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Apr 28, 2011

Sakachek: Hmar dialect (MP3)

The Hmars have a rich cultural diversity is evident from region to region. Some of them still speak in clan dialects apart from the common 'Hmar' language. The main dialects are:-

  1. Biete : Read Hmar Clans
  2. Thiek : Read Hmar Clans
  3. Sakachek: Read Hmar Clans
  4. Chiru: Read Hmar Clans

Here we have for you a Bible reading in Sakachek dialect. Listen NowClick the Play Button to listen to Hmar Sakachek dialect.

Courtesy: – Global Recordings

28.4.11 - By Inpui 0

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Khanghmuk (Photos)

What is ‘Khanghmuk’ in English?

Do we have a name? Anyone?

IMG_0343IMG_0345 IMG_0342  IMG_0344

28.4.11 - By Inpui 4

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Apr 26, 2011

North-Eastern Hill University announces admission for MBA/Law/BTech for 2011

nehu Application in the prescribed form are invited for admission to the courses of study in the North Eastern Hill University for M.B.A/ Law and B.Tech Programme commencing from August, 2011.

MANAGEMENT : Master of Business Administration (MBA) Eligibility Criteria for  M.B.A. Programme : A bachelor’s degree in any discipline from a recognized University with minimum 50% marks in the aggregate (45% marks in case of SC/ST). Those appearing in the final examination and expecting their results by July 15, 2011 may also apply. (Eligible candidates need to appear any of the MAT Tests (May, September, December, 2010 and February 2011). Candidates who are willing to take admission in the MBA Programme are required to fill up the NEHU application form enclosing their respective MAT Score.

B.TECH PROGRAMME : Information Technology (IT) and Electronic Communication Engineering (ECE) and Lateral Entry to 3rd Semester : Eligibility Criteria for B.Tech : (a) Candidates  who has passed/appeared/appearing the higher secondary (10+2) Examination or its equivalent in Science Stream from any recognized Board having secured a minimum of 50% marks (in aggregate) in Physics, Chemistry and Mathematics (relaxable by 5% for SC/ST candidates), (b) A candidates must have valid All India Engineering Entrance Examination (AIEEE) Score.

DEPARTMENT OF LAW : B.A.LL.B.(HONS) : Eligibility Criteria for Law : (a) Candidates who has passed/appeared/appearing the Higher Secondary Examination (10+2) or its equivalent (such as 11 + 1, A level in senior school leaving certificate course) from a recognized university of India or outside or from a Senior Secondary Board or equivalent examination in any stream securing an aggregate of not less than 50% of the  marks, relaxable by 5% for SC and ST shall be eligible to seek admission to the programme (b) The maximum age for seeking into the course is limited to 20 (twenty) years in case of general category of applicants and to 22 (twenty-two) years in case of applicant from SC/ST and  other Backward Communities (c) No student shall be allowed to simultaneously register for the  course with  any other graduate/post graduate/certificate course(s) run by the university or any other university/institute for academic or professional learning provided that any short period part time certificate course on language, computer science or computer application of an institute or any course run by  a Centre for Distance Learning or a university however, shall be accepted. The candidate will have to clear the Entrance Test to be conducted by the Department.

HOW TO APPLY :  Prescribed application forms with prospectus can be obtained in person from the Receptionist, Administrative Building, Permanent Campus, Shillong- 793022 or from the office of the Pro-Vice Chancellor, NEHU Tura Campus, Tura–794002 during office  hours on payment of Rs.300/- through University Challan/Banker’s Cheque/Bank Draft drawn in favour of “North-Eastern Hill University”. Request for application form and prospectus by post should be addressed to the Section Officer (Academic), NEHU, Permanent Campus, Mawkynroh-Umshing, Shillong–793022 accompanied by a self addressed envelop of  30 x 25cm affixing Rs.40/- stamp thereon and  enclosing Demand Draft  for Rs. 300/-. The application form/prospectus fee is not reimbursable. The admission form may also downloaded from NEHU Website www.nehu.ac.in  and filled-in  application form alongwith the Demand Draft of the same amount can be sent to the respective Head of Departments, NEHU, Permanent Campus, Mawkynroh-Umshing, Shillong–793022 or NEHU Tura Campus, Chandmari, Tura - 794002.

LAST DATE FOR APPLICATION: Application form duly filled-in are to be submitted to the Head of the respective Departments, the last date for submission of form for M.B.A. Programme  is on 31st  May, 2011 for B.Tech programme is on 15th  June, 2011. and for Department of Law 17th June,2011. Application received after the specified date will not be entertained. For other details the candidates may consult the prospectus of the University or Website www.nehu.ac.in

26.4.11 - By Inpui 0

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Apr 25, 2011

Hmar Art and Culture Society 2011-13 Leaders

A Hmar lady in traditional attire. Rengkai, April 24: New office bearers for the Hmar Art and Culture Society 2011-13 were elected during the general body meeting held at Sielmat Community Hall on April 23.

Pu F. Doliensang presided as Election officer with the help of  Hmar Women Association member Pi Chawngtuozing, Secretary, and Pi Elizabeth , Member, HWA.

1. Upa Dr. Rosiem Pudaite
2. Miss May Rose
3. Mr. Zosanghlei Joute
4. Mr. R. Tawna Khawbung
5. Mr. S.N. Ngurte
6.Mr. K. Lienzathang
7. Mr. Timothy Z. Zote
8. Dr. L. Fimate
9. Mr. Thangsawihmang
10.Mr. Darneilal
11.Mr. Laltuoklien Hrangate.

Pu R. Tawna Khawbung will be the convenor of the body.

25.4.11 - By Inpui 2

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Apr 23, 2011

Sekibusuok Theology

L Keivom_robert_l_sungte_pics By L. Keivom

Kum 2007 August/September khan HSA Delhi Joint Headquarters chun David Buhril editor-na hnuoiah magazine thra tak le poimaw tak el a buotsai a. A hming khom ka phuok SEKIBUSUOK ti a nih. Hi magazine-a thu mü tak chu ‘Thiemna’ hi sekibusuok a nizie thu a nih. Tuta trum ruok hin chu tukver danga inthokin hang bi ve thung ei tih.

A tawi thei ang takin, a tienami hang hril hmasang ei tih. Mi pahnih, Sura le Nahai, an um a. A lo monga thing kawrong chuh Phungpui le a nauhaiin an hluo ti Nahaiin a hriet chun tri taluon in tieng a tlanse a. Bu hmor var lai a ni a, a lo a veng naw chun vaki ruolin a bu an tlàn zo el ding a ni bok si leiin Sura chu lo inveng thleng a rotpui a. Sura chun a lo remti a, Nahai loa bu chu vate laka veng dingin a fe a. A fe tawma Nahaiin, “Lo monga thing kawrong kha chuh dêng thrak naw rawh” tia a’n chà khan a kut a sukza dop dop a. Lungtumin a zuk deng leh a lu inthir bupin Phungpui a hung suok a. Lungsena hâ rawt suot suotin “Hawng lang maw!” tiin a hung intrèk a. Tu lai tronga hril chun, “Ka hung inthok ding a ni? I du hmung i tih!” tina ang a nih.

Pa huoisen le dangdai Sura hlak chun tri teuh teuh lo, “Hawng lang la, sepui tiet tietin hawng lang rawh” tiin a zuk vauh let a. Tumbu zonga lo monga Phungpui a fe kar chun thing kawronga a nauhai chu Sura chun a zu man khawm rip a, tûlin a thil tlar a, a rapa chun mazu inhroin a’n hro tawl a. A tawpah Phungpui khom chu a man a, a ringah a thlung a, khuo tieng naupang chai dinga hawn a tum a. Mihriem umna khuoa fe chu Phungpui chun a ngam hlol naw leiin, intlan dingin Sura chu a dawr tran a:

P=Phungpui; S=Sûra

Indawr voi khatna

P: Sura, intlan lang.

S: Iengin am?

P: Tuthlaw hlo thlo theiin.

S: Amaa thlo thei maw?

P: Thä chu ngai bok e.

S: Chu chu ka nei ve tho.

Indawr voi hnina

P: Sura, intlan lang.

S: Iengin am?

P: Hreipui, khuoi tuk theiin.

S: Amain a tuk thei a?

P: Thä chu ngai bok e.

S: Chu chu ka nei ve tho.

Indawr voi thumna

P: Sura, intlan lang.

S: Iengin am?

P: Sekibusuokin.

S: Chu chu ienga ding am?

P: ‘Sekibusuok, bu suok e,

A lu tieng am a suok ding,

A mong tieng am a suok ding,

Sekibusuok bu suok e’

tîng i ta, bu le sa hmin sa hung suok el a tih.

S: Ni tuk raw se. Hung la rawh.

Phungpui chun Sûra chu hlèm tumin a sekibusuok tehlem a hung lak a. Thaw dan dinga a ti anga a hang thaw leh vok êk tlang inhriel ngot a hung suok a. Sura lungsen chun, ‘‘Mi hlèm i tum vei maw! Khuo tieng ka kei ding che a nih’ a ta, a tho thut a, kei a tum el tah a. Mit âr intra rak khopa tri hawp, Phungpui chuh a’n thin dur dur a. A mantupa chu mi huoisen chauh khom ni lo, mi var tak el, hang dawha thei chi ni lo a nih ti a hmu chieng chun a hma chu pik tul tulin a hriet a. A tawpah thaw ngaina dang a hriet ta si naw leiin a thil nei laia inro tak sekibusuok chu a pêk tah a nih. Chu khom chu Sûra chun a pawng pom el nawh. “I sekibusuok chun iem a thaw thei a?” tiin a la’n don chieng té tè a nih. Phungpui chun, “A mong tieng ei ben leh bu hmin sa a suok a, a lu tieng ei ben leh sa hmin sa a suok” a ta, Sura’n a hang ensin a, bu le sa tak tak a hung suok leiin a pompek tah a nih.

Tienami hi iemani chenah a neituhai khawsakna ngirhmun le ngaituona khawvel thlalak a ni nuom hle. Sura le Phungpui indawrnaa inthok khom hin a tienami neituhai thil hlut ruk pakhat chu ei hmu a, chu chu sin thaw sawl loa fak hmu a nih. Phungpuiin tuthlaw, hlo thlo thei le hreipui, khuoi tuk thei pek a tiem a, sienkhom thä thrang a ngai leiin Sura chun a pom nuom nawh. Thä thrang loa amaa hlo thlo thei tuthlaw le khuoi tuk thei hreipui a dit a nih. A tawpah tak rama thil um thei lo, mitdawivai khawvela chauh um hlak, bu hmin sa le sa hmin sa du ang ang tet dok theina khawl mak, sekibusuok chu a lakpek tah a nih. Chu nun ram, thaw loa fak le tlai zing beiseina, tak ram le inzom lo chu a nih Sekibusuok Theulawzi inthlungna chuh.

Aladdin’s lamp Vs Sekibusuok syndrome

Kum 1704 khan French mi thiem Antoine Galland chun China mi Aladdin le a mitdawivai khawnvar (Alladin’s lamp) tienami, mi dang dangin an khon khawm chu French tronga inletin zan 234 zet inzawt dai tienami a buin a buotsai a. A hnunga tienami an hung belsa pei chu The Book of One Thousand and One Nights (Zan sangkhat pakhat dai tienami) ti a ni a. Asia ram thlang tieng, abikin Middle East le a sè vela chênghai khawvel le inzom tienami a ni leiin, Arabian Nights tia hriet lâr a ni tak. Mitdawivai pûk (magic cave) ah khawnvar thilthawthei a um ti dawithiem pakhatin a hriet a. Chu dawibûr chu inru suok dingin Aladdin a ruoi a, a zong suoknaa thrangpuitu dingin kutsebi thilthawthei (magic ring) a’n buntir a.

