Halloween party ideas 2015
Bangalore, Dec 30: Bangalore Hmar Christian Fellowship members hai chun kumhlui le kumthar infingtuona hun Pathien thu-le-hla a nghak tumin prokram Dec 31 zan an siem a, inhawi taka hmang an tum.

Ahmun: Pu Robert L Sungte In (BHCF chairman)
Ahun: 9.30 pm-1.00 am
Hlasak lengkhawm le fellowship item dangdang um bawk a tih.

Bangalore, Dec 30: Bangalore Hmar Christian Fellowship members hai chun kumhlui le kumthar infingtuona hun Pathien thu-le-hla a nghak tumin prokram Dec 31 zan an siem a, inhawi taka hmang an tum.

Ahmun: Pu Robert L Sungte In (BHCF chairman)
Ahun: 9.30 pm-1.00 am
Hlasak lengkhawm le fellowship item dangdang um bawk a tih.
Bangalore, Dec 30: Bangalore Hmar Christian Fellowship members hai chun kumhlui le kumthar infingtuona hun Pathien thu-le-hla a nghak tumin prokram Dec 31 zan an siem a, inhawi taka hmang an tum.

Ahmun: Pu Robert L Sungte In (BHCF chairman)
Ahun: 9.30 pm-1.00 am
Hlasak lengkhawm le fellowship item dangdang um bawk a tih.

Bangalore, Dec 30: Bangalore Hmar Christian Fellowship chun kumhlui le kumthar infingtuona hun chu Pathien thu-le-hla a nghak tumin prokram Dec 31 zan an siem a, inhawi taka hmang an tum. Krismas sung khan biekin a lengkhawm tin hnungin mimal intieng lengkhawmna nei ania, fekhawm hai an hlim el bakah lampumin hla hai inhawitakin ansak thu dawng a nih. Kumthar lawm prokramhai khawm, Pathien zarin, hmuntina hmangtuhai inthawitakin an hmang beisei anih.

Ahmun: Pu Robert L Sungte In, HBR Layout, 5th Block.
Ahun: 9.30 pm-1.00 am
Tarik: Dec 31, 2008
Lengkhawm Thuoitu: Pi Dari
Hlasak...Fellowship Items, ldd.
Renga Tawngtairuolna
Midnight Service/New Year Risoliuson:
Pu Robert L Sungte (Chairman, BHCF)
BHCF memberhai tadinga tawngtaina&hun karna: Rev Jonathan Pudaite
Fak-le-dawn: Arsa Hmepawk, thingpui...ldd.

Delhi, Dec 30: Hmar Christian Fellowship, Delhi hai chun December 31 zan hin Music le Youth Dept hai thuoina hnuoiah kumhlui inthlana hun hmang an tuma, Inpui tiemtu hai in tawngtainaah lo hre dingin fiel ei nih.

A Hmun: Pu R.H.Hminglien Hmar Terrace.
A Hun: 9:30 pm-1am.
Conductor:Tv. Lalneilien Inbuon
Hun hawng le Welcome Speech: Pu Lalchungsiem Thlawngate,( Chairman

Hun khatna(10pm- 11pm): Praise&Worship
Short Message: Pi.Lal Remsiem
Special Nos.
a)Tv,Joseph Pakhuongte

Hun Hnina(11:05- 11:45): Entertainment
Conductor: Tv.William Darngawn
Special Items: 1)Talent Show-
a) Tv.Lalngilnei Khawbung
b) Nk.Betsy
c) Nk.Ruth Ralsun
d) Pu.Ramchullo
e) Nk.Daisy Darngon
f) Nk.Esther Lalramhuol

2)Message Typing Competition

Special Nos.
a)Tv.Lalneilien Inbuon
b)Nk.Kimi Pulamte
d)Tv.James Milienropui
New Year Countdown with Haleluia Chorus(11:50- 12:05):Tv. Lalneilien
Refreshment: Arsa Hmepawk…..Arsa Hmepawk….
New Year Promises:
Pu.Lalchungsiem Thlawngate(Chairman DoM&YA)

Hun Thumna(12:30- 1:00am) Praise&Worship
Short Message: Pu.R.H.Hminglien Hmar
Special Nos. 1)Tv.James Vanlallur
2)Nk.Ruth Ruoltinsing
Hunkhar Tawngtaina: Pu.R.H.Hminglien Hmar

Mawphurna nei hai:
Tent House:
Tv.James Pusing
Arsa Hmepawk:
Tv.Peter Varte(Leader)
Tv.Victor Khawbung

Aizawl, Dec 30 (UNI): The year 2008 saw a storming comeback of the Congress in Mizoram after ten years of hibernation.

2008 witnessed a series of political activities and developments in Mizoram throughout the year. In the administration, it saw non-stop agitations of government employees who were demanding pay parity. As the year started, Mizoram was greeted by acute rice shortage particularly in the rural areas following the cyclic gregarious bamboo flowering locally referred to as Mautam that hit the state the previous year. The bamboo flowering, which occurred every 48 years, resulted in the multiplication of rats that attacked standing rice.

Church organisations, NGOs and global agencies came to the rescue even as the ruling Mizo National Front, which happened to be an offspring of previous Mautam in the late 1950s, was scathingly attacked as failing to combat the famine despite central fund of Rs 125 crore for the purpose. Fortunately, there was no starvation death following the Mautam famine. According to official reports, as many as 1,41,825 families in rural Mizoram were more or less affected by the Mautam. Mautam issue went on to become one of the major poll planks of the Congress in the run-up to the December 2 State Assembly polls. May 15 was a red-letter day for the Mizoram Pradesh Congress Committee as the John Lalsangzuala-led Mizoram Congress Party came back to the parent party after three years of rebellion.

Subsequently, the two MCP legislators elected with the support of ruling MNF, resigned. The Zoramthanga Cabinet on May 30 made a landmark decision to separate the judiciary from the executive. The Gauhati High Courts interim order of June 13 that directed the Mizoram government not to arrest or deport any Indian national under the Inner Line Permit(ILP) Regulation evoked state-wide protest in Mizoram. After an all-party meeting convened by State Home Minister Tawnluia, a state-wide protest day was organised on June 26 against the HC order. Later on August 27, the High Court issued final judgment on the British-time law in favour of Mizoram. August 6, 2008 will be well recorded in the history of Mizoram politics as this day saw the formation of the United Democratic Alliance under the leadership of former chief minister and Mizoram Peoples Conference patriarch 86-year-old Brig T Sailo. Apart from T Sailos MPC, the UDA had Lalduhoma-led Zoram Nationalist Party and farmers organisation Zoram Kuthnathawktu Pawl led by Thanbanglova under its fold. On August 28, the state government announced last pay recommendation based on one-step-up policy with high hope that this would ultimately appease all the agitating government employees.

The hope proved false as the employees agitation went on till the announcement of the State Assembly elections on October 14. Making a complete U-turn, the Zoramthanga Cabinet on September 1 created three new districts Hnahthial, Saitual and Khawzawl. People of Hnahthial had been undertaking massive agitations demanding the district whereas Saitual and Khawzawl made no such stirs.

The creation of the new districts was seen as the election-oriented move of the MNF. September 2 witnessed a sad incident for Mizoram as the Indian Reserve Battalion personnel were ambushed by Hmar militants in Mizorams soil leaving four IR personnel killed. A mind-boggling financial racket known as Chiahpuam bank will also red-mark the year in the history of Mizoram. The pyramid financial scam crashed with the disappearance of the kingpin H Lalmuanpuii on November 2. The arrest of the kingpin on November 8 did not prove a solution to the scam that involved around Rs 30,000 lakhs. The case is still on.

AICC general secretary Rahul Gandhi, Prime Minister Manmohan Singh and AICC chief Sonia Gandhi visited Mizoram on November 21, 25 and 28 respectively for election campaigns. Earlier, BJP national president Rajnath Singh also visited the state on the same purpose. Mizoram went to the polls on December 2 with nationally-acclaimed low-key campaign thanks to the efforts of the Church-sponsored election watchdog Mizoram Peoples Forum.

The Zoramthanga-led Mizo National Front which had been ruling the roost for the last two terms suffered a thumping defeat from a resurrecting Congress which won 32 seats out of the total 40 seats.

By Lalmalsawm Sungte*

Opportunities must be created for the most deprived to have their say in issues affecting them.

The game: 'Building Mizo Society'. At first, at the creation of Mizoram, a large number of closely related ethnic linguistic groups came to form the Mizo state. The idea of 'independent Mizoram' gave the Mizo National Front and the Mizo nationalists the necessary claim to represent the unity of the Mizos. But, the creation of Mizoram marked a certain shift away from building a united Mizo society as leaders began to focus on building power base through petty politics.

'Building Mizo Society', also called Mizonisation, became something to engage with, in moments of elections or moments of danger. However, in case of many Mizo tribes their relationship to the collective unity, Mizo, remained problematic, incomplete and they began to express separatist movements of varying scales and volume—the most glaring example being the Hmar Mizos quest for their share in Mizoram political setup. For the State faced by successive threats to Mizo unity, Mizonisation was gradually interpreted as the task of controlling or eliminating such movements in order to force their compliance to the authority of the majority Mizo pundits. Thus, Mizonisation arrogated a coercive path rather than a positive, affirmative emblazon.

In this process, the ethic of Mizonisation which was laboriously constructed by the founding fathers of modern Mizoram during the Mizo Movement is lost sight of. In this process the Mizos somewhat becomes fragmented as the claims of 'distinctive language' became more aggressive. Successive governments at Aizawl instead of addressing this issue in an upright face-to-face dialogue pushed them under the carpet. Besides, any person championing the diversity that exists within the various ethnic Mizo tribes were scorn as a bad hat.

This is not to understate the difficult task of building the any State with diverse Mizo tribes having specific sub-tribe interests. Several efforts have been made by the State government but many in the political circles failed to see the urgency for the need to preserve domestic harmony and diversity. This only strengthens the legitimacy of rising discontent among minority Mizo tribes like the Hmars, Paites, Reangs and others. The callous Lalthanhawla-led government in the early 1990s did what it 'must' to subvert the growth of sub-tribe movements. But the result, as far as the Hmar Mizos were concerned, proved counter-productive as it instills more anger among the victims of the coercive action.

Since the fall of the Congress government, economic development, the key to unlock prosperity and unity, gradually replaced coercive action. Whether it is for political gimmick or not, the MNF government has realized the importance of keeping the interest of all at the fore. Its focus on providing alternative opportunities for the marginalized Mizo tribes has healed many hearts though many more needs to be done. With the focus towards economic development of all in the State, the disgruntled ones are left with few reasons to go or remain in the jungles. Some insurgents have surrendered to the State government in the past few years. But, the question remains over whether there is genuine political ideology to support this strategy in the long run.

As Mizoram is good at aping western cultures, it should learn lessons from them especially in regards to inclusive nationalism to draw its political legitimacy so that Mizonisation does not leave out any Mizo tribes. So far, Mizoram politicians have spoken of a government that is friendly to those who use the 'one and only Mizo dialect'. Disgruntled smaller Mizo tribes' claims to economic, educational and political power have most often been pronounced as group's claim and given little importance. As such the process of Mizonisation while expanding does not have a solid political ideology.

