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Sep 20, 2014

Lalsanglien Zote Interview: Hmar hlasakthiem hai tawmmawi an tul zie

20.9.14 - By NAhai 0

Sep 13, 2014

Ram Le Hnam Hmasawn Inkhina Tak Pakhat Chu– Chanchinbu!


Ei ni hi teh, ram le hnam hmasawn ei ni am leh?
-Tv. LRS Puruolte, Rengkai

Chanchinbu tha nei hi tawng humhalna le sukhausakna ding khawma thil pawimaw tak le a bulpui hai laia mi pakhat chu ni ve ngei a tih. Nitin, Kartin le thlakip le hunbi tum tum a suok hlak Chanchinbuhai chun bengvarna le hrietna an mi pek chauh khawm nilovin hrietna, bengvarna, lekha, thu-le-hla tieng haia dangcharna an mi pek thei. Hrietna tienga dangcharna mihriemin ei nei hi ramsa le ei inang nawna tak, ei danglamna tak chu a nih.

Ram/Hnam hmasawnna hmunah chun Chanchinbu an mamaw dan le fak le dawn an ursun dan an ang deu rawng hlak a. Ram le hnam hmasawn le sawn naw inkhi theina pakhat chu Chanchinbu an nei that le an nei rawn dan le an tiem nasat dan hai a dam hin a nih.

Chanchinbu hi kawlhnam ngei tak neka ngei lem a nih. Mihai ngaituona a hem ngilin, a hem kawi thei bawk. Chun, tawng hmangruo thar serna khawl lipui a nih. A chang chun lal a siem a, a chang leh lal a peithlak hlak. Mi thudikah a thuoi thei ang bawkin, khel thu hmangin mi a sukvet thei a. Chuong an lei chun, chanchinbu tha nei hi a pawimaw em em a nih.

Mi tamtakin, tawngna takin, Hmar-haiin Chanchinbu tiem tlak ei nei nawh, ei nei ve sunhai khawm hringin hrova um an nih” ei ti awl et naw leh, “Ieng chen am a dam ding chuh?...” tiin chier hla, hla phuok thiemnaw tak chen khawma ei inzawt suok rawp hlak. “Khaw hem,  kei a lei a nih, a man hei pe thang ka ta, mi hai ta neka thalemin a la hung um ding an nawm.” ti hrim chu ei ngaituo ta ngai der naw nisien a hawi!

Hmar Chanchinbu a chu Cartoonist hmasatak khawm ka ni el awm (?). Sawrtui Monthly Magazine a Cartoon Column (Sawrtoon) a “Hmar Chanchinbu” ka draw tum lem khan chu ei Chanchinbu tam tak an thi ka’n lau leiin Hospital ah ka admit nghe nghe a ni kha! An thi vak, an dam vak, an thi sawng, a dam a sun khawm kawr taluo ringawt el le ru khat el, Ni tam tak tak bu fa ta lo, A then lem chu thla tam, a then nawk chu kum dam a tling! Drip khai a dam tawk tawk khawm an bo naw a ni kha! A draw a draw lem chun a hril inthuk zuol hlak. An natna doctor in uluk taka a hang enfel zet chun le! An mamaw tawk fa lo leia hrisello le thi an lo ni pei a nih! Hmar Chanchinbu tam tak chu ei lo the tah a, Hrietzingna thlan lung daw khawp zet el, vawisunni hin chu an hmel hmu phak um ta lovin muol an mi lo liemsan zo der an tah. Khawsawt khawm a um thei hle. An hming khawm Hmar hnam sung a pawl tam ang el a tam an tah a, thangthar tamtak lem chun hrie naw ni hai.

Hieng lawm lawm a Hmar tawng a suok Chanchinbu an hang bawrsawm el hi a san iem ning a ta?
An bawrsawmna san ni awm a inlang a san dang dang um mei a tih. Chuonghai laia mi hai chu hienghai hi an ni ngei ring a um. A lakman in lawi that naw lei, A buoipuitu tadinga inhmangna char char a ni lei, Ngaidan sepna thu changkang neka mimal inkhengna thu a lut hlak lei damin a chanchinbu tiemtu nekin hmelma, theidatu a sukpung nuom lem lei. Mi tukhawm suktha le sukhlawk chuong si lo a tam lei. Hieng nek hman hin thu changkang le ngainuomum insuo ta lem inla, a tiemtuhai khawmin hlawkpui lem ngei an tih. Chun, Hmar tawng Chanchinbu tamtak chu hnam dang hang inhnik ngaina um lo khawpin sungbing thil ah a lut hlak a, hi hi thil pawi tak a nih. Hiengang khawlbingna laka inthawka a fihlim hma khat chun Hmar tawng chanchinbu hrim hrim chu a hlawtling thei ring a um nawh. Chanchinbu chu ngainuomum, bengvar le tiem tlak a ni pha pha an chawtu ding zawng fahran a ngai der nawh. Chuongang a ni theina ding khawm chun fak hmuna ni thei khawp a inchawtu ding ei um a ngai a. Chu ding chun mipui tieng hin mawphurna lien tak ei nei ve a nih. Ei thaw ding tak hang thaw phawt hi a ngai hmasa tak chu niin an lang.


Khawvela nitin Chanchinbu Hmarha’n ei neisun le damsawt tak te hih i dawn chieng hlak am?: Hmar tawng a suok Nitin Chanchinbu umsun le Manipur a hnam dang chanchinbumi hai laia khawm rawnkai ve phak, Manipur a Award khawm lo dawng thei hiel, AIR FM a khawm ‘This Week in CCPur’ lakhawmtu a hmang rawp hlak, Manipur pumpuia chanchinbumihai laia a tak kai phak, i enkawl, Hmasawnna Thar (An Independent Daily Newspaper) hi lo hei dawn chieng nawk inla. Inzaum Pu Editor, Pu Lalmalsawm Sellate hi ka’n pak le ngaisang em em nasan a um a. Hi chen kum 29/30 (??) lai zet Chanchinbu a suk hring thei hi Hmar-nau laia chu ‘a tak’ a kai ta hrim hrim a. Mihai tiem tlak ziek suok hi thil awlai an nawh. Lekha thiem fufu ziek ding hre der lo khawm ei hnam sung ah an tam! Ama thiemna le hrietna that zie le inril zie ka ngaituo chang lem hin chun ka’n pam ruk rieu hlak. Amiruokchu, ei hnam a lo hmangai leia Chanchinbu hi a thaw tawk tawk, a insung khawmin a ni ding ang a ni phak naw pha hiel khawp a Hnam tadinga sinthaw a nih, ti chu ka hriet chieng hle. Hi lei hin Hnam pumhuop khawma Chawimawina Insang tak ei pek a phu ka ti tak zet. Ama hrietna hlutna (Quality) en chun Sawrkar sin hmu le Officer lien khawm ni ve thei ding a nih, ti chu hriet thei a nih. Mi tamtak chun Chanchinbu hi ei tiem nuom a, a man pek ruok hi chu harsa ei ti rawp hlak! Hi thil hi thil tha lo tak, bansan hmak chi a nih. Chun, thenkhat nawk chun, ‘Tiem ding khawm um lo, tiem tlak an nawh, Mi insuosa…’ ti dam khawmin ei chier hla ei inzawt kuol rawp hlak. Tiem nuomum le tiem tlak, tiem senglo khawm chu thaw ding chun a latuha’n a man ei pek that phawt a ngai a nih, ti le mi a hran pa taka an ruoi le staff an hau chun sum tam tak a ngai a nih, ti hre puiin, a latu tiengin ei thaw ding hang thaw hmasa phawt hlak inla chu ei in thangpuituo le ei renga tadinga changkangna ding ei thaw a nih, ti hi ei hriet thar nuom a um ka ti thei hle. An unau pahni inthlawpin an enkawl hring hram hram a. An sawlpuina le an laklut ngaituo lem chun an man naw hle. Mitam tak chun nikhat khawm ei pei ring a um nawh. Tlawmngaina le hnam hmangaina nei naw ta ding lem chun sin dang zawng san awl tak ding a nih. Anni hi ei hnam tadinga Missionary le rawngbawltu ropui tak ah kei hin chu ka ngai.

Chanchinbu suksuokna ding hin mihriem hun, tha-le-zung, khawl, thil tul le makmaw le sum-le-pai a ngai rawn em em a, nitin a sengso chu tam tak a nih. Hieng a ni lei hin ram le hnam var lem hai thaw dan angin ei Chanchinbu neisun sun te hi duot deu ei tiu ti chu ei hung hril nuom tak chu a nih. Chuongang bawkin ei tawng a suok hlak Chanchinbu dang danghai khawm duot ei tiu. Ei duot thei dan ruok chu in ang thei naw ni a, mani le mani ngun taka in ngaituoin, ei phak tawk ang peiin le ei in hriet suok dan a zirin chang sup sup el ei tiu. Ei duot thiem po leh ei Chanchinbu hai hi a thain, a/an dam sawt ve pei ding a nih. Hmar Chanchinbu a ni manin lang ei ta, tiem ei ta, a man khawm bat lova pein, suk vul tum seng ei tiu. Ei hnam damna dinga pawimaw a ni si a.

Vawisunni hin Hmar hai lai Officer le mihausa iemani zat ei um tah. Ram le hnam hmangaitu a insal ngam ngat khawm tiem senglo ei um tah. Chanchinbu tha dit a titi sep khawm ei inchatlak nawh. Ram le Hnam hmasawn inkhina tak pakhat chu– Chanchinbu a ni rawp hlak si a! Ei ni hi teh, ram le hnam hmasawn ei ni am leh?

Hmar tawnga nitin Chanchinbu umsun le damsawt tak,
Hmasawnna Thar (An Independent Daily Newspaper);
Tuithaphai a inthawka suksuok hi lain, tiem la,a man pe tha bawk la,
Nitin a Tharin hma sawn rawh…
13.9.14 - By Alan Famhoite 0

HWA Rengkai Unit in Emmanuel Fimate, SDPO, CCpur lawmpuina an nei.


Tuithaphai: 13.09.14(Sat) Vawisun khan HWA Rengkai Unit hai chun Tv. Emmanuel Fimate CCPur, SDPO chu ama Office ah a sin lawmpuina le inpawltlangna an hang nei pui. Hi huna hin Rengkai HWA hai leh thu tam tak an hmalak pei dan ding hai dam hriltlangna an nei. Rengkai HWA hai chun hieng ang tlangval feltak el mani sina ringum mi ei nei hi lawmum an ti thu le hi a sin le khawtlang thatna dinga rawng a bawlna kawngah kawng iengkim a an thlawp pei ding thu le hi a sin harsatak el hi huoisen taka sunzawm pei dingin ditsakna insangtak an inhlan a Hmar Thangsuopuon insiltirna an nei zovin tawngtaipekna an nei nghal.

Hi huna hin SDPO khawma thu tamtak a lo hril ve a, tulai Bank Fraud le Zu khap chungchang ah a hmalakna le thu um dan hai a hrillang. A hrilnaa chun, hi sin a tan phut tir lai khan chu inthina chi dang dang hai a dawng thu, phone call khawm tamtak a dawng thu hai a hril a. Sienkhawm, thiltha ei hriet sih a ei thaw naw chun suol a ni leiin lo thei loa thaw tul a ti thu le hremhmun a tla ding invawia an vawi hiel ani thu a hril. A then chun an thaw sawt pei naw ding dam tiin thuthang tam tak a um a anachu hi sin hi kan sin ana kan thaw pei ding a nih a tia report an dawng na le tul an tina hmun tieng an fe nghal pei thu a hril.
Mi dang angin hun awl nei nuom ve lang chu zantieng dar 4-5 velin ka tin ve thei. Anachu, hi sin thil hi burden angin ka neia zan dar 8 chen chen khawlaidung, thlanmuol, bus parking na hmun hai kan fang kuol hlak a zan dar 8-9 hi ka tinna tlangpui a ni hlak. Ei chengna rama hin ringnawtuhaiin zu an suong char char a eini ringtuhaiin ei dawn char char a nih. Ei inbul el a hai khawm ram ei lak thei ta nawh a, a tha po ei umkhawma ei va ra suok ta naw a nih tiin a hril.

Society ta dingin thaw nuom ka neia sin dang hi ka dit ngai naw hrim hrim a ka apply ngai naw bawk a nih. IPS/MPS hi ka sin chel nuom tak a nih tiin a hril. Thuneituhaiin an mi dit naw a an mi transfer a ni khawma pawi ka ti nawh. Tuta anga sin indik taka thaw ngam dan enkawltu an lo um ta ngai naw leiin Police hai khawm an lo dawi zo taa mi inza khawm an kai ta naw a nih. Police khaki uniform hi mi’n hung inza nawk ta hai sien ka nuom a, uniform hi missionary form anga hmang ka nuom bawk.
Sum indiknaw laklut hi ka nuom ngai naw a, ka service hi mipui ta dinga hmang tangkai ka nuom tak a nih. Suol hi inthat, inkap chau annawh ti ei hriet theina dinga Beer hai chen khawm ei hung man a nih. Pathien thu in a khap hai hi sawrkar khawma a khap tlangpui hai an nih.