Pûka mangang taka Aladdin a’n tang lai chun a beidong intel velin a kutsebi bun chu a tuoi fuk a. Chu phing leh mi lien tak el thlä (djinni) a hung suok a, khawnvar thilthawthei (magic lamp) leh chun Aladdin chu pûka inthokin a thruoi suok a, a nu kuom tieng a thruoi kir a. A nuin khawnvar chu a hang nawt fai leh mi lien lem le thilthawthei lem thlä (djinni lien) a hung suok a. Chu khawnvar thilthawtheina chu hmangin Aladdin chun an Rengpui in nêka ropui lem in a bawl a, rêngpa naunu Badroulbadour chu nuhmeiah a nei bok a. Dawithiem chun a hnungin magic lamp le lalnu chu inru hmang sien khom Aladdin chun a kutsebi thilthawtheina hmangin a lakpek nawk a, dawithiem chu a that a, Rengpa aiawin a hung inlal tah a nih.

Aladdin le a khawnvar tienami inthlungna khom hi ei bi chet chun Sura sekibusuok ang tho, inrim le sawl taka hlaw suok ngai loa hamthratna chungchuong nuom hun huna dong theina a nih. An indanglamna ruok chu, Sura sekibusuok chu fak le dawn thil chauh a ni laiin Aladdin khawnvar ruok chu nuom le dit taphot inthawtir theina hmangruo a nih. Hausak thut theina, chiepuomhai chiepuom a nih.

Hlawk thut nuom leia poisaa inkhèl (gambling) chîng amanih le lawtari invet chilh dam hi sekibusuok hringol (syndrome) invoi lei niin a’n lang. Awl theina ding ringot pasal mel tihai khom hi sekibusuok syndrome a nih. Thä thrang ngai loa amaa hlo thlo thei tuthlaw amanih le amaa thing phûr thei le khuoi tuk thei hreipui zong tumna lungril hi lungril piengsuol, tak ram le inzomna nei lo, bohmangna lampui le inzom tlat a nih. A rizal chu hlaw lo hlaw lak, thaw lo hlaw lak, penson lo penson lak, mi thi hnung aia hlaw lo hlaw lak tumna le ngamna, huoisenna pangzatum, India hmarsak rama cheng hnam threnkhat hripui tuor laia pakhat a nih. Mipui aiawa thlanghaiin mipui fak ai el khom ni lo, a thua um, a taka um lo prawzek hminga inri hmier hmiera sum an fak miel miel hai khom hi sekibusuok syndrome lei a nih. A thlawna tet suok ang chauha ngaina a um. Mipui lai khom an aiawtuhai chu sekibusuok anga an dit ang ang tet suok theina nia ngai an tam. Chuong ang bok chun nau tam tak chun an nu le pahai hi an ngai bok. Sikula kai mani nauhai miin mi chawmpek dinga beiseina lungril put dam le chuonga chawmpek dinga inzawrna hai khom hi a ni sâ vong.

Sekibusuok syndrome le Eden thu suok chu thil inkal tlat a nih. “I nuhmei thu i ngaithlak a, fak lo ding ka ti che thei ra chu i fâk leiin, hnuoi hi nangma leiin trongsephurin a um tah a nih: i dam sungin i sin inrim ra chu fa tâng i ta; hnuoiin hling le buor insuong a ta, i huon thlai chu fa tâng i tih. I hung suokna pila bok i kir nawk hma khat chun hmaia thlan tui luong zoi zoiin fak zong i tih..” (Gen 3:17-19) ti hih Eden thu suok chu a nih. Mihriem hi thaw lo hlaw fa dinga ruot ei ni naw a, thlan far zoi zoia inrim taka sin thawa fak zong dinga khuorel ei nih. Amiruokchu, mi tin duthusam chu sekibusuok nei a nih. Chu chu thi hnung, thlarau khawvela bek mihriemin nei tumin, chu ram mi’n tlun theitu dinga ei ring sakhaw hrang hrang ei bèl a nih.

January 20, 1961-a USA President 35-na John F.Kennedy thucha (inaugural speech) kha mi lien trongbau laia hril non hlaw rawn pawl tak a ni ka ring. Iem a hril a? A mipuihai kuomah, “In ramin iem a thawpek thei cheu ti indon loin, ka ram ta dingin ieng am ka thawpek ve thei ti indon lem ro” tiin infuina le chona ropui tak a pek a nih. Chu ngaituona chu sekibusuok syndrome-a inthoka hung suok a ni nawh ti a chieng. Eini rawi ruok chun inthlang zatin mipui kuomah sekibusuok pek ei intiem. Mipuiin tlaina beiseia an hang tet pha leh Phungpui sekibusuok tehlem ang khan vok ek hriel bak chu a suok bok si nawh.

Maurawkel zawng khuong

Ei tienamia inlar tak el pakhat chu Maurawkel tienamia zawng khuong a nih. Chu khuong chu dit dit le nuom nuom, dit dan le nuom dan ang anga inchangtir nghal theina, thilthawtheina mak tak nei a nih.

Zawng ruolin theihai ra an tlan lai hi Maurawkelin a en ruk a. Anni laia a lien tak chun khuong a pai a. An tlàn ding zâr zàr khah “Hmin rawh, pip” tiin khuong chu a hang ben a, a hmin tuor nghal pei a. Maurawkel chun chu khuong chu a’n hnar èm leiin zawng ruol theihai tlàn lai chu a ui leh a hnot thut a, an khuong chu a lakpek a. Thing, hnachang, lung le thil dang dang khom, “Mihriemah inchang ro, pip” tia khuong a hang ben chun an hung inchang pei leiin khaw ropui tak a’n din nghal a. A khuo hung rûn tumhai hlak tri ding um ta lo, ‘Thi ro, Pip’ tia a hang ben chun an thi hmat vong pei a. Chuongchun, tu khom a el le cho ngam an um naw a, fak le dawn, sil le bil iengkim a dit ang ang neiin, nun a chèn heu heu el tah a nih.

An hril pei dan chun, chu khuong chu zawng ruolin an lak kir nawk a, Pûkzing pûkah an lutpui a, tu chen hin a la um zing niin an hril. Maurawkel tienami hi tienami sei tak a ni a, a zawng khuong le inzom chauh ei hung tar lang a nih. Chu khuong chu thaw sawl ngai loa thil hrang hrang, mani dit dan le mamaw dan ang anga inumtir theina a nina tak chu ei hril san a nih. Hi zawng khuong hi sekibusuok nêk daia thilthawthei le trangkai lem a nih. Tu laia ei kohran pawlhai lem hi chu a tú tù khom inkoltir chi ni kher naw nih. Pathien hming lam nêka an khingpuihai tieng nghaa “Thi ro, Pip” ti hih Lal bieknaa an insam ruol lem el chun, buoithlak hle thei a tih.

Chîk taka ei ngirhmun pal tah le pal lai zing ei bi chun, thil dang po po nêk khoma eini rawi inhnikna tak chu zawng khuong zong suok nawk, mani kuta thuneina le thilthawtheina kol tuma thrang lak niin a’n lang. Pawlitiks ei khèl san tak khom zawng khuong pai a, thuneina fong chel a, sum hnâr chalai a nih. A angpui hmu zo nawhai khomin a hnai tak AK-47 ei chawi fir fer a, sorkar laipuia inthoka somdawlna sum ei hmu sunhai chu a chang rawn tak ni inchuin, helpawl chi hrang hrang ei indin a, “Thi rawh, pip” tiin silai piellunga mi tinin ei hrawk a, a kum telin ei ngirhmun a’n phet deu deu a nih. Sam 42:7 a ‘lipui chun lipui a ko a’ ti ang khan buoina chun buoina dang a ko suok pei a, chu livira chun ei intang a, a ram phêkin ei konkawpui takzet tah a nih.

Faisa ringna khawvel

Ei pi le puhai chun thi hnunga mi po po fena ni dinga an ring chu Mithi khuo an tih. Mithi khuo hi Raupui khuo, Vanvom khuo, Zingvonzawl an ti bok a, hla thua chuh Phulzing/Zingphul an tih. Mithi khuo hi hnuoi tienga um am chung tienga um ti thuah an chieng chie nawh. Manga hmutuhai chun “Ka zu fe a” an ti deuh seng leiin Baibula Judahai hril ‘Sheol’ le Grik-hai hril ‘Hades’ leh hin thuhmun a ni el thei. Isu ngei khomin Kapernaum chungthu a hrilnaah van chena chawi sang ni nêka mithi khuo chena tla thla ding a ni thu a hril leiin (Matthai 11:23) hnuoi sunga um chu a hoi khop el. Johan chun chu mithi khaw chabi neitu chu Mihring, Isu Krista niin a hril (Thup.1:18).

Ei pi le puhai chun mithi khuoa hin hmun pahni umin an hril a. Pakhat chu mimir thlarau po po chengna a nih. Hnuoia an um lai ang boka sin inrim taka fak le dawn an zongna, hnuoi neka rinum lem, ni dingin an ring tlângpui. Iengkim a tak ni loa a lem amanih a letling, thil chikte khom lien deua an hmu hlakna hmun ni dingin an ring bok. Chuleiin, mithi âr, mithi bu, mithi dumbêl, mithi fanghma, mithi savom, mithi sunhlu, mithi vaimim, mithi zawngtra le thil dang dang hin hming an put pha a nih. Entirnan, mithi khuoa savoma an ngai chu tuktulung chi khat, a hmul dum, invâk hrat tak el a nih. Mithi bu chu hlo chi khat, bu kung ang ve deuh a ni a, ‘khuovang bu’ an ti hlak bok. Chuong ang thil, a tak nêka chîn lem daih, a lem thilhai chu mithi khuoa thil um niin an hril hlak. Hieng thilhai hi mang le an suongtuonaa an thil hmu dan ni takin a’n lang.

Hmun pakhat ruok chu dam sunga thangsuohai sung le kuo chengna dinga an ngai ‘pielral’ an ti chuh a nih. Thangsuohai chu in tieng le ram tienga thangsuohai an nih. In tienga thangsuo chu bu le bâl le sum hau a, ruoi ropui tak thre a, voi thum bêk inchonga a khaw mipui hrai tlai a nih. Ram tienga thangsuo chu sapui sahrang that a, ral lu hawn a, ran thata in-ei a, ruoi threa inchong theihai an nih. ‘Inchong’ chu malsawmna an dongna chunga lawmna siem a, ruoipui buotsai a, tlâng hrai a nih. Chuonga thaw theihai chu an dam lai mi ngaisang an hlaw bakah an thi pha leh pielrala faisa ringa kumkhuoa khawsa dinga ngai an nih. ‘Faisa ringa khawsa’ umzie chu sin iengkhom thaw ngai ta loa inhoi chèn a nih.

Chuleiin, pi le pu huna nei an nuom tawpkhawk chu sekibusuok le zawng khuong a ni a, ni an nuom tawpkhawk chu thangsuo a nih. Sekibusuok neitu le zawng khuong koltu chu ieng lai khoma nuom hun huna mipui hraia inchong thei a ni leiin a ta dingin pielrala hmun chang chu bêla huon sa a nih. Amiruokchu, sekibusuok le zawng khuong neitu thangsuo tum dan le in tieng le ram tienga thangsuo dan ruok chu sim le hmar anga thil inpersan a nih. Sekibusuok le zawng khuong chu duthusam rama um, tak ram le inzomna nei lo, khawvel umphung le inkal a nih. Thangsuo nina ruok chu tak ram le ieng lai khoma inzom tlat, lungril le thä inkopa a sûr a sa hnuoia nasa taka thrang la a, tumruna, taimakna, huoisenna, ringumna, tuorselna, tha hratna le remhrietna hmanga thaw suok a ngai. Chuong ang mi, Hebrai 11-a ringnaa thangsuo dorzon khat neka tam hming a samhai le an hming hril lo tam tak hai khah Israelhai histawri cheimawitu le an hnam le sakhuo dam khawsuokna lampui sieltuhai an nih.