The State leaders along with majority community leaders have shied away from the task of presenting the larger scope of the word 'Mizo' to the smaller Mizo tribes. As such building a united Mizo society is shrouded in technical language. For instance, the usage of technical term 'Any Luhsai tribe' is highly intelligible as it does not reflect the contemporary social setup of the larger Mizo world. The term 'Mizo' was supposed to encompass all elements— Lushais, Hmars, Paites, Ralte, etc. As far as dealing with the smaller communities, structural issues are not confronted in the State policy or political debates held to address the growing widening gap within the Mizo society. The State government so far has not make any formal political debates on how to address the issue. The debate on Mizo unity remains confined to the Mizo elites (majority who speak Duhlian dialect) leaning towards 'Oh, they…' attitude on the one hand and the 'Mizo sub-tribes' often leaning towards 'cut off' fencing. Efforts to bring these two groups at a discussion table may result in formal decision taken to address the issue.

Giving development councils was once an attempt at ending militancy in the State. But in the rapidly sensitive political circle the space for more councils and districts was replaced by purely 'economic package', which is a narrow policy. Economic package will only work if matched with genuine and sustained administration that is close and dear to the people. Opportunities must be created for the most deprived to have their say in issues affecting them. Devolution of powers in the form of Panchayati Raj system and initiating steps to change certain terms in the Indian Constitution as regards to 'Who is a Mizo?' would be a giant step towards building a harmonious Mizo society.

Thus, in the current context, if devolution of powers, efforts to re-define the term 'Mizo' and economic development provide the three pillars of building a peaceful and prosperous Mizoram there is a deficit on the first two. Directing resources towards economic development will only bear the desired result if and only when all the three are given equal importance in the scheme of things.

*This article was published in Dept of Info&Public Relations Website, Govt of Mizoram

By Elf Hmar
(A look at the system of justice in light of the rape of 21 Hmar women at Lungthulien village, Manipur, by cadres of the United National Liberation Front in January 2006. In this piece of writing Mr Elf puts down his thoughts against the very system that ought to protect the weak and the hapless)

Two years is a very long time. But what would it be for those who are living with severe traumatized past? Even a single day would have stretched like a millennium. Ugly memories of rape, molestation, loss, shame, helplessness, forced up
on them still haunts their everyday lives to numb them. But this, unfortunately, is the fate of the 27 Hmar sisters in Tipaimukh who were unmercifully molested sexually and raped by the cadres of the UNLF and KCP armed outfits in January 2006.

Whatever post-traumatic treatments, if they were giv
en any, the victims underwent to heal the pains they were forcefully made to endure; the scars will live with them and their families throughout their lives. If only one can turn back the hands of time to save them from the ordeals those savages made them to bear forever. But we can do nothing about it now, can we?

Instead of giving them solace, security and what is owed to them, we continue to deny them their rightful rights, dignity and justice which are only how we can assist them. Instead, the greedy and unaccounted lots even grasp those away from them because they are no lesser than those savages who committed the unpardonable crime. Without any remorse, they dare to stand along with those who committed the crime.

And some of those are so obsessed to cross-examine those unfortunate sisters; they failed to reason that what they are doing increases the injustice done to them. They assume their obsession to be legally binding and right for a just deliverance of justice. Relentlessly, they think they are right but they are all wrong in whatever sense and in whatever stand they take.

The Rajkhowa Commission was instituted on March 18, 2006 by the Govt. of Manipur under the Commissions of Inquiry Act, 1952 to investigate the authenticity of the ‘alleged’ molestation and rape of Hmar girls and women in Tipaimukh. The judicial commission is neither a trial court nor is the case a trial c
ase. In such a scenario, how is it possible that the accused and the victims are regarded as under-trials who are to be cross-examined? Is not the testimony of those distressed rape victims enough? Why has there been no demand for the accused to testify? What about cross-examining the accused? Where has the accused vanished? Have all of them been exterminated or concealed to bury the truth?

The fact that Rajkhowa Inquiry Commission is being roughshod by frontal groups of those outfits to which the accused belong, by their demands to cross-examine the victims is not only pathetic but is further evidence of the depth of muddy river Manipur is swimming. This also further undermines the sincerity and effectiveness of the State-instituted Rajkhowa Commission of Inquiry for what it was setup to accomplish. If it cannot act effectively on its own, using the power available at its disposal, how and when can there be the deliverance of justice for the tormented victims? Was the establishment of the Commission merely to whitewash the unlawful wrongs done?

Mention may be made that the Commissions of Inquiry Act does not give the rights to cross-examine victims. There is no mention in any sections of the Act that the victims can be cross-examined. T
he attempt to cross-examine them is legally not binding. The Rajkhowa Commission should not have bow down to such outrageous demands made by the rapists’ representatives, namely the Human Rights Alert (HRA) and Manipur Forward Youth Front (MAFYF).

As if these are not enough, the frequent extensions of the 2-month deadline for the inquiry report and postponement of the supposedly cross-examinations due to some silly excuses is an evidence of how sickening the process of justice is in Manipur, especially for women victims. Justice can never be delivered in this stance. This is a mockery of the judicial system in the country.

The Rajkhowa Commission interviewed and took the testimony of the molested and rape victims at Tipaimukh on April, 2006. When the commission was instituted, the deadline to submit the report was within two months. With a series of postponement since then, the report of the Commission’s inquiry is still pending to be submitted. Who knows, the report may never be submitted or made public.

The coldness of the Ibobi-led Manipur government attitude against the distraught rape victims is very obvious by its failure to organize any trauma counseling for them. Unethically, the state government has never ever stepped forward to help them cope with the traumatic experience they are still going through.

Till today, even the Interim Relief of Rupees 1 lakh each that was promised to those who testified before the Rajkhowa Commission, just before the State General Election in 2007, has never materialized. It is frightfully shameful how much the Government has come down by playing around with victims of rape and molestation.

If it is for the victims of landmines, floods, bomb blasts, accidents, and rape in the valleys, it acts very effectively. Even if relief is provided at all, the biasness of the government against the hill peoples can be differentiated from the amount of relief money given to them against those from the valleys.

The government and the civil society should stop abusing the judicial system in the country and stand up against the same. The raped and molested victims of Tipaimukh should be honored with their rights and justice without fail and without delay.

*Photo: Hmar students take to the steets in New Delhi, India, protesting against the rape of 21 Hmar women at Lungthulien village in Manipur.

By Ninglun Hanghal
The once upon a time 'mautam'- a local term for famine, strikes again in Mizoram and parts of Manipur, effecting the districts of Tamenglong , Chandel and Churachandpur. In 2006 signs of the calamity draw in with flowering of bamboo and swarming of rats, feeding upon villagers’ harvest.

By 2007, four out of the five sub – divisions in Manipur’s Churachandpur district confronted the famine. More than 16 hectares of jhum cultivation were devastated with an estimate of over one lakh people affected. Resources in kind and cash were generated from individuals, philanthropic organizations, NGOs and Churches. Even communities living abroad mobilized and sent contribution to their brethrens. The Central as well as the State government too earmarked their funds and budget. Appeal for contribution continues as people were still reeling under starvation in these God for shaken hills of North East India.

Mautaam occurs within an interval of 48 – 50 years. The previous mautaam occurs in 1958 – 59, affecting the same geographical area. Many who have witnessed the calamity reminisce about their experiences and hardships faced during the famine. Days of the infamous Mizo National Front movement, formed initially under the banner of Mizo National Famine Front in Mizoram, resurfaced in many people’s minds.

Not many documents were found to be recorded about the calamity. Most of the information available were oral recollections and articles about the rat menace, emotions at the sight of no harvest to reap, relying on edible roots and leaves from the jungle or if fortunate ,walking miles through the rough terrains to pick up a kilogram of rice dropped from above. Though there were few scientific studies or academic writings, mautaam remain a phenomenon that is still yet to be research, analyse and formulate prevention, management and crisis intervention during the havoc.

A highly philanthropist Mizo- Zomi- Kuki community faced the situation in the previous famine helping themselves, sharing whatever little available. This was visible and prominent in terms of help and intervention in the current situation too.

Aids and relief materials were distributed through community or tribe based philantrophic organization like the KKL – Kuki Khanglai Lompi, the ZYA – Zomi Youth Association, HYA – Hmar Youth Association, the YMA – Young Mizo Association. The amount of contribution, both in kind and cash, if put together, collected within individuals and community, donations from civil society, would far more out weight the Rs 4,42,62,360 earmarked for Churachandpur district from the Central government’s total amount of Rs 67 crore approved.

According to reports, relief spending from the six parent churches in the district, more than 2 crores were already spend in cash on famine relief this year. The parent churches include Reformed Presbyterian Church – NEI, Partnership Mission Society, Evangelical Baptist Convention, the Presbyterian Church of India (R) the Independent Churches of India, the Chin Baptist Association etc. Apart from the aid and relief work, seminars and concerts were held to campaign for famine affected people.

Besides starvation, rats and relief, survey visit by the Manipur Hills Journalist Union in November 2007, reveals many other faces of the mautaam story. The team helped by villagers to drag their loaded Jeep in the mud filled track, the deserted office of the Sub Divisional Officer in Thanlon which has turned into an abode of cows and goats make good pictures and are thought provoking. Of all the 38 villages surveyed, one village – Maukot received its share of two months, rice and dal etc under the public distribution system- PDS for the year 2007. Other villages like Dialkhai, Pherzawl, Lawibual , received 2 to 3 bags of rice.

While 25 village out of the 38, did not receive any PDS at all. Only 40 % families in 18 villages have BPL card, below poverty line, a category for benefactors. Therefore, PDS for the BPL was shared with the APL - above poverty line.!! The survey report suggest that the National Rural Employment Guarantee Act- 2005, commonly understood as 100 days job, would have come as an emergency relief, had it been implemented at the right time. At the time of the MHJU report, all the 38 villages were awaiting the job card to be issued.

It was reported earlier that the Central Government in Delhi sanctioned Rs 16 crores and as per latest information, December 2008, a total amount of Rs 67 crore was approved. The State Government earmarked in its 2006-07 annual budget an amount of Rs 9.9 crore to combat famine. Similarly, donations and contributions from Churches, organizations, individuals etc comes up to crores of rupees. The total amount, in kind and cash, if put together in figures, from government and non-governmental, not to forget the individual contributions and the physical labour, will not be a small sum.

There has always been a concept of ‘welfare approach’ intervention in developmental issue and crisis, specifically in the North East region of India. Development packages or Funds are common words and strategies, including law and order. Every budget session in the parliament has an estimated package, grants or funds for development of the North East region. It may be recalled that Prime Minister Dr Manmohan Singh on his visit to Manipur in 2004, post the naked protest and uproar over the AFSPA, offered development packages worth Rs 28 billion, laid the foundation of capitol project estimated at 317.54 crore etc.

Passed on from generations to generations stories about mautaam was heard and known. At this stage, the information, including campaign for the affected population was communicated in print as well as in electronic form. In comparison to the previous mautaam, the humanitarian intervention, concerns and resources raised in the current situation was unprecedented. Vialzakham, who witnessed two consecutive mautaam recounts and feels that, “in the previous mautam we were still backward and solely depend on jhum.

