Hmasawnna Thar nitin Chanchinbinbu semtu (Hawkers) han chanchinbu sem man sukpung a ninaw chun hungtlung ding September 1, 2011 a inthawk an Chanchinbu sem an chawlsan ding thu Editor & Publisher kuoma ultimatum an pek lei le thil man kaisang leiin ei Chanchinbu an todel zo tanaw leiin September, 2011 a inthawk Hmasawnna Thar copy khata Rs.3/- ei lak ta ding a nih ti \hahnemngai taka latu le tiemtuhai popo ka hung inhriettir cheu.
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Sd/- Lalmalsawm Sellate
Editor & Publisher, Hmasawnna Thar Daily
Thupui: Khawvel var in nih...” ~ Matt 5:14
A hmun: CMS Hall, Union Biblical Seminary, Bibwewadi, Pune-37
A ni: September 24, 2011
Hun Khatna (12:00 Noon)
1. Inkhawmpui hawngna & inhlânna: Rev. Kh. Thang Dailo
2. Praise & Worship: Hla \huoituhai
3. Secretarial Report:
(i) HCF Mumbai
(ii) Hmar Fellowship, Ahmednagar
(iii) HCF Pune
4. ‘Worthy is the Lamb’ (Choreography): HCFP Choreography team
5. Special Number: Hmar Fellowship, Ahmednagar
6. Naupang Inruolsiekna: Tv James Zoliensang
(i) Thu - Mathai 5:13-16
7. Puitling Inruolsiekna (Hlapawl): Pu Paukhawmawi “Phaizawl Lily” Kristien Hlabu No.61
8. Pathien Thucha: Pastor Lalditsak
9. Special Number: HCF Mumbai
10. Hunkhâr |awng\ai: Pu Darthangluoi Sinate
(20 Minutes Break) Refreshment
Hun Hnina (2:30 pm)
1. Praise & Worship: Hla thuoituhai
2. Tawngtaia hun inhlânna: Pastor Timothy Lalzuimawi
3. Special Number: HCF Pune
4. Puitling Inruolsiekna (Thu): Kolossa 3:1-12 Tv Thangzairem
5. Puitling Inruolsiekna (Lêngkhâwm): Tv Jimmy Thangbawi “Khawvelin Sum le Rangkachak” Ind. Hlabu No.239
6. Presentation: “Khawvel var le khawpuia social issue hai” by Pu Samuel Songate
7. Comments: Endiktuhai
8. Lawmman puongna le semna: Fellowship Secretary hai
9. Vote of Thanks: Tv Jubileethang Hrangchal
10. Mipui hlasak: “Tiena inthawk Chanchin\ha”
11. Hunkhârna le ruoi inhlânna: Pastor Lalpeklien Sungte
Ruoi ------ Ruoi ------ Ruoi
Mr Barjona Hmar, Assam Unversity, Silchar..
Tulai ei Hmar kohran inthruoidan hi ka enin keiah mimal taka chu lungawi um hi kati thei nawh. Kum 100 kristien ei ninah a thling rak tah a chu ei Hmar kohran hai ei enin eila hnufuol em em a. A san ding awm ka suiin kalo buoi thei em em anih. Changkangna hmun deu le hnufuol nah hmun deu chu um atih ti kan hmaih nawh. Iemanih thaw chang chu ei thruoitu hai ka mawsiet nuom hlak. Kohran mipuiin an thei tawk tawka Lalram ta dinga an thawdawk hai hi a hmangna RIGHT nei hai sienla iem a pawina um ata? ti dam hi ka suongtuo neu neu a. Pathien hring biehai inti si chun ei biekbuk hai khawm Bawngin/Kelin ang deu deu khawm ala tam khawpel. An sum hmudawk hai hi kohran sungah biekin bawlna, sunde sikul in bawlna damin hmang hai sienla iem a pawina um ata. Anin sema an trulna sengah an hmang chun Pathien ngaiah rukru ning anti ti chu kan hmai nawh. Kohran sungah pawimawna le trulna a ei hmang chun Chungtienga pa’n ami awimaw bek bek dim anih??
Kohran threnkhata chu percent anin peka, chu khawm chu CUT ala um nawk hlak, baka 10/15% cho chu Kohran mipui tadin iengtina khawm an nawh. Day fund atam lem ei thawn hmang bawka. Faithram, Sawmapakhat hai an rut ram bawk. Kohran mipuiin ieng sum hmangin am ei biekin le thil dang dang hai suk hmasawn tang eita, khawpuia sorkar sin nei in ni tawl bawklo, ar anga fak-fawm-zawng-fawm ruol?? (I am speaking in the context of the District to which i belongs). Keia mimal taka chu hi thil hi Neo-Imperialism kati tawp el anih..!! Ramthim, Pathien thu, Bible Chang nal tak tak hai phaw a hmangin mipui anin fuipawr hlaka, a thawrawn khuo hai chu an kan inzingzut bawk.
Eini rawi hi ramthim neka ramthim, buoipui la trul hle hai ei nih. Khuo pakhata an biekin lem chu ka ruolpa’n “Chu Biekin chu Kawng na a ang” ati hlawl. Ringnawtu eiti ha’n iengleiin am mi hmusit naw ringawt anta????.
Thralai inkhawmpui/NSSU inkhawmpui/NTP inkhawmpui ei hang hmanga, Pathien hring bie inti si chun ei khawmpui hmangdan hai khawm mawitawk le changkang tawka thaw ni awmtak, elektrik/generator tak ngiel kawm sit ding aum ngai nawh..!!. Anleh chuong ang: generator, sound system thra tawk hai haw (Hire) nah ding sum le pai an neinaw ani ding!!?? Nilo e.... an hmudawk popo chu inkhawmpui inhawi tawk leh phuisui tawka hmangna khawp annawm anachu, imperialist power hrat leiin an sum hai hmangna ding RIGHT an nei nawh. Elektrik umnawna khuo hai chu khawnvartui lamp thi rien riena inkhawmna hun la hmang tawl vawng ei nih.
Ti inla “Krista tadinga harsatna tuor” tiin mi tlem dam nawk diem anta. Chuleiin, kohran mipui hai hi Financial Sovereignity ei pek hmakhat ei Ram kristien nun hi changkang hrim hrim naw nih. Hril ding atam el, atrul chun hrilsa pei kati. “Pathien thu ngaisaklo” le “Pathien ram hmulo” mi ti pawl khawm um nuk an tih. But, to be honest, I am neither anti-Christ, nor anti-Christianity; But I am anti-clergy.
