim naw a, pieng lo ngaiin a khuo a sawt a nih. Chuleiin, a koppui ding Evi a siempek hlol a nih ti Genesis bung hninaah ziekin a um. Evi thrang lo chun Adam chu suonmong kumkhuo ding a nih. Adamin a hang hmu khan lawm taluoin a chiri hrim a nih. Kum 930 zet a dam sung khan a khawsawt thu hrim ei hriet zui ta nawh. Hieng lai thu chaina hi July 8, 2005 khan thusep “Evi thrang lo chun’ ti ka ziek a, hi kum sunga Best Article of the Year 2005-ah Sawrtui Magazine chun puongin chawimawina tonlairang an tontir nghe nghe niin ka hriet. Adam khawsawt khan a nghong sei khop el.

Tlang kawmna

Ei trong zie hi Saptrong chun ‘monosyllabic’ le ‘phonetic’ inkop a nih an tih. Monosyllabic umzie chu thu mal tin kawk le umze nei trong tina a nih. Chuong ang ni ve lo, thu mal pahnih pathum inkopa thu mal pakhat insiem trong chu ‘polysyllabic’ an tih. Phonetic umzie chu thu mal pakhat khom ei lam rìk dan le a thu le inzoma ei hmang dan dungzuiin umzie le kawk tum tum a nei tìna a nih. ‘Khuo’ ti thu mal khat ei thlang suok, ei hmangna le ei hmang dan zira kawk le umzie tum tum nei, a hmaa ei hril tah po po kha entirna thra tak a nih.

Chun, ‘khuo’ thu mala inthokin thu mal hrang hrang le tronglamkei (idioms & phrase) a za ruola tiem kho a hung insiem a, chuonghai chu hi artikula hin a hmawr khom ei phor thra hman naw a nih. Ei hriet dinga ka dit chu, ei thu buon inthlungna, a thu mal zungpui (rootword) ‘khuo’ hi lam khat (monosyllabic) a ni a, chu le inbel khawma thu mal dang dang hung insiem chu monosyllabic ni tah loin polysyllabic a hung ni ta a, zierang hrang damten a hung put a, sienkhom a zepui tak ruok chu a la put zing. Monosyllabic language ei tihai po po hi polysyllabic language tieng panin an inzin vong a, an inzem tuo a, zierang thar putin an hung inthrang lien a, zierang bul nghet nei le chel nghet nghet an dingchang a, zierang nghet nei lo chu chimralin an um pei a nih. Chu chu khawvel fe dan phung, chimrala um tah, um mek le la hung um ding tu hnam khomin an hraw seng le an la hraw pei ding chu a nih. Dam khaw-suok nuomhai chun Hebrai trong hmanghai dam khawsuokna thuruk hi bi chieng a, anni hih enton taka hmang thra hlêng a tih.

(*Pu Keivom is a retired Indian foreign diplomat and author of ZOram Khawvel series. This article is dated March 5, 2011 Delhi)

 KHAWBUNG/AIZAWL: Hlakungpui Mual Silver Jubilee will be held at Khawbung in Mizoram on April 6, 2011, according to organisers.

Mizo Hlakungpui Mual was constructed in 1986 in memory of the earliest Mizo poets and writers and today the management that looks after the site continues to patronise young Mizo writers and poets. 

A host of well known personalities have been invited to grace the occasion. Among those invited are Zoram Khawvel team which will be represented by retired Indian foreign diplomat Pu L. Keivom.

Pu Keivom will be speaking on “Hlakungpui Thlirna/Hmuh dan” during a seminar-cum-symposium which will focus on the general outlook towards Hlakungpui and other assets which could become a heritage and unifying factor for all Mizo tribes.

Seminar-cum-Symposium Programme:

Dt.6.4.2011(1:00 PM – 3:00PM)

SEMINAR-CUM-SYMPOSIUM

Chairman : Pu B.Lalthangliana

Hunserh : Rev Dr.Zokima

Hlakungpui Hmuh dan : L. Keivom

Special Item : Lalruotmawi, leh midang 2 vel

Seminar Paper Presentation:

1. C.Lalnunchanga – Pastor Thangngura chanchin

2. TC Jonunsanga – Nuchhungi chanchin

3. Mafa(Lalrinfela Hauhnar) — PS Chawngthu chanchin

4. Vanneihtluanga — Zirsangzela Hnamte

Discussion : Chairman

For details contact: Chairman/Secretary at  8974740995 Ph: 8974741002 or visit http://www.hlakungpui.com

WHAT IS MIZO HLAKUNGPUI?