Today not only are we in the modern age but also have our own government / state administration. After 50 years and well aware that it will occur again, it is sad that that we still do not have an alternative.” In case, there were no funds from the Government or no contributions after 50 years ahead, the next generation need to prepare as mautaam will definitely resurfaced again, as our forefathers narrated us through our folklores.

Bangalore Krismas 2008 Bangalore Krismas 2008 Bangalore Krismas 2008

Bangalore, Dec 26: Tukum unau tamtak vengtieng an suok hnungin mi thlawmte chauva Krimas hmang dinga an inngai laiin Bangaloreah Hmar mi 127 lai zetin hlim le lawmtakin Krismas an hmang.

Chawhnung dar 3.00 in inkhawm tan ania; Pathien thu tak, hlapawl le malzai hai hmangin Pathienin a nauhai a chawma, fekhawm hai inhmawi anti hle.

Rev Lalsandam in Pathien thu a hrilna. 'Iengleia thu chu tisa a hung insieng am ana?' ti'n indawnna a siem chu feltakin a hrilfiea a inlusu khawm an um nawh.

Nk Rose le thalai hai a inthawkin hla mawi taktak ngaithlak a ni bawka. Hlasak khawm an hawi in an zangkhai hle.

Inkhawm tin ah hlasak lengkhawm nei a nia, hi hunah khawm hin Bible stiuden Tv Zohmingthang a inthok Pathien thutak pawimaw emem mi 12 hai lasoukin entawn thlak an ni zie a hril.

Hlasak inhawi ti hle hai sienkhawm zantieng dar 7 vel chun Krismas ruoi bawngsa-vawksa chartang le arsa hmepawk inhnik emem el fatu han an lo khukpui chu BHCF secy Pu Jonathan Kungate'n an hlan zovin lungawi takin members han an kil.

Kumthar lawm prokram khawm inhawi takin BHCF chun hmang tumin prokram an siema, hung tlung ding December 31 zanah kum hlui inthlana prokram chu BHCF chairman Pu Robert L Sungte hai inah nei an tum.

By Isaac L. Hmar
This material on the Hmar-Mizo:Jewish connections was presented by (L)Issac L Hmar at the national seminar on Land Problem and Ethnic Crisis in N.E.India sponsored by the Maulana Abul Kalam Azad Institute of South East Asia, Kolkata, 27-28, July, 1995. It is all due to the significant nature of the paper that we have reproduced it here at Inpui.

"My sheep wandered over all the mountains and on every high hill.
They were scattered over the whole earth, and no one searched or looked for them"
- Ezekiel 34: 6.

Claming to be the lost tribe of Israel by various tribes around the world is not stupor nor unreasonable as there was a historical event at a time when the Jews were suppressed to extend from disrespected minority in the Christian and Islam world. As a result, the Jews were scattered around the world and the 10 tribes of Israel are still believed to be missed till today.

According to II Kings 15 (Old Testament): "In the days of Pekah king of Israel came Tiglath ? Pileser king of Assyria and took Ijon, and Abel ?beth ?mah 'a chah , and Jonah, and Kedesh, and Hazor, and Galilee, and Gentile, all the land of Naphtali, and carried them to captive to Assyria."

Therefore, 1500 years after the tribes of northern Israel were supposedly exiled from their homeland in ancient Palestine and across African and Asian continents; dozens of different ethnic groups have recently made claims to be descent from the 10 lost tribes of the kingdom of Israel.

Some of them have an indigenous tradition of Israelite ancestry while others get the idea of their Jewish connection from Christian missionaries who noticed some similarities between their customs and ancient Judaism. The most interesting groups among them include the Ethiopians of Ethiopia, the Pathans of Afghan-Pakistan border, the Kashmiris of Kashmir (India), the Chiangmins of Chinese-Tibetan border, the Ibos and Lembas of Africa and the Bnei Menashe (Shinlung tribes) of North East India.

ITS ORIGIN: The Israelites, who had been lost and scattered around the world, believed that God would surely bring them back to their homeland. Prophet Ezekiel foretold this event in the book of the Holy Bible.

Thus, for more comprehensive perceptive on the lost tribe, let us briefly study the history of Israel to see how they were misplaced and lost. Some historians believed that the 10 lost tribes of Israel disappeared after they crossed the Sambatyon River.

This is a reverberation of the legend that the 10 lost tribes who were exiled by the Assyrians in the 8th century B.C.E. from which time they lost touch with the rest of the Jewish people - are to be found beyond the Sambatyon River which is a torrential, rushing river all the days of the week, apart from the Sabbath.

However, historians were unable to make out the exact location and site of the river, and of course, the picture of the Sambatyon River put forward by scholars was sharply diverse and puzzling.

One Roman historian Gaius Secundus(AD 23-79) commonly known as Pliny the Elder, asserted that the river happened to be very deep and the flowing water current was burly while Sabbath was approaching nearer. As a result, they could not proceed to their land and started scattered at different places. The most important question is: who are the 10 lost tribes of Israel?

When King Solomon passed away, his kingdom began disintegrating. However the ten tribes of Isreal like Reuben, Simon, Isakar, Zebulon, Manasseh, Ephraim, Dana, Napthalia, Gada and Ashera continued to occupy Shekim and Nablas in the northern part of Samaria where they established the kingdom of Israel. In 722-21 BC, the Assyrians occupied the territory immediately north of what is today's Syria, Iraq, and Turkey and they continued to build their empire.

Following World War I, when the British took over the lands formerly ruled by the Ottoman Empire, they sent their archeologists to the Middle East and took many local ancient treasures to the British Museum. You can see there the Meshy Stone which depicts the tribute paid by King Jehu of the northern kingdom of Israel to Shalmanaser III, king of Assyria.

You can also see a relief from the walls of the magnificent palace at Nineveh, Assyria's capital city. That palace belonged to King Sennacherib, and the relief shows the siege of the Israelite city of Lachish; it was conquered by Sennacherib, who then boasted about it on his palace walls. The British stripped the relief from the Nineveh palace and brought to the British Museum.

In II Chronicle 5 it is written thus, "And the God of Israel stirred up the spirit of Pul King of Assyria, and the spirit of Tilgath-Pilneser King of Assyria, and he carried them away, even the Reubenites, and the Gadites, and the half tribe of Manasseh, and brought them unto Halah, and Haber, and Hara, and to the river Grozan, unto this day."

These historical facts referred to the date from the 5th or 4th century B.C.E. Tiglath-Pileser and pul (Tiglath-Pileser's Baylonian name) are one and the same Assyrian King, and the tribal territories of Reuben, Gad, and the eastern half of Manasseh were in the areas listed in II King 15, the verse in Chronicles can be discounted as a late conflation of the two passages in the Kings. Setting it aside, then, and supplementing the account in Kings with our knowledge of Israelites and Assyrian history, it is possible to arrive at the following reconstruction:

Firstly, in 734-732 B.C.E some two centuries after the fall of Davidian monarchy the kingdom was disjointed into a northern kingdom of Israel and a southern Kingdom of Judah, most of the north was overrun and invaded by the Assyrians, leaving only its capital city-Samaria, and the surrounding countryside unconquered and expanding their frontiers south and westward.

Secondly, in 726, Tukulti-apil-Essara's son and successor, Sulman-asared V(726-722), called Shalmaneser in the Bible, marched on Samaria and reduced its King Hoshea(730-722) to a vassal. In 722, suspecting Hoshea of conspiring with the Egyptians, he again laid siege to the city.

The battle lasted 3 years. Shalmaneser died before the battle ended and was succeeded by his son Sargon II (721-705), who presided over the fall of Samaria and the final destruction of the Kingdom of Israel in 720.

Thirdly, after both Tiglath-Pileser's and Sargon's conquests, the Assyrians deported Israelites to different regions of Assyria and replaced them with exiles from elsewhere.

The remaining southern kingdom of Judah was ultimately destroyed by a new regional power, the Babylonians in 586. With the fall of Samaria, the northern tribes disappeared. We know no more about them since then. The Bible says nothing about the fate of the Israelites exiled.

IT'S IMPACT ON MIZO SOCIETY: For many years now, there has been widespread belief within some sections of Mizoram and Manipur particularly among the Kuki-Hmar-Mizo group who claim to have a historical relationship with one of the "Ten Lost Tribes" of the Biblical Israelites, namely, the tribe of Manasseh. Although this claim might appear to be far-fetched, many empirical facts seem to support this belief.

However, as this group of people did not maintain any written historical records before the ?Gospel' reached them, so there are no written documents to support their Israelites' connection. Their cultural and traditional beliefs and practices were passed from generation to generation by means of the oral tradition. They based their connection with the Israelites mainly from the wordings of a song that was sung during the grandest and biggest festival of the Hmar tribe - SIKPUI KUT (Sikpui festival).

This particular song made vivid references to the Israelites at the time of their liberation from the Egyptian bondage, under the leadership of Moses and the events that followed when they crossed the Red Sea. Interestingly, some of the Kuki-Hmar-Mizo traditional and customary practices have similarities with those of the biblical Israelites.

L. Keivom IFS (Rtd) asserts that the "SIKPUI HLA (song of the Sikpui festival) doesn't have any vivid references and connection with Red-sea of the Israelites at the time of their liberation from the Egyptian bondage. However, interestingly, some of the Kuki-Hmar-Mizo traditional and customary practices have similarity with those of the biblical Israelites.

Thus, in 1950 some section of Kuki-Mizo began to contact Calcutta Israeli Consulate to accept them as one of the lost tribes of Israel solely on the basis of the "SIKPUI HLA. In 1971 there was an inquiry from the home ministry regarding the claim made by these people as the lost tribe? Shri(Late) Ngurdinglien Ex-MLA requested L. Keivom who was then having a district training, to translate the SIKPUI HLA into English to verify their claim. Following is the note prepared by L. Keivom;

A Note prepared for the Government of Manipur in 1971 by Mr. L.Keivom

From time immemorial the Hmars used to celebrate during winter season an annual festival called SIKPUI FESTIVAL OR FEAST. In one of the songs of this Sikpui Festival, there is a vivid reference to some happenings in the unknown distant past, which bear similarity to the experiences of the Israelites at the time of their liberation from the Egyptian bondage under the leadership of Moses and the events that followed after they crossed the Red Sea.

This particular song occupies such an important place that no Sikpui Festival can start before singing it with rapt attention. This fact may therefore suggest that the incident referred to in the song might have been an unusual happening of great consequence in the pages of their national history; otherwise they would not have attached great importance. Following is a rough translation:

While we are preparing for the Sikpui Feast,
The big red sea becomes divided;
As we march along fighting our foes,
We are being led by pillar of cloud by day,
And pillar of fire by night.
Our enemies, O ye folks, are thick with fury,
Come out with your shields and arrows.
Fighting our enemies all day long,
We march forward as cloud-fire goes before us.
The enemies we fought all day long,
The big sea swallowed them like wild beast.
Collect the quails,
And draw the water that springs out of the rock.

2. In one of the Hmar folklores, mention is made of the Great Deluge largely similar to the one mentioned in the Holy Bible but with a slight variation. According to this account, the big flood covered the whole earth except one hillock where all living beings fled to safety. There are unconnected accounts, however.