By Lalremruata Varte
A hmasa-in remna leh muanna duha lo kal khawm hmar tlangdung mipuite chibai ka buk a che u. Vawiin programme a tel tura min sawm hi ka lawm a, ka lawm rual rualin mak ka ti a, kei Lalremruata Varte, North Khawdungsei tlangval ve mai hian ka u leh naute, ka nu leh pa leh ka pi leh pute bulah hian eng thu ka sawi ang a, kawng kan zawh chhan ber thu-hla-ah phei chuan eng thurawn nge ka au chhuahpui ang tih hi ka rilru-ah a lian hle a. Amaherawhchu he lei chhiar danah kum 30 kan lo kai ve tawh avangin mahni ram hmangaihna rilrute, kan nu leh pa, kan unaute khawsakna hmun leh changkan duhnate ka rilru-ah engtik lai pawhin a cham reng a, chumi tana hmanrua pakhat ka nih theih hun tur leh ka thawhchhuah hun tur chu Pathianin hun remchang min la siam ngei ang tih ka ring tlat a ni. Chuvangin he programme hi remchangah la-in ka rilru vei zawng leh he tlangdung tana ka ngaihtuahnate tlemte han sawi rik ka duh ve a ni.
Vawiin a lokal khawm mipuite hi u leh nau kal khawm, duh thuhmun leh tum thuhmun kan ni. Nitin eizawnna hrang hrang kan nei a ni thei e, political party hrang hrangah kan awm a ni thei e, kohhran hrang hrangah kan lawi a ni thei. Amaherawhchu, kan zavaia min hui khawmtu chu remna leh muanna duhna thinlung a ni, a ropui ka ti tak zet a ni. Vawiina kan kalkhawm ang hian keini tlangdung mipuite hi inthurual thin ila chuan vawiina kan dinhmun ai hian kan tlangdung hi a changkang tawh ngei ang tih hi ka sawi tel duh a ni.
Mihring hi ruh leh taksa bung hrang hrang invuah khawma siam a nih ang bawkin ram leh hnam (country & nation) hi ram bung hrang hrang leh hnam chi hrang hrang vuah khawm atanga din chhuah a ni a. Chung bung hrang hrangte chu an pawimawhna theuhah an pawimawh vek a, bung khat a nat chuan a pumpuiin a tuar thin. Kan awmna India ram pawh hi chutiang chiah chu a ni a. Chuvangin, Unity in Diversity tih thuthlung hi kan insuih khawmna thu leh hla berah kan hmang a ni. Zofate pawh hi chi hnam hrang hrang vuah khawma hnampuia indin chho mek, Saptawnga ‘proto-nation’ an tih chu kan ni ve. Kan hnam siamtu bung hrang hrangte hi an hrisel poh leh kan hnam a hrisel ang a, a hrisel lo an tam apiangin a than a thu mai dawn a ni. Hemi thutak ding reng hi ram leh hnam hruaitute chuan an hre chiang tur a ni.
Hming hrang hrang- Hmar Thimpui emaw Tuisualral emawa an koh, tuna Sinlung Hills Development Council (SHDC) kan tih hi leilung hausakna tinrenga khuanun a vûr, mahse a ram chhung rau rauah pawh bial hnufual ber leh ngaihsak hlawh loh ber zinga mi a ni a. A mi chengten an harsatna leh lungawi lohna awka an chhuah leh dimdawi taka ngaihsak aiin, hmelma ang hiala enin sorkar chuan hrâwm a chhuah a. Chumi avang chuan, an duh thu pawh thlu loin, rammu pawl an chhuak ta hial a ni. A tawpah, an thil dil pawh ni phak loh, mahse an thil dil thlenna tura rahbi pawimawh nia an sawi hmuh chu pek tiamin, Mizoram sawrkar nen thuthlung an siam a, hun lailawka inenkawlna turin rorelna khâwl siam a ni bawk a. Chumi dinhmunah chuan kum 15 zet Interim SHDC chu a ding tawh a ni. Hetiang khawpa mahni mi leh sate sawisak hi inhmuhsitnaah pawh a chuang liam a ni lo tih a har a ni.
Chumi dinhmuna SHDC a la ding reng chhan bul ber chu Mizoram sawrkarin a ngaihsak loh vang a nih laiin, engemaw chenah a biala cheng mihringte inthurual loh vang leh zai khat vuana kal an pèn loh vang a ni thûi hle. Tum ram theihnghilha sum nawi leh nihna thawrawng ûma buai pawl kan awm tih chu tlang hriat a ni. Tawktarh te reuhte nêp harsa kan tihna chhan pawh kan khawsakna dinhmun a hniam lutuk tawh vang pawh a ni thûi hle ang tih ka ring. SHDC dinhmun duh loh pawl chuan hah dawn loin an rammu zui zel tih a hretu vek kan ni. Chungho nena Mizoram sorkar inbiakna tur ruahman a nih lai mekin sorkar ding lai chuan chhuanlam dawrawm te te hmangin rokhawlh a siam tih pawh kan hria. Hei hi fiahna duhawm, hun lawmawm, hnung lama sa inbarh ang, indawrpui tlak kan nih leh nih loh min fiahna angah i ngai ang u. Thu khat vuana tan rual tlat hun a ni. Hetiang hun hlu min hlan hi a leh a linga lawmthu sawina tham a ni. Lawmthu kan sawi dan tha ber leh thawm ring ber chu inthurual a ni.
Vawiina lokal khawmte hi political party hrang hranga awm te kan ni a, a then chu party lama ngaihtuahna seng miah lo kan awm nawk bawk. Hei erawh ka sawi duh ani, Mizorama Political party awm reng rengte hian engvangin nge keini tlangdung mipuite hi min ngaih thah a, duh duh huna hman lawr mai mai theih Playing Card a Joker ang leka min hman thin ni ka ti. A changin min tialtir a, a changin min zumtir a, a changin min ti tawka a, enge kan rawng ber pawh hre thei lo lekin min siam thin a ni lawm ni? Tute thiam loh nge nita le, a hmasa berah kan politiciante an ni a, a dawtah keini mipuite hi kan ni, kan tanrual a ngai ta. Inthlan lo hun leh se, min hmangaih ngai loi te khan thu thlum tak tak min rawn barh leh ang a, chumi tawlhpanalah chuan kan tlu leh ang tih ka hlau a ni.