Kei kan dik chun ka hnuoia hai khawm indikin an huoi ve ding, ka chunga pa a huoia andik chun kawm chuong ang chu ka ni ve ding. Ei khawtlang nun suksietu tak chu inruithei thil hi a nih.
Ka um ta naw hnung khawma ka hnunga hi sin hung chel ve hai ta dingin hmadawn insang le pawimawtak ka maksan pek nuom a, an lo thaw naw a ni khawma mipuihaiin I hmaa pa hin hieng hin a thaw a tia mipuiin nawr na chang bengvarna ei nei theina ding le hi rawngbawlna hi a hring zing theina dingin thang ka lak a nih tiin a thu hrilnaa a hril sa.

Police hai khawm Uniform le zu dawn a phal ta naw thu le a dawn hai chu warning a pek pei ta thu a hril sa bawk.

Rengkai HWA haiin ditsak taka an hung kanna le thansuo-a a lan ngai naw lai khawma Hmar Thangsuopuon hai chen an hung insiltir chu lawmum a ti thu a hril lang bawk.
Inputs: Fox Journal
Photograph by: Alan Famhoite.

13.9.14 - By Alan Famhoite 0

Sep 12, 2014

Lekhabu Thlir Letna: Vanram A Tak A Lo Nih (Heaven is for Real)

Heaven is for RealHeaven is for Real by Todd Burpo with Lynn Vincent.
Printed in India by Thomson Press India Ltd, 2014.

 

By Prof Dr.Lal Dena

 

Sakhuo tinin thi hnunga thlarau khawvel hi an lungkham seng. Amiruokchu thlarau khawsak dan ding ruok chu ring dan an ang vawng nawh. Hindu le Buddha sakhuo chun thlarau inpem (transmigration of soul) um dingin an ring a. Dam laia thiltha thawtu chu thi hnunga hringnun insang lema pieng nawk dingin an ring a; thilthanaw thawtu ruok chu hringnun inhnuoi lem ramsa anga pieng dingin an inring thung. Eini Kristienhai ruok chun thi hnunga vanram le hremhmun uma inzirtir ei nih.

 

Tulai hnai el khan thlarau khawvel tieng kawk lekhabu panga ka tiem tawn a. Ziektu hmingthang Deepak Chopra lekhabu ‘Life After Death’ ka tiem a. Hi lekhabu hi a tha khawp el, hrietna a sukmuk a, amiruokchu Vedic perspective (Hindu philosophy) tieng awna ziek a ni leiin thlarau dangchar a hnem bek nawh. Pahninaa James Vaan Praach (author of the international bestseller ‘Talking to Heaven’) lekhabu ‘Reaching to Heaven’ (A Spiritual Journey through Life and Death) ka tiem nawk a. A lekhabu hming hin lung a thawnga chu, a thuziek hin lung a dum zo tak tak nawh. Pathumnaa Rebecca Springer ziek ‘Within Heaven’s Gate’ ka tiem nawk a. Hi lekhabu hin Rebecca’n vanram a fang thu, a sungkuo le laichinhai an hmupuina le hnuoia a hung kirnawkna chanchin inziekna a nih a; suongtuonaa ziek a ni deuh tak leiin, ‘a tak a ni thei dim’ ti’n lungril an vaktir lem.

 

Lekhabu palina ka tiem chu D.L.Moody ziek ‘Vanram’ Mizo tawnga inlet a nih. Ngainuom a um a, ringna khawm a suknghet bawk. Lekhabu pangana ka lungril tawktu tak ruok chu, a chunga ei tarlang ‘Heaven is For Real’ khi a nih. Tulaia international bestseller-a khawm nambar pakhatna kai phak a nih. Hi lekhabu hi a tak ngeia thiltlung Crossroads Weslyan Church Pastor Rev Todd Burpo le Lynn Vincent ziek a nih. A film khawm director le actor hmingthang tak tak haiin an chang a. A film le a lekhabu i hmu hmasa lem lem en la tiem el rawh.

 

A tawi zawngin hi lekhabu hi Todd Burpo naupa Colton kum li mi chauh, thia puong chu la ni si lo, sienkhawm khawmuol hre loa damdawi ina ata (operation) um chun, ama ngeiin daktawrhaiin an at lai a hmu thu le vana hang fea a thil hmu hai a pa kuoma a ripawtna thu inziekna a nih tak. Colton chu a taksa natna khumah khawmuol hre loa a um laiin vanram a hang fang a, Isu’n a mal chunga a pawm thu a pa kuoma a hril a; a pa mak tiin a chi-ai hle. Hi neka mak Colton chun a pieng hmaa a nu nau insiet, a u nu nuhmeite vanramah an hmupui bawk a. Hi neka mak nawk zuol chu a pa pu (Todd Burpo pu) Pop tia hriet khawm Colton-in vanrama an hmupui bawk.(p.86). Isu hmel khawm lekhabuhaia ei hmu ang chie hi a ni naw bawk. Russia nghaklaktein Isu inlarnaa a hmu dan painting a thaw leh an ang lemin a hril.

 

Hi chanchin a taka thiltlung ngei hin mi tin lungril a thawng a. Film-a siem a ni hnung hin America mipui lungril khawm a sawi danglam nasa hle. Mi sawm peia pariet chun vanram hi a um ngei, a tak ngei a nih ti an ring pha. Hi lekhabu hi tawng hran hran sawmthum panga sut a ni bak a, Netherlands, Korea, South America, Portugal, Indonesia, Russia, Croatia, Finland, Vietnam, Turkey, France, Germany le ram dang dang tawnghaia inlet a nih tah bawk. India rama khawm Marathi tawng Hindu mi makteduoi sawmrukhai tiem theiin inlet a nih bawk. Chanchin hriet pei danin hi lekhabu tiem le a film en hnungin mi makteduoi telin an piengthar pha ti a nih bawk.`

 

Hi lekhabu tha ka ti zuolna bek bek chu, Rev Todd Burpo an interviewnaa a dawnna hi a nih. A Saptawnga mi zuk la suok el ei tih: “Sonja and I had always been the ones who visited the sick, brought the meals, cared for other kids, in times of need. We were adamantly self-reliant – maybe, in retrospect, to the point of being prideful. But that grueling stint in the hospital snapped our pride like a dry twig and taught us how to be humble enough to accept help from other people, physically, emotionally and financially. It is good to be strong and able to bless others, yes. But we learned the value of being vulnerable enough to let others be strong for us, to let others bless us. That, it turned out, was a blessing to them all”(p.153). A nih, lak nekin pekin lukhawng a nei lem. Ana chu pek ngai khawpa inhnuoia um chang khawm, tlawmna nun inchukna a ni a, chu chu Pathien hnaihna nun a ni lem.

 

Vanram chu a tak ngei a lo nih. Hmel danglamna tlanga khawm khan Peter-haiin Abraham le Elija kum sangkhat zanga hma daiha lo thi tah an hang inhmupui kha tie! Chuleiin hmangai fe ta hai leh vadung ral mawi taka an hming ngeia koa inhmu kar Colton tawnhriet hin a mi’n nghakhlatir zuol hlak. Hi lekhabu Indian edition lem hi chu cheng zahni chuong met man chauh a nih. Book Store-ah i fe hman naw khawmin ‘On line’ah incha la, hmu nghal i tih. Ringtu ta dingin tiem makmaw a nih.

 

The writer may be contacted at: laldenas@rediffmail.com

12.9.14 - By NAhai 0

Sep 10, 2014

MANMASI DIGEST September-October 2014 Issue: A SUNGTHU THLIRLAWKNA

MD_Cover_Sept_Oct_2014_Front_FinalBy M. Rebecca L. Zote & M. Jonathan Z. Zote

 

Ei hnam sunga Monthly Magazine pakhat Manmasi Digest, Tuithaphai, Khawvela ei hnam bubitna hmun tak sirsana thlatina suok hlak, English, Hmar le Mizo ( Hmar Tawng part -II) section regular taka suok hlak, Sept. – October 2014 suoka a sungthu hai lo thlirlawk nuom leiin hei thai ei tih.

 

A sungthuhai :

 

1. Ka Pistol Te Kha Aw: Hi thu hi tienlaia Kuki le unau hmelhai thaw laia thil tlung le inzawma thu thiem tak Pu Darsiemlien Ruolngul-in a ziek a ni a. Ngainuom a umin tiemtuhai ta din bengvar phana ding tam tak um ngei a ring a um.

 

2. The Rise of ISIS : Tulai khawvelin a thlir le a ngaiven, khawvel pumpui buoina laia insang pawl taka ngai kristien hai chunga nunrawngna le Middle East buoina kangsuok pei thei dan le a tium zie chipchier taka Pu Samuel L. Songate’n a ziek hi, Theologian/Pastor le Bible tieng suitu, tiemtu ta dinga hrietna tharlam intlun theitu ni ngei dingin ring a um.

 

3. Ei Del Ram A Hai Hin: Manmasi Hmar nauhai North East-a ei chengna le inzawma Political Save Guard ei nei theina ding le a ziektu ngaituona inzam vel chanchin thiem tak le data tam tak lakhawma Pu J. Tusing-in a thai chu tiemtuhai ta ding le Research Scholar hai ta dingin hlawkna tam tak petu a ni ring a um.

 

4. Mitthli Hmawra Sumrisang Inzam: Ziektu Pu L. Rohlun Zote’n Hmar biel le Vangai biel sirsanaa a ngaituona invakvel le inzawma a lungril bundawkna a ni a, hnam lungril neia tiem chun hlawkna le tangkaina tam tak pe theitu ning a tih.

 

5. Awmhar Saisen Nau ang Tah, Ka Bangdawn Lo : Ni khat laia a thai dit takin hi khawvela inthawka a lo maksan, a ngai em em, a lem khawm ni lo, a nghil naw zie le a khawsawt zie to pui tawk tawk thei lova thiem tak le mawi taka Pu Hmangzalien’in a ziek chun mi tam tak puordo a kei tho ngei ring a um a nih.

 

6. Tawntir Hmangai: First Love ( Tawntir Hmangai) Tleirawl te hmangaina kuomum hung parsuok dan le a bebawm ngainuomum taka Pu Samuel Zothanglien’n a ziek chun tleirawl le tlangval, nunghak ta din ngaituona rose par an thliek chakna a sukzuol pha ngei ring a um dan an ziek.

 

7. Lawmpuina le Sungkuo Inkhawmna: Hmar Chief & Village Authority huoihawtna hnuoiah, ei hnama tulai hnaia Officer kai hai lawmpuina le Officer hai inpawlpuina le Lal ruoi awt tlangna nei chanchin tawifel tak le thlalak chun ngaituona thar iemani tak ei hnamah an tlun beisei a um dan an ziek a nih.

 

8. Hmar Literature News: Ei hnam laia pawl hlawtling taka ngai Hmar Literature Society hai chun ei hnama tawng humhaltu laia phusa tak Kohran thuoitu hai khun taka inrawnpui le a chanchin kimchang tak ziek chun beiseina insang tak ei hnamah an tlun ring a um dan an ziek

 

9. Meghalaya-a Hmar Literature: North East State laia changkangna hmuna Hmar um haiin Hmar Literature Society an indin thar chanchin tawi fel taka ziek chun ei hnama lungril neihai chun an phur pha hle ring a um.

 

10. Techno-Crime Langsar Zual Te: Hi taka hin tulaia Mobile hmang suol, ATM hmang suol le Internet hmang suol dan hai kimchang taka Er. Chhungpuia’n a ziek chu mitin ta dinga bengvarthlak tak a ni ngei ring a um.

 

11. My Experience During KUKI – Naga Conflict: Hi thu ziektu Pastor, K.Matia, Mozhu Prayer Centre, Mao Baptist Churches Association hin a pal ram ip nei lova a ziek, Manipur sawrkar khawma a hrietpui le a ngaisang leia Peace & Harmony Award 2013 a lo inhlan ta hielin a ziek chun tiemtu lungril a hnein tiem ngei chi a nina a sukchieng nawk zuol beisei a nih.

 

12. Cover Girl -Ruby Zote: Hi chanchin neitu hi hlasak thiem tak le hnam lungril nei tak, hnam inphatsan ngai lo, Hmar Tawng part –I lem hi chu an insungah le a ruol hai lai khawma inzapui ngai lova hmang hlak a ni a, hieng ang nunghak hmeltha le lekhathiem, hnam lungril nei bawk , Mizorama um nawk nghal, a chanchin hrechieng nuom chun Sept. – October, 2014 Issue Manmasi Digest agent hai kuomah lo ngaiven vat la thang a tih. Mo ding le nuhmei dinga ngaiven chi a ni naw I ti thei di’m a ni?