3. Another Hmar folklore mentions something like the happenings after the Great Deluge: their attempt to build a Tower of Babel and the providential intervention leading to the confusion of the language of the people involving in it.

There is a slight departure from the biblical accounts in this case also. The Hmar folklore talks mainly of the division of language without mentioning the background.

4. Religious particularly sacrificial rites and practices of the Hmars are very similar to that of the Jews in biblical times. The question whether these similarities are accidental can only be a matter of conjecture as empirical study is not possible with our present scanty (mostly hearsay) historical material. One thing however is very clear.

DNA test was done on Hmar, Kom, Lenthang, Changsan, Lunkim, and Hualngo (Mizoram) .All the DNA samples collected were then sent to Haifa. Results of the test on these DNA samples turned out to be negative and no evidences were found that would indicate a Middle-Eastern origin; the results were all within normal Tibeto-Burmese parameter.

Given the geographical remoteness and the near similarities of their accounts of their national experiences and the commonality in sacrificial rites and practices, the Hmars and the Jews might at one time have either lived together long enough to influence on each other's way of life or they once belonged to the same community.

This missing link will remain the unsolved mystery in their history, a challenging task that so far eludes solution. However, Keivom believes that this song may be composed after the gospel reached Hmars and know something about the book of Genesis and Exodus, the Israelites at the time of their liberation from the Egyptian bondage, under the leadership of Moses and the events that followed when they crossed the Red Sea.

In February 2003, as per the request from Dr. Karl Skorecki, Jewish Genetic Project, Haifa Technion, Haifa and Hillel Halkin, author of the "Across the Sabbath River: In Search of a Lost Tribe Of Israel," Dr. Lal Dena, Professor, Manipur University, had asked Isaac Thangjom and me (Isaac L. Intoate) to conduct DNA tests among the Kuki-Hmar-Mizo group of tribes.

DNA test was done on Hmar, Kom, Lenthang, Changsan, Lunkim, and Hualngo (Mizoram) .All the DNA samples collected were then sent to Haifa. Results of the test on these DNA samples turned out to be negative and no evidences were found that would indicate a Middle-Eastern origin; the results were all within normal Tibeto-Burmese parameter.

Contrary to the Haifa finding, Tathagata Bhattacharya in The Week (an Indian English Weekly News Magazine) reported that, "DNA tests prove that Mizo people are descendants of a lost tribe of Israel". And recently the chief rabi of the Sephardic Jews, Shlomo Amar, eventually declared members of the 6,000 B'menashe communities in Northeast India as lost descendants of ancient Israelites.

Also some Israeli scholars who are specialized in genetic research have thoroughly studied Mizo-Jewish connection and found that the claim has lacked scientific basis. On top of that, their top genetic scientists have done a DNA test and it has turned out to be negative. The Jewish DNA technicians have also tended to dismiss the findings made by the forensic laboratory in India.

But on March 30, 2005 the Chief Rabbinate of Israel has officially decided to recognize the Mizo-Kuki-Chin people claiming Jewish descent as the lost descendents of Menashe, one of the mythical Lost Tribes of Israel. The Chief Rabbinate is the top authority on this issue in Israel. This decision follows an official team of rabbis who came to Mizoram and Manipur last August to investigate the claims of Lost Tribe ancestry, which has so far been propounded only by extreme Zionist groups like the organization Amishav led by Rabi Eliyahu Avichail.

In response to Rabi Shlomo's announcement, Hillel Halkin comments thus: "I don't think Rabbi Amar and his colleagues' decision was taken on particularly logical or scientific grounds. The Rabbis from Israel who visited Mizoram and Manipur last summer, as well as others, who preceded them, were impressed with the Jewish devotion and intensity of the B'nei Menashe community, and I imagine that they thought: "Nobody who does not have a Jewish soul and Jewish ancestors could possibly behave so Jewishly." This is of course naive, but it was in a way a naive decision, although one that I personally was happy to see.

Basically, this is the same thing that happened with the Ethiopian Jews in the 1970s; then, too, a rabbinical ruling that they were descendants of a "lost tribe" --- that of Dan -- first began to open the gates of immigration to Israel to them. The difference is that the identification of the Ethiopians with Dan was purely fanciful, whereas, as you know, I truly think there is a historical link between the "children of Manmasi" and the biblical tribe of Manasseh.

The fact is that even before this ruling any B'nei Menashe who converted to Judaism by an Orthodox conversion in India could have entered Israel under the Law of Return as a Jew. The problem was that there were no rabbis in India to perform such a conversion. The significance of Amar's decision, therefore, is that the Israeli Rabbinate will now take it upon itself to send rabbis to NE India who can do this.

It will be interesting to see what position, if any, the Indian government takes toward this. As for the Calcutta study, Professor Skorecki, as I've written to you, does not think it was methodologically sound -- which does not mean that its conclusions are necessarily wrong, but simply that they are not fully persuasive at the moment. So far Skorecki has been unable to get the additional data that he needs from the CSFL people.

If we could go back to the schools where the samples were collected and re-collect them, he could analyze them on his own. But it is important to realize that the results are of purely historical importance and have nothing to do with the status of the B'nei Menashe in Israel. The Rabbinate -- and rightly so -- does not recognize DNA testing as having any bearing on the Jewishness of anyone, and from its point of view, DNA results make no difference one way or another".

In April of 2003, P.C Biaksiama was invited to be a resource person for a Presbyterian Church seminar in Champhai, Mizoram. The seminar topic was, "Current teachings that affect church life and that were not in line with normal church teachings" and specifically the claims asserted by an organizations like B' Menasha and Chhinlung Israel People's Convention(CIPC) headed by Lalchhanhima Sailo, that Mizos were a lost tribe of Israel and should be independent of India.

Even though Mr. Lalchhanhima Sailo, President Chhinlung Israel Peoples Convention claimed to be one of the lost tribes of Israel; they did not intend to migrate to Israel like the first group. It is rather a political movement to establish an independent Israeli state in North East India. As David Thangliana, editor of the Mizoram English daily, Newslink, explained, the church felt that, "the establishment of an Israeli identity would turn the people en masse towards Judaism."

This would not be a positive development in its eyes. P.C. Biaksiama later said quite frankly, "I have a big fear because Jesus Christ, a Jew himself, is the son of God. He is the only one who can save human beings from destruction. Unless we believe in Jesus Christ, our future is doomed." P.C Biaksiama is popularly known as ?defender of Christian faith' and took voluntary retirement from Indian Audits & Account Services and now dedicated his life to The Christian Research Centre, Aizawl, Mizoram.

Interestingly, his first mission was to thwart against B'nei Menashe and CIPC who claimed to be the lost tribe of Israel and indict the image of christianity. The organization Presbyterian Church was becoming quite apprehensive as the issue was not only that of Mizos adopting an Israelite and Jewish identity, but there was also the fear that the Israelite identity movement would rather turn into secessionist movement and destroy the present peace and prosperity in Mizoram.

In her neighbouring states like Manipur and Nagaland, insurgency has been the main causes that push down the standard of living and various developmental works. Thus, in June of 2003, Mr. Biaksiama presented his report on the CIPC before the church elders in the Presbyterian Pastorals of Champhai. He claimed that the CIPC assertions, both about being a lost tribe of Israel and independence were slander and impossible.

PRESENT CONDITION OF B'NEI MENASHE IN ISRAEL: Looking at the present political condition in Israel and Palestine, there may not be a politically neutral activity, for it promises to achieve the ideological goals of the Israeli far-right wing and its settlers' movement. Had several million newly discovered Jews suddenly decided to immigrate to Israel, it will greatly increase the Jewish population of the West Bank and Gaza, and the table in the demographic "War" against the Palestinians would be turned.

Indeed, those members of the Kuki-Mizo who have been duly converted to Judaism and made Aliyah have gone to live exclusively in Gaza and the West Bank. The prime minister of Israel Ariel Shaorn has recently approved the evacuation of the illegal Jewish settlements in Gaza and the settlers and their supporters are extreme right-wing-Zionists whose fanatical views are not shared by many Israelis. The Kuki-Mizo migration is also being financially supported by American fundamentalist Christians who are eager to hasten the so-called ?War of Armageddon'.

Now the B' Menashe(Kuki-Mizo) residing in Gaza are likely to face another exile, and this time at the hands of the Israeli government. Shimon Colney, a resident of Gush Katif said "It has been a long journey for all of us. This is our land. Jewish land. Now they want to kick us out and we will be forced from our homes and our lives once again".

The slate of Gaza's Jewish communities is scheduled for evacuation on the coming Aug. 15 as part of prime minister Ariel Sharon's withdrawal plan. Colney is also a member of the "B'nei Menashe," from Mizoram who believes they are the lost descendants of Manasseh, one of biblical patriarch Joseph's two sons, and a grandson of Jacob, whose name was changed to Israel.

Hamas, the strongest freedom fighter in Palestine now fire an average of three rockets or mortars per day at Gaza's Jewish communities. As the August evacuation is approaching nearer, the rocket and mortar attacks are expected to increase exponentially. So Palestinian terror groups will ultimately drive Israeli settlers from Gaza, security analysts contend. Critics worry that the Gaza evacuation will be seen as a reward for Palestinian terrorism and argue territories evacuated by Israel will be used by Hamas to stage attacks against the Jewish state.

"It's not easy now with all the rockets and mortars," said Daniel Hmar, 68, a resident of Neve Dekalim for 6 years. One B'nei Menashe member, Donald Benyamin, 26, was hit in December by a mortar when he was in his room, typing on computer, when a mortar burst through the roof and landed right next to him. He was knocked unconscious and he spent four months in the hospital with pretty bad wounds. He suffered mostly flesh wounds and returned home in May. He now has a few scars, but has made a complete recovery.

When asked if the experience has made him bitter about living in Gaza, Benyamin replied, "Not at all. This is my home." The Gaza withdrawal plan has also affected some B'nei Menashe financially. Benyamin's uncle, Sharon Benyamin, 42, owns greenhouses and says his business is going downhill. "I am losing a fortune because of the evacuation. I can't afford to put the money down this year to plant all the vegetables if we're going to be uprooted from our homes in August." Benyamin says he only planted chives this season, and not his usual array of fruits and vegetables, including cucumbers and tomatoes, which take longer to harvest.

According to community leaders, most Katif greenhouse owners this season planted their usual quotas of produce. "I planted it all," said Anita Tucker, one of the pioneer farmers of Gush Katif. "I'm not going anywhere. This is Jewish land and it will always be Jewish land. There have been so many plans to give up Gaza, but they never go through." Unlike most others, Benyamin says he is making plans for the evacuation. "We're still in the process of working out the logistics. I'll have a place to go. You have to think practically. I hope it doesn't happen, but I have a family. I need to prepare for the worst."

Most of the members of B'nei Menashe live in a cluster of apartments and houses in Neve Dekalim, a large Katif community. They have mostly integrated with the rest of the local Jewish population. However, after 10 years in Gush Katif and a journey of nearly 3,000 years to arrive here, the tribe is now slated to be expelled next month with the rest of Gaza's Jewish population.