‘A sakhmingah Hlakungpui an sa, Zofate Hnam Rolung Mual ni zel turin’ tih loh rual a ni lo. Zo hnahthlâk impumkhat tulzia hria leh mutmawh hnarmawha neite tân chuan an rilru dek zartute mitthla leh suangtuahnate hmun khata luan khawmtirtu ‘Mizo Hlakungpui Mual’ hi a vul zêl dawn. Mithiam , mifing, hawizau leh thil thlir thiam apiangin an hlut a, an rilru lûmtu a ni zêl. A hmun ngei a mita hmutu leh bêlchiangte chuan Khuannu’n kan ram tlâng panga zofate rilrem leh lungkuai tur thing leh mau pangpâr chitinte, tlâng dung khâm rang thliar sing sengte’n kan thu leh hla ril a lo pâr chhuahpui dân chu tupa fa mahin an hai lâwng nge. Chung zawng zawng chu tawngkaa sawi mai leh ziaka dah satliah mai chuan a thlarau chang ve lote a kaiharh zo lo fo. Chutiang ho thlarau kaiharh tur leh a thangharhsate nun chawk tho leh zual tur chuan he ’Mizo Hlakungpui Mual’ hi Mizo hnahthlâk hnam rolung mual atân din a lo ni ta a ni.

HLAKUNGPUI CHANCHIN TLANGPUI

A TO BUL:

Ram leh khawtlangin hma a sawn zel angin, kan tih ngai loh thil thar leh tha zawk a piang zel a. sualna a san poh leh hmasawnna pawh a pung emaw tih theihin thiamna pawh a sang zel a. Mizo fate ngei pawh mihuaisen, tlawmngai, rinawm leh ropui an piang chhuakin, thu leh hla-ah pawh an lo piang chhuak ve zel bawk a. A bik takin thu leh hla lama hrang hlui, pasal tha, sûl min lo sutsaktute hi an pawimawhin, hun lo la kal zel tur atan pawh ngaih hlut leh chawimawi an phua ngaiin Khawbung Branch YMA chuan engtianga hma lak tur nge ni ang tih a ngaihtuah ta a. Dt.13.01.1983 zâna Khawbung Branch YMA Committee chuan Committee thinlunga lo riak tawh chu kai harhin Thu leh Hla-a hranghlui pasalthate chawimawi chungchang chu Agenda-a neiin ngaihtuah tan a ni ta a. Committee chuan ngun taka ngaihtuahin thu leh hlaa Mizo pasaltha, hranghluite chawimawina lungphun leh an tana hmun buatsaih chu tha hlea ngaiin lungrual takin pawm tlân a ni a. A hmasa ber atân Khawbung khawchhuak pahnih – Hlakungpui-te Pu Patea leh Pu Damhauva-te chu bul tan nan hman nise tiin rel a ni a. Ni 16.9.1983 leh ni 28.10.1983-ah an chhungte phalna lâk fel a nih thu Committee-ah thlen a ni (An ruh pawh seng luh a ni). Hemi tipuitling tura hmalakna hi Khawbung Branch YMA leh a khawchhuakte’n neitu chanchanging bul tan a ni a. Kum 1986 April 7 & 8-ah Hlakungpui-te chawimawi-na lungphun a ni.

THIL TUM:

Mizo fate – hnam leh thlah thumhmun kan nihna ang a, ram bik kan neih chhung leh pawn lama mite tana kan hnam rohlu Thu leh Hlaa pasal tha leh hranghluite chawimawi leh an tana hmun bik ruat/siam a ni a. Hetah hian kum 10 dan emaw, Silver/Golden Jubilee etc., hun bîk remchang anga chawimawina siam thin tur a ni. Tin, Hlakungpui Mualah hian Mizo fa/Mizo hnahthlâk tawh phawt chu chawimawitlâka kaihhruainain a ruat leh phalte chu chawimawi zel tur a ni a; chuvangin ‘Mizo Hlakungpui Mual’ tih a ni. Mizo Hlakungpui mual hi tunah Khawbung Branch YMA-in a enkawlna chungchangah mawh latu ni mah se, Mizo tawh phawt a neitu a piang ta a ni tih hi Mizo mipui zawng zawngin hria ila. Mizo thu leh hla-a pasaltha kan neih Mizoram leh khawvel hriata kan pho chhuah a, kan chawimawi a; kan hlut tlân theuh hi Mizo fa tawh phawt chuan kan mawhphurhna a ni e.