Hmar ho chu intih hran an tum reng ti pawl an awm, thenkhat lahin mizo nih an duh lo te tiin na tak takin min tawng khum thin. Amaherawhchu, keini zawngiin Chhura thlah kan nihzia kan hre chiang, kan duh leh duh loha zofa ni thei, ni lo thei kan ni lo, kan thisen hi zo hnam thisen a ni a, khawvel awm chhungin a ni reng bawk ang. Vawiina kan kal khawm chhan pawh hi Zoram dung tluanah remna leh muanna awm rawh se tih kan duh avang zawk a ni lawm ni? HPC te hi hel an ti maw, kei chuan hel ka ti lo, kan changkan ve duhna avanga kan aiawha hrehawm tuar ngam, thosi leh vangvat kara kan changkanna tura beitute an ni. Kan ram hruaitute mipuiten kan ko ei zo lo a, beidawnna khura mihring a luh tawh chuan mi hlauhawm ber an ni, chu chu HPC lo pian chhan pawh hi a ni reng a ni. Duhthawh luat avanga kal sual chang nei mahse, an tum ber chu kan hria a ni lawm ni, kan ram hruaitute’n hmar thimpui min ti reng a, keini lamin hmar arsi nih tumin changkan kan duh ve tawh si a, politiciante duh leh kan duh hi a inan loh vang mai a ni. Amaherawhchu vawiina kan kalkhawm chhan ber hi kan unaute HPC (D) te leh sawrkar hi inhmelma lo se, dawhkan khatah Zoram thatna, kan tlangdung hmasawnna turin remna thusawi tlang teh se kan ti a ni.
Hmanni lawka kan Chief Minister-in Assembly House-a a thusawi te kha keini mipuite hi kan ram hruaitute ang leka rilru te ni ila chuan buaina siam tham khawpa tawngkam na a ni lawm ni. “HPC te hi suamhmang anga en tur an ni…” tihte kha kan ram hruaitu ber tawngkam atan chuan a na lua ka ti. Mahse, min diriamtu leh min hmusittute hi i ngaidam zel ang u, buaina siamtu ni lovin Zoram tana remna palai nih i tum zawk ang u.
“Kan ram chu Tahan thleng khi a ni” a ti a, kan lawm em em a, a tuk lawkah “Suamhmang anga ngaih tur an ni e...” a ti leh a, Lungleiah a phei leh a, “ India mi in ti lo chu ration card atanga paih tur” a va ti leh a, Lai Autonomous District huam chhungah va kal leh se eng thu nge a va sawi leh dawn, kei chuan ka hre thiam phak tawh lo e. Lai Autonomous Council awm te saw kan ram leh hnam changkanna atan hian thil pawimawh tak a ni. Council nei lo se, keini ang tho hian an hmelte a la pawr fip fep ang a, tih tur nei loin khawlai an leng ve huai huai ang a, inthlan apiangin a duh duh party-in an bum ve leh mai ang. Council an nei a, tunah chuan lehkhathiam tam tak an chhuak a, tun ai hian kan politiciante hian sum leh pai hmang dik leh zual se chuan namen loin an changkang leh zual ang. Keini tlangdung hi engvangin nge Autonomous Council kan neih kan ram hruaitute hian an hlauh em em ka ti a ni. Council lo piang se, tun ang em hian kan rethei bak berh lo ang a, kan nitin eizawnnate pawhin awmzia a nei deuh tawh ang a, sa râwp avangin ruaitheh hlekah kan pungkhawm dur dur tawh bik lo ang. Zohnahthlak mah ni lo, Chakma ho pawhin anmahni pual Council an nei a, khawvel zawng zawng dap chhuak ila, Mizoram ah chiah Council an nei asin. Engati nge keini tlangdung, ramri hrula awm, ngaihsak ngai bikte hi Chakma tlukah pawh min ngai lo em ni tih hi ka in zawt fo thin.
Autonoumous Council a ni emaw, SHDC a ni emaw, kan duh ber chu he tlangdung hian mite angin changkanna hmu ve tawh rawh se kan ti a ni. He tlangdung hi hmasawnna leh changkanna-in thleng pha ve se, vawiinah hian kan unaute an rammut a ngai lo ang a, eng council mah kan ngiat ka ring bawk lo. Han en teh u, kan chhak lawk Tinghmun khuate hi kum 200 an lawm tawh asin, metal road-in a thleng mumal lo a, electric eng mumal awm theih hun an la nghak asin. Mobile hman dawn lahin awmna hmun thlan thiam viau a la ngai a! Tinghmun chauh ka ti lo, he tlangdung zawng zawng hi mumang rama la cheng vek kan ni. Ka khua ngei N.Khawdungseite khu en teh u, Sakawrdai leh Khawdungsei kawngah motor pawh kan la inpel thei lo a, motor leh motor atang pawhin kan la in bye-bye thei miah hlei nem. SHDC headquarter ngei Sakawrdai pawh hi min han enchiang ta che u, kan ril chauh hi a tâm lo, kan engkim hi a tâm a, kan thaw huam huam a ni.
Remna leh muanna a awm loh chuan hmasawnna a thleng thei lo. Chuvangin Autonomous Council ani emaw, Sinlung Hills Development Council a ni emaw, kan duh ber chu remna leh muanna hnuaia changkanna leh hmasawnna a ni. Kan pi leh puten, luchhum ban chhum huama an lo din tawh, he tlangdung hi thil chhia sawi nana hman reng hi kan rem ti tawh lo. Chuvangin chhuanlam dawrawm te te hmangin HPC(D) leh sawrkar inbiakna hi kan ram hruaituten ti khawtlai tawh suh se, kei chuan he remna leh muanna lo thlenna atan hian mi thahnemngai tupawh lo awm rawh se, Mizorama chhunga cheng a nih leh nih lohah ka buai lo, Tahan thleng kan ram kan pu berin a ti bawk a, remna leh muanna duhtu leh kan hmasawnna duhtu an nih chuan ram ri a awm lo a, zo hnahthlak a nih phawt chuan remna palai atan thlei bik ka nei hauh lo mai. Chuvangin vawiina lokal khawmte leh he tlangdung mipuite hi Zofate tana remna palai nih i tum ang u. Inteitetna thinlung dah tha-in kan awm hmun theuhah kan ram leh hnam tana mi tangkai nih i tum theuh ang u.
Ka lawm e.
25th August, 2011
All-party declaration calls for immediate implementation of HPC-Mizoram Accord
Sakawrdai, Aug 25: All political parties from Sinlung Hills Development Council (SHDC) including the Congress, Mizo National Front, Zoram Nationalist Party and Mizoram Peoples Conference have called upon the Centre and Mizoram government to initiate talks with the Hmar Peoples’ Conference (Democratic) rebel leadership to solve the political crisis plaguing north eastern region of the state.
Coming down heavily on the government for “failing” to implements the Sinlung Hills Development Council Accord, that was signed 17 years ago, the leaders said: “We are pained and disheartened by the fact that more than 17 years after the signing of Memorandum of Settlement between the Government of Mizoram and Hmar People’s Convention (HPC) on the 27th July 1994, the accord has not been implemented in letter and spirit.”