"It is very painful," said Colney. "My father envisioned us returning to our homeland. Of all the things we were expecting once we got to Israel, the one thing we could never imagine was to settle down only to be expelled again." And one of the prominent member of B' Menashe, Mr. Sella said, "We have faith in God. Whatever is meant to be will be? But I don't believe the evacuation will take place. I hope it won't."

Dec 24, 2008: Manipur University a professor, Pu Lal Dena'n a i ziek British Policy Towards Manipur (1762-1947) chu khawl a sutzo a lo ni tah.

Hi lekhabu hih Prof Dena in a naupa Oliver Intoate hminga a siem anih. Tuhin Manipur University hnuoia BA sabjek pakhat a hmang nghal anih.

Professor Dena’n lekhabu a lo ziek ta pohai:
1. Christian Missions and Colonialism, 1894-1947;
2. History of Modern Manipur, 1826-1949,
3. William Pattigrew (A pioneer missionary in Manipur)
4. History & Society (A facilitation volume of Prof. Gangmumei Kamei)
5. Hmar Folk Tales,
6. History of Zawlkhawpui
7. In Search of Identity (Hmars of the North East India) le Articles tamtak a ziek tah.

From Lalremlien Neitham
New Delhi, Dec 23, 2008: The fourth time world women boxing gold medalist, MC Mary Kom, has been voted as one of the 8 Pepsi MTV Youth Icons 2008. As a reward, Pepsi will feature Mary Kom on 1 million Pepsi My Cans!

Out of the shortlisted 30 from 8000 probables, 8 of the nominees - MC Mary Kom, Rahul Mishra, Sarath Babu, Ankit Fadia, Mangesh Hadawale, Blaaze, Nitish Mishra and Ishita Khanna - were voted as the Pepsi MTV Youth Icons 2008. The Icons were voted through SMS and the voting system available on the Pepsi MTV Youth Icon 2008 website.

Mary Kom recently clinched her fourth gold medal in the AIBA World Championships held at Ningbo City in China on 29th November 2008 by out-punching Romania's Steluta Duta, her opponent in the title-bout, by a comprehensive 7-1 margin.

Mary Kom comes from Kangathel, a small village in Churachandpur district, Manipur.

Tv Immanuel Zarzosang Varte , Research Scholar, Dept of Anthropology, North-Eastern Hill University, Shillong, in United Nations, New York, an zinna le inzawma Hmar hnam in ei mamaw hai tiem nuom um takel a hung zieka, lawm a um taket a nih.

Imagine there's no Heaven; It's easy if you try; No hell below us, above us only sky.
Imagine all the people living for today.
Imagine there’s no country; It isn't hard to do; Nothing to kill or die for and no religion too.
Imagine all the people Living life in peace
Imagine no possessions; I wonder if you can; No need for greed or hunger, a brotherhood of man. Imagine all the people sharing all the world
You may say that I'm a dreamer but I'm not the only one I hope someday you'll join us and the world will be as one- John Lennon, Imagine

Tuta tuma United Nations (UN) a an hotu thenkhat khat hai zara New York a UN hotulien hai ei hnam le North-East India buoina thu dang dang hai thuah inpawlpui ding le Centre for justice and Peacebuilding, Summer Peacebuilding Institute, Eastern Mennonite University, Harrisonburg, Virginia ah PEACEBUILDING & DEVELOPMENT thuah training dinga mi rambung 39a inthawka fe khawm hai laiah kazu feve le thangvena le inzawma ei hnam
ta dinga inchuk ding a tha ka I ti thenkhat khat hai hang hril ve mei mei ka tih. Mitamtak hai ta ding lem chun thil danglam raka khawm ei ruot dal thei amiruokchu ka thil zu hmu le inchuk hai kha ei hnam ta dingin a pawimaw vieu thei dingin ka hriet leiin tiemtu haiin milo hrethiema hi ka thil hungziek ding hai hi nguntaka mi tiemzo pek hram dingin ka hung ngen hmasa cheu. Leh, hrilsei ta loin ka thil ziek tumah mawl deuin hang tan bur el ka tih.

UN hotu hai vawili lai UN office a kan pawlpuia, UN hai hotu nuin a inah a min thlungtir sunga ama leh kan pahni chaua kan hohlimna a inthawk le Virginia a kan training laia ka thil hmu chu “ei hnam hin tienlaia ei pu le pi hai huna inthawka milungin uoi, miringum, inremna dit mi” ei nina thu a anih. UN hai chun ka ring nekin an milo hrietchieng khawpel, an hotu nu pakhat chun “Hmar hai hi ram hang tia, state or district hai chu in neinaw ngei. Amiruokchu Hmar hnam hi kan lo hriet le hmu dana inremna dit mi le milungin uoi in nia, chuel khela in indar leiin India’s North-East state pali ahin in uma, hnam dang hai kara inremna siemtu le mitamtak damna khawm inni ta hlak. Chuleiin, inngirhmun pawimawna hi theinghil ngainaw ro aw. Midang hai angin invet thlak takin um ve tum thak naw ro. Midang po po nekin inchan hi la hung tha in mi po po inza inla hung ni thei ding anih. Ram in nei naw hi invangneina a ngai lem hlau ro. Hi ngirhmun lei hin hrietthiemna in neia, mi harsatna khawm inhrietthiem lem anih. Nangni in hma thuoiin, hnam dang dang hai keikhawmtu ni tum lem ro. Ram bik innei naw achu Ram nei lien tak in ni lem anih” tiin a mi hrila. Ka hang ngaituo chet chet chun andikna tam vieuin ka hriet chu tie. Diktaka chu, ei indar zau leiin ei hnam hi ram lientak neitu ei lo ni lem hlau anih. Chuel khela ‘assimilation’ ei ti lem hi chu ei hnam tadingin tium lo pawl tak a nih. Ram pakhata mi lo bo inla khawm ram dangah Hmar tawng le nunphung tak ngawka hmang tamtak ei lo um pei tho. Amiruokchu ‘political power’ lem chu, ani ngei, hnam thenkhat hai angin ei hau bek bek naw el thei. Iengpo khawm nisien, ei mithiem tamtak ha’n ei hnam hmusit ang vang vanga inlang khawp hiela, “ei hnam hi chu ei mawlin mihai ei phak nawh, annawleh Hmar hi chu umna thlak khawm anta nawh” tia, thil inti hre deua an ziek le an ti an ti hi chu pawm a um naw khawpel. Kei ka hmu dana chu mihai ei phak nawna or an hnung ei hnawtna ka hriet thak nawh. Chuong nek hman chun miin an mi phak nawna tamtak a um lem anih. Hnam dang dei America, khawm chu UN mihai hmana ei hratna le pawimawna an hmu theia, iengleia eini hin ‘pawsitif’ deuin ei hnam hi ei hmu theinaw am ana? Ei hnam a thatnawna ngawt hmu ei tum chun hmu ngei naw mei ni’m. Anachuh a thatna le hratna tieng hang ngha inla hmu ding tam ve vieu a tih. Mihai ei phak nawna ei hril ei hril hin mitamtak lungrila a I siem thei thenkhat khat hai chu-

1. Inngaitlawmna thanaw,
2. Lunghnuolna,
3. Beidawngna
le thil dang dang a mipui, a ahmasatakin inchuklai hai lai a siem lem dai thei anih. Ei I hriet ding chu ei hratna le changkangna kawng tamtaka mihai in an miphak nawna le mithluk theinawna ding tamtak aum. Chuong hai chu hril lem ta inla, inchophur lem ta inla a tha vieu naw ding maw? Hnam dang dei, tuipui rala ha’n an mi chophur ei hang ngai lem el ta hi chu thil inzak um thlak hle niin anlang. Hrilsei nuom inla chu ei I entawn tak Sap hai neka ei chang
kang lem na tamtak a um ve tho anih.

Virginia a kan training naa ka tawk tawka ka zu hriet pakhat la hang hrilsa nawk ka ti aw. Tiemtu hai milo hrethiem hram ro. Course pakhat “Conflict sensitive development” ti kan thaw lai chun kan Instructor Bill Lowrey, Director, World Vision chun hieng hin course la hai po ami hril- “Inveng tieng inkir pha chu thil pakhat hrezing ro. Chu thil thenkhat khat hai chu:

1. Mani rawlri chau hrenuom loin mi rawlri khawm hi hriet a tul.

2. Mani ngaidan chau hi BIBLE ang ela indika ngaia, midang ngaidan le hril ngaithla peilo, mi po po mani ngaidana inhmin tum vawng hi Hotu thawdan ding ani nawh.
3. Mi thuhril ngaithlak dan hi inchuk ve a tha.
4. Hotu chu a hril nekin mi thuhril ngaithlak le thiem taka mani ngaidan tha le fela a I hriet hai le midang ngaidan dang dang hai hmet kawpa Praktikal nuna hmang th
ei dinga siem thiem.

Hi thu hi hrezingin India ka hung pan nawka. JFK a inthawka vuongna’n Mumbai ka hung vuongtung malamin le Mumbaia inthawka North-East India ka hung pan lai le tuchen hin kha Bill Lowreyin ka hung tawma a thuhril kha ka lungrila a chamzing. Ka hang inngaituo chun a thuhril kha ei hnam thuoitu (keikhawm thangsain) haiin ei baksam le ei inchuk le hriet ding makmaw niin ka hriet. Mani le mani indittawk le hre inti seng hi eini thlangpuia, a bikin Sap ram le ramdang danga fe thei tawk chin (a ziektupa ngei keikhawm thangsain) hai lem hi chu ei ngaituonain Thlapa ei tlung zing theia, amiruokchu mit meng kurin ei ke in hnuoi a tawk thei naw deu vawng niin anlang. Hril ding ei haua, thiltha tak tak khawm ei hriet rawn tawl hle. Anachuh a thle nazawng kha rangkachak alo ni kher ngai si nawh. Ei tawngrawn tawl taluo bawk leh ei hriet rawn taluo leiin mipui haiin an mifak phak tanawa, chuel khelah mipui hai tawngna ding hun le ei tawngna ding hun andei thei ngai tanaw anih. Mipui hai khawm, ienganga mawl ei ti hai khawmin thu tha tak tak le ngaidan tha tak tak anei ve anih ti hi khawtlang, kohran le politik thuoitu haiin ei hriet ve a tul khawpelin anlang. Kan training naa kan I ngaipawimaw em em pakhat chu ‘Everybody has an idea’ (mi po poin hriet le ngaidan tha tak tak an nei vawng); ‘give them a chance to speak and hear them well for, in them, lies real power’ (an tawngna ding hun pe ro chun, nguntakin an thil hril hai chu ngaithla ro asanchu annia hin thilthawtheina tak tak chu aum lem anih) ti hai hi anih. Mihriem ienganga mawl, Changkang le tha khawm mizie sungril taka kawptlat chu ‘recognition and acknowledgement’ anih. Hieng thil pahni hai hi hotu haiin ei theinghil le hmu hmai ani vei vei chun ei ram le hnam le ei sakhuona tienga hai hmasawnin lungruol takin leng ngai naw mei nih. Chuleiin, inchawimawi thiem, inzatawn thiem, inchophur thiem le inhrietthiem tawn hai hi ei hnam mipui, a biktakin thuoitu haiin ei thaw le changchawi nasa hle a tul.