HLAKUNGPUI MUAL LUAH TURTE THLAN DAN CHUNGCHANG:

Hlakungpui muala thu leh hla pasaltha chawimawi/seng luh tur thlan chungchangah hetiang hian kaihhruaina (criteria) siam a ni:
Thu : An thu ziak 3/4 chul lova kan neihte (mi thinlunga nung reng).
Hla : An hla 4/5 tal chul lova Mizote thinlunga nung reng.
A huam chin : Hla phuah thiam/Thuziak mite hi an thih atanga kum nga a ral phawt loh chuan Hlakungpui Mual-ah seng luh theih a ni lo.
Kum sâwm danah Committee-in uluk taka a ngaihtuah hnuah chawimawi tur awm ang angte chu seng luh an ni thin. Silver/Golden Jubilee etc, ah chuan a lawm dan Committee-in a rel thin ang.
Tunah hian — 1986, 1996 leh 2006-ahte chawimawina siam a ni tawh a, Thu-ah mi 12 leh Hla-ah 17 seng luh tawh an ni.

MIZORAMEXPRESS.COM

By L.Keivom*, Inpui Columnist

Kum 2006 sunga Hmar tronga Sande Sikul neihai po po hmang dinga ruot chu Mosie ziek nia ngai, Genesis bu a nih. Mosie kha B.C 1520 vela pieng ni dinga ring a nih. Kum sawmli sung Faraw lal inah a khawsak hnungin, Thutmose III inlal tran hlimin B.C 1480 vel khan Aigupta rama inthokin Midian ramah a tlânsie a, kum sawmli a um hnungin Aigupta bawia intâng Israelhai thruoi suok dingin B.C 1440 khan a hung suok a, kum sawmli a thruoi hnungin B.C 1400 vel khan Jordan ram Moab bielah a thi a, an phùmna hmun ruok chu a phûmtu Pathien chauin a hriet.

Dr. Rochunga Pudaite buotsai Hmar Bible-a Genesis bu ziek huna a hril chu B.C 1688 vêl a nih. Chu chu Mosie pieng hma kum 68 a ni lei le pieng hma daia lekhabu ziek thu a um bok si naw leiin, sirsana a nei, an thu lakna hnàr (source of information) ni awm chu sui suok a trûl a. Chu thaw ding chun Juda-Kristien khawvelin kum suidonna dinga inkhina hmol an lo hmanghai chu hriet hmasak phot a ngai.

Juda mi thiem threnkhatin khawvel siem hun ni dinga an sùt suok chu Isu pieng hma October 7, 3761 B.C a nih; B.C 5509 ni dinga ring khom an um bok. Tuta khawvelin kum inkhinaa ei hmang tak, Christian Era hi kum zabi pangana lai khan thiempu pakhat Dionysius Exiguus chun Rome khawpui an bawl trana inthoka kum 754 leh her milin Isu pieng ni kha, a pieng kum tak neka kum thuma inhnuin, December 25, B.C 1 ah a sie a. Isu pieng hma po kha Thuthlung Hlui hun bawmah a khum a, B.C ti a hung ni a. Isu pienga inthokin hun thar a’n trantir a, chu chu A.D ei ti hi a nih. Hi dungzui hin kum 1582 A.D khan Pope Gregory XIII chun January 1-a kum intrantirin kalendar a’n siemtir a, chu chu tuta ei hmang lai, Gregorian Calendar tia ko hi a nih. Ram hrang hrangin ei hung hmang tranna lem chu chu hnung dai chu a nih.