The leaders of these parties, in a joint statement, also called upon the Centra and the state government to initiate peace talks with remnants of the HPC rebels who are now called the Hmar Peoples’ Conference (Democratic). “We strongly feel that, unsatisfied with the 1994 accord which was devoid of lasting peace and harmony, the HPC(D) is up in arms thereby creating disruptive atmosphere in the HPC demand area. The State Government and the Central Government must sit for a political dialogue with the HPC(D) for the existence of lasting peace and harmony in the area,” the leaders added in the joint statement released during the Peace Rally organised here today.
The full text of the All-party declaration is given below:-
Pu Lal Thanhawla
The Hon’ble Chief Minister,
Subject: Representation on behalf of the people of Hmar Peoples Convention (HPC) demand area and the public declaration on the occasion of Peace Rally organised by All Party Leaders Committee, Sinlung Hills, Mizoram at Sakawdai, Saiphai and Suangpuilawn, on the 25th August 2011.
In order to bring an amicable solution to the problems arising out of the demands of the Hmar People’s Convention (HPC), the Memorandum of Settlement (MoS) was signed between the Government of Mizoram and the Hmar Peoples Convention (HPC) on the 27th July 1994. As a result, the law and order situation in the HPC demand area has improved to a great extent. The people of the area are thankful to you for your past effort. However, unsatisfied with the 1994 agreement, the Hmar People’s Convention (Democratic) was formed in order to bring home the pressing demands and aspirations of the people of the area in general and that of the Hmars in particular. A memorandum in this regard (dated 17th November 2009) has been submitted to you. We also appreciate the initiative of the Village Council (V/C) Coordination Committee in creating a conducive atmosphere for peace talk between the Hmar People’s Convention (Democratic) (HPC-D) and the Government. We are also happy with the response of your government in this regard.
However, due to the non-implementation of the points as enshrined in the MoS after a gap of 17 years, there has been lots of resentment and dissatisfaction in the minds of the people. Moreover, due to intermittent disruption of normalcy and the existence of violence, the people of the HPC demand area lived in constant fear and insecurity. The people of the area have also appealed to the HPC-D not to indulge in any act of violence and not to create a sense of fear and insecurity in the minds of the people.
With an aim to prevent the further deterioration of law and order situation and for existence of lasting peace and tranquillity in the HPC demand area in particular and the whole state in general, the All Party Leaders Committee, Sinlung Hills organised Peace Rally on the 25th August 2011 at Sakawrtdai, Suangpuilawn and Saiphai villages, Mizoram. The public resolution on the day of the Peace Rally are as given below:
On this day, the 25th August 2011, we the participants of the PEACE RALLY organised by the All Party Leaders Committee at Sakawdai, Suangpuilawn and Saiphai villages have unanimously decided to appeal to the Government of Mizoram and the Government of India on the following points.
1. We are pained and disheartened by the fact that more than 17 years after the signing of Memorandum of Settlement between the Government of Mizoram and Hmar People’s Convention (HPC) on the 27th July 1994, the accord has not been implemented in letter and spirit.
2. We strongly feel that, unsatisfied with the 1994 accord which was devoid of lasting peace and harmony, the HPC(D) is up in arms thereby creating disruptive atmosphere in the HPC demand area. The State Government and the Central Government must sit for a political dialogue with the HPC(D) for the existence of lasting peace and harmony in the area.
3. While Mizoram is celebrating the 25 years of Peace Anniversary (1986-2011), the people in Sinlung Hills area are living in constant fear and insecurity. And in line with the appeal of the Government to the public to selflessly sacrifice oneself for the protection of peace and harmony, we now appeal to the Government to take in their part all necessary action for the peaceful settlement of all issues.
We hereby request you to sincerely look into the plight of the people expressed through this resolution and take all necessary action in resolving all conflicts arising out of the demands of the HPC(D).
All Party Leaders Committee
All Party Leaders Committee
August 25, 2011 khin SHDC biel sunga Sakawrdai, Suongpuilawn le Saiphai khuo haia Peace Rally nei a ni ding
Sakawrdai: Pu Thangliensung, President, HPC le Pu Laldinliana, Block President, Congress (I) hai thahnemngaina zarin Sinlung Hill Development Council (SHDC) biel huop sunga All party Leader’s Committee indin a ni ta a, hi All Party Leader’s Committee thuoituhai chu, Lalneithang, Chairman (Sakawrdai HPC), Lalduhawma Ralte, Vice Chairman (Lungsum MNF), Darsanglova Lusei, Treasurer (Sakawrdai, ZNP), H. Zoliana, General Secretary (Zohmun Congress-I) le Zosiemlien, Finance Secretary (Sakawrdai MPC) hai an ni a, Committee Members dingin Party tina Block President-hai ruot an ni a, Pathien kuoma ei tawngtaina haia hrie seng ei tiu tiin Pu H. Zosangbera, General Secretary, HPC(D), Sinlung Hqrts. a inthawka ei thu dawngna chun a hril.
Kum 17 zet liemtah a HPC le Mizoram sawrkar han Memorandum of Understanding (MoU) an lo ziek tah besana Development Council ngirhmun chun mipui bei a sukdawng tak em lei le HPC(D) le Mizoram sawrkar inbiekna fe tluong pei a, inremna tluontling a hung um theina dingin August 25, 2011 khin SHDC biel huop sunga HPC Headquarters Sakawrdai, Suongpuilawn le Saiphai khuo haia ropui takin All Party Leader’s Committee le Peace Rally Organising Committee hai hmalaknain Peace Rally ropui taka nei ning a tih tiin Pu H. Zosangbera, General Secretary, HPC(D), Sinlung Headquarter-a inthawka ei thu dawngna chun a hril.
Source: HT, 24th August, 2011
Ziektu: Pu L.Keivom, Inpui Columnist
Naupang tè ka ni laia inthokin pipu thu le hla khon khawm hi ka thil inhnikna zawng a ni leiin, kan khuo Pherzawl tlanga pitar putarhai inpawlpuiin, an thu mi hrilhai inchika baihâtin, pen le zieklobu ka nei phâk china lem chu tam tak ka ziek thlak hlak a. Chu hnam ro khon khawm le vong him sin chu hnam dam khawsuokna dinga thil poimaw a ni leiin tu chen hin chawl loin ka la sunzom char char a nih. Chu thil chu a nih tu laia Cultural Mapping tia ei hril vet hi. Ram le hnam ei indin tung peina le hnam damna lampui sielna sina inthok hin suti amanih chawl amanih lak thei a ni nawh. Mani ta le mawphurna sin ei thaw a ni leiin inhlawfa anga tha duop inhrûla inhlèm puma thaw thei a ni nawh; NREGS hnuoia Job Card neituhai sinthaw ang lem lem chun a thei naw zuol.