 

13. An Open letter To Lalringum Riengsete: Hmar Literature ziek dan kalhmanga ngaidan Manmasi Digest Issue hmasaa a hung ziek Pu L. Ruoivel Pangamte’n fel fai taka a dawn let bengvar thlak tak chun Hmar Literature ziek dan kalhmang a sukfie-in hmasawnna a um ngei beisei a um bawk.

 

Hieng a chunga zieklang hai khi nang mi var le ngaituona inthuk tak nei lem chun, tiem nuom a um zie le bengvarna tam tak an tlun thei ding zie khawm I hriet ta ka ringa, chuleiin agent hai kuomah cheng Rs. 20/- chau-in lo inchaw la, I tiem zo pha, mi dang kuomah Manmasi Digest hi inchawk seng pei ding a nih ti ip lova hril pei dingin Digest chun a ngen nghal bawk che a nih.

 

Mipui tiemtu ditsakna le thanhnem ngaina zarin tlin le tlin lovin suksuok a ni ang hrimin, tiemtu a tu el khawma thurawn le tha hre hai chun thurawn pek thei zing a ni thu ei zuk belsa vak bawk a nih.

10.9.14 - By NAhai 1

Aug 29, 2014

Hmar Hi Mizo A Ni Am?

By LRS Puruolte, Rengkai

Hi thu a hin thlir dan chi hni a um. Pakhatna, Hmar hi Mizo an ni nawh! Hmar hnam hi India Danbu-ah Schedule Tribe laia pakhat a zieklut a ni a, (Schedule Tribes Order 1950, Ministry of Home Affairs Order No. 316 (A) hmangin October, 1956 khan zieklut le puong a lo ni tah). Mizo ti khawm a hran a chuong ang bawk a zieklut a nih. Chuleiin, Hmar ti le Mizo ti hi ngirhmun in ang chara um an nih. Dulien tawng, a hnunga Lusei tawng an hung ti nawk hmang lo po hi chu Mizo nilova ngaina Dulien tawng hmanghai lai a um. Mizo history/chanchin ziektuhai khawmin Mizo tia an sui tak chu Luseihai chau an ni pei hlak. Entirna’n, lekhabu pakhat hang suot inla. V.L. Siama ziek, Mizo History, Mizorama sikul text book a an hmang hiel a chun hiengang hin a ziek a:

 

Mizo hi Mizo rama an luh thlak tirh vel hi kum 1700 A.D. vel a ni. Pawiho nen indo fo an ni a; Mizoho hi a tlem zawk leh a chak lo zawk an ni (Bung III phek 15).

 

Mizo rama Luseiho lo luh tirh lai vel chuan hmar lamah hian Hmarho te, Hrangkhawl te an awm a; chhim lamah Bawmzo te, Khiang te, Dawn te leh Chawraiho te hi an awm a ni. Mizoho lo lut chu an hlau va an pem darh zo ta a (Bung III phek 16).

 

Hi thu laksuoka inthawka thil inlang chu hienghai hi an nih. Pakhatna, Mizo ti le Lusei ti a hmangkarthlaka chu thuhmun charin a hmang a. Mizo a ti hai chu Luseihai an n’a, Lusei a tihai chu Mizo an nih. Pahnina, Mizo a ti laia chun Hmarhai, Pawihai le hnam dangdang, Lusei ni ve lohai chu an thangtir nawh. Pathumna, Mizohai, Mizorama an hung lut hun awm nia a hril 1700 A.D. hma dai hin Hmarhai chu Mizoram an lut hman dai tah a, Tripura, North Cachar Hills le Chittagong Hill Tract chenin an indar hman der tah. Mizorama khaw hming tamtak hi Luseihai an hung thlak hmaa Hmarhai lo chengna hmun, an pahnam hming seng chawia an lo phuok a nih. (Chuonghai chu hieng- Tualte, Zote, Vankal, Vangchia, Khawbung, Khawbung (South/Hlakungpui mual ti a hriet lar bawk), Khawzawl, Biate,… (Champhai Dist.), S. Zote, Darngawn, Hrangchalkawn, Lung-en (Lungsen) Khawlhring khuo (Lunglei Dist.), Chawngte (C), (L), (P)… (Lawngtlai Dist.), Thiak… (Aizawl Dist.) le a dang dang, Mizoram a dil lien tak Burma (Myanmar ni tah) ramah a um ti a hrietlar a um  hlak Rih Dil ngei khawm hi Hmar pahnam laia mi Leiri-hai lo khawsakna hlak, an ni lo phuok, Leiri Dil, A khawhnung a Rih Dil an hung ti ta pei lem anih). Chuleiin, Hmarhai hi Mizo a ti lai a zel ve nawh ti a chieng. Palina, Mizo History hming inputtirna lekhabu an ziekna bu an ni tak a; a ziektuhai khawmin chu sunga chun khum an tum tlat a; hnam dang chanchin an hang ziek ve sun khawm a sieli khawmawia an thaw meimei a nih. Social History khawm hang ziekhai sien, Luseihai nun, an thaw dan deu chau an ziek hlak bawk. Thu le hla nisien, Lusei tawng a hung suok le an inlet fawm tihai naw chu hnam dang hla le thu chu Mizo thila ngai nawna a um. Hieng history buhai hi Lusei History/Lusei chanchin ti lem ding an nih! Chuleiin, Mizo ti hi Lusei tina anga hmang a ni leiin Hmar le hnam dang chu Mizo tia hin an inhuomtir nawh.

 

Thangtharin an hriet thiem thei lo pakhat nawk chu Mizo nunphung inentirna a um changa Luseihai thaw dan chau Mizo nunphunga ngaina a um hi a nih. Luseihai lam dan ti lo chu hieng Mizo-Chin-Kuki-Zo/Zohnathlak- Hmar, Lakher, Pawi, Paite, Thado le hnam dangdang lam chu Mizo lamah  pawm nuom nawna lungril lien tak el a um. Chu chau khawm chu ni lovin, Mizorama inthawk a mi ani ngat naw chun ram le hmun danga Mizo intihai thilthaw chen khawm Mizo aiawa ngai thei nawna lien tak a um bawk. Churachandpur a inthawka Mizo lam pawl, Festival of India, Moscow, Russia a thang dinga thlanghai chun Mizorama Mizohai mit an sukkham chau ni lovin  Mizo aiawa an thang chen chu a theida le kal pawl an um. Hmarhai hi Mizo an ni chun an lam khawm Mizo lam, an tawng khawm Mizo tawnga pawm ding a nih. Mizorama mihaiin Mizo aiawa Hmar lam inentir chu an phal teu teu si nawh. Mizo ni hi Lusei hnama insaphunna ding a ni chun Hmarhai hi Mizo an intinasan/dan ding a um nawh ti ngaidan khau tak el thangtharhai lai a um tlat. Chuchu an dik hrim a nih.

 

Thlirdan pahnina: Hmarhai hi Mizo an nih! Mizo hnamhai hi Linguistic Survey of India (1904) Volume III Part III-ah chun Tibeto-Burma Family hnuoiah Kuki-Chin Group sungah a khum vawng a. www.en.wikipedia.org ah Hmar ei en khawm in Mizo/Chin/Kuki group pakhat angin a hril bawk. Hieng hnamhai hi Myanmar (Burma) ramah chu CHIN tiin an kova. A hung thlang tla hmasa, Bengalihai zu paw hmasatuhai chu KUKI tiin an lo kova. Chu hnung daia Chin Hills-a inthawka Luseihai an hung thlak hnung chun Mizoram popo deuthawah lalna an hung chang tak leiin an hnam bing Lusei chu an hung chawilar a, a ram hming chen khawm Lushai Hills tiin an hung in buk a. Amiruokchu, hi hnam bing hming hi a ni ve lohai tadingin innguptaka put a remchang naw leiin renga inkona dingin MIZO ti hming hi hmang lem a hung n’a (Chuchu November/Thlaphal 1902 vel a intan nia hriet a nih), Lushai Hills khawm Mizo Hills a hung n’a, a hnungah MIZORAM tia thlak a hung ni tah. CHIN, KUKI, MIZO ti hminghai hi a tu hnam bing hming bik khawm an’ naw a, hun le hmun dangdanga mi dangin an mi kona hming an nih. Chu umzie tak chu, Zohnathlakhai popo hi Myanmar ramah chun CHIN, Mizoram (India ramah) chun MIZO, Tripura (India ramah) chun KUKI ti a ko kuol vel el ei nih. China ram Sichuan Province a lem chun Manmasi/Manmasi nauhai ti a ko dam ei lo ni hlak! LUSEI ti ruok chu hnam bing hming, Mizo laia hnam pakhat ve el a nih. Mizo tawng laia Lusei tawng a hung inlar tak leiin Mizo ti hi Luseihai pek bik el ding a ni chuong nawh. Chun, Zohnathlak hai laia thu-le-hla ziektu inlar le suisuoktu hmingthang, Pu L. Keivom IFS (Retd.) in, Mizotawng taktak chu a la pieng naw a, an siem tan mek a nih. Chu Mizo tawng hung pieng ding chu Mizo hnathlak tawng popo lakkhawm le Sap tawng, Hindi, Kawl tawng, Meitei tawng le an kawl le kienga an indawrpuihai tawng an lakluthai le inchekpawl, tawng hmasa tak la ning a tih. Mizo tawng a hung inthanglienna hmun chu Mizoram puo tieng a ni lem ring a um, a san chu tawng dang hung luong lutna le luong suokna dawt an daw rawn lem leiin, a lo ti rawp ta hlak hi a la hung ni thei bawk ding a nih.

 

Chuleiin, hi thlirna tukvera inthawk hin Hmarhai chu Mizo hnam laia pakhat an n’a,chu ngirhmun chu nuom le nuom naw thua thlakthleng el thei an nawh. Ruol chu dit naw chun an thlak thei; piengpui unau nina ruok chu thisena inthlung a ni tlat leiin an thlakthleng thei nawh. Lusei tawng hmang pawlin anni huonga Mizo nina khum tep an tum hin chu ngaidan chun a pawmpui nawh. Mizorama an dil lien tak Rih Dil (Hmar pahnam pakhat Leiri hai a sir vela hun iemani chen an lo khawsakna hlak Leiri Dil an lo ti hlak a khaw hnung deuva Rih Dil an hung ti) chu Myanmar (Burma) ramah a um ang bawkin Mizo hnam le a mipui tam lem dai chu Mizoram puo tieng an um a, Lusei tawng hmang lo an tam lem. Mizo hnathlak popo hi maktaduoi laia Lusei tawng hmang chu nuoi tlawmte met chau an nih. History inkhina rulrin hmang lem chun Mizo hnathlak popo hi nikhat lai el khan tawng khat hmang vawng an nih. An hung indar a, mani puola hmun an hung hluo seng hnungin tuta Mizo hnamhai laia tawng inhrang metmet hai hi an hung suok chau a n’a, chuchu kum zahni sung vel chauva thil um anih.

 

Hiengang ngaidan inphir ni si, indik veve bawk si hi a hung suokna san bulpui tak chu pawlitiks lei a ni deu tak. Mizo Union a vung vanglai chun Lusei tawng hmanglo Mizo hnamhai laia an ruipui le la run tak chu Hmarhai an nih. A san bulpui tak chu rambung khata cheng a, “Mizo Sawrkar” indin an nuom lei a nih. Amiruokchu, ram khat huonga “Mizo Sawrkar” inngir dinga an lo nawrpuina tha kham chu a re hmain Mizoram tienga unauhaiin ani khatin Autonomous District chu an lo pumbil ta a. Tulem hin chu India rama State inthang mek pakhat a lo ni tah nghe nghe. Hienganga inrawn derna khawm um der lo le Hmarhai Mizorama an lut ve thei dan ding hang nawr sinna hlekte khawm um der lova a um lei hin Hmarhai chu‘Mizo’ lakah an hnar a kir tah a nih.

 

Mizo ei nina ang taka pumkhat a ngir a, Insuikhawm leh zai I rel ang u… Sem sem dam dam… Nangni keini… inti biklo dinga inditsakna le infuina tha tak tak el hai popo hi, thu le hla ringawt nilova, a tak ngei a Zohnathlak ha’n ei pal ngeina dingin in nang le kei ei pawimaw tak zet. Chu ding chun, ei theina zawn sengah hma hang la thar tak tak ei tiu khai.