Hang ngaituo hrim ta! Eini lem chun, kum 1894-a misawnari an hung lut hma khan Zoram khawvela hin thla chauh hun inkhina dingin ei nei a, hming ei inneitir a, sienkhom kum tiemna le chawlkar tiemna khom ei nei nawh. Nisa suoka inthoka a tlâk chen hi ni khat, a suok nawk chen zan khat a ni top a; chawlkar ei nei naw a, ni hming tiemna Thawtranni-Chawlni hi ei nei naw a; thla dêta inthoka a mang chen hi thla khat a na; kum bul lo vàt trana inthoka bu sik zo chen hi kum khat a ni nawk top bok a. Kum ei tiem thei dan um sun chu, chu zàu nei kum, chu muol nei kum ti chauh a nih. Chu khom chu kum thum kum li dana khuo inson pei ei ni leiin umzie a nei rak nawh. Ei lo ropui nêp khop el. Hang insan puom rak thei ei ni nawh.

Pêt hla loin ei thu zai zui nawk inla. Gregorian kalendar a suok hnung hin, hi kum inkhìna ang hin Baibula chuong mihriemhai inthla sawng pei indot dan anga a hriet chu besana hmangin Ireland-a Anglican Archbishop James Ussher (1581-1656) chun khawvel siem hun chu 4004 B.C ni dingin a sût suok a. A hnuoia thok Bishop John Lightfoot (1602-1675) lem chun a kum el chu dit tawk loin Pathienin khawvel a siem zo ni kha October 23, 4004 B.C, Zirtawpni zing dar 9 ni dingin mawlcho takin a sut suok bok a. Chu chu sirsana hmangin, ka Baibul nei laia pakhat, King James Version-a chun Genesis bung khatna intranna chu B.C 4004 tiin huoisen takin an ziek top el a nih.

Hi inkhina hmol hi a nih Genesis bung khatna ei sui zàta buoina bul, a kaikuongpa tak chu. Chu inkhina hmol ang chun khawvel siema inthoka Isu Krista hung pieng hun chen kha kum 4000 sung chauah an mi khumpek a. Isu pienga inthokin nambar pakhata tranin kum an tiem tran nawk a, chuong ang dungzui chun tu kum, hi lekha ka ziek kum hi A.D 2006 a nih. Hi inkhina bawia hin khawvel hi ei intàng a nih. Kristien khawvela mi tam tak chun ni ruk sunga Pathienin hnuoi le van le a sunga umhai a’n umtir le a siem zo hnunga a ni sarinaa a chawl ang khan, B.C kum 4000 le A.D kum 2000 bel khawm chu kum 6000 a na, a kum 7000 intran pha khawvel hi tawpin a chawl ding niin an ring a. Chuleiin, kum 2000 hung tlung ding kha tri le inthin pumin an lo nghak hrim a nih. Pathien hlak chun ei inkhina hmol a hmang top si nawh! Thilsiem huna a ni khat le a ni hnina inkara hin ei hnuoi kum maktaduoi ieng zat am a tla ti khom ei hriet bok nawh. Hre dingin ei dam kum hlak chu kum 70 dam, hrisel leiin kum 80 dam a ni trawk si. Kum nuoi khat vel bek damin ei thluok hi zaa sawmkuo vel bek hmang theiin inthrang inla chu, tlawmte bèk chu ei hriet ve el thei ka ring.

Ka la hriet zing chu 1966-a Sielmat Christian College-ah Lecturer sin ka thaw lai a nih. B.A I & II Year class-ah Indian History ka’n chuktir a. Class kan tran hmasa tak chun trobul thusim, kum maktaduoi iemani zat liem taa India rama mihriem an hung cheng tran dan le an khawsak dan ka hril ding a ni leiin, “Tien lai thil, trobul thusim ei hril ding a ni leiin, in Baibul la sie hre phot ro” tiin ka tran a. Hi taka “Baibul sie hre phot ro” ka ti hi Baibul sie hmang ding ka tina ni loin, Baibul kum inkhinaa an mi lo siepek, B.C 4004-a intran hi hun le kum inkhinaa hmang lo ding ka tina a nih. A san chu, hi inkhina hmol le mihriemin thil umphung ei hmu suok pei ang dungzuia hnuoi le a sunga chenghai upat dan chu a’n mil thei naw lei a nih. Hi inkhina hmol hi a trangkai hle lai zingin, chîk taka ei ngaituo chun Baibul suk-Baibul nawtu le Pathien suk-Pathien nawtu a ni theina chin umin an lang. Hi inkhina hmol hi hmanga thrangtharhai lai thu ei hril chun, inbet bilingah mi ngai an tih.