Tlang sin thaw dinga hienghai rawi pung khawm hi i hmu ta hlak am? Ei depde takzie hrilfiena bung le châng fie tak le inzapuium tak laia pakhat a ni ka ring. Pathien hi a lo va thra de aw! Kei chu ni lang, ka luok an suksuok manah thawk-le-khata ka hmet ter pawt tawl ka ring. Inzak nachang hre loin, “Job Card ka hmu pha leh…blah blah blah” tiin tuolpârah ei la khekpui ngam nawk nghal! Baibulin ‘suon bengtlalo’ an la hung suok ding thu a hril kha i hmu nuom chun Job Card darthlalanga hin a chieng khop el. Ei hmu hma, mihriem pangngai anga ei inen tawl lai khah ei ngai vong vong el a nih.
Kum 1964 January thla tawp tienga inthoka June thla bul chen Parbung High School-ah Headmaster sin ka chel a. Sikul trin, zantieng thlai suong hun vela hin lampuiah mi hrat khawkheng Khuplal (Hmangropuipa) ka hung pan hlak a, a thlai suong ka tungngha a, a chanchin le thu le hla hlui a hriethai chu ka’n don a, ka ziek thlak ngat ngat hlak a. A hrietna laibrari-a inthoka thu le hla ami rochunghai le hun hrang hrang le hmun dang danga ka khon khawm laia iemani zat chu lekhabu pakhat, HMAR HLA SUINA-ah ka hlu lut a, kum 1980-81 khan a suok a, tu chena Hmar thu le hla chanchin suina lekhabu (History of Hmar Literature) um sun a la nih. Hi lekhabu hi sut thar dinga buoipui mek a nih.
Khuplal hla mi hrila inthok hin lekhabu chauh ni loin tienami pahnih ka ziek ta a. Pakhat chu ‘ZAWLLAI’ ti a ni a, a dang chu hi artikul thupuia hmang LAIRA CHÛN RIENG ti hi a nih. A tienamia changtu tak chu ‘Hranchawn’ a ni a, literechar-a a hla hlu lûta um chu ‘Hranchawn Hla’ ti a ni thung. Chu chu ‘Lohma Hla’ laia pakhat a nih.
Khuplala inthoka Hranchawn hla ka lak khawm thei chin chu tlar ruk chauh, sienkhom thu fûn inril deu le rienginko tak a nih. Hranchawn chu unau sal sari sungkuoa an farnu nei sun a ni a; sal sari sungkuoa mi bok, an upa tak chu pasalin a nei a. Sal sari sung reng reng chu sungkaw vangneia ngai ni hlak hai sienkhom Hranchawnin pasal a nei hnung hin an sungkuo pahni chungah vangduoina rapthlak tak a hung tlung a. A unauhai po po chu hun sawtnawte sungin an thi fai vong bakah a pasal unauhai khom a pasal chauh naw chu an thi mang rit bok a. Chuong lei chun Hranchawn chu vangduoina le inzawl, thina phurtu ni dingin miin an ngai a, an thîm hle bok a.
Hieng hun lai hin tram nasa tak a tla a; hlo khom thlo dukdak hman lo lèkin a khawnawtin pûr phurin an buoi a. Hranchawn pasal khom chu pûr phurin a fe hlak a; sienkhom vangduoina kolah miin an ngai leiin an intlonpui nuom ngai nawh. Voi khat pûr phura a fe chu min an thìm ang hrimin Pawi râl a tuok a, an that tah a nih. A thi zan chun ina a maksan an naute, nene ne lai chu a thi bok a. Hranchawn chun tu khom hril ngam loin makhatin a tuor tlok tlok a. A pasal hmu loa a nau chu phum hmang a nuom si naw leiin, zing inhma takin a pasal pûr phurna tieng panin, a nau thi sa chu pawin, a’n thok suok a.
Naupang phing tràm hun, vairik velah khaw pakhat a tlung a. Chu taka chun a pasal hung tlung vak dinga an beisei chu a lo nghak a. Naupang phing tram huna a nau bu pe loa an awi lei chun a in neitunu chun bu pe dingin le ama khoma bu fa dingin a ti a, sienkhom a hril chu hre naw ang elin a don nawh. A pasal hung tlung hun dinga an beiseia chun a hung ta si naw leiin a pûr phurna khuo tieng pan chun a’n thok suok nawk a. Beidong taka hriet naw ramah a fe lai chun vate chi khat dokrawchekkor inhram ri a hriet a. Chu vate chu vangduoina tuok ding lo puongtu ni dinga pipuhaiin an ngai leiin a hminga khom ‘dokrawchekkor’ ti an lo phuok hiel a nih. A umzie chu ‘I va hei chaw/dok de aw’ tia mi inhràm khum hlak vate tina a nih. Chuonga trongsie lo inphurtu nia an ngai leiin chu vate inhràm khom chu inhràm ti loin ‘inriem’ an ti a, chu chu diriem taka trongsie inphur tina a nih. Dokrawchekkor inriem khum chu an ngai a thra ngai nawh.
Chuonga beidong taka ram palailenga a fe lai chun lamthre a tlung a. Chu hmuna chun a pasal chu a lu um ta loin a tumbu phur leh a lo zal zing el! Pawi ràl a tuok a, an that a, a lu an hawn a nih. Chuong anga vangduoina rapthlak chu tuok sienkhom tu khom lengpuitu a nei naw a, makhatin a tuor tlok tlok a., Chuleiin,
Ka lenruolin awikieng thla an fam,
Phungruol aw, tawnlaihai leh kim takin,
Lung ang an va’n bùm;
Laira riengnun awikieng thla ka’n fam,
Phungruol a bo ten e, tleikhatin,
Ràlah ni thlîr a e
tiin a chan sietzie chu thla se êm êmin hlain an zawt a nih. A umzie: Ka ruolhaiin pasal (awikieng) an chàn chun ruol le pai (phungruol) le lainahai (tawnlaihai) pungkhawmin an lengpui hlak a. Kei mi rethei (laira) inrieng hin ka pasal ka hang chàn ve chun ruol bovin, makhat chauin (tleikhatin) ka tuor a; mihai chun mi thìmin an mi ràl thlir ringot nuom chau si a.