Ei rama kristien sakhuo a hung lut khan thangsuo ngirhmun chu ringnaa chang el thei a nizie thu inchuktirin ei hung um a. Kristien hmasahai khan chu thu chuh ringzo taka pomin, an nuna Pathien thu zawmin, “Pathien thu awi” tiin an hming an lo ziek lut ngam ngat a nih. Chuong mihai, taksa thila rimsikna tinreng huol vel, ‘lungngaina sum zing hnuoia trap le inruma’ invaihaiin ringna mita hma tienga lo hmuoktu ding, chatuona chawl hadamna ‘pielral’ an hang thlir chun tlung kar an nghakhla takzet a. Khang lai huna Zoram khawvela ei hla phuoktuhai van ram ngai inrùm ri hre nuom chun tuoltro hla, abikin kum 1919-1950 inkar vela phuok, ei Lengkhawm Hla buhai neka inring lema mi hril theitu dang an um ka ring nawh.

Khawvelin a mi tlon tlei nawh,

A sungah ka trap sunni tinin;

Salem thar ka Lal khawpui le

Lungzurhai ka hmu hma chun,

Trap sil lai puon ang bang thei naw ningah.

Chu pielral kotkhar, kha hmaa thangsuohai ta ding chaua inhong hlak chu Isu Krista tlanna ringtu taphot ta dinga hong a nizie thu ei hrieta inthokin mi tinin thangsuo ngirhmun chel tumin, pielral triketa ei ngai piengtharna chu kum 1958 laia inthok khan ei hung insukhmu a; chu triket chu inhmang thei ta lo dinga ei inhrilhmu bok leiin kohran khomin tu chena a buoipui tak le hril rawn tak chu piengtharna a nih. Mi piengtharhai chu ruol le pai ding, nuhmei pasal ding, mo le makpa ding le iengkima inthloppui dingin ei hung thlang bik leiin, a thu le a langa piengthar, a taka piengthar lo, taksa ser tan, thlaraua ser tan si lo ei hung pung a, ei khawtlang hi lemchangna le lemderna bazarpuiah a hung inchang tah a nih.

Piengthar inti pawl lai hin Pathien ram ta dinga iengkim tuor huoma inrim taka bei pawl chu mi tlawmte chauh an nih. A langa piengthara insâl, piengtharna hmaithinghawng inbel, mi hmu loa chuh suol iengkim thaw ngam, beiruol zata thar non, Krista le an ni tin thlarau hringna inzomna um lo, lemchang an tam. A thren chu mani ringot inpumbil, rongbawlna sin ngai poimaw der lo, ramthim invoina nei lo, sienkhom nasa taka intiraumi a, khuong le dar le Kanan ram thar mawi inawia tui hlim cheng ringota inhmang tum an um bok. Taksa rama ei chengna khawvel nghok a, mihriem thaw dinga innghat an mawphurna thaw pei lo le hlen pei loa Kanan ram thar hlimthlaa inbikrukna (escapism) zong pawl, khawvel an nghokzie le rinum an tizie kur nguoia insam zing, sienkhom thi ruok chu hrà rina rin, damna ding a ni phot chun nei po po seng ngam si, an tam bok. A tawi zawnga hril chun, tak ram hmasuon ngam loa inbikrukna remchanga hmang pawl an nih. Chu lei tak chun a nih Karl Marx-in sakhuo hi mihriemin kàni (opium) anga ei hmang thu (Religion is the opium of the people) a lo hril khah!

Ni e, tak rama inthoka tlan hmanga lengkhawm zai, ei hla thluk le thu invuok tawka siem hlaa pielral ram mawi ei hang inawi mup mup el hi chuh, ei kalchar rong la kai dethai ta ding lem chun, thil inhoi le thlakhlaum a tling annawm. Zùn a nei a, ei thisen zàm a fang a, ei lung innona a chawm a, ei thlarau dangcharna khom a hnem. Amiruokchu, tak ramah ei kir nawk pha, ei inbikruk sung khan ei thaw ding a lo inhnawk khawl rawn ting chauh a nih. Ruihlo chinghai le thlarau iemani inruia chiri tam tak hi ei indanglamna a tlawm.

Hieng thil pathum, Sura sekibusuok syndrome, Maurawkel zawng khuong syndrome le pielrala faisa ringa khawsak thu ei hrilhai hin ei ngaituona le khawvel hi ei ring baka nasain a thruoiin a hèm a nih ti hih chieng nawkzuola ei sui ka nuom leiin, mi thu la ziek ngai zen zen lo khom ni sien, ei ngaituo zui pei dingin a hmawr ka hung phor lang a nih.

(April 21, 2011 Delhi)

23.4.11 - By Inpui 1

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Pu H.Lalsangzuala (Sangngoa) is no more

sangnova_h lalsangzual Aizawl, April 21: Mizoram’s former MLA H. Lalsangzuala passed away in Aizawl here last night.

He was 58. H. Lalsangzuala was survived by his wife, 3 sons, one daughter and 4 grandchildren. Born on 22nd March, 1953 in Suangpuilawn village, H. Lalsangzuala was elected from Suangpuilawn constituency in 2003 Mizoram Assembly Elections on the support of the Hmar Peoples’ Convention.

He served the people as Independent MLA till the end of the term in 2008.

His funeral took place in his residence in Ramhlun South.

The President of Former Legislators Association of Mizoram, Mr. KL Rochama described him as an active Legislator with high degree of dedication for the people. He was laid to rest after the word of peace and comfort was delivered by Rev. R. Lalnuntluanga. ZONET.IN

BIO-DATA OF  SHRI H.LALSANGZUALA

 

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1 Father's Name Hranghlira (L)
2 Date & Place of Birth 21.3.1954
3 Present Address Ramhlun 'S', Aizawl
4 Permanent Address Ramhlun 'S', Aizawl
5 Educational Qualification HSLC
6 (a) Wife

(b) Children

Pangkungi Jote

4
Eric Lalremruata
John Lalawmpuia
Mimi Vanlalhlimpuii
Zoremsiami

7 Political Party Affiliation Nil
9 Hobby Social Works
10 Special Interest Politic
11 Social Activities/Experience Six years VC Vice President and one year members 3 years VCP and President VDP and Chairman Private School, Executive member Drugs Dealer Association, Mizoram
12 Favorite pastime & Recreation Reading and Playing
13 Countries Visited Nil
14 Date of Election and period 2003
23.4.11 - By Inpui 0

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Bangalore Hmar Christian Fellowship marks Good Friday (Video)

Bangalore, April 23: Bangalore Hmar Christian Fellowship members yesterday mark the crucifixion of Christ with prayers and thangksgiving.

Despite the downpour, over 130 members gathered at CSI's Divya Shanthi Chucrh in Lingarajpuram.

Local pastor Pastor Robert Vanlallien while delivering a holy communion service sermon urged the congregation to understand the human side of Christ and how like any normal human being Christ had to endured pain and finally was crucified on the cross at Mount Calvary.

 BHCF youth members also presented a special number which was "extrememely good" according to fellowship leaders. (watch the video below).

As in any important occasions observed by the community, a "supper"- prepared from beef, pork and chicken - was severed at the end of the day.

Meanwhile, members are looking forward for an eventful Easter Sunday.
23.4.11 - By Inpui 2

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Manmasi National Christian Army flag

Manmasi National Christian Army Flag

The year 2009 witnessed the rise of a “fundamentalist” Hmar-based Christian organization called the Manmasi National Christian Army. The controversial group was started by Mr. Lalhmathuoi of Lungthulien village in Churachandpur district of Manipur.

The group was even branded a “militant organization” by some media houses after its members, along with Mr. Lalhmathuoi, were arrested by the Assam Police in connection with allegedly intimidating a Hindu priest at Bhuvan Pahar (Khawbawn Tlang).

AssamTimes said:

The Bhuvan Pahar, one of the most holy places in Barak valley of Assam has come under the threat of miscreants for last two months... Gun totting members of a newly formed militant organization, namely, Manmasi  National Christian Army (MNCA), comprising about fifteen rebels, has been forcing the Hindu residents of Bhuvan Pahar, under the threat of gun to convert to Christianity.

This came to the notice of Sonai police station, which along with the 5th Assam Rifles, conducted a search operation, which led to the arrest of 13 miscreants, including their commander-in-chief. Two SBBL guns and a country made pistol along with sufficient quantity of ammunition were seized from their possession. All the miscreants were handed over to Sonai police for further investigation.

These groups of miscreants dressed in black with a red cross on their back along with arms enter from Tipaimukh area through Barak River by boat and mount over Bhuvan Pahar. They threaten and ask the Hindu people of Tezpur village, including the priest of the Hindu temple to convert into Christianity.

This report, however, proved to be half-truth after the police found out that Mr. Lalhmathuoi and his followers were in fact “some missionaries” with a militant zeal trying to “forcefully” convert people to Christianity.

Read more about how the Manmasi National Christian Army came into being…. HERE

23.4.11 - By Inpui 0

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Apr 22, 2011

How Good is Good Friday?

(Good Friday Special...Click the Play Button to listen to 'Mihrang Tlantu Zarin'. Composer:- Rev Thangngur and Harmony by Indin.)

Good Friday!

In my opinion, most of them are good, because they signal the winding down of the work week and a chance to relax or change course, if only for a couple of days. Every Friday that I'm able rise and experience the day is a gift of goodness.

However, today's Good Friday - the official one in the Christian faith - is symbolic of so much more. We recognize this day of Jesus' persecution as the period when the greatest gift of love for mankind was rendered.


Yet from the world's perspective, it seems strange to call the day "good." Why, they must wonder, would we commemorate the day that our so-called Savior was slain by calling it good?

The answers come easily for me, at this point.

I do so because I believe the many promises sprinkled throughout God's Word that ensure sunshine after rain and joy after tears.

Faith compels us to not only consider circumstances within our view, but also to remember that our all-knowing, all-powerful Heavenly Father sees well beyond our frame of reference and knows how to handle what looms.

When situations seem the worst, God already has a plan.

So it is with Good Friday.

We don't celebrate the horrible manner in which Jesus was treated leading up to his Cruxifixion, or the fact that he was brutally slain.

What makes this day good is the goodness of Jesus' heart. He loved us enough to surrrender his life for ours. In the process, he taught us the value of forgiveness, by pardoning those who brutalized and ridiculed him.

What makes this day good is our faith that Jesus overcame death, to live again in our hearts and through the Holy Spirit.

His resurrection that first Easter morning gave us a new hope and a new chance for eternal life, with only one string attached - that we love him first and best.

It makes sense then, that to appreciate the gift of "Sonrise" Sunday, we have to endure the reality of Good Friday. Celebrating in preparation for that victory seems fitting.

Every good and perfect gift is from above.... (James 1:17)

By Stacy Hawkins Adams, Courtesy: Crosswalk

22.4.11 - By Inpui 1

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Apr 21, 2011

20th Lelte Award semnaah ka tel ve a

By Pu Timothy Z. Zote
Khawvel thang chak zia leh hmasawn chak zia thlirin keini Manmasi Mizo te pawh kan lo thang duang tha chho zel chu a ni berin ka hria. Mizote khawpui ber Aizawl ah chuan Lelte Weekly magazine lar tak leh Mizo zinga chanchinbu kaltlanga Musik rimawi leh a kaihnawih uar tak leh detail taka chhuahna Magzine chuan 14th April khan YMA Hall Chanmari ah ropui takin a lo hmang zo ta a. Ka lung a chhe tlat “ Pu R.C Khuma te leh mi hlui tam tak hmuh tur an awm ta lo chuaTimothy Z.Zote with Padma Shree Lalzuia Colneyn ka lung an ti leng” Kha mi zana Aizawl mipui a mimirin an polite zia leh an fel zia ka hmuh khan ka rilru a khawih hle mai. Ka rilru minkhawihna thenkhat: Music hot tak leh zai hot takleh bengchheng an awm lo, a thu ah an cheng niberin ka hria. Music lamah sang viau e ti lo chuan an thawm a dai tlat.