Scientist-haiin hnuoi upat dan ni awma an sui chu kum tlukledingawn 4.6 vel a na, chu khom chu tu chena an thil hmu suokhai besana inthoka an hisap thei chin chauh a la nih. An hril dan chun, hnuoi hi vana arasi tlukdingawn tlukledingawn neka tam dai laia arasi hlek chikte, arasi dang le tekhin chun sunhang tiet khom ni lo a nih. Tu laia vanvel (van khawvel, universe) suina dinga arasi lem an thon suokhaiin thlalak an hung thonhai le kha hmaa an thil lo sui suoka inthoka an hmu dan chun, arasi lien tak le arasi lien tak dang an insut a, chu puok dar hlek tla, tlukledingawn tam tak chu damtein arasi hrang hrangin an hung insiem a, chuong laia mi chu ei nisa le a heltu planets-hai hi ni vein an hril a, chuong planet-hai laia pakhat chu hnuoi hi a nih. Hi arasi lien insut dar hi a nih Big Bang Theory an ti vet chu. Sienkhom hi theory hin zawna don harsa tam tak a cho suok a, chuong laia pakhat chu hi hi a nih: Big Bang kha ei hnuoi um tranna lo ni ta hrim sien, chuong arasi lien insut darhai chu tu siem am ni tang a ta?

Vanvêl zauzie hi mihriem inkhìna chun hang hisap ngaina a um nawh. A zauzie ei zuk hisap thei dan dinga entirna hnai tak chu var (light) fe hratzie-a inthokin a ni el thei. Var neka fe hrat hi mihriem hriet phak china chu thil dang a um nawh. Nisa zung hi sekhon khatah kilometer 2,99,727 a fe a, kum khat sungin km 9,458,506,200,726 a fe thei a. Chuong ang ngota hrâta a fe chun, tuta china arasi var hnuoi mihaiin ei hmu hlat tak hin hnuoi a hung tlungna dingin kum tlukledingawn 15 vel a lâk a nih. Chu var hung suokna vanvel ang chu ieng zat hiel am vana khin a um ding ti ei hriet phak naw a, ei hriet ruok ruok chin zauzie ding khom hi suongtuo ngaina hrim a um nawh. Chu lei chu ni naw nim Thuhriltuin (3:11) “Iengkim a hun taka mawiin a siem a. Mihriem lungrilah chatuon a sie bok a. Sienkhom, chuong sa khom chun a tira inthoka a tawp chena Pathien thilthaw chu an hmu suok thei chuong nawh” (Delhi Version) a lo ti chu.

Van ram lem lem chu arasi khel daia um ni dingin ei ring nawknghal a! Mihriem hisapna hmangin, var anga hrâtin ei thlarau hin ei chawlna hmun dinga ei ngai van ram chu pan ta vang vang sien, a tlungna dingin kum tlukledingawn tiem seng lo a ngai ding a nih. Chuong ang chun Adam le Evi thlarau kha inzin ta sien, tuta ei hisap anga kum 6000 vel chaua hnuoi hi intran an ni chun, an thia inthoka van ram pan kha an tlungna ding chun tuta inthoka kum tlukledingawn tiem seng lo la ning a ta, an inzin tran trèk trék ang chauh ni thei a tih. Mihriem lungrilah chatuon a sie sa hmanin, Pathien ropuizie hi hang hisap ngaina khom a um nawh. Ei ringpui tak IMMANUEL chu ei kuoma um zing ni naw sien chu Pathien umnaa ei ngai van ram hi tlung phak ruol ding a ni nawh. Isu ei ringna leia chaua chu hmun chu chang thei le tlung el thei dinga hamthratna inhlàna ei um el hi a lawmumzie le ei vangneizie ei ngaituo hlak am?