Hi a chunga trap hla char hi besana hmangin June 16, 1964 khan Parbunga inthoka Churachandpur tieng ka hung kirin hlasam (poem) ka phuok a, chu chu besana hmangin a tienami ka ziek bok a. Chu chu kum 47 liem hnungin ka file hlui-ah ka hmu suok a, ka lawm kher el. Chu leia hi artikul hi ka hung ziek a nih. Tuta trum chu a hla chauh phor ei ta, a tienami chu ni dang hun remchangah la phor ei tih.
Khang hun lai khan mission sikul, Pawlruk chen inchuk theinaa chauh naw chuh mani tronga lekha inchuk phalna ei la nei nawh. Pawlsawm chena vernacular nei phâk dam chu mang khoma ei la mang phak naw a ni tak. Sienkhom, college chen mani trong ngei vernacular sabzek ei la nei dingzie hi ‘hmu thei lo chu a hmu leiin’ ti ang khan ka suongtuona mitthlaah ka hmu tlat hlak a. Chu huna ding chun, BA/MA level standata inchuk ding thu le hla ei la mamaw ding a nih ti ngaituoin, hlasam (poem) iemani zat zet, a thren thluk nei, a thren thlûk nei lo, ka phuok a. Chuonghai laia pakhat chu Hranchawn hla tawite sirsana hmanga ka phuok, ‘Laira Chûn Rieng’ ti chu a trùl zuolna lai siem thra metin, a hnuoia hin ka hung bun suok a nih:
A trâ sal sari kara laira maw,
A awikieng sal sari kara laira maw!
A vàng ruot am lo ni, a chungkhuo,
Ruoithlipuia hang innûl el chu?
A chung van ruot maw lenpûr lo tla,
Pomlai hrai le awikieng thlafamna ding chauh!
Chûn nunnem Hranchawn salung a zing,
Hrilhaiin laikhum a bèl, ruoithli leh.
Salung zingin pomlai hrai fam hnung,
Laira Hranchawnin awi e, zalam pheiah;
Zuopa lenpûr phur dar ang tongin,
Hrilhai biethu inzawt tak maw!
“I hrai pom sakhmel lam ang thlir la,
Vai ta raw e, chang butui, tràm tui ang damna”;
“Ka hrai riengte hi la trâm naw nih,
A zuo sakhmel a tong hma chun”.
Siel ang zui e, singkhuol zalam tluong,
Lo inriem khum dokrawchekkorin lentu kârah;
Thlunglu boa awikieng sam ang zal chuh,
Maten va tong e, laira chûn riengin.
A tu maring kamkei ruol reng maw,
Lenpur phur thlunglu siething lera chuon rêng chu?
Thangsuona maw, leido chûn rieng trapna!
Laitha zâm maw e, chûn rieng Hranchawn.
Laitha zâm ning a, awikieng boin,
Tumbu, hrai le awikieng ruong zo ning a!
Lenruol boa fam pûr hni do rêng chu,
A duoi chungchuong, laira chungchuong!
Phungruolin ser ang thìm che maw?
I zai hla chu a va’n rieng ngei de!
“Ka lenruolin awikieng thla an fam,
Phungruol aw tawnlaihai leh kim takin,
Lung ang an va’n bùm;
Laira riengnun awikieng thla ka’n fam,
Phungruol a bo ten e, tleikhatin,
Râlah ni thlîr a e”.
(June 16, 1964, Red Cross Road, Churachandpur)
Hieng ang hla,Narrative poem hi pipuhai hlaah khan a tam. Kristien ei hung ni hnungin pipu thu le hlahai chu ringnawtu thuomhnawa ngaia vui liem dinga inchuktirna indik lo a um leiin, ei hriet naw karin, ei thu le hla tam tak ei vui liem hman a, a poi khop el. India ramin zalenna a hmu hnung, Mizo Union chok tho pawlitiks thlivirin a mi hung mut chok hnung le ei thil beisei a hlamzui hnunga mani hnam puola ke nghatsan phum ve tuma thrang ei hung laka inthok khan mani chanchin sui nachang hung hre vein, pi le puhai thu le hla khon khawm tieng hma ei hung lak tran a, ei hnam ro hlu tam tak ei hum pha a, tu laia ei thu le hla hlui neihai hi a ra suok a nih. Hieng tieng thila hma latu le thruoitu chu Hranglien Songate, Hmar History (1958) ziektu hmasa tak le hnam aidentiti phursuoktu hmasahai laia a hming hmai ngai lo ding chu a nih.
Hieng ei thu le hla, bong rem ruma ei hriet thei china mihai, bong rem ruma ei rem khawm le chuong anga ziek ngeia ei hlu lut hai hi ei chanchin suina ding le ngirhmun thar ei hung rem peinaa hmangruo poimaw le trangkai tak a hung ni tah pei a nih. A san laia pakhat chu, pi le puhai hla kha a saka sak thei, thlûk neia siem ni sien khom Narrative poem zierang put deuh vong a ni lei a nih. Hieng ang narrative poem hi kristien sakhuo ei hung lak lut hnung hin ei nei ta naw khom a hoi khop el. A poizie la hung hre deuh deuh ei tih. Hi baksamna hi iemani kong zawng beka phuhrûk dan ngaituoin ka hla hung thur suok hi kum 47 lai liem tah khan ka lo ziek a nih. Ram le hnam bul nghet indin ding chun, ni khat thilthua thaw el thei a ni naw leiin, hmathlir hla tak neia damtea bulthrut rem a ngai. Hnama ei dam khawsuok a ni chun, mani thei le phak ang tawk tawka bulthrut kan lo rem ve hai hi a poimawzie la hung hre deuh deuh pei ei tih.
(Delhi, August 24, 2011).
Gift Coupon Results as declared by the Guwahati Hmar Welfare Society on August 22, 2011.
1st Prize Ford Figo: Rev.H.Chungthang Thiek 55982
2nd Prize Pulsar 180 CC: Solomon Hmar 36607
3rd Prize Washing Machine: North East Motor 24284
3rd Prize Washing Machine: Deepanjali 14831
Consolation Micro Oven: Subhaji 25834
Consolation Micro Oven: Manoj Sandeep Jalan 21761
Consolation Micro Oven: Mary 32584
Consolation Micro Oven: North East Motor 25410
Consolation Micro Oven: North East Motor 24347
Consolation Micro Oven: Lalneihnieng Khobung 52224
Consolation Micro Oven: Debojit Bora 56041
Consolation Micro Oven: Thanghlun 55737
Consolation Micro Oven: CR Arjun 17480
Consolation Micro Oven: Sandeep CA 36053
Guwahati, Aug 23: Hmar Students’ Association Freshers’ Social-cum-Welfare Meet was held here yesterday with much fanfare.