29.8.14 - By NAhai 0

Aug 28, 2014

Hungkir Rawh (Haire Hai 5)

Singer: Lalsanglien Zote
Album: Hare Hai 5

28.8.14 - By NAhai 0

HSA Har Rawh (Haire Hai 5 Music Video)

Singer: Laldinpui Music: Robert L. Keivom Album: Haire Hai-5

 

28.8.14 - By NAhai 0

Aug 26, 2014

Vansanga Hunbi Tiem

(Destination Hmar Hills – Part 1)
Lungmuong taka hun hmang a lo hlu ngei.

By Robert L. Sungte

Ka pieng le murna ram, zosum bawm tlang dung le daidaw riekna muol le khanghai chu kum thum zet sir hman ta loa India Information Technology hmunpui Bangalore-a khawsa ni lang khom, Hmar Hills ka ngaina hi rè nek hmanin, ‘Hmarram’ ti thumal hi ka lungril phekpuiah 'tattoo' anga nawt bo thei loa inziek hiel am a ni ding, ni tinin ka ngaina a zuol deu deu tlat chu tie! Kan naupang laia tlangsam buk hnuoia bukte bawl a, sephum kan cho suokhai chu insiktir a, inbikbika thaw a, inhnelna chi tum tuma hlim taka kan inhnel hun lai dam kha zanita thil tlung ang elin mitthlaah a la thar a, hlui zai a rĕl nuom nawh. Hun liem tahai kha ko kir thei ni sien nuom a um thei ngei.

Chuonga Hmar Hills hmu nawk kar nghakhla taka lungril ka’n len vel lai chun, ‘Iengtik am chawl la thei ka ti aw’, ti'n remchang ka dap vel a. Pathienin hun remchang mi hung siempekin, December 11, 2013 – January 31, 2014 sung chawl lak a hung rem ta thut a. Chuongchun, North East India tieng ni 45 vel hlawk taka hmang dan ding ka nuhmei Lily Parmoi leh kan phan mol mol nghal a.

December 12, 2013 khan, ‘Garden City of India’ ti-a mi hril huoi huoi, Bangalore-a inthok chun vuongnaa Guwahati pan dingin airport panin taxi-in kan intawl suok a. Bangalore International Airport thar lampui hi a ruola motor 10 (10-lane) inpel zut zut theina a ni leiin chawl dêr loin airport, km 35 a hla chu minute 20 velin kan tlung a. Vuongna kan lut hnung chun, kum 2010 a Ruonglevaisuo le Lungthulien inkara Tipaimukh National Highway-a kan inzin trum, lampui thra naw taluo't leia motor a kai thei nawna poah passenger-hai kan trum lai hai dam kha lungril mitah a hung inlang a. Tuihokin a hor kuok lampui inkhurna deu le vadungte le ruom, chirdiek tamna taphotah motor ke intangin sirsana a hmang ding lung pha a, motor ke kara lampui pawng zuolna po bawngtuthlawa cho hnuoi ngat ngat a trûl pei lai le tuta kan lam hraw hang inthlauzie chu hrilin a siek nawh. Ei rama ni khat ei thangnaa hin lamlien thratnaa chuh darkar khat khom a lak nawh.

Bangalore le Guwahati inkar hi vuongnaa fe chun Kolkata sir ngei ngei a ngai: Bangalore-Kolkata-Guwahati.  Darkar thum le a chenve vel sum chungah um a trûl a, ring nekin a sawt nuom el. Ka nuhmei le kan naute, kum khat le thla riet mi chun hadam takin an mi insan a. Kei ruok chu bus a ka chuong dan pangngai anga thawin, vuongna tukvera inthokin sum inzar duoi le a bawm nawna chin, van boruoka tuipui um ni âwm taka inlang chu ka thlir vel a. Mawi tak le hmu nuomum tak khom ni sien, a pangngai ngot darkar thum chuong zet hang en chu a’n hoi sawt chuong nawh. Bus-ah tukver bula ka thrung ruok chun lampui intluonin thil thar hmu ding a tam leiin sun le zan khom hin ka in ngai meuh nawh. Mihriem mizie hi a lo mak ngei! Tipaimukh road anga lam kawi le inkhur det dut um nawna van boruoka ei intawl ham ham khoma ning an tel hman tho a nih!

Kolkata inthoka kan suok,  Bangladesh ram chunga iemani chen kan vuong hnung, India ram kan hei lut tawm chun kan chuongna IndiGo vuongna chun sumpui a nêr leiin a hung intet buk buk a; ngai a thra chie naw ie. Minit hni vel hnungah sumpui intûr ngûk kan ner thleng char chun ka lungrilah hieng hin indonna a hung suok a: "Inhoi taka sawt tak fe am? Annawleh, inhoi naw taka tawite fe?" Hang thlang ding bik hre loin, ka mimawl varna le lekha hrietna khom an inbuon chai chai a, an insel kuol a; anachu, a ieng lem hi'm thai rang lang thrang a ta, ti chu an mi la hril thei hri nawh.

Hung sawt naw teah Guwahati airport-a trum ding kan ni thu pilot chun a hung puong a. Sûm a sà leiin trum dinga vuongna zuk inbir thlak, sum pik a ner lai chun vuongna chu a hung intet nawk buk buk a; tukvera inthoka ka hei en hlak chun an thim mup bok si. Kha hmaa ngai thrat naw ka hril kha chu thra tak a nih. Sum chunga vuong laia khawthlir sukinhoitu sumpui inzar duoihai kha a sung ei hang lut meuh chu a lo inthim nasa ngei!

Nisienlakhom, minute khat hnungah phai leilethai chu fie takin a zuk inlang thei ta a, ngai a thra nawk zăn tah. Ngaituona himaw taka hun tawite um nek chun sawt tak, muk taka thrunga lungril hadam taka um kha a lo van hoi veng veng ngei! Minute hni vel hnungah vuongna ke-in 'runway' a zuk hrut phei a. Dam takin Guwahati kan intawl lut tah a nih.

(Destination Hmar Hills – Part II ... Sunzawm ding)
26.8.14 - By NAhai 1

Aug 24, 2014

An Open Letter to Mr. Lalringum Riengsete

To,

Pu / Mr. Lalringum Riengsete

Kanan Veng, Muolhoi, Haflong.

Pu,

Ruoivel PangamteManmasi Digest Volume IV, July – Aug., 2014 Issue-a Letter To The Editor i ziek kha ka lo tiem a. Hmar ṭawng Ziek Dàn Thu thupuia hmang a, Manmasi Digest Editor ngaidan i hung indawn kha, Hmar Literature Society chungchàng a ni leiin, a dawntu ding tak niin ka’n ngai a. Ka thaw suol tampui khawm ka ring nawh. A hmasa’n mipui hriet dinga thil ṭul le pawimaw, hrilsuokna hun remchang tak i mi siempek hi, ka lawm takzet che. I thil hrilhai hi i hrietchieng naw leia i hril suol iemanizat a um a. Hriet naw na nâ na chun hril dik dàn um nghal lo chu maw…! Sâp Thuvar pakhatin, “Suksuol hi nawn nâwk a ni naw chun ‘suksuol’ a ni nawh. (Mistake is not a ‘mistake’ if not repeated)” a ti hi, ka thuvar a ni ve hlak a. I thuvar ni ve thei sien ka nuom ngawt el.

“THURO issue tin hin article changkang tak tak tiem dinga ka lo in beisei vei leh… ” ti a, line 9-na le line 10-naa i ziek hi, THURO Magazine buoipuituhai chun THURO Magazine-a ‘Article’-hai hi kan inhlutsak le changkâng kan ti em êmhai an ni a. ‘Article changkàng’ ei ti hi a’n ang naw a ni àwm ie maw….! ‘Article’ ziektu ding hin tibîk/ruotbîk tûkhawm ei um nawh a. Nang khawm ‘Article changkâng tak tak’ ziek ve hlak dinga ‘welcome’ i nih.

“..an ngaidan naw deu hleka ziektuhai “Hnam hmelma” anga an puong ṭhuoi el hlak hi chu….” ti a, line 11-na le line 12-naa i ziek ruok hi chu, i hriet suol pal a ni naw khawmin, mi’n an infui pawr chê bèk a ni ka ring. 2010 kum khan HLS chun Press Release a siem a. “Hmar Literature Society chun, Hmar hnamin a fepui mek, Hmar Hawrawp (A, AW, B) inza taka hmangin, BA chena inchuk ding Hmar MIL Text-book-hai a buotsai a. Chu writing style chu chawkchawrawi le sukphuoi tumin mi ṭhenkhatin hmâ an làk a. Chuong anga hnam pui hmalakna kalzawnga hmalatuhai chu hnam hmelmaa ngai an nih” ti thu, Hmar Daily Paper - Hmasawnna Thar-ah insuo a nih. THURO Magazine buoipuituhaiin, an ngaidan naw deu hleka ziektuhai, ‘Hnam hmelmaa’ an puong ṭhuoi hlak thu i ziek hi chu, i phuokfàwm a ni naw chun, mi’n thukhêl an inba che ni ngei a tih. Hrietchienglo hril ding chun i pâm deu naw maw…!

A chunga ka hril, HLS Press Release siem a nina san khi hrilhriet che ka nuom a. Nang khawm, HLS Secretary sin i chel laia thiltlung ni sien, ‘Hnam hmelma’ ti nêka inrum lem le khawng lem, “Hnam Dotu / hnam phatsantu / hnam kalchawina sukkawnkawtumtu” le a dang dang i hmang nuom lem hiel ka ring. Manipur Board hnuoia Hmar ṭawng hmang, Pawl 10 inchuklai dàm, Pawl 12 inchuklai dàm le BA inchuklaihai sukbuoizàwng le sukbeidawng zàwnga hma latuhai hi, ‘ieng hming’ am pe ve nuom i ti aw...? Letter To The Editor-a i ṭawngkam hmanghai en chun, nang lem hi chu, i ṭawngkam inchim hi a nat hmèl khawp el!

Naupangin Hmar ṭawng an ziek thiem naw le an hmang thiem naw hi, “Literature Society hin ie’m a thaw a n’a? Literature Society hin a sin a hne naw a ni hih…” ti dàm hi a’n ri rawp hlak a. Ṭhenkhatin, ‘Ṭ / ṭ’ aiin ‘TR / tr ‘ an la hung hmang ta deu deu. “Literature Society hin in khap thei naw a ni? Annawleh, ṭha tiin in thlawp ve a ni? Hmar Writing norm khawm hum zo lo chun, ’Hmar Literature Society ṭhuoitu’ dàm in inti ngam a…!” ti ri hi, inchat hman lèk lova zawna kan hmasuon hlak chu a nih. Sâwl èm em a, mani insung sinhai maksan a, thâ le zung tamtak le mani sum le paihai chen sêng a, Hmar MIL subject buotsaina le inchuktirnaa hun tamtak khawraltu haiin, HLS hmalakna sukṭhuonawp tumtu le sukkawnkaw tumtuha’n inchuklaihai sukbuoi zàwnga hmâ an làk hei hmu chun….., HLS Secretary lo ni ve hrim la, i enzamin i tosan thei ngùt di’m? Ka ngirhmuna hin ngir ve ngat la chu, Manmasi Digest-a Letter To The Editor-a i thil ziekhai hi i ziek ngam ka ring dèr nawh. Chunêk hman chun, “Hmar Literature Society ṭhuoituhai hi an thuok a lo va’n fuolin, za an lo va hei ngai thei de aw…!” i ti lem vawng vawng ka ring a nih.

 

Pu Riengsete, i thil ziekhai hi ka enin, mi’n an infuipawr mei mei che a ni ka ring phal si naw che a. Thiem inchûknaa khawm iemani chen tak tlung chu i ang vê bawk si...! A Aw B ei nei le neilo khawm hre lohai, an buoi hman ti nâk lai a, nangni mithiem chenin hieng ang thil in hriet thiem tum naw a ni chun, Hmar hnam hmabàk chu a va’n thim àwm dê….! ‘Androcle’s Sword’ dàm kha i lo la tiem naw a ni chun, lo tiem ve ngei dingin ka ràwn che.

 

Chun, ei thil chìk dàn a’n ang nâw hle ti ka hrietna chu, (I ziek ang angin hung ziek sawng pei ka t’a..) “ Hnam dang danghai chu ei va hriet vawng naw khawmin Saphai le Vaihai hi ei hang thlir a, an ṭawng ziek dàn hi a kumtin deuthaw hin an sukchangkàngin an sukdanglamna hmuin a um…” tia i ziek hi, ka hriet dàn le chu a’n ang nâw hle. Sâpha’n an ṭawng sukchangkàng tumin an thumal ‘organisation’ hi, vawisun chen hin ‘organization’ tiin an la sukdanglam nawh. ‘Organization’ hi chu American English a nih. Sapṭawng ei ti ‘English’ hi, chi iemanizàt a um a. British English (‘English English’ an ti hlak bawk) dàm, American English (‘North American English’ an ti hlak bawk) dàm le a dang dang a um a nih. Chun, Sapṭawngah ‘Please’ hi, ‘Pliz’ tiin an ziek ngai bawk nawh. ‘Pliz’ hi chu ‘Please’ lam dàn mei mei a nih. Ṭawng a ni nawh. ‘Colour’ khawm ṭawng sukchangkàngnaa ‘color’ an ti ni lovin, ‘Colour’ hi English English / British English a ni a, ‘Color’ ruok hi chu American English (North American English) a nih.