Achhan ni awma ka rin chu mi tana hnawksak leh tibuaitu nih an tum lo vang leh self control an neih that vang niin ka hria. Zaimi te pawh an phur thiama, eng part pawh titu te kha an part an hnehsaw hlawmin ka hmu bawk. Kha mi hunah khan EFCI Choir, Aizawl te pawh ka rinloh leh ka lo beisai phak loh, thiam ka tih em em te chuan Pathian fakna hla an han sa mei kha chu ka thinlung a khawih hle a, thiam ka tiin an hlasak “ Hmangaihna a Pawh a tawpkhawk ngei” tih hla an han sa thup thup kha chu music leh an zaiaw tih loh chu rihriattur a awm meuh lo a ni ber mai, chu chuan mipui Halla awm te rilru a khawih bakah thiam an ti a ni mahna, chu loah pawh an engmaw chu a khawih a ni mahna.

Aizawl boruak : Aizawl ka han thleng chiah chu ka thinlung pakhata lo lang zawk chu Pu Lalzuia Colney, Padma Shree, Pu K.C. Vanlalruata, Ziaktu “ Mizo Hla kungpui Hmar Mirilte”,Ramhluna Hnamte, Rosiamliana Ralte, Mapuia Ralte, Pu R. Lalrawna Lehkhabu tam tak min presentu, Lala Khobung, C.T. Vawra Zote, Dy. Manager, Cooperative, Govt. of Mizoram, leh ka Zote pui Proffessor, Laltluangliana Khiangte, leh Ka Zotepui leh ka ngaihsan em em Pu K.L. Liana, Additional Dist. Session Judge te chu hmuh dan ka ngaihtuah nghal a, mahse hun ka neih tlem vangin an ni hi hmu vek hman ta lo a ni ber e. An ni zingah hian Pu K.L. Liana chu Court period ah hun tlem min siam sak vangin ka hmu hman zawk thei a, hun tlem min pek vangin lawmthu ka sawi tel nghal bawk. Tin, amah Pu K.L.Liana hi kan thenawm a nu pakhat pi Beni kum 58 mi vel tur chuan Lelte leh Chanchinbu dang dangah ama lekhaziak a tel chuan ka hmeiphal lo a ti hial a chhiarchhuak vek thin a, ka ngaisang em em a, chu vangin min rawn biak dawn nia tia min chahna chu theihnghil phal loin ka hmu zawk duh pah bawk vang a ni.
Ni khat chu taxi in chaltlang ah Pu Vanlalnghaka Zote, Deputy Director, Social Welfare, Govt. of Mizoram office-ah len tumin ka kal a, kawngah chuan taxi driver leh car khalh upa deu tawh chu an insu tep a, ka chuanna taxi chu a rawn su thuak chu a ni ber a,mahse ka taxi chuanna driver chuan a hmel a han en a, a upa zawk a ni tih a hria a, a ngawi hle hle a, car khaltu upa zawk chuan ka thiam loh a nih kha tiin Hmar tawng thluk nem tak maiin a rawn ti a, ka Taxi Driver naupang zawk chuan , ka pu kei zawk a lawm, ka rawn tlan chak deu a nih kha, min hrethiam dawn nia aw, tia Hmar tawng aw thluk deu riaua a han chhan chuan buaina leh harsatna, Police te rawih ngai lovin an inrem vat a, mahse Imphal vel nise zawng an aw ava sang dawn em,an insual mai lo pawn an thawm chu a na viau ang.

Heng ang thil rimawi chauh lo pawh rimawi dang pakhat leh chu ,Office hmun ka hriat chian loh avangin putar deu pakhat ka zawt a, amah chuan a hmun thleng tepin ka hriat theih dan tur leh ka hmuh ngei theihna turin a hmun min hrilh hriat a, Imphal ni se zawng ka va buairei awm e, ka senhnem phah bawk ang a. Ka kal tumna leh ka zawn hi Mizo te khawpui Aizawl hmun a lo nih chu ka vannei a ni berin ka hria. Mizoram nundanmawi leh chetdan mawi vulzel rawh se.

Ka kal tumna ber ka han thleng ta a, Pu Vanlalnghaka Zote chuan Tv. Lalzarlien Zote zaithiam cassette “Ka lal Lenna” tih hla Hmar hla mawi tak a sak chu min chah bawk avangin ka han pe a, min lo sawngbawl danah ka phulo ka in ti a, ka inthlahrunga, chaweiah teh min lo sawm bawk a, Minister thenkhat te hmutur leh inkawmpui tura min sawmin kei Lelte weekly Programme rawn kal ka nih vangin ka hman dawn lo a ni tiin a ka hnar ta zawk mai a ni. He kan inkawmna hunah hian Minority Concentrated areas Mizoramin a neih te Mamit,Longtlai district te an nih thu te sawiin social welfare-in hma a lak dan tlangpui min hrilh bawk a, hna an thawk tha a, Mizoram pawn an hlawk phah hle tih ka hmuin ka hlim hle bawk.

Ka mi hmuhduh te: T.C. Zonunsanga, Pu Crossthanga Lunglei leh Ramhluna Hnamte te chu hun ka neih tlem avangin ka hmu thei ta lo a ni e. Ka chan ropui hle mai.Henglai reng hian Pu Ramhluna Hnamte chu sawrkar dinglaiin Champhai lama College Principal tura an tihna a vangin an lo Transfer niin sawi a ni a, he mi vangin ka hmuh duhber pakhat chu ka hmu thei ta lo bawk a ni e.
Ni 15April khan Pu R. Lalrawna hnathawkna Gilzom Offset Printer,Electrict Veng, Aizawl hmunah lengin he tah hian vanneihthlak takin ka mi hmuh duh pathum ka hmu thei ta hlauh mai. Chungte chu K.C. Vanlalruata, Pu Lalzuia Colney, Pu R. Lalrawna te an ni.

He mi hunah hian reife inkawmin thu tam tak kan sawi duna, Mizo History siamthat a tulna tam tak leh inpumkhatna a tan engthil nge tihtur? Thil dang dang kan sawihnu chuan Pu Lalzuia Colney nen chuan Electric Veng atangin Zarkawt thleng-in kein kan kal chho dun ta a, zarkawtah chuan kan inthen ta a, ka mithlaah a cham reng a, ka en zui vang vang a, ka ngaitlat chu maw le….. hla PHUAH THIAM TE CHUAN an phuah thiam ka ring….
“Theih chang se in kianga awm ka nuam e,
Mahse lenna tlang dangin,
Tuanna mual zuan a tul leh si,
Rei lo hun tawite inhmuh zawng ,
Khamlotea inthen zawng,
Thinlai tina an chang,
Zo mi leng zawng ten
Lungrualtea chenna Zotlang nuamah
Luaithli nen thian duh damlai Lungrim mittui nen
Mang tha tih mai pawh,
Bengah awri cham,
Zo ram hramthiam varual ten
Thinlung mu tawh kaitho leh e,
Chun leh zua hraileng te zuana kal lai rem e,
Mualtin tlangtin zuanin an sawi Damna tuitha lui
Dung panna lamtluangah thianngaih lungzun a va na em,
Hnem thiam tutak awm maw!
Ka sawm vel e, a mi za leng,
Thian kar hla zun ngai hnem an”
tiin thu te ka sam ta chiam mai a ni e.
Ni 16 April tuk chuan Pu C. Dinthanga nen chuan zingkarin Bazar ah kan kala, chawhmeh tui tak tak kan lei a, a va nuam em, minhniam rawh tih thawm a vang hle mai. Duh chu an lei a, an duh lo chu an lei lo, an duh chu an la tawp a, aman an innep chiam lo, a changkan thlak em. Tih chi a ni hle mai. Innep vel hian hun a ti hek tlat. Churachandpur phairuamah practice thei a ni ang em?
Pu C. Dinthanga hi a lo mak hle mai, amakna chhan chu zialzu lo, Kuva ei lo, thawh hreh nei lo, mi taima, zing tho hma leh mi invawngfel tak a nihna hi a mak em emna pakhat a ni awm e. Tin sakhuanah Kohhran thiltih ngaipawimawh leh a theih chen chena Kohhran programme zui tang tang mi a ni bawk. Date 16April tuk hian Pu Banny Khongsai, S. Pauginmuan, Thangcha Khongsai pathum te chu chaweiah a sawm a, an ei zawh chuan Presbyterian bial khawmpui a awm a, programme a nan lo hlauin hman hmawh taka min han nawrh chuan Pathian Biakin programme a zah zia min hriatchiantirin ka hria. A Motor chuan Sumo Counter thleng min rawn thlah bawk a, a fel hle mai tih chu thiante tawngkam chhuak zing ber a ni awm e.

Manipur zan 2.00Am velin kan thleng a, Sinzawlah kan riaka Hotel riah man chu Rs. 20/-per head a ni. An fel hle a. Zing dar 7:45 am vel chuan Songtal kan thleng a, kan unau Zomi Revolutionary Army (ZRA) Mount Sinei Camp -a leader pakhat Leut. Josia thupekna leh hriatpuinain Manipur atanga Lelte Awardee kei ni group-a rawnkal te chu Parthi lo awrhtirin duhsakna an lo entir a, an sawina atang chuan keini Zo hnahthlak te ti hmingthatu leh chawimawitu in nih zia tih ten lawmthu leh thuchah Lelte Palai an hrilh nghe nghe a ni. Heng parthi an lo awrhtir te chu S. Pauginmuan, Murphy Vaiphei,Thangcha Khongsai te an ni a. An ni hi Manipur Correspondent Lelte Weekly Pu Timothy Z. Zote leh Pu Banny Khongsai-in an ho a ni.

Kir leh zawk ilang: Heng anga thiltha Lelte weekly-in a buatsaih lai hian Mizoram sawrkar hian eng angin nge hna a thawk bihchian a tul a ni. Mizoram sawrkar hian tawngin inpumkhatna leh inlungrualna hi sawi ringawt se a tak le bawhzui tul a bawhzui si lo chuan eng tak ni ang maw? Aizawl ka chamchhunga thilthenkhat an sawi te chu ka beng a verh hle bawk. Hmun then khat CensusVaireng teah te Hmar tia inziak 100 pawh tling lo anga sawi rik a awm a, chu chu kan sawi tum a ni lova, Paite an in tih chuan ziah mai tur.Ralte an tih chuan ziah maitur , Hmar an in tih chuan ziah mai tur a ni. Sensus-a inziah bo kan tum tak tak a nih chuan sawrkr pawn a tih thei chu tam tak a awm ang, mahse, Census chu hming ziah mai mai a ni a.

Thisen hi a pawi maw em em niin ka hre zawk.Mizo ti mawitu chu kan chi te leh kan Culture mawi tak tak te leh kan tawng mawi tak tak te hi a ni lo maw? Henglai reng hian kan han chhut tak tak chuan tuna ka ziahna tawng ngei pawh hi Hmar Tawng Part II ka ti tawp mai a, ka fa te leh ka chhungkhat laina te chu Hmar in nih chuan Hmar Tawng Part II (ie Mizo Tawng), Compulsary in thiam ngei tur a ni ka ti thin. Hmar inti ten Hmar tawng an tih Mizoram Sakawrdai area( Sinlung Hill Development Council) a an hman hi Hmar Tawng Part I ah ka vuah thin bawk a ni. A chhan ber chu a Part I &II hi a thumal leh a nihna ka chhut vang vang a, tawng upa zawk leh inzul em em, thumal 85% chung lam hialin in anna a neih vang leh hhui tham a awmin a awm bawk a ni.