Tirko Paulan, “Tu hin a thren chauh ei hriet a, a thren chauh ei hril hri a. Famkimna a hung tlung pha chun a thren chauh ei hril hi famkim tang a tih…Tu hin chu darthlalanga phe ruoia ei hmu ang hin ei hmu hri a, chu pha ruok chun inhmatonin hmu tang ei tih. Tu hin chu a thren chauh ei hriet hri a, chu pha ruok chun Pathienin a mi hriet chieng angin la hre chieng ei tih” (1 Kor 13:9-12) a lo ti ang khan, chu hrietna mak ei chang pha chun, sandam nauhai chan ropuizie le Pathien hmangaina inthukzie hi hung hre fie tang ei ta, chawimawia inpak ringot naw chu thaw nuom dang iengkhom nei nawng ei tih. Chu hun chu a nih Johanin Thupuonga a lo hril mol mol el kha.

Ka hril nuom tak thu mu chu hi hi a nih: Genesis-a thilsiem intranna kum ni dinga B.C 4004 an lo sie hi a him naw a, thil umphung leh a’n mil thei bok nawh. Mihriem lu ro an hmu suok threnkhat chu kum maktaduoi thum neka upa dam ni dingin mi thiemhaiin an ngai a. America ram mihriemin an hluo tranna ngot khom tu lai hnaia an thil cho suoka inthoka sut chun kum 50,000 vel nia hriet a na, kha hmaa an lo ring dan leh kum 20,000-in an inthlau tah a nih. Scientist-haiin mihriem sulhnu an cho suoka inthoka mihriem hmasa tak an sui thei chu Africa rama inthoka hung suok an nih. Chu thla hung indar pei chu Australia le Pacific Tuifinrieta thlierkar chik te tea chen an indar a, chuonghai thlahai chu tu chen hin hmu ding an la um a, India rama khom Andaman le Nicobar thlierkarah an la um. Hieng mihai hi Anthropologist-hai chun Melanesian Group hnuoiah an sie. New Zealand-a ka um laiin Pacific Tuipuia ram threnkhat hi ka biel sa leiin a châng chângin kan zin suok hlak a, mit ngeiin hieng mihai ka hmu ve a. Tuipui incham puou lai, sunhang tiet chau chaua chin thlierkar inhlat tak takin a um pheu pheu a. Chuong thlierkara Africaa inthoka inpemhai hang hmu chu ngaituona a fe sei thei khop el.

Kum 2002 December 15 le 18 khan National Geographic Channel International-ah documentary film pakhat ‘Journey of Man’ ti, darkar hni-a sei chu India channel-ah an insuo a. Chu film-a chun Africa rama San Bushmen of Namibia an tihai le inzom, tien lai, khawtrotrima Africa mi, Africa rama inthoka tuipui kam pei hrawa inpêm, India ram le sak tieng Asia ramhai fe thleng peia kum 1000 sunga Australia chen an tlung dan chanchin an sui suok chu an inentir a. Archaelogy le Anthropology hmanga sui suok ruol lo chu ram hrang hranga chenghai DNA la khawmin, an Genetic history hmangin an sui a nih. Chu taka an hmu dan chun, tuifinriet kam pei hrawa inpêm hmasahai inpèm hun chu kum 50,000 liem tah lai kha a na; anni hnunga inpêm suok, Asia, Europe le America hmun hrang hranga indarhai inpèm hun chu 45,000 lai kha a nih.

Thil hlui an suinaa inthoka an hmu dan chun, kum singnga liem tah lai khan hmar tawpa vur ram hin tui hu a hîp khal treu a. Vur intui zop le luong thla a tlawm leiin Africa ram ngaw a hung trawl zo a, tuipui khom tuta nek hin meter 100-in a’n thuk naw lem a. India rama tuifinriet kam hi km 200 neka hla tuiin a kangsan a, Sri Lanka leh kea infe paw theina vong a nih. Chuong lai chun Malaysia le Indonesiaa thlierkar hrang hranghai le Papua New Guinea le Australia ramhai hi kea infe paw theina vong a na, Australia kam lem chu tuta tuipuiin a chim chena inthoka km 250 vela hla chu khawmuol vong a la nih.