The prorgramme was a “success” according to sources who attended the event.
Among prominent local Hmar leaders, Pu David Neitham, APS and HSA general headquarters president Pu Lalthlamuon Hmar graced the occasion.
Entertainment items, speeches, prayers and feast marked the day’s event.
PHOTOS FROM THE EVENT: Courtesy:- Virthli.com
If you are going to retrofit your home or office to improve heating efficiencies and reduce your energy use and heating fuel or electrical bill and billings it is important to know comprehend and understand “just how your house works”. This will ensure that job and work will definitely meet your high expectations and you won’t be swapping a set of new problems for ones you thought were put to bed.
You should have a grasp of the basic building science that is important for successful retrofit and heating / cooling systems renovation and reno work and works. By doing so you should be able to successfully control the flow of heat, air and moisture both alone and in concert.
Firstly we expect shelter from our homes and buildings. We might call the barriers and borders our shelters maintain to keep divisions intact as “the building envelope”. In essence to maintain our indoor environment, this building envelope must control the flow of heat, air and moisture between the middle of the home and the great outdoors – the rest of the universe.
What is important to understand is that cold does not follow into our homes – rather heat dissipates and flow out and away from inside to out.
Hence the general idea is to seal this precious internally held heat from flowing outside. Hence the role of insulation and the sealing of openings – doors and windows with caulking, weather stripping and the like.
Many homeowners are misinformed in that they think that heat only rises. Hence they reason that if they only insulate their attic and roof areas from leakage all will be well. They will be warm as toast and have low heat loss – and energy costs and budgets.
This is not the case. Heat will escape and flow from areas of high energy (hot and warm) to areas of minimal heat and energy. Thus not only does heat escape out your roof and up your chimney but from every contact point and wall that interacts and meets with cooler outside areas.
Hence the whole point of the exercise if you wish to have a more energy efficient, less costly home or building to heat and as well live in warm comfort during cold winter and fall season is to seal up and insulate your home from heat energy losses and flows from inside to outside.
In the end keeping toasty while using as little fuel and energy as possible is as simple as that.
About the author:- Eddie B. Dyxon writes for Furnasmans One Hour UV Light. Furnasman has the expertise in Winnipeg to install high tech UV heating duct air filtration to protect your family's health against moulds and swine flu and influenza safely and economically this coming Canadian cold winter
Bangalore: The Hmar Students’ Association’s organised Freshers-cum-Social Meet saw over 200 people turning up for the event here yesterday.
“This year there are about 40 new faces but only 32 of them could come due to some work related issues,” said organizers.
The day’s activities include introduction of freshers and induction ceremony besides electing new leader for the year 2011-2012.
This year, entertainment items were given the backseat and the selection of Mr&Miss Freshers was the main attraction. Nk Betty Zote and Tv Zolienkhum Zote were selected Miss and Mr Freshers respectively.
August 20, 2011, khan HSA, Bangalore Branch, thruoitu thar ding inthlangna nei a ni a. Freshers’ cum Social Meet a mipui pungkhawmhaiin a hnuoia hming zieklang a um hai hi lungruol takin thruoitu dingin an thlang tling an nih.
President:- Tv Nelvin Randolf Amaw
Vice President:- Tv Lalramsan Tusing
Secretary:- Tv William Pudaite
Asst Secretary:- Tv Abraham Sellate
Finance Secretary:- Tv Laltlangsuok Khawbung
Treasurer:- Nk Mary Jones
Education Secretary:- Tv Khumte Thiek
Games and Sports Secretary:- Tv Barnaba Infimate
Information Secretary:- Tv Lalthanei Sungte
Newly elected HSA OBs with BHCF president Nelson Doungel (first row extreme right), election commissioners Pu Jonathan Kungate and Pu Robert L. Sungte (standing extreme left and right) and BHCF local pastor Pu Robert Vanlallien (2nd right standing).
“Dialogue on Tipaimukh Dam” is going to be released by the Vice-Chancellor of Manipur University Prof. H.N.K Sharma at MU Campus on 24th August, 2011.
The book is edited by Prof. Lal Dena and contains insightful views by various social activists and professionals.
Prof Gangmumei Kamei, Ex-Minister and RS Jassal, Comdt. (Retd.) and Prof. Amar Yunam DEAN, SSS will grace the occasion as Guest of Honor and Functional President respectively. Pradip Phanjaubam, Editor, Imphal Free Press and Prof N. Joy Kumar will speak about the book.
The book has highlighted both the positive and the negative aspect of the controversial Tipaimukh dam. Majority of the contributors are the local intellectuals from Tipaimukh area, who have freely expressed their opinions on the dam.
It is an essential reading for concerned ministries under the Government of Indis and the state governments in Noth East India including the implementing agencies, NGO’s and scholars seeking an historical insight into the dam and it’s ecological, environmental, socio-economic and political impacts.
If you have ambition and direct it in the right area of your life, success is the only option for you. This statement takes some people by surprise, but it is something many people have found to be very true in their lives.
Let's take it apart to get a full understanding of how ambition can bring about great success in your life:
1. You have ambition.
2. You direct that ambition to the appropriate area of your life.
3. You become successful.
If this were math, it would be a simple addition problem. You add targeted action to ambition and come out with success. Now that you have a clear understanding of how the equation works, let's look at each part a bit closer.
Ambition is defined as a deep desire to succeed. When you hear a child say with great confidence that they are going to be a doctor when they get older, you are hearing ambition. When you hear of a med student taking on a very risky topic or research project because they want to be published in a big journal, you are hearing a story of ambition.
Ambitious people set their eyes on something they want deep down and feel determined to achieve it. These are not people who sit back and let life happen to them. They look at the world around them and decide what they want their future to hold. They believe that they have the power and right to go after things that intrigue them.
Are you one of these people? Do you have your eyes set on goals? Do you feel driven to conquer those goals? If so, then you already have the first half of this equation.
Ambition is not complete if it doesn't drive you to take action. The child may really want to become a doctor, but if they don't get excellent grades in high school and apply to colleges with great premed programs, they are not following through with their ambition. If that med student drops the risky research project in favor of something safer, they are showing that they didn't have the ambition after all.
Ambition is only complete when followed with action. This is the second element of the equation. You lock your eyes on the goal and then take action to lead yourself in the direction of success. Everything you do in life is guided by your goal. You make decisions in a responsible manner because you are determined to reach that goal. This is ambition at work.
If you are an ambition person naturally, all you have to do is focus your daily action on the object of your ambition. You will be successful in the end.