Tun kum a Mizoram Boar HSLC exam-na a Fourth Position lo la pha ka unaupa Mr. Benjamin Zonunsang S/o Zosanglien Zote, Aizawl result ka hriat chuan Mizoram ah ka mikhual lo leh zual a, kan hawi zau deu a Champhai Zote Khua a awm thu te kan hre leh zel a, ka in ti neiu tel telh mai a, mahse Zote khua lungdawh-a a inziak danah zote khua dintan dan an ziah chu a dikhlelh deuh –in ka ring, la chhuichian tum a ni.Khuangphah ah Luruhpuk a awm a, Khuangphah,Champhai hi kan unau Gangte ho khawsat niin a thenin an sawi a, athenin Hmarho lo awmna leh Luruh puk an tih te pawh hi Hmar ho dah leh ral lu an lakte an lo dah thatna hmun ah an sawi bawk.A puk hming hi sawi dawt tur a awm loh vangin a then chuan Timothy Z. Zote-in a pukah hian Rs. 10/- a daha chuvangin “Timothy Z. Zote chengsawm dahna puk’ tiin an sawi bawk.

Chawngtlaiah lungdawh maktak a lo awm a, chu pawh chu an VCP member te nen kan en a , thlate kan la a, Hmarhoin lung milem an ziahna a ni tiin an lo veng a, an lo preserved a, Khawchhung atanga km 2 a hla ami chu khaw mipuiin ni engemaw zat buaipuiin khawchhungah an lo tung tawh bawk a, an fakawm hle a ni. History dik tak chu Mizoramah hian a rawn lang chhuak tep chu a nih tawh hi.

Tin, Mizoram ah Lusei leh Hmar indo anga sawi te pawh kha a lo dik lo deu in a chhut thei awm e. Champhai luh tanna pakhat Zote khuah te khi han bih chiang ta ila, Hmar ral vanga an chhuah san ni se, an sira Hmar chi ve tho Zotlang khua te khi hman atanga Hmar inti Lawitlang hnam an tam em em a, Hmar hming a thi ngam tam tak an la awm reng a. An ni khi an tlan chhe lo hrim hrim hrim a, chuvangin Chi leh chi indona hi a dik chiah thei ang em? Chungai chuan khua leh khua inrun te kha chi leh chiah kan ziah lan duh vang mei mei a lo ni zawk? Ziaktu leh Historian te hian in unauna ti chhe thei zawnga chanchin kan ziah vak aiin unau kan lo ni ngei a ni tih leh in unauna tha zawk a awm theihna tura hmanrawh pawimawh tak a chhuah theih dan hi thlirin chhuithiam zawk ila a that a rin awm hle.

Zote khuah khian Sikpui Lung leh Mura puk pasarih a la awm a, sawrkarin a enkawl tha tawk lo a, nakinah chuan kan inchhir dawn a ni. Chhuitu pakhat chuan “lungdawh leh chhinchhiahna awmna hrim hrim khua hi khawfel leh Lal fel awmna leh mi rin leh chak an ni thin a.Tunthleng hian lungdawh leh chhinchhiahna lung awmnna chu a khawchhunga mi, a awmte fel vang leh khawpawimawh vang a ni thin” a ti.

Thenkhatin Hmar ho hi Mizoram atangin Hmar an inti ti chauh, an ti a, hei hi chu thudik a ni theih a rinawm loh. Champhaia awm mi hlun tak tak leh mi fel tak kawmna ka lo nei tawh thina , Hmar chi an nih hi an theihnghil lo a, an chi an theihnghilh pawn Hmar chi an nihna hi chu an hai ngai lo. Champhai atanga Hmar lam pan ho Hmar an nih chuan Hmar ho chu Ralte leh Paite etc an inti vek ang. Hmar chu Manipur velah a lang phachau mai thei a ni. Mahse he ngaihdan hi a dik lo tih a finfiah theih dan chu Champhairuam(Chawnsim) a awm te khi tumahin Hmar chi in ni e tiin Missionary angina an han hriattirin an han sawifiah tumahan awm kan hre lo, Hmar chi kan ni an lo inti tawp mai. Hmar chhuahna ber hi chu kan la chhui mek a. Mizo History fiahfai kan neih lo chuan kan inthen darh tel tel a rinawm tlat.

Heng thil te hi tuntum Lelte Award 20th na ka rilrua lo lang ka han thai ve chu a ni. A thupui atangin ziakmi Pu T. C. Zonunsang leh ka Zote pui Pu K. L. Liana ten han thai se zawng a ngaihnawm hle ka ring. Longtlai,Mara lam thlirin Mizo ringawt hian min huam zo vek ta lo em mi ? Sinlung Hills Development Council chungchangah thawm a lo rit hle angina a lang bawk. Mizoram Sawrkarin HPC (D) a biak rem pui vat lo chuan buaina lian a thlen mai an ring bawk a. Mipui te pawn buaina lian chhuah hi an hlau hlein an sawi ri bawk.Mizoram inlungrualna’n chuan an ni tihlungawi pawh hi thil tha a nih a rinawm a.Thuam neih an ni bawk nen, tin an chipui thuam kenga ri nei lo tam tak Mizoram chhunga awm, Azawl leh Mizoram district hrang hranga cheng te pawn an lo tan rilru pawh a lo ni thei a. Unau leh unau inthat rikngawt te le ramsa anga silaia impel vel zawng a tha kan ti lo tlang a. Heng ang thil thleng theih lak ah pawh hian ram hruaitu te pawn fimkhur taka a rang lama ro an rel chu mipui duhdan niin a lang.Aboruak thenkhatah chuan a thisenin tan an la anga HPC hmasa 1994 agreement an ziah lai hun kha chu a lo nep viau mai theih bawk a, tunah chuan ralthuamte hi an neih that tawh hmel bawk si ngaihven thuai nise tiin mi bik leh thlir thui deuh te ngaihdan chu niin a lang.

Lelte Weekly-in Chibil Award a siam hi mi tamtak tan chuan a hlu hle a. Manipur a Unau/Zo fa te chuan tih chi leh tihawm tak a ti ah an ngai. Tawp mai loin tip chho zel ni se a tha an tih thu sawi rik a tam hle a ni. Lelte Weekly vul zel rawh seh .
21.4.11 - By Inpui 0

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Apr 20, 2011

Do you know Salman Khan is also a maths teacher?

A must-see for all. This Salman Khan, we are not talking about Bollywood Salman, talks about how and why he created the remarkable Khan Academy, a carefully structured series of educational videos offering complesalman-khante curricula in math and, now, other subjects. He shows the power of interactive exercises, and calls for teachers to consider flipping the traditional classroom script -- give students video lectures to watch at home, and do "homework" in the classroom with the teacher available to help.
20.4.11 - By Inpui 0

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Apr 16, 2011

Where do we stand in this age of globalisation?

By Rawse D. Sinate

When I first came to Delhi in 1997, I was just a kid innocent enough to believe in and follow every bit of my aunt’s instructions- whether right or wrong. Delhi, with all its urban amenities and infrastructure, was a big and beautiful place compared to my native village, Lungthulien, where life was simple and beautiful, but fragile. Delhi, like many other Indian cities, was a city in rapid transformation. Today, after fourteen years since then, it has transformed to such an extent that even the regular inhabitants feel living in a new different world. As I ride my Royal Enfield Bullet across the city, I too can feel the change: The roads are now much wider and smoother; the lanes and by-lanes- flanked by new beautiful buildings and shopping malls, symbols of modern architectural grandeur- have become broader and cleaner; and the modern flyovers, which criss-cross into a beautiful but sometimes confusing mesh even for a regular road rider like me, have not only beautified the cityglobalsiation_hmar landscape but also improved the traffic. Then I wonder what has brought all these changes until a whispering thought inside me whisper the buzzword, ‘Globalisation’. My thought travel back to the land I belong where nothing much has changed and the Jhum cycles still run flawlessly slowly eroding away the precious resources that nature has endowed upon this land. My thought wakes me up, but I am in pain. I gather my strength to look deeper into where we stand in this new era of globalisation.

Globalisation, in broad terms, is an increased cross border flow of goods, services, capitals, ideas and people driving the world towards a global village. As a process, its origin can be traced as far back to beginning of civilisations when trade began to flourish. But Globalisation in today’s context- an intensified process of integrating the global economy- started mainly during the early eighties in the western world as a policy response to the serious fiscal and economic crises that engulfed the entire western countries. In our own country, India, we adopted the policy of liberalisation and globalisation during the early nineties in the wake of serious balance of payment crisis, triggered partly by Gulf War and the disintegration of former Soviet Union and partly by our own macro-economic mismanagement. Since then, it continues to remain forceful irreversible process despite strong opposition from the political left wing and few social activists representing the voice of the million underdogs who have been bypassed by the benefits of globalisation. In a span of over twenty years, Globalisation has brought about significant socio-economic and cultural changes to every section of the society, and the Hmar community, however insignificant in a nation of a billion plus, is no exception.

The policy of liberalisation and globalisation has triggered a new growth story that the country has never experienced before. Liberalised trade and industrial policies have unleashed enterpreneurship and competition, and the increasing investments, both domestic and foreign, generated new and vast economic opportunities, but confined mainly to the metro cities. Even in the far north eastern corner of the country, the centripetal forces of these new growth poles of post modern India could be felt, and many of us started migrating to these cities in search of better opportunities. Given the level of our technical skills and education, many of us do well earning enough to support not only ourselves but also send back remittances to our homes. With every passing year, the number of new migrants almost doubles leading to sharp rise in our population in many of the metros, but what is alarming is that nature of jobs that we do remains largely the same. Majority of us are still at the lower rung of the job ladder, and the vertical mobility to climb up the ladder is almost out of existence. But when it comes to horizontal mobility, we seem to excel hopping from one job to another that too for just few dollars more. All jobs, whether high or low, deserve equal respect, and the moral principle underlying the maxim that work is worship can never be questioned, but what is worrying is the stagnancy of our technical and managerial skills which is reflected from the unchanged nature of the jobs we do even after twenty years of our exposure to globalisation.

The reasons for this anomaly are not hard to comprehend: We, by nature, are passive, fatalistic, and religious but not necessarily spiritual; we are slow in anticipating and responding to events compared to our rivals and wait for opportunities rather than seeking them. As a result, bright young men and women get contented too easily in their new found jobs without much determination to reach higher. The zeal for higher studies to inculcate knowledge, professional skills and entrepreneurship, which are most crucial for remaining competitive and for finding ways of exploiting our own resource is unfortunately lacking. This is clearly reflected from the decreasing numbers of our students in the top colleges and universities of the country, and entry into top professional institutes seems to be a dream we hardly share or work for. In this new era market economy, where knowledge, creativity and innovativeness define the business paradigms, we cannot afford to neglect the basic fundamental of developing our human resource if we are to benefit in a meaningful way from the vast opportunities unleashed by the forces of globalisation.

Digging deeper into where we stand reveals that the rot runs much deeper than what we might have thought. Earning a peanut and living a millionaire’s life is unique syndrome that most of us suffer from and shamelessly defend like our birthright. Despite earning respectable income, many of us lead unsustainable life style that squanders away our precious earnings and run into deficits only to be compensated from home support. On the whole, the financial support from home still outweighs the remittances that we manage to send back. In spite of all the privileges and opportunities that we enjoy, we still fail to establish remittance linkages with our homes. Bad economics sometime make for good politics, but this form of bad economics we practice does not seem to bring anything good, but only bankruptcy. In the recent past, we have witnessed an increasing surge in cross cultural marriages in the form of mainly our women marrying men from different Colours- White, Black or Brown. Without any sense of jealousy, what can be said with certainty is that these new found love stories tell more stories about the growing materialism and the sense of helplessness and frustration prevailing in our society.