 

Sâp thuvarin, ‘A little knowledge is a dangerous thing’ a lo ti nama’n, hrietna tluontlinglo hi ṭi a um a. Ei hnam hi inhma lai ang khan ei mawl ta nawh ti hi hriet a ṭha. Lekhathiem tak tak le thil hre tak tak ei tam ta a. Chuleichun, tu taka Hmar Literature Society ṭhuoituhai khawm hi, tling kan inti tàwl nâw hrim a nih. Pi le pu thuvarin, “Thing umnawnaa chu ruo khawm hmang a ni hlak” a lo ti angin, tling le tlâk intinaw sâ sa a, ṭhangthar mithiem lemin in mi hung sunzawmpui beisei a, la’n tàng ṭàwk ṭâwk kan ni lem chau a nih. Chuleichun, nang ṭhangsain, ṭhalaihai hin tlinlo taka kan lo sukhring hràm hrâm, Hmar Literature Society mawphurna hi mi hung phur sâwk thei ta unla kan nuom em êm a nih. Chun, thu ṭha in hriethai khawm mi hung hril pei hlak ro aw... Amiruokchu, belchieng dàwl ni tâwl sien la aw…..

 

Chun, “Pal / Paul, Chakraborty / Chakravarty, Assam / Asom, Chaula /Chawla, etc.) tihai hi chu ṭawng ziek dàn sukchangkângnaa an thaw a ni nawh ti hi, i hriet naw ni lovin, hrietnaw tehlèm i thaw a ni ka ring. Proper Noun an ni a. Hming chu mi’n a nuom dân dànin a ziek thei a. Mi’n ka hming an ziek dàn le keiin ka ziek dàn khawm a’n ang kher kher nawh. Mizorama ka um lai chun, ‘Ruaivela’ tiin ka hming an ziek a. Lamka College-a ka ruolhai, unau Paitehai chun, ‘Rouivel’ tiin ka hming an ziek hlak bawk. Hienga ka hming an ziek lei hin ka hming ka sukchangkàng a ni chuong nawh. Pu H. Thanglawr khawm khan a hming, ‘H.Thanglora’ tiin a ziek a. Mizorama chu, ‘Pu H. Thang Lo Ra’ ti angin an lo lampèk a nih. Chuong ang bawk chun, Pu Rochunga Pudaite khawm, ‘Raw chun ga Padait’ tia mi’n an lam hlak ka hriet ngun el!

 

Ni khat chu nunghak pakhat hin, “Pu Ruoivel, ka hming hi Lalṭhamawi a ni a. Mi’n ka hming an lam thiem si naw a. Hmar Literature Society hin, mi’n indik taka ka hming an lam thei dàn ding mi ngaituopek ro ” tiin deusaw deu hin a mi fiem a. Kei chun, “I hming chu tu hai lam thiem dinga ziek am i nuom leh?” tiin ka’n dawn a. Ama chun, “Ka hming hi a tiem taphawtin an tiem dik vawng thei dingin mi ziekpek unla ka nuom a nih” a hung ti nàwk a. Kei chun, “America mihai tiem thei dingin i hming hi ziek ding ni lang, ‘Lulthrumoy’ tia ka ziek ṭûl a t’a. Chu chu Hmar annawleh Lusei ṭawng hmang haiin tiem dik nàwk thei chuong si naw’ng an t’a. A’n khaw mei mei naw ding maw? Entirna hnai deu hei siem lang: ka sangnu ‘Rodingpui’ hi a pasal sûnghai (Haokip haiin), ‘Doringpui’ tiin an lo ko hlak a. ‘R’ kha ‘D’-in an lamri tlat a nih. Amiruokchu, a hming ‘Doringpui’ tia a zuk ziek chun, ‘Rodingpui’ tiin an hung tiem dik zai si a…. Chuleichun, bawinu Lalṭhamawi, i hming hi Hmar hming a ni a. ‘Lalthamawi’ tiin ziek la khawm, Hmarhai chun,‘Lalṭhamawi’ tiin ko tho tho kan ti che. Chun, Hmar Literature Society hin mimal hming ziek dan ding hi, hmadawmah a nei naw a nih. Sâp ei ngaisâng bawk a, Sap tiem dik thei dingin, ‘Lulthrumoy’ ei ti el ding? Ka ngaidan mei mei chun, i hming chu nang le i Hmar chanpuiha’n kan lam thiem leh, a hun el naw…? Hnam tin lam thiem ding hming i dit a ni chun, khawvela hnam umzât zet, hming i nei ṭûl a tih. Hnam pakhatin an lam thiem naw leh, an lam thiem dan dingin siem ṭha nawk pei ei t’a maw…” ka ti a. Hieng ang hin, invêtthlàk tak takin Hmar Literature Society ṭhuoituhai hi deusaw le fiemthu thawna taka hmangin kan um hlak. Amiruokchu, hnam ta dinga ngir kan ni leiin, hnamin a mi la dit sûng po chu, kan la’n tàng ṭang ṭâng a ṭûl bawk si…!

 

An ziekdana zieklohai ‘hmelma’ angin an en khawm ei hriet nawh” line 28-naa i ti hi Hmar Literature Society hin, tûkhawm ‘hmelma’ enin kan en ngai nawh. Hmar ṭawng hi keini tâ a ni bìk naw a. Keini’n ziek dan iengkhawm kan nei hran nawh. Hmar mipuiin Hmar ṭawng enkawltu dinga a ithlanghai kan ni a. Keini ziek dan ni lovin Hmar ṭawng ziek dàn, Hmar mipuiin an dit dàn chu zuiin kan humhal tlat lem a nih. Hnamin a fepui dàn ni lo, Hmar hnamin a pawm lo, ziek dàn dang chu dang kan tum tlat bawk a. Nang khawm hi, kan ngirhmunah ngir ve ngat la chu, hnam hmakhuo i ngai dàn enin, keini nêk nèka ṭhang nasa lem ding i nih ti hi a chiengsa a nih.

 

Kristien inti ve sia, ei ṭawng hai hi insum met ei tiu….” ti a, line 28-na le line 29-naa i ziek hi, keini ni lovin, Hmar ṭawng sukchingpen tumtuhai kuomah ti lem la chu, a’n hme lem ka ring. Keini chun Hmar hnam ta dingin theitâwp suoin hmâ kan pu a. Kristien inti ve si, mani kuonglo nawr a, an thaw ding ni met met lo, Hmar hnam kalchawi sukṭhuonawp tuma ṭhang khaw rak rakhai hi, i ti lem ding ni âwm tak….. I ti angin, “….nakie vaihaiin mi hre rawi an tih”.

Chun, “…a ziek hin ziek rawn phawt phawt ei tiu, a ziek dik thei hlawl naw hai chu an dik le a fellem dan hril ei ta, Teacher in naupang hmawltum le an ṭhi ang hin chu, mi ei sukzam zo ding a nih” ti a, line 31, 32 le 33 haia i ziek hi, HLS ṭhuoitu ni ngat la chu, hieng ang ṭawngbau hi, i hmang ngam ka ring nawh. Keini, Literature Society ṭhuoituhai tluk a, Hmar ṭawng ziek dan indik lem le fel lem inchuktirna a, thâ le zung le sum le pai sêng râwn hi, Hmar hnam sungah ieng pâwl dang le tu mimal dang khawm an um hre dêr naw ti nih. Kan inrim dan le kan sawl dan hi, hriet naw ṭàl ṭâl i tum a ni ruok chun thu dang ni’ng a t’a….. ‘Hmawl tum’ hmangin tûkhawm kan inṭhi ngai naw a, hrechieng lova hnam kalchawi, deusaw taka chir lo the khumtuhai khawmin, thil indiklem an hung hriet suok ta leiin, HLS hmalakna hi, theitâwpin an hung thlawp ta lem a nih.

 

Hnam ta dinga ṭhahnem i ngaizie chu, i thuziek line 34-38-ahai hin chiengtakin a’n lang a. Thurâwn i siem le rawtna i siemhai hin, Hmar Literature Society ṭhuoituhai ta dinga beiseina thar tamtak a siempek a. I ti ang hin kum tinin, Hmar Literature Society sèngsovin, Workshop dàm, Orientation dàm le Refrsher Course dàm buotsai a ni hlak. Chu huna chun, Question siemtuhai, Paper Evaluation thawtuhai le Hmar MIL inchuktirtuhai kokhâwm an ni hlak. Tangkasum harsat leiin kum khatah vawi khat bâk ei thaw thei ngai naw a. I thurâwn le i thil rawt hi lungrila vawng zingin, kum tin, vawi hni bêk nei tum hrâm hràm ta inla nuom a um hle. Nang khawm a tlâwm a zàwng chu i hung ṭhang ve beisei ei t’a aw…. Keini chu kan lo thâw kan lo thaw ta a nih. Hnam pui kalchawi sukkawnkawna ding ni lova, hnam inpumkhatna dinga sum le pai tuok nuom dàm hi, um lem inla maw…!

 

…Puhai Dr (Rev) Rochunga Pudaite amanih Pu L. Keivom hai hung chingsuok anga ngai lei a, hnam hmelma anga ei ngai pal a ni hlau lem chun an damlai ngeia ngaidam ei inhni khawm phuin ka hriet” ti a, line 45-47-haia i ziek hi, Pu Rochung le Pu L. Keivom haiin ieng thil khawm thaw hai sien, Hmar Literature Society chun anni pahni hi, ‘hnam hmelma’ tiin a la puong ngai hrim hrim nawh. HLS Press Release-in ‘hnam hmelma’-a a ngaihai chu, ‘Hmar writing style chawkchawrawi le sukphuoi tumtu le hnam pui hmalakna kalzawnga hmalatuhai’ an ni a. HLS ṭhuoituhai hin tûkhawm, ‘hnam hmelma’-a puong a la nei nawh. ‘Hnam hmelma’-a ngaihai huonga inbar lûthai chu, puong ni lovin anni le anni an inbar lùt ni lem a tih. Chuleichun, Pu Rochung le Pu L.Keivom hai kuoma ngaidam inhnina ding san HLS hin iengkhawm a nei nawh. HLS-in anni hi ‘hmelma’ enin a en naw a. Mizo ṭawnga lekhabu an ziek chànga an hawrawp hmang chie kha, Hmar ṭawnga lekhabu an ziekna hawrawpa an hmang ve kàr hi nghakhla’n, HLS chun anni pahni hi, beiseina insângtak leh dingdihlipin a lo thlîr zing lem a nih ti hi mi lo hrilpêk hràm ta la aw….

 

Hnam tadinga an thilthaw le nanga thil thaw kha khaikhin deu hlak rawh” ti a, line 47 le 48-haia i ziek hi, tu’m i tina a ni ding aw…? Kei hi i mi tina a ni el di’m chu(h)? Manipur le Assam-a Central University pahni hai a, BA/BSc.level chena Hmar MIL inchuk a ni theina dinga thâ le zung le sum le pai kan sèng zozaihai hi hnam ta dinga thilthawah i mi la ngaipek nuom naw tlat a ni chun, i ngaisangzàwng iengkhawm kan la thaw naw khawm chu ni ta ve’ng a tih. Amiruokchu, ‘Literature’ thu le inzawma ‘Letter to Editor’ ziek i ni bawk a. Central University pahni hai a, BA/BSc. level chena Hmar MIL inchuk a ni theina ding hin, Pu Rochung le Pu Muonga hai hin, an ni khat thà chu hril lo, an dàrkàr khat thâ bek hi an sèng ve hrim hrim am âw….!! Hi kawnga kher hin chu, anni pahni nêk hin, kei takngiel khawm hin, ‘contribution’ ka hau lem niin ka hriet. Ka sinthaw khaikhinpui dinga an thilthaw hi, anni khawm hi indawn la, hril ding an nei ka ring nawh.