Hi genetic research thawnaa a lusa taka an nei chu Oxford University-a Scientist Spencer Wells a na, India mi a kûl a tâia thrang ve chu Prof. R.M.Pitchappan a nih. DNA sanghni chuong an lak khawm a, an thil hmu suok hrang hranghai chu ngainuom a um kher el. Chu documentary film-a chun Spencer Wells-in, “All of us are literally Africans underneath the skin, brothers and sisters separated by mere 2000 generations” (Ei reng hin ei vun thuo hnuoia chu Africa mi ei lo ni vong a, suon sanghni sung chaua unau inthre hrang mei mei ei nih) tiin thu a khâr a. Hi taka mihriem inthla sawng dan a riruot le Baibula inthla sawng dan an hril chu danglam tak a nih.

Chu chu a san hriet fie naw chun Baibul hi ringhla phànaa hmang thei a ni leiin hriet fie a trul takmeu a nih. Baibul hi Pathien inhriettirna le inpuongna bu a na, histawri bu a ni naw a, khawvel varna le science tieng inchukna dinga ziek a ni bok nawh. Thlatuhai suina bu khom a ni nawh. Thlatuhai suina ei hmuhai chu Pathien inhriettir indikzie sukchiengna dinga an ziek chauh a nih. Mihriem hmangin Pathienin a thu a’n hriettir a, chu inhriettirna famkim chu a hun laia mihai kuomah a famkimin a’n langtir kher nawh. An dawl zo tawkin a’n hriettir a, an thu dong phak ang ang chu an kalchar mit le naa an hmu le hriet dan angin an chengna khawvela trong hmangin an ziek suok a, a threnin an nghakhla zawng thil chu Pathien inhriettirnaa ngaiin an ziek uor bok a. Chu thila chun zawlneihai kha an fihlim bik nawh.

Mihriem kuoma Pathien inhriettirna famkim le vawrtawp ruok chu Isu Kristaa khan ei hmu a. Hnuoia inthoka lak a ni hnungin a thu chu Thlarau Thienghlimin mihriem kuomah a’n hriettir a. Chu Thlarau chun Isu Kristaa inlang thu chauh a hril hlak; thu dang a belsa ngai naw a, thu dang a um thei bok nawh. Chu taka chun Thuthlung Hlui hi a hlui bik naw a, Thuthlung Thar khom a thar bik bok nawh. Genesis-a inthoka Thupuong bu chen, Baibul tia ei ko, hlui thei lo le kiem thei lo hi Pathienin a hmangaina mihriemhai kuoma a puongna le inhriettirna lekhabu a ni a, B.C le A.D rip sunga khum hi a remchangna chin um sien khom Pathien thu le a ditzawng tak chu ni kher naw nih. Hunbi kim neitu le vongtu Pathien sana hmang hi tu khomin ei hriet si nawh.

(*Pu Keivom is a retired Indian foreign diplomat and author of Zoram Khawvel series. This article is dated Delhi, February 8, 2006)

By Prof Dr Lal Dena, Manipur University

Can two strangers, born and brought up in different countries with different backgrounds, become bosom friends? Emphatically YES, because this did actually happen to me and David Tongkhoyang Haokip. The story our meeting, that too in foreign capital, is stranger than fiction.

When I was in Seoul in 1997 as a fellow of Korea Foundation, David came to know my stay there at the University of Yonsei, Seoul, through some theological students who studied at the Asian Centre for Theological Studies (ACTS), South Korea. We introduced ourselves to each other on phone and then planned a secret rendezvous at one underground rail station.

We met on the appointed day. I was with my wife. Perhaps that was our first meeting face to face. We then entered the nearby cafeteria and our confabulation got started in a friendly atmosphere. After an hour’s journey by green tube (underground train) we reached his place. No matter whether the room was properly ventilated or not, it was the warm heart of the host which mattered most. We had our tribal dish of our own choice and preparation. How refreshed we were!

Having got the call of God to become a full time priest, David Haokip. born and brought up in Myanmar, started his theological training since June, 1979 to 1983 at the Holy Cross Theological College, Yangon; got B. Th from Serampore Theological College, Kolkata and M. Div from Madras Bible Seminary. David got ordination as priest on 10 November, 1985. But military rule in Myanmar resulted in mass exodus of Burmese nationals throughout Asia and even in Western countries. David and his family had to escape to Manipur, India in 1993. In Manipur alone, there were more than 20,000 Burmese migrants mostly labourers, students and business people. Because of his gift of being able to speak several languages, particularly Burmese, David began to join the Myanmar Democratic Movement and became president of the Burma League for Human Rights. Belonging to the Kuki ethnic group in Myanmar, he also founded the Kuki Students’ Democratic Front, Myanmar.