Chuonganga ei thaw chun tulai inremna le muongna khawvela aum theina dinga mihaiin an ngaipawimaw tak ‘Local Capacity Building’ hi hlawtling takin ei thaw thei ve ring aum. Mipui hai hi Hnam le Pathien rawngbawlna kawngah rawl le pawimawna hotu haiin ei pek tak tak hma chu tukhawm hlimin in hawiti chuong naw mei nih. Chun Nuhmei hai hi Hnam le kohrana pawimaw tak anni ang bawkin, a biktakin inremna le muongna hnamin ei zawng le dapnaa hin, insunga inthawka a hung suok dawka pasal hai lai zalen taka an inzep ei phal le hung thangve dinga ei thuhne hmakhat chu ei sinthaw hai hi hmasawn thei tak tak naw nih. Nuhmei leiin rambung a sie theia chuong ang bawkin nuhmei lei bawkin rambung hi siemthat in aum rawp hlak bawk.

Rwanda, Africaa inhma meta hnam le hnam buoina namenlova an tuok, mi a nuoi tel that le rimsi taka an um tum khan an nuhmei hai hmalakna lieu lieu a tuchena inremna le muongna an rama aum pha anih. Nuhmei thilthawtheina hi thuoitu haiin ei theinghil naw a tul hle anih. Kan training naa ka ruolnu pakhat Angelina Maua, Kenya, Africa mi chun “Immanuel, in rama I kir phaa, inremna le muongna kawnga in hnam leaders hai le hma inlaknaah in hnam nuhmei hai ‘peace processes’ thil reng renga hmei ngai thak naw ro aw” tiin amin cha ngawi ngawi. A thuhril le ama nuna ngei a inthawkin ram le hnam thilah nuhmei pawimawzie le an thil thawthei zie ka hrieta inthawk inchuk ding tamtak ka hmuh.

Chuleiin, hotu haiin ram le hnam ei thuoina kawnga hin iengtiklai khawm ei I hrietzing dinga ka dit ve chu mitina um le mihriem eini sung po poa mani chitah thikthusie taka ei kengkaw le ngiet tlat (zealous needs and interests) zing hai chu:

Personal identity

Personal freedom/liberty
Personal Safety and security
Belonging and love
Distributive justice

Khieng a chunga mi po po hai khi ei ram le hnam thuoitu haiin ei hriet le hmuzing sung chu ei rorelna le hmalakna hai fesuol mei mei ngai naw nih. Chun, khi a chunga zieka um points hai bawk khi mimal thil chau nilovin, hnam levela ding khawma hnam tinin humhal ei tum seng hai anni tho a nih. Chuleiin, chu chu hrezingin, hnam le hnam levela khawm ei hnam tadinga ei nawr hai po po ei hmutheina ding lampui umsun chu hnam dang hai ‘needs’ le ‘interests’ hai hrietpui le hrethiemtakin midang khawm ei ‘issue’ a ami ‘support’ tu ding ei zawng/laklut a tul anih. Chuongnaw chun ei khat chova ei damna ding ei ngaituo ngur ngur chun hieng anga ‘multi-ethnicity area’ rama um eini lai hin Hnam dang haiin an mi ‘oppose’ ngat ngat ding anih. Mi dang haiin an mi oppose sung chu Manipur, Assam or Mizoram ngirhmun (situation) a chu ei hnam chau zalenna, muongna or damna hmuthei ngai naw’m ei nih. Midang hai thlawpna ei hmu theina ding chun an ‘needs’ le ‘interests’ hai hrietpuia, hriethiemna le lungril lientaka ei um le chang hi anih.

Ei issue hai hi hadam tak le hrat taka ei nawr theina ding chun ei hnamin hma lain, hnam dang hai lai ‘foreign policy’ huopzau (holistic) deua le hrat taka ei hnawt a tul. Chuongang policy ei thawthei dan pakhat chu Churachandpur district ah Hmar tading chau niloa mitin (Churachandpur tribal po po) ta dinga thil tha pakhat tak (entirna mei mein 6th Schedule for Churachandpur district) hang phursuok thei inla chu ei Suopui Unau pakhat khawm a mi support naw ding le a mikal ding an um ring a umnaw tieng pang anih. Chu nek hman chun “Hmar hai ma ma” ti’n iengkim ei thaw na ah (entirna’n Tipaimukh issue) ei ‘allies’ an hung ni thei dan a um lem el thei anih. Hi ngaidan hi tulai ‘multi-ethnicity area’ hmun tamlema hnam dang dang kara buoina hai chingfel le inthuruolna umdan ding UN le midang dang haiin ‘practice’ thei anichun tha vieu dinga an ring chu anih. Ka ngaidan taka khawm thil thei chu niin ka hriet amiruokchu tunam hma lak ding ti ruokchu a hriet antak. Ei hnamin chuongang deua hmalak dam hi ei thei tak duoi ding am aw? Thuvar in “Hausakna nekin hmingthatna thlang lem rawh” a ti angin, ei hming thatna ding lampui chu ei dap a ngai anih. Hmingthatna aum chun hausakna khawmin a zui hlak bawk.

Ienganga hrat khawm ni inla, makhata ngir thei ei um nawh. Tulai khawvel a lem hin chuh Suopui Unau (Common history nei po bek) hai hi chu thang khawm a hun tah. Chu thangkhawm theina dinga hmala theitu chu HMAR hai hi ei nih. Hmar laia khawm HMAR INPUI (Hmar Supreme House) hi a la ni nawk zuol. Tuta Tipaimukh khawm hi Hnam dang (a bik takin ei Suopui Unau hai) hai thangpuina le thlawp ei mamaw takzet. Chu thil chu hriet chieng a hun hle tah.

Tuta ei hnam thuoitu thenkhat haiin Hmar contiguous area po po lak khawma UT nawr a rawt thuok thuok khawm hi Hnam dang (a bik takin ‘Contiguous area’ sunga cheng) haiin an mi thlawp naw chun thil harsa vieu ning a tih. Chuleiin thildang po po (ei Hnam bing issue hai) ei thaw hma’n ei hnam le hnam dang ei kawl le kienga um hai po poin an sawrthei ding le thatpui thei ding thil ‘generalized’ deu a hma ei la lak phawt hi a ngai awm de? Chu thila inthawk chun ‘inter-ethnic trust’ hung suok in ‘allies’ ei nei ding anih. Chuonga ei thawthei chun Tipaimukh dam hi eita dingin sie theinaw nia, chu nek hman hman chun ei ta dinga thil tha tak (a bik takin changkangna tieng pang) tamtak a hung um lem ding anih. “Thil tha” ei hang ti hai chu hril nawn ngai lovin ei hrietseng tho ring a um. Ei khat chaua eini le eini inhumhal ei tum chun thilthei ni naw nih. Amiruokchu Unau Suopui po po thangkhawma thil ei thaw ani chun ei Hnam chau nilovin, Suopui Hnam dang hai po po khawmin an thatpui pha hiel ding anih. Hieng anga ngaituona hi ei sakhuona leh khawm an zul hle bawk anih.

Ei hnam hmasamwnna ding chun \huoitu hai hi intuoithar ei ngaia, ei mipui hai kawlah training lak ei tul.

Development (Hmasawna/Changkangna) Hi Iem?

Leh, hril lai nghal nghal, thildang tieng hang pakai zawk kati aw? Tiemtu hai lunginsiettakin nghawk loin mila tiem pek hram hram ro.

Development hi Lucy Mair in a ziek dan chun “Ram hnufuol deu met haiin ramdang, khawsak le ngaituona tienga an chunga um an I ring hai anga um tumna anih” tiin a lo hrila. Hi um tumna hin khawsakna, khawtlang nun le inkeihruoi dan, kohran inkeihruoi dan, thiemna tieng le thil dang a huop saa. Hi zul hin hang fe in ei I entawn tak Sap hai hi inkhina hmawla la in ieng kawnga’m ei entawn le entawn naw ding hang ensin tum ei tih.

Sap hai ei entawnna ding thil pakhat chau:

Sap rama ka zu fe sunga ka lungril natna le pawimaw em em a ka I hmu kei le kei kan dawn kan dawn chu “Iengleia an ram hi a fai in amawi b$k em em el am ana?” ti hi anih. Chutaka ka ngaituo ka ngaituonaa hung indawk pakhat, a dawnna ni awm thei a ka I hriet chu ei ‘development consciousness/awareness’ hi anih. Sap hai ram chu chuong taluo lawm lawmin amawi bik le tha bik khawmin ka hriet nawa. An ram thing le hlo hai khu eini laia ei thing le hlo hai neka a that bikna a um chuong bikin an lang nawh. Amiruokchu ei hang enkuol vela, an thing, hlo le par hai khu a mawiin a nal b$k angin an lang tlat. Hi thil hi a san ding awm taka ka I ngai chu a mipui ha’n an zir lei anih. An inkawl le vel hai khu an uksak in an hmu kim em em a. An chei peizing anih. Development fund a hung huna chau an khawtlang mawina dingin hma an lak naw khawpel annawleh an inkawl le kieng sufai dingin an rama tu’m anih mi inlar deu piengchampha an nghak naw khawpel.

Hi kawnga hin Sap hai inpak an umna bek bek. Thil reng reng hi, a biktakin insukfai, thienghlimna le mani kawl le kieng sukmawina kawngah, mi thaw dingin an hla nawa, chu nek hman chun, mipakhatin a hmun hnawk a sukfai hman naw chun a in kawl le kieng hai pakhat takin a va sukfai pek el anih! Chuong anga tlawmngaina le ‘consciousness’ chu eini lai chu ei putin ei thaw teu nawh niin an lang. Tuilam, inkawl le kieng annawleh khawtlang lam sukfai or siemthat ding chun Mahatma Gandhi piengchampha annawleh development fund ei nghak kher kher nuom hle. Mani ah insukfai, insukthienghlim annawleh mani kawl le kieng sukfai dingin sum le pai a tul kher nawh. Sawrkar pa a hung inrawl khawm a tul kher nawh.

Anleh, hang fe pei inla. A chunga ka hang hril khi eini lai iengleia a um thei naw am ana ti zawna hang siem sin inla, dawnna dang dang laia pawimaw deu dawnna pakhat chu hla bek a zawng a ngai nawh. Pansak panthlang, laibung le laibung, khuo le khuo, kohran le kohran, pawl le pawl, unau le unau iengtik lai khawma in lalna, thuneina, pawisa le mani hlawkna dinga thil dang dang beisei le dit leia ei insel, invuok, intumtuo, inthat, inlawt tuo le kawngtin renga inghir in ngho na hi anih. Eini le eini ei buoi taluo a, ei kawl le kieng a mawina, a mawinawna, mani mawina le mawi nawna hmu hman talo chuh! Insel, inthat le ei sung thua buoina hai leiin thil dang reng reng thluoka hmun chang ta lo a.