Chun AW aia O hmang ei tihai khawm hi Aw an banin ka hriet nawh a,…….Aw aiah O ṭulnaah an hmang a,” ti line 50 – 52 haia i ziek hi, i hriet tâwk chau i ziek a ni a. Keini Literature Society ṭhuoitu dinga Hmar hnamin a ithlanghai chun chu, a kil le kap dapin, a ni thei dan le a ni theinaw dan po po kan dap vawng a. Hmar ṭawnga hin Aw hmangna ding a um a, O hmangna ding a um bawk a. Aw aia O hi hmang thei ni sien la chu, Aw hi inkhaw sak sakin Pu Buanga le Pu Sap Upa hai khan lo siem buoi nuom nâw tawp an tih. Aw hin O ai a aw thei naw a, O hin Aw ai a aw thei bawk nawh. Hmar ṭawngin Aw ri le O ri hi a hrana um a nih ti hi, tuta hnung chu, lo hre ta la, hadam takin um thei el i tih. Chun, Sapṭawnga O ri le Hmar ṭawnga O ri hi an inang nawh ti khawm hi i la hriet naw a ni ka ring a. Hi hi hre la chu, “Aw aiah O ṭulnaah an hmang a..” ti nuom ta naw ti nih. Hmar Hawrawp hi Hmar ṭawng ziekna dinga hmang a ni a; English Alphabet hi English ziekna dinga hmang a nih. Hmar ṭawng ziekna dinga English Alphabet hmang thei a ni naw lei a, Hmar Hawrawp hi a hrana ei nei a ṭûl lem a nih ti hi, lo hre ta hlak rawh.

Chun, “ Ka ṭhangna andik tak, ti hi mi chapohai thlekdan a nih” ti, line 56-naa i ziek hi, keini chun kan ti ngai si naw a. Tuha’m i tina a ni ding chu aw…? Keini chun ‘ṭhangna’ dang kan nei nawh. Hmar hnamin ziek dàn a zui mèk hi, a ṭhatnawna le a felnawna a um si naw leiin, chu chu kan fepui a. Chu chu hnamin a pawm a ni tlat leiin, chu humhal le dawmkàng chu sin pui taka kan nei el a ni lem. Hnam pui fe dàn kalzàwnga ziek dàn dang, pawm tlâk tak tak ni mang si lo, khèkpui khèkpuituhai hi, ‘ka ṭhangna a’n dik tak’ tituhai chu an ni lem naw maw...? Hnam pui kalchawi hlak an sukchai zo chuong si naw a; chapopui ding khawm chu an nei chuong am a nih?

 

Chun, khaw hming le hnam hming i hung ziek tlar duothai hi, Hmar Literature Society hmadawmah a ṭhang naw leiin, HLS hin a sawisel ngai nawh. Hmar Literature Society hin tukhawm ‘hmelma’ a la ti ngai naw a. Chuonghai khawm chu ‘hnam hmelma’ a ti ngai bawk nawh. I hming chu i nuom dân dànin ziek la, HLS hin a hril phàk ding a um nawh. I nuom leh Kharvawmtepu khawm ti la. I nuom leh Khaarvomtapoo khawm ti rawh. I hming a ni mieu si chun, tûkhawmin uksak naw ni hai.

 

I ti angin, HLS ṭhuoituhai hi ‘mani taptebula chierinthluok’ hman khawm kan um ve nawh. Hnamin a mi mamawna sukpuitling tumin, kan hmazawn sengah theitâwp suoin kan pu char char lem hlak a nih. Thingpui takngiel khawm kan dàwn hman nawchàng a tam el. Hnam pui kalchawi sukbuoi tum lovin, hnam inpumkhatna ding ngaituo’n kan buoi char char lem hlak a nih.

 

Hmar hnam rohluhai humhal tumin, hnam dangin an nei ve lo ‘Ṭ/ṭ’ ei nei hi, kan inhlut em em a. Hmar ṭawng indik taka ziek theina ding a, Aw le O ei nei hran dàm hi, lawmum kan tiin, ei vàngneizie hi kan inhril kan inhril hlak. Midangin an nei ve lo ‘Ṭ’ le Aw le O ei nei bìk dàm hi a ropui a, theitâwpa humhal tum ding ei nih. Ei hnam ṭawng humnaa sipai ṭha le ringum ni ve dingin, HLS hin a fiel che.

 

Mi’n an hnam rohlu humhal tuma nasa taka ṭhang an lak hlak dàm hi, inhnarum i ti ve hlak naw maw…. Ei rohlu, iengmalova ngai a, mi hnawlpek tuma ṭhang la char charhai hi, Pu Lalringum Riengsete, ieng ang hming am pèk ve i nuom hrim hrim a?

A tawp taka ding chun, Hmar hnam Hlapui dinga ka lo huol rùk:

Hnam dang dan ṭhahai la ve’ng ei t’a,

An dan suol thîk lovin;

Ei hnam lungmawl inthim hi,

Keikhâwm tuma varna ṭha zawngin,

Hmatieng ke pên ei tiu’

Pu Lalkhum Keivawm hlaphuok i hung ‘quote’ hi ka va lawm ngei che deh…! Hnam dang dan ṭha ei ti chu, hnam ‘identity’ humhal hi a ni chàwk hlak. Ei hnam lungmawl inthim, sukdar le sukṭhe tum lova, keikhâwm tuma varna ṭha zawng ve ding le, Hmar Literature Society ṭhuoituhai kalpen ruola hmatieng ke pên ve dingin, HLS Secretary, Manipur hin, i hmangai em em Hmar hnam hmingin ka fiel ve che.

 

Nangni anga hnam inpumkhatna dinga hnam hmakhuo ngaitu hi annawm, Hmar hnamin a mamaw chu: Hnam sukṭhe tumtu ni lovin……!

 

Ringumtakin,

Hnam ta dinga i thawpui,

L.Ruoivel Pangamte

Secretary,

Hmar Literature Society

Manipur.

24.8.14 - By NAhai 0

Aug 23, 2014

Mizoram Hmar Welfare Committee Election Nei Ding

INHRIETTIRNA le NGENNA


Hungthlung ding ni 30, August, 2014, Inrinni khin Mizoram Hmar Welfare Committee thuoitu thar ding intlangna Savidze Hall, Upper Khatla a dar sawmpakhat, 11:00 AM a inthawk in einei tanding ani a, mi tuel khawm, HMAR inti taphawt chun hnam tadinga thahnem ngai a, thuoitu thatak tak einei ngei theina ding le hnam hmalakna khawm a hrat nawkzuol theina ding in, mitin ahung phak taphawt ei infiel in ei in ngen takzet anih.

 

Hnam hratna le hmasawnna chu nang le kei a annghat anih ti hriezing in hi ni hi ngaipawimaw a thang ngei dingin ei infiel nawn nawk mawl a nih.


Ka lawm ie.


Ram le hnam tadinga In aihna pha pui,


sd/
(LALBIEKSANG HMAR)
General Secretary.
MIZORAM HMAR WELFARE COMMITTEE

23.8.14 - By NAhai 1

Aug 21, 2014

Selected experiences with some extraordinary gentlemen and women of Tipaimukh- Part 1

A view of Ruonglevaisuo (Tipaimukh). Photo: Robert L. Sungte
Dr. Immanuel Zarzosang Varte

I still remember that sun-softened afternoon with my maternal uncle who guided me from Khangbor village to Taithu and then to Parbung village in 2006 during one of my many visit to Tipaimukh as part of my PhD fieldwork and the first of many visits later.

We started out from Khangbor at 6:00AM passing through lower and upper Kharkhuplien, Zaikhan, Kangreng, Ngampabung, Phulpui and Patpuihmun on the Vangai range of Tipaimukh and then down down down towards the Tuiruong (Barak) River under a heavy downpour. We tied our sleeves and trouser tips with a piece of cloth; put my camera, tape recorder, notebooks and other perishable (off course not forgetting my Wills Flake Cigarette boxes and matches too) safely. We trudge towards the Barak- the only obstacle before crossing over into the Hmar Biel side of Tipaimukh.

The rains literally came along with the leeches that day (The stretch between Patpuihmun-Sartuinek and Patpuihmun-Taithu is infamous for the high population density of leeches called "Vawt Sai" in Hmar- a striped leech found abundantly in the bamboo groves of South and South-East Asia. Their suckers can sometimes be infected with a bacterium that has been the cause of much near-fatal and fatal blood poisoning). Inspite of the cool wind that blew after the rain, we were panting, perspiring and gulping for air like a fish that has accidentally strayed into land. Constantly checking our bodies, even the innermost part, for any leeches that might have found their way in, we reached the bank of the Barak, a stretch known to the people as “Taithu Kai” or “Taithu Crossing”.

To our dismay, we found no boatman or “Kheva Pu” to ferry us over to the other side. We shouted, called, roared, trumpeted and at last, having no options, we cut some bamboos, tied them together with some vines and made ourselves a nice raft big enough to carry us to the other side or that was what we thought. I’m a good swimmer and so is my uncle. We went in into the water settling down as comfortable as possible. The Barak looked calm but it was definitely not when we got in. We were caught in a current, tossed about some, got 99% wet and were hanging on for dear life! Our rocking and swaying in the raft holding on for dear life might almost be akin to try riding a wild horse that has never been ridden by the strange two-legged creature called “Man”. Our bags and packs remained as impassive as the trees we could see on the other side of the river. We really tied them down I guess...

Caution for future travellers- Never trust a river calm just after the rain, especially in the hills.

Almost like a miracle or like the magical wand of Prospero guiding the drowning Miranda towards shore from her tempest wracked ship, we reached the other side panting but thanking our stars that we got hands skilled enough to build that sturdy raft. We untied our bags, left the raft securely tied on the bank for others who might need it, we continued onward Taithu village. By now the sun was a wee-bit shorter than a half-a-pestle length. With the sun heating up the rain water, it was stiflingly hot but good Lord, the lush green hills, washed by the rain and dazzling under the sunrays were a sight for sore eyes... It was pure nature’s therapy! Alas, the beauty of the newly washed hills almost ended from about one foot above. The ground and paths were wet and slippery like stepping into a full-grown river eel locally called “Nga-Nul”.

My uncle who was more than 55 years old at that time was in his element. Unless the lights were playing tricks on me, he actually looked younger and was smiling with nostrils flaring as if afraid to miss even the tiniest bit of deep-jungle fragrance, made sweeter by the rain. And me? Just about 28 years old and in my prime- I was running after him, panting and turning red, turning almost purple and then red again! I was putting on a good jungle boot with one of the finest leather straight from Woodland and he wasn’t even putting on any shoes but a Horse Star sleeper- the worst kind to walk with on slippery ground and he was practically gliding on it!

It was around 5:30PM when I caught the first glimpse of Taithu village. It was with mixed emotions- the welcome sight of Taithu village bathed under the gentle enigmatic rays of the setting sun and the hopeless desperation on seeing the steep approach road just before entering the village (actually, when I checked the next morning, it wasn’t that long or steep though. I was just tired and so exhausted that my body atlas played me I guess). Memories of the hornbills- both capped and common hornbill, squirrels, Civet, Barking Deer, Slow Loris, Pig-Tailed Macaque, Gecko, Hoolock Gibbon, et al that we saw, glimpsed and encountered throughout the journey coupled with the majestic but mysterious beauty of the Vangai, Hmarbiel Lushai, Tamenglong and Bubon hills, the Barak and other numerous rivers, were almost not enough to neutralise the miseries of the heat, leeches, rain, water current, the exhaustion, wet and slippery paths and eventually the last bastion- the steep path just before entering Taithu village.

Such is the mystery of life and the self itself. I heard a whisper deep inside me saying that I can’t climb that steep hill anymore but as if in a trance, I went up the path and easily enough scaled it to enter Taithu village. On reaching the village, my uncle and I separated. He went on ahead to Parbung, a few miles ahead and I stayed behind in Taithu- to recuperate and let rest my aching bones and muscles for awhile.

I went inside the first small tea hotel I saw and asked people there the way to Pa Hmingthang’s house, father of Revise Pachuau (The story of Revise Pachuau and me- of how we became friends and of our several wild and not-so-wild escapades in the hills and valley of Manipur, Assam, Nagaland and Meghalaya- have to be shared some other time). They pointed it out to me and one youth helpfully offered to drop me there. I was a stranger but people knew my grandfather, my grandmother or my father from the old days so, I was warmly welcomed and gladly assisted. I totally didn’t mind both, especially the latter.

On entering the dimly lit kitchen (It is normal for guests and visitors among the Hmars to go directly to the kitchen as there is no concept of “Sitting room” or “Common room”. These are just new inventions not even 50 years old!), put down my bags and flopped down on the split-bamboo floor. Revise’s mother (May her soul Rest in Peace) came running to me, gave me water and boiled tea. She called my friend Revise who also happens to be in the village for his vacation and I asked where Pa Hmingthang is. Revise told me that he’s down somewhere in the school area. The village playground was just beside the school and there was an inter-village soccer tournament on and it seems Pa Hmingthang stayed behind to watch the game till the very end after class. He was a Hindi teacher at Taithu Lower-Primary Government School. He was more than 60 years old that time but Revise’s mom told me he’s just starting to age!