The material culture, blended with our new found party and live-in culture of the west, has come to invade our moral values, the last bastion of our defence, and we seem to be at the threshold of moral crisis. But we are neither worried nor remorseful because we feel that we still keep the faith. Winter set in, and when all the cultural extravaganzas passed their climax, an invitation doled out to a revered godly man to host a holy party, a party for salvation, brought us new hope to quince our spiritual thirst and wash off all the wrongs done. As the party began, and the same old sermon that the precious blood always cleanses the sins no matters how many times the cross is not carried reverberated flawlessly melting away every hearts – the sins once again washed away, the joy unbound, the blessings abundant and the harvest the same. What difference is there from the Kumbha Mela, a holy bath festival of the Hindus held after every twelve years in the river Ganges to wash off their sins, except that the cleansing from the Ganges last twelve times longer than what we could achieve from our salvation party. Even after hundred years of gospel, we still, knowingly or unknowingly, preach a half full gospel. If we are to rebuild our crumbling moral fibre in this immoral world, it is time we dare to preach and follow the full gospel that the cleansing blood cannot be separated from the rugged cross on which it flows.

Though Globalisation has brought development in several parts of the country, far in the Hmar heartland, the story is quite different. It is the story of untold miseries and deprivations of the highest degree. Even after 67 years of independent India, this part of the country has been deprived of basic amenities of life- health care, nutrition, education, road, electricity and all the things needed for living a dignified life; poverty, hunger, disease and ignorance have never shown sign of abatement. Men, women and even children of underage toil from dawn to dusk in fields without even basic inputs and technology off the shelf- their little harvest not enough to feed themselves but still sold off at throw away prices fixed by cunning traders from the Mainland. As the demand for energy increases to fuel the growing economy of the country triggered Globalisation, the Hmar heartland has become the new energy resource frontier in the eyes of the new breed of crony capitalists. Despite opposition by the people who have owned and cultivated this land as their only source of livelihood for more than centuries, effort to construct a 1500 MW dam that threatens to uproot and displace this already deprived people is already in progress. If the Government of the day allows that to happen, then it cannot absolve itself from a crime of driving the last nail into the coffin of its own child.

India adopted the policy of liberalisation and globalisation with the hope that it will enhance its economic growth and generate more surplus that could trickle down to the down trodden and strengthen human security. As envisaged, Indian economy registered a growth rate of 8 to 9 percent much above the Hindu rate of growth of 3 to 4 per cent, enabling the state to improve substantially its social sector spending. The UPA Government under its Common Minimum Programme to promote inclusive growth came up with several schemes for rural infrastructure development and poverty alleviation. Concerned over the rural unrest and the growing urban rural digital divide, the Government launched these schemes on a mission mode with a definite time frame for their completion. Some of the schemes that could have significant impact to the Hmar heartland had they been implemented in letter and spirit may be worth mentioning.

* Pradhan Mantri Gram Sadak Yojana(PMGSY): A 100 per cent centrally sponsored scheme, launched in 2000 to provide all weather road connectivity to all habitations in rural areas by 2009.

* Rajiv Gandhi Grameen Vidyutikaran Yojana (RGGVY): Launched in 2005 to provide electricity access to all rural households and free connection to all below poverty households by 2009.

* National Rural Health Mission (NRHM): Launched in 2005 to provide accessible, affordable and quality health care services even to the poorest households in the
remotest regions of the country.

* Sarva Shiksha Abhiyan(SSA): A national flagship programme, launched in 2001 to provide useful and relevant elementary education with universal retention for all children in the 6- 14 age group by 2010.
­ Out of the number of central schemes, not to mention the State Government schemes, had the above only four schemes been implemented successfully, life would be much more worth living in this land that has seen so much of sufferings and hardships. The saddest thing is that all these schemes and much more are implemented, but only on paper, and crores of rupees released by the Central Government for projects under these schemes simply vanished. If this can happen in the land soaked with gospel for over a hundred years, it is not surprising that we can’t stand united in celebrating the Gospel Centenary. And not many of us are surprised or even concerned about this worst form of treachery and fraud the ingenuity of man can device. Isn’t this a cause worth fighting for? How long and what more do we have to wait to drive ourselves into action to fix responsibility and accountability in our governing system?

Delivery mechanisms in this country have the dubious distinction of delivering just 25 Paisa from every one Rupee subsidy they are supposed to deliver. It has become almost impossible to improve the delivery system unless the beneficiaries and people at the grass root level remain conscious and vigilant, and take proactive stand as active participants rather than mere passive recipients in the entire implementation cycle. To encourage people’s participation and provide legal empowerment to the people, the UPA Government has enacted several socially progressive legislations like Right to Information Act, Right to Education Act, Forest Rights Act, National Rural Employment Guaranteed Act, and Food Security Act (being enacted). Unlike other legislations that empower the state against the people, these new laws empowers the people against the state by providing legal rights that they can exercise freely to protect themselves against the state excesses and extract their dues from the state.

These laws have been proved useful in improving the delivery system, and many deprived and down trodden people across the country have been unshackled from the clutches of poverty and injustice. There is no reason why such story cannot be repeated in our own land where the need for it is the most. How long should we drag our feet on issues that threatened our survival? Cynicism and passivism that often make us mere silent spectators only leave more room for those in the Governance to loot and plunder. And if we allowed that to happen right under our nose, then we are as guilty as they are. We need to go beyond empty rhetoric and draw up a proper Action Plan to find where things have actually gone wrong and make those responsible for them accountable. Let history remembers us for what we did and not for what we did not do.

16.4.11 - By Inpui 2

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Isu a tho nawk tak tak am?

By Pu Ramthienghlim Varte, Shillong.

Tarik Ni 7,April 30 AD a Kross lera Lal Isu khengbet a um chuh a thi tak tak ani ti sipai haiin an enfie hnungin zantieng Dar 5:00pm velin a ruong chuh an lak thlak a, hun an tepter ta em leiin thawdan pangai khawma thaw hman lovin Joseph, Arimathai khuoa mi chun Bawrsap Pilat kuomah Isu ruong chuh a hni’n an lak thlak a. Hmawsarum tak meuvin thuktheinawna damdawi a hungchawi. Alawi le Mura anti chauh chuh an nal sawk sawka, puonzai inhmiin an tuom a, thlan lungker sungah an inzaltir taa. A thlan lungker sinna lung chuh dawmsawn mei mei theilo khawpa rik ruong danghai sinna lungphek ang mei mei nilo chun an sin a. Vengtuhai hmu ngeiin thataka char dein midanghai thawdan bakah Rome Sawrkar Seal an tet khum a nih.A ruong vengtu dinga ruothai kha Juda Sipai a khawm a thonawk ding irisen-christnlau dawp dawp vawng an na, inrawitu ding chun Bawrsap Pilatin a mi ringzo tak Sipai za hotu Petronius a ruot ti ani nghe nghe.

Hienglaia Rome sipaihai inhrem dan chuh– (i) Indona hmuna tlansie chuh Sipai hotu lientak General in a kut ngeiin chemin a sathlum ding (ii) Duty laia inlusu chuh rawla namthlak ding ti a nih. Chuleiin, hi zana thlan vengtu haihih an inlusu chuh ring a um nawh. An hotupa rawiin rawla namthlak chuh an hmaa dawkan ani tlat leiin.

Tarik Ni 9,April 30 AD (Pathienni) zingkar inhma deuvin Mari Magdalin le Mari dang chu Isu ruong zalna thlan chuh ti le inthin dawr dawr pumin anva en dawk dawka, a hril ang ngei khan alo tho tak taka, a thonawk thu chuh Vana inthawk Vantirko hung tumin an kuomah Tinaw ro, Isu an hemde kha inzawng ani ti ka hriet, hi hin a um ta nawh, a hril ang ngeiin a thonawk tah, a zalna hi hei enta hman ro’ tiin. A tuomna puon chauh chuh anva hmu a nih.A thonawk thu an hriet phingleh an lawm taluo a, a thuoihruoi Jerusalema umhai le mi dang dang a lainatuhai kuomah an hril ta peia. A thonawk thu chuh Jerusalem khawpui sunga chauh nilovin Juda ram, Samari le Galilee a hai an thangsuok vawng nghal a nih.A thonawknaw sa a thukhel hril nita ang hai sien chuh thukhel chun nikhat khawm dai naw nia, an chung khawm ava hei rik awm ngei de.Rome sipaihai le Juda mipui haiin Lal Isu an sawisak neka nasa lemin an thaw awm sia. Thlan vengtu sipai haiin kan inlusu kar a thuoihruoi haiin a ruong anlo hung inruk hmang anti ngam hi a mak bek bek el chuh a nih. Chuonga inlusu chuh rawla namthlak ding anni chu teh, an nam thlak ti ruokchu ei hmu sinaw a, hotu hai le inthuruol vawng anni ti a chieng. A reng rengin an inkar chun an rutu chuh a thuoihruoihai anni ti iengtinam an hriet thei, anlo inruk suok lo ni reng sienla a ruong an siena chuh iengtinam an zawngsuok naw ding. Chuleiin, a hrillawk ang ngeiin mithi laia inthawk a thonawk tak tak a nih.

Isu tuomna puon hi a tak tak hmu theiin Italy ram Turin khawpui biekin pakhata anla sie tha a, a hming Shroud of Turin (Isu tuomna puon) an tih. Europe rama mithiem tam takin SHROUD OF TURIN RESEARCH PROJECT tiin a tak tak ani am tak tak naw an suina a chun Isu tuomna puona hin mihriem thisen pawimaw tak tak hieng- Hemochromogen, Serum Albumen hai an hmu suoka; hi puon tuomna hi a tak tak ni dingin an ringa An vuokna be an hmudan chun hnungtieng nekin hmatieng a tam lema, vuokna be hmun zakhat vel hmu a nih. Hruihruola vuoka hrem ding chun Judahai dan chun vawi sawmli bak vuok awilo a nih.

Chuongchun, a thuoihruoihai hlak Arte a puiin a thisan ang elin anlo indar vawng taa, a thenkhat Galili dil tieng an nga manna hmuna dam anlo um tah. Amiruokchu, a damlaia hril angin a thonawk hnunga a thuoihruoihai inhmupui nadinga alo ruotpek Galili ram hmun pakhat a chun thuoihruoi sawm le pakhat hai kuomah an lara, thahnemngai taka a sinthaw (Mission) sunzawm dingin a hrila. ‘Hnuoi le van thuneina po po ka kuomah pek ani tah; Fe unla, hnamtin lai chanchintha hril unla, Pa le naupa le thlarau thienghlim hmingin baptis unla, thu ka pek po po cheu pawm dingin inchuktir ro. Chun, ngaita u, kei kumkhuoin khawvel tawp chenin in kuomah um pei ka tih’ tiin.