Ei sung thua buoina, ei insel le insukbuoi hi darkar tlawmte sung chau khawm vawi le khatin hang chawl ruop inla, chun hang ngha kuol vel inla, ei lungril a insukbuoi le hmasielna baka thiltha thenkhat khat chau bek khawm aum theina dingin hmun siruok inla chuh hmu ding hau hleng ei tih. Biekin, artikul annawleh Publik lai chova thuhril hang bansan zawk inla, mani le mani in en chiengin, theory khawvel hi hang insawn san dep ta inla praktikal nuna hin hang lut thei tawl ta inla chu a va tha awm de… Sap hai an changkang hrat em em nasan chu Praktikal nuna an lut lei chau a nih. Eini khawm chu nun(Praktikul nun) a chun iem ei lut thei ve naw na ding san ? Nuom tak tak inla ei theinaw bik nasan um dingin an lang nawh. Sap hai chu anni sunga innghir in ngho na hi a tangkai nawzie an hrietchieng em leiin an kawl le kieng mihai thatna le thatnawna an uksak nawa chuleiin anni le anni in ‘develop’ na ding le an kawl le kieng thlir kuolna kawnga an lungril an pek hman tlat anih.

Sap hai ei entawn nawna ding thil pakhat chau:

Sap hai hi changkang hlein, Highway laia hmunhnawk pakhat chau khawm dehawn a Dollar 200 fine thei ania. An lamlien hai khawm a tlun in a nam tha hle. Ei airport haia vuongna tumna pucca road hai nek hmanin a nam tha tawl el naw dim anih. Intin deu thaw in Car annawleh inlirthei chikhat bek annei deu vawnga. An In hai, an khawlaidung hai an hawiin a theinghlim hle. Hieng po po lei hin an nitin khawsakna khawm hang en chun an hawi hmelin a hadam hmel khawpel. Amiruokchu hang belchieng tak tak chun lungsiet anlo um khawpel. Khawvel inhawina le mawinain an nun a hluo bit zo tah. An Pi le Pu thurosie hai hlak hriet khur neita lo hai, Hnam thil hieng tradition annawleh custom hai hlak chu hriet hlak nei ta lo, American Red Indians haiin an la kawl tawk tawka.

Tuta eini’n Pi le Pu damdawi ei ti hai dam hi chu Red Indians hai bak tukhawmin hriet annei tanaw reng reng. Kan ruolnu pakhat Ms. Shelby, Eastern Mennonite University a Lecturer sin thaw mek leh Shenandoah national Park-ah nikhat ram kan hang invaknaa Pi le Pu damdawi le Pi le Pu nun tamtak kan hohlim kan hohlimnaa chun hienghin a mi tia “Nangni chu in va vangnei b$k de aw…In Pi le Pu hai hrietna le theimna inla kengkaw tlata, keini chu kan inhmang vawng tah. Thlatu bul hang sui ding ringawt khawm, tamtak chun sawngthum chen bak kan hril thei nawh. Chuel khelah, in Pi le Pu hai hrietna le theimna naupang in praktikala I hriet chau khawm hi USA a Professor tamtak haiin an I nei le thluk lo anilem dai. Keini chu kan culture kan inhmang tak leiin insung pawimawna, pansak le pantlang inhmangaina le inlaichinna, thil neihai intawm duol duolna hai le khawtlang nun le hnam sukinhawitu le mihriem hi ‘social being’ ei nina suklangtu le sukhrattu hai po po hi atam lemin kan hrietphak ve ta nawh. Chuleiin, hienga kan fezing anichun ‘American Society’ tuta ei I hriet hi hunsawtnawtea chu ala bovawng ding anih. Keini chu khawsakna le ‘changkang lemna’ khawvel suok (Slave) kan ni tah.

A tamlem chu inah sungkuo le hlimtaka umkhawm nekin kan thawkna hmunah kan um rawn ta lema, kan milem biek chu ‘work and office’ hai hi an nih. Hi lei bawk hin “sungkuo” le “nupa” taktak hang ti ding hi kan tlawm deu deu tah. Society a dam theina tak ‘sharing’, ‘caring’ le ‘love’ hi kan thlasam hle an tah”. Hi thu a hril lai tak hin ka lungril chun anni ka lunginsiet laizingin ei vangneina ka hrietsuok thara, ka lungril a lawm khawpel. Amiruokchu, ka lawm laizingin eini khawm ei fimkhur nawa, tuta Sap hai umdan, thawdan ti ngawta ei insung, kohran le khawtlang thila ei thaw le ei zui anichun (zui khawm ei zui mek anachu ei I zui le thaw hai chu hrilsei nawng ei tih. Mani le maniin chuonghai chu ngaituo dawk lem el ei tiu) thatna nekin sietna ei hnai lem vieu chu ka ring.

Ka ngaituoin, ka hang ngha vel a, Sap hai nun le khawsak dan hai ka hang hmu chun “hieng ang nun intep le khawsakna suoka (Slave) intang, khawtlang nun le insung nun mumal loa um hi ‘development’ or ‘changkangna’ anichun ka nuom naw tawp” tiin ka lungril chun thuthluk ka siem ta anih. Bible in “Pawisa sum ngainatna hi suol tinreng bul anih” alo ti hi chu avan dik em em de aw…pawisa sum hi suol annawa, pawisa sum ngainat hi suol ani lem. Chuongang bawkin changkang tumna hi suol annawa, changkangna ngainat taluot hi suol ani lem. ‘Changkangna’ hi ei ngaina taluot leiin Kohran le thlarau rama khawm Sap hai ang bawkin ei thlak hnuoi pha reng annawm anih? Biblea Milem biek a ti kha ei ta ding chun Pawisa le ‘changkangna’ hi annawm anih? Ei hnamin changkang ei tumna luot luotin Sap haiin an I thawsuol ang ang ei thawve ding chu a hawi khawpel.

Changkang ei tumna luot luotin pawisa ei ngainaa, pawisa ei ngaina luot luotin mi kuta innghatna a lien tiel tiela, mi kuta innghatna a lien tiel tiel leiin ei virin ei duam deu deua, ei duam luot luot leiin eini le eini ei buoi ei buoi lem anih. Hnam dang dan \ha hai lak tum le hmangthiem tum silova mihai angchara (stereotypes) ni ei tumna lei hi annawm anih Kohran, insung, politiks le khawtlang nun khawm that tieng nekin siet tieng ei pan tiel tiel hi.

Ei hnam nunphung le Pi le Pu hai thurosie le varna hai ei bansan tak leiin annawm anih Laibung le Laibung khawm inngaina taloa ei bawk eini le eiin ei inver? Hi hi thilmak an nawh. Inngainatna a tlawmta em annawm. Chuleiin, ei changkang tum dan hi ‘regressive development’ nilem loin ‘progressive development’ ni thei hram sienla chu tha ngawt atih. ‘Modern’ le ‘tredisawnal’ hi ei thehrang le hmangkawp thiem a tul hleiin anlang. Mihaiin ‘tredisawn’ a kir nawk antum laia eini’n ‘tredisawn’ maksan ei tum hi andik chie dim anih? Peacebuilding kan training naa midang, hnamdang le ramdang dang buoina le an chingfel dan nguntaka kan hang en chun inremna an siemna dinga hmangruo pawimaw taka an hmang le keini rambung 39 a inthawka fekhawm hai khawma’n chuong po po chiktak le chipchier taka kan sawichip hnung chun inremna siemna kawnga hmangruo pawimawtak le chultheilo hai chu ‘tredisawn’ le ‘customs’ ah kan hmu tlat.

Hmasawnna le hausakna hai hi midang, ramdang hai kuta um annawa, mani chita um ani lem.

Awleh, alo sei deu taa, tuta ka ziek lai mek, atawpna tak thlar tlawmte hi inla tiem chun a tawpchen intiem anga ngai thei anih. Ka zuk ziek ta hai po po kha New York, Virginia le Pennsylvania, a biktakin Virginiaa ka training naa inthawka ka hmu le hrietve sun sun ei Hnam tadinga hriet tul le pawimaw a ka I ngai hai ka hung ziek ve ania. Ei hnam tadinga thiltha le hmangthlak ka ziek hai po po kha mani ngaidan alo ninaw pal khawma mani hrietna sukzautu beka hmanga tiemtu hai po po, a biktakin hnam le kohran thuoitu haiin ei theinghil lo ding le a remchang I zira hmang theina hmun hmuna hmang tum seng ei tiu. “Ka ngaidan annawh” ti nun kha pelsanin, “ka ngaidan ani nawa chu uluk tak le chipchier takin lungril hang pe reng reng ka tih. Alo tha tak duoi el thei” ti nun sir tan tum lem tang ei tiu. Hotu le mipui kar umloa thangruola hmalak a hunta takzet.

Tuithaphai, Dec 20, 2008: Sinlung Star finalist Tv John L Varte in a siem music album Thlaini Um Nawh chu Tuibuong Peace Ground ah phuisui taka tlangzar a lo ni tah. Hi album ah hin hla sawm pakhat vel a um ni'n chanchin dawng a nih. Ramlhun H Hmar in a produced a nih.

Tipaimukh SDO Lalramsang, MCS, khuollien chun hi album hawngna a nei a, nei zovin John Varte a inthawk hla ngaithlakna nei a nih.

Hi hunah hin Pu Khaipao Haokip, president ITLC chu functional president in a thanga, chun Pu Lienkhopao Singson chu chief host in a hung uop ve.

Thaini Um Nawh dit hai chun na lo sit dek a tha. Chanchin ei dawngdan in hmun dang dangah album hi thawndar a ni vat ta ding a nih.

Source: The Telegraph
Imphal, Dec 19, 2008: The joint monitoring group today issued “strong instructions” to 19 tribal militant groups to refrain from abduction and other unlawful activities during a meeting at the First Manipur Rifles auditorium in Imphal today.

This is the fourth round of meetings between leaders of the groups and the JMG after the signing of a tripartite agreement on ground rules for suspension of operations between the home ministry, the Manipur government and the groups in Delhi on August 22 this year.

The groups belonging to various tribal communities have suspended operations with security forces since August 2005. The arrangement was formalised with the Delhi pact.

The groups come under two umbrella bodies — the United Peoples Front (UPF) and the Kuki National Organisation (KNO).

The UPF comprises the Kuki Revolutionary Army (KRA), Kuki National Front (KNF), United Kuki Liberation Front, Kuki Liberation Army (KLA/UPF), Zomi Revolutionary Army, Kuki National Front (S), Hmar Peoples Conference (D) and the Zou Defence Volunteer (UPF).

The KNO is made up of Kuki National Front (Military Council), Kuki National Front (Zougam), United Socialist Revolutionary Army, United Minority Liberation Army (Old Kuki), United Komrem Revolutionary Army, Zomi Reunification Front, Zou Reunification Front, Zou Defence Volunteer (ZDV/KNO), Kuki Revolutionary Army (Unification), Kuki Liberation Army (KLA/KNO) and the Kuki National Army.

This is the first time that the joint monitoring group met representatives of the two umbrella bodies on the same day. The committee today also met the groups separately. Later, they lunched together.

More than 15 representatives of the two groups turned up.

Principal secretary, home, D.S. Pooniah, who is the chairman of the group, presided over the meeting. Senior officials from state police, Assam Rifles, army, BSF and the CRPF also attended the meeting. A home ministry official was to attend the meeting but could not reach Imphal because of bad weather.

The issues that came up for discussion today include finalisation of designated camps, identity cards and also incidents of kidnap.