Unable to stay put in the house and wait for him and eager to meet him, I took some rest and then went down to the football ground with my friend Revise.

We met, shook hands, came up to the house, sat beside the hearth, had a tea brewed by Revise’s mom which was as ‘black as night and as hot as hell’. We started swapping stories- the threesome- Revise, me and Pa Hmingthang under the lamp light. While we all were having the best evening of our life- discussion on diverse and varied topics ranging from Culture to politics to development to education to health to livelihood and finally to the state of development, politics and governance issues in Manipur, Churachandpur, Tipaimukh and the village. Pa Hmingthang was one of the most widely read, knowledgeable, informed and best conservationist I ever met. His knowledge about the environment, of cultures, of zoology and botany was astounding- and he was just a Hindi teacher who stayed in his post, takes regular class in an almost forgotten and barely functioning government school. Indeed a very rare case of dedication!

The evening went and passed before we knew it and all the while, Pa Hmingthang was smoothly and deftly rolling out cigars with raw, untainted hill tobacco and old newspapers. Endless more black tea (made from the tea plants that the family grew for domestic consumption... and I may add much much better than the much flouted Assam or Darjeeling tea) saturated with puffs of home-grown tobacco. I asked him why he chose to stay in Taithu while options like staying with his children in Shillong were available and open. The simple answer was “Taithu is my Shillong and Tipaimukh is my Meghalaya. I have heard that Meghalaya means the abode of the clouds. What is so special about that? Tipaimukh is also the abode of the clouds and Taithu for one is definitely among the clouds. All the youngsters wants to go out and if old people like us start doing the same, who will be here and with whom will the clouds play and speak with if we are gone? Who will look after the land of our ancestors? No! I will stay and more people should stay.” With a mischief-tinged smile, he added “You yourself should come over and stay here. Make the sacrifice. How can you hope to make things better here when you are far away in some place? Just pointing and wagging your fingers from a safe distance won’t work! Only when one is willing to sacrifice the things most desired will there be any hope of real change!” Well.....that, with the smiles, the tea, the smoke and the knowledge so kindly shared to me stayed with me ever since that beautiful evening in a village among the clouds.

I stayed for some more days at Taithu...met many more wonderful peoples there. I wish I could remember their names and mention them here, in this sorry excuse of a memoir, one by one!

It’s time to move on to my next destination- Parbung. My friend Revise offered to keep me company and I reluctantly took leave of Pa Hmingthang and his wife. He came with us till the road to Parbung and waved me off with a smile that could charm to calm the fiercest of storms.

I bade him goodbye and whispered in his ears “You have to teach me how to speak with the clouds, the hills, the forests and the animals when I come back. You need to keep well or else I would feel very much betrayed”. He smiled; I smiled back- a secret that would be known only between the two of us until our next meeting.

We trudge on through the lonely road towards Parbung. My feet felt heavy and felt it dragging while at the same time assailed with the expectation of what awaits me in Parbung. The Cicada, known as “Thereng” was singing its high-pitched melancholic farewell song for me from somewhere in the nearby trees.

It was late in the afternoon when we left for Parbung. The hills and the forests were bathed in the golden rays of the setting sun tinged with orange. Revise and me, we walked, as if in trance- spell-bounded by the sheer beauty of it all! I thought- “The Spanish did wrong in searching for El Dorado somewhere in the Americas. Here is El Dorado in all its majestic beauty undressed!”
May the wealth of nature that I saw and encountered continue to deck Tipaimukh in beauty and splendour. May their spirits continue to roam the hills and valleys.

May you Rest in Peace Pa Hmingthang. We shall meet again somewhere among the clouds and when we do, you shall teach me the language of the clouds and the plays you played with them.

* Note: No part of this story should be published/reproduced/cited or referred without the prior permission or acknowledgement of/to the author as the case may be.
21.8.14 - By NAhai 2

Aug 16, 2014

Traditional Peacebuilding: A study of the Hmar Tribe

By Dr. Immanuel Zarzosang Varte
Dr. Immanuel Zarzosang Varte
(Paper presented at 2-day seminar on the theme Culture and Identity: The agents of social Integration, 12th-13th August 2014. Organised by IGNTUSU and sponsored by Tribal Research Institute)
Abstract:
Conflict resolution may perhaps be one of the most important and crucial activity among all tribal communities. Being originally clannish and often having a closed village system with high level of competition for resources and power, most tribal societies were engaged in constant inter-clan and inter-village wars. Inter-tribe wars were also frequent but much less when compared to the high incidence of inter-clan and inter-village conflicts especially among the Mizo-Chin-Kuki group of peoples. Given the huge diversities of so-called tribal or ethnic groups in North East India and each with their own or related system of conflict resolution, the paper attempts to highlight the conflict resolution techniques and approaches employed in traditional societies with examples drawn from the Hmar tribe.
The Hmar tribe

“Hmar” is one of the tribes of North East India belonging to the Chin- Kuki- Mizo ethnic group. They are found today in Cachar and North Cachar Hills of Assam and the adjoining states of Manipur, Meghalaya, Mizoram and Tripura in India and Bangladesh and Myanmar. The Hmar tribe became a recognized Scheduled Tribe of India in 1956. Colonial writers were confused about the real identity of the Hmars and commonly clubbed them as Kukis. The term ‘Kuki’ was first used by the Bengalis and later on by British officials to identify the hill tribes of Manipur other than Nagas. Kuki was later on classified into two groups: Old Kuki and New Kuki in terms of the period of their migration to India2. J. Shakespeare included Hmar in the Old Kuki clans and also used the term Khawtlang (people who lived in the west) and Khawsak (people who lived in the east) interchangeably to mean Hmars3. J. W. Edgar, a civil officer who accompanied the British column to Tipaimukh on April 3, 1872 reported: “The name Kuki has been given to the tribe by the Bengalis and is not recognized by the hill men themselves and I have never found any trace of a common name for the tribe among them, although they too consider different families belonging to a single group, which is certainly coexistent with what we call Kuki tribe” (emphasis added)4. As far as written literature is concerned, it was only in 1904 that the term ‘Hmar’ spelt as ‘Mhar’ was first formally used by G. A.Grierson in his Linguistic Survey of India5.

On the origin of the term ‘Hmar’, there are two theories. The first theory suggests that the term might have originated from the word ‘Hmar’ which happens to mean “north” in English6. Accordingly, it has been mentioned that the Hmars came from the north to Lushai Hills just before the Luseis7. This implies that the term came into use only after the Hmars settled down in Mizoram. The second theory contends that the term originated from “hmarh” which means “to tie one’s hair in a knot on the nape of one’s head”. According to Hmar oral history, there were once two brothers, Hrumsawm and Tukbemsawm. Hrumsawm, the elder one, tied his hair in a knot on his forehead because of a sore on the nape of his neck. After his death, all his descendents continued the same hair style and the Pawi/Lakher who live in South Mizoram are believed to be his progenies. Tukbemsawm, the younger one, however, tied his hair in a knot on the back of his head. The Hmars who tied their hair in a knot on the back of their head are therefore believed to be the progenies of Tukbemsawm and that their nomenclature must have also originated from “hmarh”8. However, the Luseis and other kindred tribes who used the same hairstyle were not called Hmar. Therefore, the first theory sounds more convincing than the second. Whatever may be the truth, it is clear that the term ‘Hmar’ gained popularity and wider acceptance as a common nomenclature among the Hmar ethnic group living in different parts of North East India only with the dawn of the 20th century9.

Traditional Practices as Conflict Resolution Tools

The Hmars, like their other tribal brethrens, are warlike and often come into conflict with their neighboring tribes or even with other rival clans/tribesmen. Conflicts are also common at the individual level. However, inspite of the common occurrence of conflicts within and without, the very fact that the Hmar society has been able to prevail against both the traditional and modern onslaughts of conflict elements proves one thing- the existence of a system that stop a conflict or a system that prevents conflict. Given this, there are two type of conflict resolution mechanism among the Hmars. The first is a mechanism deep rooted in their tradition and customary practices- a stop to conflict. The second is also a mechanism deep rooted in the Hmar custom and which complement the first- conflict prevention. These two mechanisms can again be segregated into several sub-mechanisms involving participation and activities of the parties involved. Among these, let us make mention of some particularly important peacemaking tools often employed to stop and prevent conflict.

Zu-dam:
In common parlance, Zu means wine and dam mean peace or pacification. As such Zu-dam mean Peace wine or Pacification wine and Zu-dam dawn means drinking the peace wine or Drinking the wine of pacification”. Conflicts or tensions among individuals, households, community or between groups are often fatal. Slight altercations often lead to all-out fights resulting in deaths. An undesirable marriage often leads to fights within and without. Territorial disputes and competitions for resources and power are common that, more often than not, leads to war.

In all the conflict, the primary tool of peacemaking is the Zu-dam. This unique customary law of the Hmar is instrumental in bringing about peace and also ensuring an obligation to not continue or renew conflicts within the community and also between other cognate communities. Whenever there is conflict or in the likeliness of conflict to ensue, kinsmen or carefully selected tribesmen from the alleged erring side or perpetrators will be sent to the victim or the wronged tribe/community with a pot of Zu10 where they are bound by custom to apologize and to convince the party they are to pacify to accept and drink the Zu offered to them. The opposite party also composed of carefully selected kinsmen or community leaders are also duty bound by custom not to be violent and act like gentlemen. In many instances, the peace wine is refused and the erring party has to go back home and wait for another opportune time. However, inspite of the possibilities of the apology being turned down, it is also considered bad conduct to attack or commit violent acts upon the peace party during or after such parleys. However, the wronged victim or community has the right to verbally shout abuses but no further than that.

In most cases, it is considered improper to not accept the Zu-dam. So during negotiations, the peace delegate from the erring party is given full opportunity to speak and beg for forgiveness. Once that is done, the head kinsman or leader of the community (in case of community level negotiations, it is usually the Chief who heads the delegation) that has been wronged will lament, shout, advise or do anything but not physical. After that, the leader will pass the order to either serve the Zu or reject it. If it is the former, one of the delegates from the erring party11 will serve the peace wine to the other party. Only after all the members of the wronged party has accepted and drank the Zu, then the leader of the other party is allowed to stand, address the gathering and thank the wronged party for accepting their sincere apology.

In case of acceptance, the wronged party is obliged and bound by custom not to pursue the matter further- be it verbal or physical vengeance and vice versa. If such violations are committed, then such actions will invite the wrath of one and all- be it at village or inter-community level. It is even believed that disrespect of such treaties will invite divine retribution to the violator of the peace deal. As the consequences are great and heavy, it is usually the case that the Zu-dam acceptance is strictly adhered to by one and all. Due to the importance and strict adherence to this customary law, there have been instances of other kindred communities taking advantage of the Zu-dam to pacify the Hmars after committing intentional violence. “Just offer Zu/tea to the Hmars and they will be pacified” is a word often uttered by some tribes whenever there is intent to commit or actual violence perpetrated upon the Hmars. However, the Hmars so far are known to honor and respect this custom even in spite of such comments or remarks and as such not only averted conflicts within and without but also earned the respect of others- be it adherence to the Zu-dam or the Hmar people.

Inremna ruoi:

Another indispensable part of conflict resolution in the Hmar society is Inremna ruoi or Feast of reconciliation. Usually, a Zu-dam agreement is followed by a feast of reconciliation. This feast is organized mostly at inter-village or inter-tribal level although it is also occasionally done even at the family level.

For most tribal societies including the Hmars, feasting is always a welcome affair and therefore participated with gusto. In spite of the existence of tension, most Hmars do not like to stand in the way of an upcoming or plans for a feast. Given this, most peace negotiations are mostly followed by a feast so as to cement the truce. Once a feast has been organized and the food offered partook by both the parties involved under the watchful eye of the whole village and other neutral parties invited as witnesses, there is no turning back. One is to simply abide by the truce and do their utmost to respect it.

Eating off the same plate’ (Tleng hmunkhata bufak) have very deep meanings for the Hmars and as such symbolizes a sort of affinal relationship; a sign of oneness, unity and peace.
During the feast, the erring party makes it their duty to see that the wronged are treated properly and special care given to their needs. As such, certain parts of the animal slaughtered considered sacred or Sa-ser are given with due rituals to the latter along with the best parts of the meat.

Se-sun:

A feast of reconciliation also often involves, in the past, a very solemn ceremony where an animal, normally a Mithun (Indian Bison), is slaughtered to signify permanency in the peace accord, gratitude and to symbolize blood-brotherhood. This ceremony is called “Se-sun”. In this ceremony, either the head representatives or main contenders of the conflict will pierce the animal with a spear and kill it together. As animal has been killed and blood spilled together with mutual consent and the consequences of the killing resting equally on both the party, all enmities between them are to be gone and replaced by a special relationship bond called ‘blood-brothership’. By becoming blood-brothers, both the party has an obligation to help each other in times of needs and to live, regard and address each other as one family. All social norms, taboos and prohibitions kinsmen are also fully applicable to this new relationship.