Chun, alo hrillawk ang ngeiin khawvela Ni 40 hmun hrang hrangah inlarin a hun tiem a tlung phingleh a thuoihruoi mi tlawmtehai chuh thuoiin Olive tlang ah an mit hmu ngeiin vana lak hmangin a um ta a nih.Van tienga Lal Isu thuoia a um a inthawk thlarau thienghlim hungtlung hma si ni 10 (sawm) sung chun khawvel hi optu bova um a nih an tih. Lal Isun thlarau thienghlim hungtlungding lo nghakro ati ang khan, Pentikos ni (Isu thi a inthawk Ni sawmnga) a hungtlung chun Jerusalem pindan chunghnung taka chun thli angin thlarau thienghlim chuh a hungtlung ta phut ela; an rengin thlarauvin an sipa, inthinna thlarau an changa, tawng hrietlo hmangin an thil hril inhrepaw thei siin Pathien thlarau thienghlim chuh an chungah a fu tah a nih. Chuh, Juda Jerusalem a um haiin an hriet phingleh makti em emin mipui an hung pungkhawm a, ‘hienghai hih Galili ram mi an ninaw amani, iengleia an piengpui tawngang ela tawng dang dang hmanghai hi inhrepaw thei am ani ta leh’ tiin. Chutaka inthawk Krista chanchintha thilsiem tinreng kuomah puongsuok dinga hmangaina lungril puta, iengkim Krista hminga tuor huomin huoisenna thlarauvin a hei inthuom zet chun Krista hminga thi khawm an cho et et el a nih. Tirko Peter, Johan hai le thuoihruoi iemani zat chun huoisen takin Krista chanchintha chuh an puongsuok ta peia, thlarau thienghlim thilthawtheina neiin zeng, mitdel, kebai le dang danghai sukdam theina le thilmak thawtheina an chang bawka. “Insuol sim unla,Insuol ngaidamna dingin Krista hmingin Baptisma chang ro “ tiin Krista chanchintha chu an puongdar pei ta a nih. Chuongchun, chawl hadam hman lovin khawvel hmun hrang hrangah chanchintha puongdarin, an hringna Krista tadingin an inhlana- Andria chuh Russia rama, Bartholomai le Simon chu Iran rama, Philip chuh Turkey rama, Jakop Spain ram a, Hmangai Johan chuh Asia Minor ram a, Marka chuh Aigupta ram a, Mathai chuh Ethiopia ram a, Peter chuh Italy ram a ( Ka Lalpa hemde anga hemde chuh ka phu nawh, a letlingin mi hemde ro tiin a hringna an hlan a nih), Thoma Didum chuh India ram a. Chuongangin Krista chanchintha chuh vawisun chen hin puongdar in a uma; Chu nih missionary lungril eiti chuh. Chuleiin 60 AD vela khan chuh khawvel hmun hrang hrangah hi chanchintha hi an dar suok nghal a. Khawvel sakhuo laia pawimaw tak Kristien sakhuo (Sakhuona a Krista hnungzuitu) chuh a hung ni nghal reng a nih. Krista hi tho naw nisienla hieng po po hi a tlungthei naw ding a nih. Chuleiin:

Thlaa inthawk a tho nawk tah, Sandamtu Laltak chuh;

Thlan thima inthawk hungsuokin, Khawvel suol le thina a hne zo ta.

A tho nawk ta, Inpak ro, sandamtu a tho nawk tah.

tiin hlain ei sak dep dep thei ta a nih. Pathienni (Sunday) ei ti kuhi Krista thonawkni ani leia khawvel pumin eiin ser, Hindu kulmutna hmun India ram takngiel a khawm hril buoi umderlovin sawrkar sin le thil dang danghai chawl sanin eiin ser bawk ani hi. Kan Upa pain Pathienni tuk tawngtai dingin an ko chang ‘Vawisun i thonawkni ropui taka hin’ a ti hlaka, ka ngai thei rak ngainaw a chuh alo indik lem a nih. Chuleiin, a thonawk ni neka ropui lem hi a um nawh. A pieng ni, a thini le chawimawia a um nihai chuh kumkhat sungin vawikhat chauh eiin sera, a thonawkni ruok chuh kumkhatin vawi 52 (Sawmnga pahni ) eiin ser a nih.

Chu chanchintha chuh mingohai zarin eini lai a hungtlung vea, ei lawm hlea, taksa le thlarauva malsawmna tam tak dawngin ei pilepu hai khawsakna ngaituo chun vawisun hin chuh changkang tak ei ni tah. Chuleiin, eini khawm missionary lungril putin Lalpa rawngbawl ei tiu. Missionary lungril indik tak nei hai chuh Lal Krista a thonawk angin ropui takin eila tho ve ding a nih ti an hriet tlat leiin Pawl le Kohran rawngbawl lovin Lal Krista rawng an bawla, malsawmna tam tak leh nitin nun an hmang hlak .Chuongang ni dingin tiemtu po po Lalpa’n malsawm raw seh.

16.4.11 - By Inpui 0

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Khawvel ropuina le mawina

By Pu Zarzolien Keivom
Diebol chun tlang insang takah a thruoi nawk a, khawvel lalram po po le an ropuinahai chu a’n entir a, “Bokkhupin chibai mi buk la, hieng po po hi pe vong ka che” a ta. (Mathai. 4: 8)
Mihriem hin khawvelah beisei ding nei naw ta ngat inla chu ningtelin ei thi el ring a um chu tie. Khawvel ropuina le mawinahai hi beiseia hnota hlim le lawma damsung hun ei hmang ral theina dinga Pathien malsawmna vochuom an nih. Chu ropuina le mawina chun mihriemMaterialism_khawvel_ropuina lungril le ngaituona a hne èm ém el a, mi tinin ei phak tawk le tlin tawk peiin chu thilhai chu hnotin ei intlansiek a, hriet naw karin ei damsung hunhai hi ei hmang liem hlak. Mi tam takin chu ropuina le mawinahai chu hnotin chin lèm nei lo lêkin ei intlansiek a; petu Pathien chen theinghilin beidongna le lungngaina tam tak tlakbuokin an um hlak a nih. ‘Zingtieng naupa’ ti hiela ko (Lusifar) khom khan ropuina le mawina a sietpui let dèr a, Pathien hmelma,Diebol ti a hung hlaw tah a nih.

Diebol chu Pathien hmelma a ni ta leiin a thei ang anga a khingpuipa do lêt le suksiet chu a thiltum lien tak a lo ni tah. Diebol chun Pathien tak chu ieng law thei naw sien khom, ama angpuia a siem mihriem, hmangai tak le duot taka Eden huona a sie chu a hriet zing a, an chungah kut a thlak tah a nih. Evi khan a sie le a thra hrietna thing ra kha hmu zing zing tho a ta, Pathienin fak lo ding a ti a ni leiin fak tumna lungril khom nei kher ngai naw nih ti ring a um. Rûl chun nuhmei kuomah, ‘Pathienin huona thing rahai in fak a thieng nawh a ti maw kha?’ tiin a hang indon té tè a. Nuhmei hlak khan a ieng a khaw hre lo chun, “Ti lo e, kan nuom nuom kan fak thei, huon lailunga thing ra ruok hi Pathienin kan fak a phal naw a, tawk el khom a phal naw a nih, in fak chun in fak ni lâ làin in thi ngei ding a nih’ a ti a nih” a hang ti ta a.

Chuonga rûlin a hriet nuom tak el nuhmeiin a hung phor lang phingleh “Thi teu hlak inti’m! In fak pha in mit hung inhong a ta, a sie a thra hung hrein Pathien ang in hung ni ding a nih. Chu chu Pathienin a hriet leiin in fak a phal naw a ni chu” a hang ti zau a. Pathien ang an hung ni el ding thu chun nuhmei nâ chu a ver sok el ni naw nim, thei ra chu a hang en a, thei tuihnai le inhnik tak, var theina dinga fak châkum hlie hliea a hmu leiin a thren a lo a, a fâk a, a kuoma um pasal khom chu a pek a, a fâk ve a, an mit a hung inhong ta hrim a. Khawlai Pathien ang ma lak lakah! Pathien ang ni an nuom lai tak ku kha an ang lai tak a lo ni lem dai si! Pathien lakah thre thlaka umin, mi thi el an lo ni tah. Adam le Evi khom khan ropuina le mawina an thawhla ve kher el.

Einihai hi te leh?.
Ei Lalpa Isu ngei khom kha tlanna sin thaw dinga hi khawvela a hung lai khan khawvel ropuina le mawina tokdara hmangin Diebol chun a lo thlèm a nih. Jordan vadunga babtisma a chang zo charin Diebol thlem dingin Isu chuh Thlarauin thlalèrah a thruoi a. Ni sawmli le zan zawmli bu a nghei hnung chun a phing a hung tràm a, a ti chu! Chu lai tak chun, Thlemtu chu a kuomah a hung nghal el a nih. A thil tuok, phingtramna le tlaksamnahai chu besana hmangin, lung chu beia inchangtir ding dam le tempul sìpa inthoka inchawm thla ding damin a thlêm a nih. Isu chun ‘ti ziek’ ngatin a sêl dong. A tawpah Diebol chun tlang insang takah a thruoi a, ama ngei khoma a tluksietpui, ropuina le mawina mâ chu hmangin a thlêm a ni kha.

Eini khom tlaksamna le beidongna haiin an mi tlakbuok lai tak hi ei khingpui Diebol chun remchanga lain inrang takin ei kuomah hung inlarin, sum ngainatna suol tinreng le châkna tinreng hmangin a mi simbu dawi hlak. Tangka sum ngainatna suol a lut ta laklaw chun lungril le ngaituona po po duâmnain a hluo sip a, thutak khoma hmun a chang zo ta nawh. Thieng le thieng naw inkar ngaisak thei a ni ta ngai naw a, mani mihriem chanpui hringna chen khom a’n ngainèptir hlak a nih.

Ei ram le hnam khom tlaksamna le beidongnain nasa takin a tlakbuok mèk a, chu chu Diebolin remchanga lain khawvel ropuina le mawina tinreng hmangin kohran le mipui a mi rûn mek an tah. ‘Ti ziek’ hmanga ei do lêt vat naw chun Kanan ram lo hluo hmasatuhai ang bokin eini khom ei ramin mi la luoksuok ve ngei a tih ring a um.
Ei Pathien thuin mi tinin mani venghai kuomah thutak hril seng dinga a min fui lai zingin, ei ram le hnam lai thutakin hmun a chang tlawm ta hle niin an lang. A san lien tak chu ei tangka sum ngainat lei ni takin an lang bok. Diebol hlak hin ei sik hnipna tieng a hriet thei khop el bok si.

Hnuoi ram huola van ram khom min huolsatir tumin, pulpitah van thu hril zing a, thaw lo bill le thaw lo hlaw lak dan thiem chu mivar thaw danah min ngaitirin, mi fel tak tak khom a mi phir thluk pei tah niin an lang.

Ei Pathien thuin ra nei lo thim thilthawa thrang ve lo el khom ni loin, a’n dik nawzie suklangtu ni lem dinga a mi’n chuktir ni siin, ei hlawkna ding a ni phot chun “Mi khoma an thaw tho” tiin, ringnawhai thaw dan dana thaw ve mei mei nuomna ei hung nei a, chu chun ei ram le hnam lai chongpu chan a chang dèr tah a nih.

Ei ramah inthlang a um chang hlak hin chin lèm nei lo lêkin poisa fakna ding zongin a khing a khingah ei or ei indumin ei insen a, thil hnung ding reng ei dawn ngai nawh. A tawpah “Ei MLA pa’n, ei MDC pa’n ei ram le hnam a ngaisak nawh’ ti’n ei la chier inhruoi ang loi nawk nghal bok si.

Kohran le kohran, ringtu le ringnawtu ei indangna a um ta naw khom ni’n an lang. Thrangpuina hni le kutdaw hi thuhmun an nih ti hrim ei ngaisak nawh. Mi’n ‘Kutdawpa, kutdawnu’ mi ti hai sien hlak chu insuol ei lak nuom el awm si a.

“Mihriem hi bei chau ringin a hringnaw a, Pathien baua inthoka suok thu tinreng ringin a hring ding a nih, ti ziek a nih” (Mathai.4:4) ti hi ei tiem ta ngai naw am a ni ding maw?
Khawvelin sum le rangkachak ,
A mawi ti’n an zong vel a,
Nisienkhom an mawi na’n,
Pielral an kai zo nawh;
Van mawina’n pielral a elvar,
A chu a nih ka hril nuom. (Rev. Thangngur).
KEIVOM RUN (Greater Noida), April 15, 2011.
16.4.11 - By Inpui 0

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Hnam in Isu thuoi naw raw seh!