With the support of local churches, David began a Burmese Fellowship at Imphal. Deeply impressed by his organizing capacity and his unflinching commitment to God, a South Korean missionary who came to India, invited David to pastor the Burmese community in Seoul. In 1996, David started his ministry among the labourer community in South Korea. It was during his ministry in Seoul in 1997 that my friendship with David began to grow and I and my wife used to go to his place almost every weekend. On his invitation, I even had a chance to share my testimony with his congregation on one Sunday service. But Korea and other Asian countries began to reel under severe economic depression; as a result, many Burmese labourers began to lose their jobs and had to return to Burma. David too had to leave Korea, knowing not where to go. It was indeed a real test of his faith in God.

God had a greater plan in David Haokip. David got selected for study at the London Institute for Contemporary Christianity. Mrs Tinnu and the two eldest children joined him in October, 1998. In London, David came across four Burmese Buddhist monasteries, but no Burmese Church. With the support of some friends, David began to establish the Myanmar Christian Fellowship from 1998 onwards. After my return trip from Wales in October, 1998, David invited me to their place at Croydon, South London. David and Tinnu and their two children received me at the Waterloo Station. After having something at the café in the station, we took a local train to Croydon. By that time David’s family was attached to one family Mr and Mrs Deas who were from Burma and there was no place for a guest. I asked myself, “Why does Pu Haokip invite me? I cursed myself for having accepted his invitation. After dinner, David, like the Good Samaritan, put me at one nearby motel ‘telling the manager that he would pay all the bills the next day’. What a friend I have in David!

The next whole day we roamed about at some parts of London, chatting and sometimes eating at café. The evening drew nearer, we had to part. David told me that he had a ‘night duty’ that night. What kind of ‘night duty’ I would not disclose. Because living in London is so costly that my friend has to do odd jobs to make both ends meet. I felt so sad for him but sadder was I when I said to David “Damselin, Mangpha, (May you live long, Goodbye)” before living for France by Eurotrain in the same evening.

Come what may, David never loses sight of his Biblical study. In fact, with his sound theological standing, David does combine in himself true discipleship and scholarship. He became Team Vicar of St Mathew’s Church, Newton in Southampton in 2000 till 2005. After this, he was appointed as Vicar of St George and Ethelbert Parish, East Ham from July 2005. In the same year, the London College of Business and Theological Studies had awarded the degree of Doctor of Divinity to him in recognition of his commitment and faithful ministry over the past 25 years. What an achievement!

David Haokip is a true servant of God. He is a man full of milk of human kindness. He is so humble, kind-hearted, loving, soft-spoken and ever-smiling. Right from the day he dedicated his life to his Master, as far as I know, David has been living to serve the poor and the needy in Homalin, Yangon, Manipur, Seoul, Southampton and London. Like his Master, he is born to serve, not to be served. In fact, there is no job which is too low for him. While having been pastoring the Burmese migrant labourers in Seoul also, David told me that he had to do all kinds of menial jobs to supplement his meager salary.

Last time when David came to Manipur I had a quiet time with him and his beautiful sister, Esther Haokip at my quarter at the Manipur University, Imphal. David whispered into my ear, saying with all humility that “he has now become a full time Minister of the Church of England and is entitled to all rights and privileges which the English middle class enjoy!.” I replied, “Pu Haokip. Your God is a Living God. You are what you have become today only by the grace of God”. By the beginning of the 19^th century ago, the British and Welsh missionaries came to preach the Message of Gospel to the Asian people. The time has now come for the Asian Christian priests to reciprocate the selfless sacrifices for which many of the Christian missionaries had either spent the best part of their lives or even sacrificed their precious lives. Reverend Dr David Tongkhoyam has now been pastoring the white people who once ruled over us. Is it not wonderful? May the Good God continue to bless his ministry.

(10^th Jan. 2011)