In effect, the two groups became kinsmen or Laibung through this ceremony. Se-sun ceremony and its obligations to members of the clans are permanent and will continue to be so. An instance of such is the Se-sun ceremony between the Chief of the Lawitlang and Joute clans centuries ago at Champhai (now in Mizoram). Since then, the Lawitlang and Joute have been affinal kinsmen or Laibung and there has not been any recorded- orally or written- inter-clan conflicts between them. The clan members of both Lawitlang and Joute clans continue to respect and execute their obligations as kinsmen or Laibung in any customary or traditional events.

Last but not the least

There have been arguments that such customary norms and values behind sporting matches and games have become obsolete but a closer look at Hmar society today reveals that this is not so. Pi le pu dan or the ways of the ancestors are still very much relevant, revered and are even accepted as desirable norms of behavior by the Church- the most powerful institution today- in many instances. Today, though, sports and games are more used to acquaint villages and individuals so that they get to know each other better and any violent reactions to losing or other untoward outcomes of activities are not condoned by majority and as such come along with heavy societal sanctions that deter most from behaving otherwise.

The entry of modernity among the Hmars has been responsible for the weakening of several traditional and customary practices among the Hmars. This in turn affects their societal cohesion. However, the practice and application of Zu-dam, inkhelna, inremna ruoi and other traditional practices are continued not only to resolve conflicts but to also prevent conflicts through increased interaction and dialogues enabled by these practices.

The irony is that most modern administrative and judiciary systems often suppress rather than encourage traditional conflict resolution systems little knowing that they owed their existence and evolution to tradition. The assumption that modernity and tradition are radically contradictory to each other is a misdiagnosis of the relationship between tradition and modernity and therefore, flawed. This misconception often led many to underestimate the potentialities of tradition12 in strengthening modern structures.

Nonetheless, the importance of traditional systems of peacebuilding has more or less remained important in lending social cohesion and continuity. The roles they play in resolving conflicts remaining crucial in spite of the onslaught of time, space and the elements that comes along with it. It can be said that these traditional and customary conflict resolution systems are the main complementary forces that strengthen modern judiciary and conflict resolution systems.
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1 Immanuel Zarzosang Varte is an anthropologist and currently Guest Faculty, Department of Tribal Studies, Indira Gandhi National Tribal University- Regional Campus Imphal & Executive Director, Center for Organisation Research and Education (CORE)
2 See Dena, Lal. 2008. In Search of Identity: Hmars of North- East India. New Delhi: Akansha Publishing House.
3 See Shakespeare, John. 1912. The Lusei- Kuki Clans. London: Macmillan & Co., Ltd.

4 See Mackenzie, Alexander. 1979 (reprinted). The North East Frontier of India. Delhi: Mittal Publications.
5 See Grierson, G. A., 1904 (Reprinted 1967). Linguistic Survey of India. Vol. 3, Part iii. Delhi: Motilal Banarsides.

6 See Hutchinson, R. H. Sneyd. 1909. Eastern Bengal and Assam District Gazetteers- Chitagong Hill Tracts. Allahabad: Pioneer Press.

7 See Liangkhaia. 1976. Mizo Chanchin (Mizo History). Aizawl.

8 See Songate, Hranglien. 1956. Hmar Chanchin (Hmar History). Imphal: Mao Press
- Darliensung. 1988. The Hmars. Churachandpur: L & R Press. 9 See Liangkhaia. 1976. Mizo Chanchin (Mizo History). Aizawl.
- Dena, Lal. 2008. In Search of Identity: Hmars of North- East India. New Delhi: Akansha Publishing House.
- Varte, Immanuel Zarzosang. Chin-Kuki-Mizo Unification Movements and the Hmars: Problems and Prospects. A Research Paper for North East India Center for Indigenous Culture and Development Studies (NEICICDS): Shillong.
10 Now, after the arrival of Christianity and the banning of alcohol and other intoxicants, Zu or wine has been substituted by tea specially prepared for the purpose

11 If it’s a matter or individuals or family, it is the head son-in-law. If it is at community level, it is the village crier or Tlangsam
12 See Rudolph, Lloyd I and Susanne H. Rudolph. 1967. The Modernity of Tradition: Political Development in India
16.8.14 - By NAhai 1

Aug 13, 2014

Ka Farm House

By Pu Ramthienghlim Varte, Senior Anthropologist, Shillong

Thingtlang pa ei ni leiin khawpui hmun hrang hrang sawrkar sin annawleh thil dang dang thaw’n um inla khawm tlangram nun hih ei hlimpui, hril ringawt khawmin khuo a sawt vawng vawngel hlak. Thu le hla kungpuihai khawm an talent hnukpui le thu le hlaa thlarau baptisma chang a, zun thanga hla mawi tak tak le nunghak-tlangval inhmangaina ( Love Story) chanchin amani le ngainuomum le thu kulmut tak takhai an lak khawmna bupang chuh tlangram nun hi ani zie.

Chuleiin, keikhawm, kum 20 chuong sawrkar sin ka thaw hnung khawma  nun khawsawt lungleng changa ka chul ramfangna ani zie hlak a. Hi kawrvaihai le ei nunphung danglamna thu-inril le an hrietphaklova ei thuruk jnthup nun hlu chuh ani reng.

Chu thuruk chuh an hriet leiin Mizoram a Ofisar lien le Politicianhai khih a tamlem chuh Farm nei deu vawng anna, sungkuo’n weekend hmangin an farm house ah an fe hlak a, an lungril sawlna le khawpui boruok rikhai dengtlaknan an hmang hlak. chuongangin Meghalaya khawm anni tho. Sumdawngna tukver a tlir ding khawmin sawrkar sin maksana an hlawkpui khawp hieng Atkawra, Kuva, Zawngta, Mawt, Thingfanghma, Khanghmuk le dang dang kung a singtel ching a, thapui suoa farm nei tam tak an um. Chuleiin, ka ruol haiin hun-awl nei chang ofis le khawpui boruok riktup  sie hrea an farm House a an mithuoi chang an thilchinghai inzawtin ka lawmpuiin kan hnar thei em em el a,  iengtikam Farm ka neive phak ding aw ka ti vawng vawng hlak reng a nih. Farm siem a sumdawngna tiengpang ngaituoa a hlawk ding tiengpang chen chen chuh ka hisap phakve em em naw a. Sienkhawm, tlangram nun phamve theina ding ram nei a thingtlangpa taka nun hei intawi chuh farm ka nei nuomve nasan anive tawpel.

Pi le puhai chun ‘Bei am sei Rundung” anlo ti hlak a. Beiseina chuh mihriem nuna inphum, tawp chin neilo ani leiin  rundung nekin a sei lem dai a nih ka tih.. Chu beiseina a kalo zamve chuh Farm nei a tlangram nun chen a khawvel hlim taka hmang hih a nih.

Thil reng reng beisei taka eilo kurinkukpui, hni le buoipuihai hih siemtu Pathienin a theinghil ngai naw a, phunnawi lova nghak hi a that zie chuh an virkuol an virkuol a, keikhawm ka vel a hungtlung tah ning a tih. Kum 2012  May thla khan ringphaklo tieng dai a inthawk ka beisei sukpuitlingna ding lampui a hung inzam rui el a. Beiseina insang taka kalo tlirve hlak le ka duthusam chuh Farm nei ani tlat leiin a tha ding le dingnaw  kan ngaituo buoi hman der nawh a. Office thil a Saiha, Mizoram a ka um lai  nisienkhawm phone a inbe paw’n ruoltha le unauhai zarin ralkang a inthawk a muola  muolpui khat zet ramri siemfel sa vawng  ram tha em em el ka Farm ding an milo ngaituo pek a farm nei chuh ka ni el. Mak deu a nih. Mobile phone tangkai zie kata dinga hrietzing tlak chuh nive tang a tih.                                              
                       
KA FARM HOUSE CHUH
A hmun chuh  Shillong a inthawk 67 kms. a hla Umlapher, Karbi Anglong District, Assam a ni a, Hmar In 13 vel le  kohran pawlhni ICI le EFCI an um. Kum 2011 a article STEERING FAIL ti thupui a hmanga ka ziek khawm khah hi ram leilung hmu nuoma ka ramsuokna thu le hla ani nghe nghe.

Leh, a chunga ka hril ta angin,  Mizoram a kan zin Shillong ka tlung le inruolin Ofis chawl ka lak sawk sawk a, riek dingin kan put suok nghal a. Hi kum hin sungkuo thumin Aithing bil annei a, kei khawmin Mound 20* hmun ka vat a, vat faina hmun pova chun  Khanghmuk ka ching bit vawng bawk a. Ruoltha zarin Mano kak, Ruo, Far thing le Thingrai alo um tasahai leh  ka phun bawk a. Nikum 2012 khan Farm House, a dung 28 feet, a khang 15 feet a lienin ka bawl a, tukum Zawngta mu 2000 bawrvel le Bangalore zawngta mu iemani zat Hotupa C.Songate IRS-in ami pek ka tu bawk.

Enkawltu ding mifel tak Pu L.Thasanghai nupa an um a, a rama lo um sa reng Mawt, Kawlthei le keiin ka ching thar thingtlang tlai le hmeruo lak ding a um lai ana, a ra hmasa dam, sawma pakhat le dang dang thawlawm ding a um deu zing a, ka farm ka kan changhin in tieng kan lawisan el thei ngai nawh. Dawnkhaw, Fanghma alo inhlum remrum hei hmu dam chuh nun hih a mukin a hlim sawng sawng el a nih.

Thingtlang nun inhawi zie hih ka khawsak le seilienna hmun an fuknaw leiin naupangte ka ni lai ka nu, ka pa le ka puhai hrilna ka hriet bak chuh ka pu’n Saidan tlangram Lungpuizawl bula lo a nei khah mit ngei a ka hmuphakve a nih. Chuleiin, tuta ka farm a tlaihna hieng - Umzik, Maihna zik, Aithing par, Behna, Anphui, Dawl, Dawnkhaw, Fanghma le dang dang kan hei  lak khawm a, namthlak a kan bum a, vuoilo dingin mawt hna or hnathielin kan hei tuom a, Mawt za (mawt hna hlui a hnuoi tienga tlepthla tah) annawleh, hnangin ka hei khit pei a, inrik deu awl a in hei inlawi chuh intienga mi buktu an tha bawk, thafan a umin pheikhai an hawi rik tup tup ngei el.

 Ka farm a hin rannung sawisak ka khap, a hmun thuma thea hmunhni vel rampui ala ni leiin rannung an zalen a, an huong-in-tau a, a ki dang danga zingkar nisa hungsuok lawm a siemtu kuoma an SALAM bukna rawl mawi  insuo chuh weekend hmanga kan fe changa nu le naupang ri intung veng vung leh in ang tawkvel mei a tih. A mawiin a ngaithlak an hawi a, zingkar a hun taka mi keitho tu hriselna le dam sawng sawngna a nih. Sana a ngai nawh.

Tukum chuh Aithing Mound*22 vel ka tu a, hienglai a an thawdan chuh a puihlui an phawrdawka, an zawr hlak. Chuongangin kei khawm kan phawrdawk tir a Mound* ah Rs *Mound khat  40 kgs. a nih.

3,800/-( Kg khat pei ah Rs 95/- Quintal khatah Rs 9,500/- tina a nih) a ka hei zawr chuh Taithu, Churachandpur District, Manipur a kan umlai ka pu’n “Mound ah chengkhat khawma zawrna ding kan vai” ati khah ka hrietsuok rum rum el. Mound Rs 5,000/- ( Kg khata Rs 125/- Quintal ah Rs 12,500/-) dam a nih an la ti tah deu deu.

Khanghmuk chuh bul 300 chuong ani a, kumhni a upa nisi hlamthum dam ani tawl tah a a der sik/tlam ding a um thei nghal. Kumnawk chuh a der ka sik tanve tak tak thei tading a hawi. Thuhrilthiem haiin  a thu-inril deu an hawlfuk deu chang a “Haleluia ! Lalpa ropui raw seh” anti ang deu hin ka farm ka fang chang tlaihnahai duottakin ka zut a, siemtu kutsuok ropuizie inzawtin to tawk tawk a thuhriltu, thuhrilthiem  an ni hlak a ‘Lalpa ropui raw seh’ ka ti nuomve deu zingel hlak a, an hawi dan chuh a muk  a nih.
19th July, 2013

Sunzawm ding: KA FARM HOUSE-II (Lunngaina Sumpui )
13.8.14 - By NAhai 1

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