“The JMG issued strong instructions to the representatives to refrain from unlawful activities like kidnappings. The representatives made clarifications on their actions. The discussions went on smoothly and there is progress,” a source told this correspondent.

Imphal, Dec 17, 2008: Drawing serious concern over the various 'developmental initiatives' such as NIT, Mapithel Dam, Tipaimukh Dam, the expansion of the Imphal Airport and Manipur University and alleging it as 'displacing and a threat' to the people of the State, the Citizens Concern for Dams and Development (CCDD) will organise a three day state level workshop in Development and Displacement.

To be held from December 18-20, the three-day event will be held at the Youth Hostel, Khuman Lampak in Imphal East.

A joint press statement issued by Joseph Hmar and Aram Pamei, secretary and co-convenor of CCDD respectively alleged that the people of Manipur have suffered much due to the developmental projects which are insensitive and incompatible to the rights, wishes and needs of the people.

The statement also alleged that in the name of development, the State was acquiring people's land thereby forcing the indigenous people to vacate their original habitats without addressing the multifaceted concerns of the affected people for dignified survival.

While terming this move as a displacement, the statement also asserted that this act was the very act of uprooting the lives of the indigenous people.

The statement also further alleged that the developmental initiatives such as NIT, Mapithel Dam, Tipaimukh Dam, the expansion of the Imphal Airport and Manipur University were planned in complete exclusion of the people and maintained that it was threatening them with displacement.

Stating the workshop is being organised by CCDD to better understand the implications of the increasing trend of unsustainable developmental policies and practices introduced in the state and to forge out a clear people oriented strategy for sustainable development, the organisation has also called upon the people and the concerns of the state to come and share their knowledge and wisdom.

Source: The Sangai Express

Vairengte, Dec 18: Mi ringum a inthawk chanchin dawng danin nikhat lai el khan Young Mizo Association, Vairengte Branch, chun Sinlung Hills Development Council hnuoi a um an nuom naw thu hrilin, risoliuson an pas.

Mizoram Assembly elekson zoa hienga thu a hung um el hi lo thlirtu hai chun chun "politiks a nasa a nih" ti'n an hril.

"YMA Vairengte chun Hmar hming thangna hrim hrim a thilthaw chu an dodal tum anih," ti'n Vairengte a inthawka ei thu pesawngtu chun a hril.

HPC in Mizoram sawrkar inremna an ziekpui khan Vairengte hi Sinlung Hills Development Counil in a huop sa kha anih.

YMA thuoitu hai ruok chun hi chunghangah hin official takin thu insuona an la nei nawh.

By Lalmalsawm Sungte
Source: Imphal Free Press
Dec 17: A group of young social activists with an aim to promote "greater peace and development among the indigenous peoples of North-East India through inclusive socio-economical and socio-cultural empowerment" formally launched the North-East India Centre for Indigenous Culture and Development Studies (NEICICDS) here in Shillong on December 10.

The founding members of NEICICDS are Mr Immanuel Zarzosang Varte, Mr Sumlamrawn Hmar and Mr Lienthanglur Khawzawl. The group says they planned to achieve their objective through "in-depth study, research, understanding" of the numerous tribes inhabiting the India's north eastern states.

"The objective of NEICICDS includes study, build up knowledge and document or compile information on the myriad socio-cultural and development aspects of the tribes of North-East India," NEICICDS executive director, Mr Varte said.

According to Mr Varte, NEICICDS is planning for grassroot trainings, consultations, workshops and seminars to promote and facilitate inter and intra interaction among indigenous communities.

It maybe noted that north east India is home to hundreds of ethnic tribes who consider themselves unique despite having great similarities in their culture and historical background. "On many occasions there have been ethnic conflicts and this is where we want to come in. We want to let the people know that development is more important than any other issues and that most conflicts in north-east region have their roots in development that have been done both by the govt and NGOs," NEICICDS said in a statement.

Mr Varte further said that "to really know the situation of development and conflict scenario we need dig out the unique history and culture of the people. NEICICDS plans to dig out this data buried in the past for this reason," Mr Varte said.

"NEICICDS will also seek to strengthen consultative relationships with several bodies any national and international bodies committed on and working on research and appropriate interventions on conflict-sensitive development, preservation of the cultural, developmental and issues related to these and will seek to further an integrated approach to the work of non-governmental organisations whose primary focus is on NEICICDS' main objective, and to supplement the activities of NGOs and any governmental bodies in this regard," Mr Varte added.

Other office bearers of the organisation are: Mr Lienthanglur Khawzawl (Executive Secretary), Mr Sumlamrawn Hmar (Treasurer), Ms Avinu (Chief Research Officer), Mr Veluta Khezo- Project (Co-ordinator, Nagaland Region), Mr Chawnghmunlur Hmar (Project Co-ordinator, Assam Region), Mr Revise L. Pachuau (Project Co-ordinator, Tipaimukh Region), Mr Bennyson Lambert War (Research Officer-cum-Project Co-ordinator, Meghalaya Region), Ms Grace Lalthlawnpek (Research Officer), Ms Puithung Grace (Linguistic Expert).

The organisation has also sought advised and suggestions from experts in various fields.

Talking about the response of the people among whom NEICICDS plans to work, Mr Varte said, "We have consulted academicians and government officials besides leaders from various community in this regard. The feedback we get from them were all positive." All of them have promised us their support once we formally begin our work, he added.

For more information, contact:
North-East India Centre for Indigenous Culture and Development Studies
Shillong View Cottage,
Alukudam, P.O. Madanriting,
Shillong, Meghlaya, India,
Pin- 793021.

Director: Phone No: +91 94367 07411,
Email- immanuelvarte(at)gmail(dot)com

Executive Secretary: Phone No: +91 98634 45502,
Email- l(dot)kzlhmar(at)gmail(dot)com

The former Indian supercop and now parliamentarian based in Bangalore was born in 1942 to Pu Patanga and Pi Thanmawii at Aizawl, Mizoram.

Party Name : Bharatiya Janata Party (BJP) (Recently expelled)
Constituency : Bangalore North
State : Karnataka
Father's Name : Shri Patanga
Mother's Name : Smt. Thanmawii
Date of Birth : 01.06.1942
Place of Birth : Aizawl, Mizoram
Profession : Civil Servant
Social Worker
Political & Social Worker
Marital Status : Married
Date of Marriage : 29 Dec 1970
No. of Children : 4
Educational Qualifications: B.A. Hons (Economics)
Educated at St Edmund's College, Shillong

Permanent Address : Flat No. 628, Ghataprabha B-4
National Games Housing Complex
Bangalore - 560 047
Phone: 080-25703838
Mobile: 9868180503
Present Address : B-704, M.S. Flats
B.K.S. Marg
New Delhi - 110 001
Phone: 011-23352800
Mobile: 9868180503
E-Mail : ht.sangliana@sansad.nic.in
Position Held : 2004
- Elected to 14th Lok Sabha
- Member, Committee on Home Affairs
- Member, Joint Committee on Parliament House Security
- Member, Infromal Consultative Committee, South Western Railways
- Member, Consultative Committee, Ministry of Shipping, Roads and National Highways

Social And Cultural Activities: Adviser to various NGOs and Civil Societies
Special Interests: Handling social and spiritual issues and Youths Affairs

Favourite Pastime and Recreation : Listening to music, reading non-fictions and watching National Geographic and such like programmes in the T.V.

Book Published :
A Guide to Mizo/English,
Politics and People, and
Dos and Don`ts for Security

Literary Artistic & Scientific
Accomplishments: Has written more than 80 songs and hymns; a regular contributor to magazine and newspapers as well as an Interviewee in TV & Radio

Countries Visited: Widely travelled

Other Information:
Joined Indian Police Service in 1967;

*Retired as Director General of Police on Ist July, 2003;

*Served as Deputy Commissioner of Police, Special Commissioner of Police and subsequently as Commissioner of Police and subsequently as Commissioner of Police in Bangalore city;

*Served as Superintendent of Police in as many as 6 Districts in Karnataka state - a record for an IPS officer;

*Picked up by the Government to handle the world famed Chikmagalur Parliamentary by-election in November 1978 in which as many as 28 candidates contested including the Late Smt. Indira Gandhi; the election ended without any major law and order incidents;

*Was entrusted the reponsibility of heading the Special Task Force to catch Veerappan who had killed 130 human beings including police and forest officials and contributed important steps for Veerappan's ultimate end;

*Handled all branches in police department including Law & Order, Crime, Traffic, Intelligence, Armed Police, Railway Police, Forest, Prisons, Technical Services including Computers, Wireless, Dog Squads, Guerilla Warfare, Explosive, Bomb disposal, VIP and VVIP security, Anti-Guerilla;

*As Special Police Commissioner in Bangalore City in 1993, solved a highly sensational and one of the most bizarre cases in India called "Khalilee Missing Case" in which Mrs. Khalilee, wife of the then Indian High Commissioner in Australia was buried alive by her paramour which had remained undetected for more than 3 years;

*As Police Commissioner in Bangalore city -2001-02, arrested the Fake Stamp Paper King Pin by name Abdul Kareem Telgi;

*Worked under the Cabinet Secretariat, Govt. of India, as Commandant of the 27th SSB Battalion, an elite force, in Tezpur, Assam (1971-72) and took part in the Bangladesh War during that period;

*As the Divisional Organizer, SSB, in charge of the two problematic Northeastern states namely Manipur and Nagaland (1987-93) and promoted integration of the border people with people of the mainstream which has earned him a special mention by the Government of India through the SSB Directorate;

*As Chief Security and Vigilance Consultant between July 2003 and May 2004 for Export Overseas Company;

*Nominated as one of the "50 Indians who made a difference" by the "OUTLOOK" in its first anniversary special publication; and

*One of the "50 Indians whom you ought to know" by the "Gentrelman";

*Recipient of two Honorary Doctorate Degress;

*Conferred Rotary International Honorary Membership;

*Ambassador of Global Peace Initiative with Headquarters at Washington DC, USA;

*Presented a lifetime Meritorious Service Award by the Partnership Mission Society based in USA on March 6, 2005;

*A yearly award of Rs. 10,000 has been instituted in his name by the same Society to be given the best student of the year at Sielmat Christian High School, Churachandpur, Manipur, India;

*Recipient of the two highest Indian Police Service Medals namely - the Meritorious Service Medal & the Distinguished Service Medal;

*Many Citations and Certificates from Philanthropic Organizations and Associations; and countless number of appreciation letters from governments and members of the public;

*Three full-length feature films have been made on him by professional film makers entitled Sangliana- Part I,II and III depicting his unusually sincere and devoted service as police officer; three widely read series of books have been written about him by Dr. Lalrimawmi Ralte;

*Awarded "Super Cop" Title by the media as well as by the public; considered as "man of the masses", "friend of the children" and "sympathizer of the poor" by the media; the most well known Police Leader from the North East India for the right reasons;

*One of the few Indian Police Officers from the past and present whose names had figured in a book containing stories of "World Famous Police Officers";

*Three Societies have been established in Bangalore City by different people using Sangliana's name; two non-MIZO persons have so far adopted the name Sangliana as their own through legal processes in the State of Karnataka

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