By Pu David Ralsun*
Isu_Thuoi_naw_rawh Eini tlangmihai abiktakin Kristienhai hi inrem taka Krista zara um tlang diel diel ding ei ni vei leh, ei tawng le ei hnamhai leiin nasatakin a mi the dang tawl chu a ni hi.
Hnam tinin ei hnam ei ditsak senga, ei hnam seng hi suk vula hnamdanghai neka chunghnung ei nuom a. Abiktakin eini Hmarhai lem chu hnam ta dinga thi ngam khawm ei tam hlen ka hriet. Ei fena ei umna taphawta ei hnam seng eiin khal khawma. Eini lai hnamdang hungin zel nekin ei hawl hmang zova. Chanchintha mansapui bangna ei in ti lai zingin, a rukten eiin lak binga, hnamdanghai entawn tlak ni nekin an mi tinsan zova. Midanghai neka thalem, chunghnung bik lema inngaina ei nei bawka.
Hnamdanghai tawng ei thiem tum nawa, inremna zawng nekin ei hnawla. Chuongang ngirhmuna ei ngirlai zing chun, chanchintha mansapui bangna ei lan ti zing a. Kum tamtak liem ta a, ei pi le puhaiin an hringna chan khawm poisa lova chanchintha hrila an hringnun an hmang kha tuhin chu a letlingin chanchintha ni lem lovin HMAR hnam thipui ngamin ei hringnun ei hmang lem ta a hoi.
Hmar le Israelhai ei in angna!
Israelhai kha Pathienin a hnam dinga a tlang bik nasan kha, anni cho a ditsak lei an nawa, anni zara hnamtin chitinin Pathien tak an hung hriet thei na ding dam, hnam danghai entawn ding dam a ni lem. Amiruokchu Israelhai khan iem an thawsuola? Pathienin hnam danghai entawn dinga a ti lai zingin an niin hnam danghai an entawn lema, chu chu pathien lungsenna em em a ni kha. Israelhai kha lal (king) nei loin kha chen kha an uma, asanchu, Pathienin aumpuia Pathien kha iengkima an iengkim, Lal hai Lal, iengtiklai khawma thangpuitu a ni leiin. Nisienlakhawm, Israelhai khan Pathien kuomah iem an hni a? Hnam danghai angin lal (king) mi pe ve rawh tiin an hnia, Israelhai chungah Pathien a lungsen a ni kha. A san chu a ma Pathien, an Lal ropui an hnawla, lal dang an hni leiin. Anhni ang ngeiin lal Saula a pek ngeia, nisienlakhawm Pathienin a hun tawp tieng a hnawla, lal thar Ama ang lungril put mi lal David a ruota. Chu hungin thla sawngpei chun Isu Krista a hung pienga, Israel sertanhai cho ni ta loin, ama Isu zar choin Israel thar (ringna leia Pathien hnam tlanghai) nang le kei ei pieng pha ta a ni hi.
Hmarhai hi chanchintha mansapui bangna ei in ti ang hrimin, ei kawla hnam danghai po poin inza takin kumza gospel centenary khawm ei hmang hman an hmang ti ei hriet nawh. Ei ni teh hnam danghai eiin za ve am le? Chulaizingchun Chanchinthain mihriem nun a sawi danglam dan buoipui nekin, a histori’n ei buoi ta lem nisien a hoina chin a um bawk. Ei thuziek tamtak hai hlak chu, insiemthat tum tieng ni lovin, ei hrietnahai eiin khi tuoa, mi hringnunah siemtharna intlun nekin ei thuziek tamtakhai leiin ei ni lai ngei inhnamna, inditsakna, lekha zieka indona chen eiin tlungtir bawk. Ei kohranhai hlak chu Sap pakhat an cha dawk leh a dang incha dawk ve ngei ngei tumin thang ei laka! Inremna chu hmu ding a vang ta ngei maw!
Bible in a lo hril angin, a chang chu Pathien buoipui lem lovin a thil siema ei buoi ta lem nisien a hoi hlak. Pathienin lal Saula a hnawl angin Hmarhai hi Pathienin hnawl naw nih ti thei an nawh. Pathienin Israelhai angin Hmar hnam hi chanchintha dawng hmasatu’n a mi siem chu a ni ngeia. Asanchu, hmarhai ta ding cho ni loin, eini zara hnam tamtakin chanchintha an dawngve thei na ding a ni lem. Chanchintha hi ei ta bik a ni nawa, hnam popo hai ta a nih. Lovin ti neitu bik em em ding a ni nawh.
An naw chun Judahai ang ni pal roi ei tih.
Judahai kha Pathien tak nei an ni leiin an in ti theia, Pathien hnai bik rieua an in ngaia, midanghai neka thalema an in ngai bawka, hlak chu Isu’n a hnawl pawng an ni kha. Eini Hmarha’n ei theinghil lo ding chu, ei neka hnam chin lemhai, Pathienin ei chungah hlangkai naw nih ei ti thei nawh. Ropui deua, changkang rieua eiin ngai lai zing hin, hnam danghai mit hmua tirdakum, entawn tlaklo khawm ei lo ni lem el thei an tah! Hnamdanghai entawn ding ei ni lai zingin nakie chu ei ni in hnam danghai ei la entawn lem ding khawm a hoi! Ama, Pathien beltu le hnaituhai Pathienin a choisang ding a nih. Asanchu Pathien an chawimawi leiin.
Filipino hai le eiin angna.
Dr. Bicker in Filipinohai chanchin a ziekna a hin ei hnamhai khawm tekhi thei dinga ka hriet leiin hung tarlang zok ka tih. Filipino hai hi eini hai ang thoa culture dang dang nei, tawng tamtak nei an nia. An ramin an thawhla pakhat chu, hnamtinin an hnam seng choisang an nuoma, an hnama mi seng hotua siem an tum bawka, an sira hnamdanghai chu ienga ngai loin an hnawla, chu cho chu ni loin ral ang hiel in an en bawka. Hi hin a rasuok chu an ram pumpui inremna a suk sieta, a suk chau pha bawka, chun, a mi le mi kara inremna suksein indona hiel an tlun bawk a nih. Chulaia poi em em chu Chanchintha an dar hrat thei nawa, an hringnun popova Pathien nekin hnam a hring lema, Pathien a ropui thei ta nawh. Ei ni lai ngei khawm hi hi thil indik a nih. Hnamah ei hmin taluo lei kuhin ral khawm ei hau tawl bek bek a ni hi. Hieng thilhai lei hin chanchintha an dar ding angin an dar thei ta naw bawka, Pathien a ropui thei ta nawh.
Pathien am I Hnam? Hmar am Isu Krista? Hnam invoi taluo hi Pathien theinghilna awlsam tak pakhat chu a nih. Judaihaiin an ni cho kha Pathien hnai biekah an in ngaia, midanghai kha iengah an ngai nawa. Juda sakhuo zui ding chun sertan kher an tia, amiruokchu Isu’n chuong popo chu a hung thieka. Turuok hin chu inthena um ta loin Isu thisen zarin angkhat vawng ei ni tah. Chuong ang bawkin, Hmar, Paite, Lushai, Kuki tia chunghnung lem inchu zing hin chu Pathien a ropui thei ta naw chu a ni hi. Ei Kristien nuna khawm Krista hmel an lang thei ta nawa, Krista hmel inlang ta nekin Kristienhai rama ngei, tuolthatna, helprukna, uiretna, nawchizawrna, inruitheina han hmun an chang zo tah a nih. Chu cho chu an nawh kohrana hlak an hringnuna Pathien hmu ding um bar si lovin, khawtlanga nina dam, hnamah nina dam, mi poimaw dam an ni lei ela kohran thuoitu dinga hang hlang kai pawng ei chieng bawk! Kohran upa hlak chu kohran tinin a sawmtel ei nei. Kohranhai hlak chu inkhawm ei tlawm deu deu, chu umzie chu ei hnamin Pathien ei hla deu deu tina a ni chu.
Hnam chu ei theinghil thei nawh. Kei a ziektupa meu khawm hnama hmin ka nih. Amiruokchu ei hnam hi Pathien chunga sie pal ei tih ti hi inlau a um. Thangthar tamtakhai lem hi chu hnam ta dinga thi ngam ei tam lawm a um. Amiruokchu Pathien ta dinga thi ngam ruok chu ei vang hmel! Pathien ta dinga thi ngam ti hin missionary kher a ni nawa, Pathien hminga hnam theinghila inremna zawnga hnamtinhai le Pathien hmangainaa inpawl tlang diel diela, kei nang in ti biek lova hringnun hmang ngam hai hi an nih tulai contexta Isu hminga hringna chen chan ngam hai chu. Chu chu khawvel mihaiin hre thiem ngai naw ni hai. Asanchu an hringnunah Pathien nekin hnam a lien lem tlat leiin! Hnam leia Pathien I hnawl nek chun, Pathien leiin I hnam chanpuihaiin hnawl lem rawhai se che. Chu chu ringthar tamtak eiin chuktir ngei han an thaw ngam Isu Krista an ring leiin. Hnam chu nepte an insung ngeia inthawka hnawtsuoka fena ding, zal na ding, fakna ding khawm nei lova Isu ring leia iengkim channgama thi chen in huoma zuitu an ni leiin. Anleh hienga ringthar ei siemhai hin ei hringnunhai hi mi hung hmuhai sienla iengtinam mi ngai an ta?
Thukharna
Ka Hmar chanpuihai Pathienthu hi inchuktirtu ding cho am ei nih? Annawleh ei ni khawma ei hmang ve ding? Hnam in lak bing taluo hin Pathien ropuina in langna ding a danga, Krista zara ei unau chanpuihai le inremna nekin indona ei chawksuok bawk. Hiengang inlak bingna a inthawka suok dawka, hnamtin laia inremna thu hril ding le sukremtu ni dingin a nih Hmarhai hi Pathienin a chanchintha a mi loin dawngtir hmasa chu! Chu mawphurna chu hlen nuom lova, Hmar tawng cho, hmarhai cho ei ti pei chun ei tawpna ding chu khi va ni loin khu va ni lem a tih. Hnam eiin lak bing taluo hin Biblea ringnawtuhai mizie a hril popo hai hi ei mizie an chang hlak. Chuhai chu; theidana dam, inhalna dam, mani hmasielna dam, insuktumna dam, thikthusietna dam. Hienghai hi ringnawtuhai mizie a nia, hiengang thilthawtuhai chu Pathien ram hluo naw nihai ti a nih (Galati 5:19-21). Ringtuhai ruok chu; inremna dam, hmangaina dam, hlimna dam, dawtheina dam, insumtheina dam a ni lem. Isu nei lovin, Isu hrefu lovin, hnam hmangai taluo leiin hringna chan pal ei tih ti hi khawvela thil ti um tak a nih. Hieng ang mi ei ni chun; khawvela mi vangduoi lai popova vangduoi biek, hnuoia chu hming in lar hieu sie vana ruok chu hming in ziek ve lo; Pathien hmabula ei chantawk ding chu, innui hieua hremhmun tieng khal tlak vang vang, direct ticket thatak ni ngei bawk a tih. Hnam hi a poimawtak a ni nawa, Isu hi a poimawtak chu a ni lem. Hnamin Isu thuoi naw sienla, Isu’n ei hnam hi thuoi lem rawse. Amen.
*The writer is a Bible student in Manila. This write-up is dated 15/04/11, Manila.
16.4.11 - By Inpui 5

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