If you are not ambitious by nature, then you may have to work a bit harder to create ambition in your life. Now that you know what ambition is, this should be a bit easier. You decide what you really want deep down, then you make decisions that will point you in the direction of that outcome. If you make your decisions based on your ambitious goal, you will end up a successful person.
Ahmun: Laxmi Parti Hall, R.S. Payla, Kamanahalli, Bangalore
Ahun: 3pm,20th, August, 2011
Comperes:- Richard Sanate le Nk. Gloria Infimate
Mipui hlasak: KanTlangrammawi
Hun hawnga tawngtaina: Pu Nelson Doungel
Welcome Address: Tv. RandolfAmo( Vice President, HSA Bangalore Branch)
Fresher Introduction: Comperes.
Speech on behalf of Freshers:
Oat taking ( Fresherinthawk):
Fresher Infuina le tawngtaipekna: Pu Robert Sungte,HSA Advisor
Mr/Msfresherstlangna: :Pi Nancy Morton le Pi Nancy Ramzomawi
Certificate inhlana: Tv. LalramsanTusing,(Secretary HSA Bangalore Branch)
Election: Pu Jonathan Kungate le Pu Robert Sungte
Activities report: Tv.Barnaba Infimate,Asst. Secretary HSA.
Finance Report: Nk Linda Sanate, Finance HSA.
Thuoitu tharhai tawngtai pekna: Pastor Robert Vanlalien
Result puonglangna Mr/MsFreshers: Comperes
Vote of thanks: Tv William Pudaite,InfoSecretary HSA.
Hunkhara tawngtaina le RuoiInhlana: Michael Pakhuongte, Adviser HSA.
1.Program hi a tuldan i zinin tleng danglam thei ning a tih.
2.Artists hai chu comperers haiin rem anti hun huna ko thei ning an tih.
3.Hall a hin inruithei thaw phal a ni nawh.
4.Buoina siem phal ni naw nih,
5.Ri se taluo phal ni naw bawk a tih.
Here are some photos from Bangalore Hmar Christian Fellowship worship service. Photos by Steve Naulak
1. The Praise and Worship Service
2. ‘Tea Fellowship’ after the service
3. Zawlbuk Times… after the service (There’s something about about it)
4. It is more social than Facebook….
5. The kidzzzz…..
6. Oh! The celebs… SInger Rose Sakum with Abraham Sellate
By Oliver Intoate, for Inpui.com
Johan 16:8-11. When Pilate heard this, he was even more afraid, 9. and he went back inside the palace. “Where do you come from?” he asked Jesus, but Jesus gave him no answer. 10. “Do you refuse to speak to me?” Pilate said. “Don’t you realize I have power either to free you or to crucify you?” 11. Jesus answered, “You would have no power over me if it were not given to you from above. Therefore the one who handed me over to you is guilty of a greater sin.”
Here, Our Lord Jesus clearly declared that “You would have no power over me if it were not given to you from above." What we often fail to see in times of turmoil and chronic illness is God's will and His plan in our life. Some of you might have watched the movie "The exorcism of Emily Rose". The Pastor was in trial for practicing exorcism on Emily Rose instead of Psycho-therapy/proper medical treatment.
Emily was a very brilliant student who was committed to the service of Christ, it is hard to believe how God could consent to such her demonic-possessed life. Yet, in Emily's letter which she wrote the night before she died, we find the purpose of God in that pure and innocent & beautiful women of God. Why did God allow Emily to be possessed is everyone questions, her letter is as follow:
“Last night, Father Moore tried to caste six demons from my body. They refused to go, after the attempted exorcism. I was taken to my room and I felt into a deep sleep. I woke up few hours later on hearing a voice calling out my name. Again I heard a voice calling my name, it was the blessed Holy Mother and when I looked at her, she smiled at me and said ‘Emily! Heaven is not blind to your pain.’ I asked the Blessed Mother,’ why do I suffer like this!? Why did the demons not leave me till dates?’ She said “I am sorry, Emily. The demons are going to stay where they are! You can come with me in peace free of your bodily form or you can choose to continue this…!! You will suffer greatly, but through you many people will come to see the realm of the spirit is real, the CHOICE is yours…” Then Emily chose to stay…
In the end Good will Triumph over Evil, through my experience people will know the demons are real and that God is real. People say that God is death, but how can they think that if I show them the Devil? As Emily predicted, her story has affected many people. Emily’s gravesite has become unofficial Holy Shrine which continues to draw visitors from all over the world.
In this way we often fail to see God’s plan in our life when we are in pain and being tortured with chronic diseases. God knows people who love and is willing to be used in anyway. It is obligatory on our side to see God’s plan in our life as our Lord Jesus did “You would have no power over me if it were not given to you from above" To save many other souls, just one life is not enough. After all, the greatness of the reward He prepared for His children is something that we can’t fathom. Dear Lord I don’t mind anything, if only I can please you it is enough for me.
Delhi tlanga inzin lai kan naupa Phillip D. Faiheng (29) chu August 11, 2011 sun dar 12 lai khan a boral thut leiin a tûk chawhnung dar 1-ah a ruong chu kristien thlanmuol thar Dwarka-ah vui liem a ni a. Keini nupa thrang hman naw inlang khom, Delhi tlanga u le nau haiin a ruong duot taka lo songbawl a, nunghak-tlangvalin khawvara lengpui a, keini nupa thrang naw khom inlang loa kan vangduoina le muolphona mi hliekhu a, in mi tuom mawi leiin kan lawm takzet a, chanchinbu bu baua hmangin Delhi Hmar Welfare Association (DHWA) hai, Hmar Christian Fellowship, Delhi (HCFD) hai, Delhi tlanga nu le pa le thralai nunghak-tlangval hai le mi ditsaktuhai po po chungah lawmthu kan hung hril. Pathien lawm tlak le mi dang enton tlaka thratna le tlawmngaina a tak ngeia in insuo hlak hi a mawiin kan ngaisang a, Lalpan inhma thruoi pei le in hnung dâl peiin, a thratna le zangaina chu in chungah ni anga invartirin, malsawmna tam lemin vûr pei cheu raw se.
In ditsakna dongtu,
Darhmangpui & Marina,
Hmar Christian Fellowship Pune
Students' Retreat –cum- Seminar
Time: 11:00 A.M.
Venue: St Andrews High School for Girls,
Synagogue Street, Camp, Pune
Date: 15th Aug, 2011
Devotion (11:10 A.M. – 11:30 A.M.) Leader – Samuel Songate
1st Paper (11:30 A.M – 12:00)
Topic - Inchuknaa Kristien Nun Phursuok
Resource Person: Pastor Lalditsak Inbuon
2nd Paper (12:00 – 12:30 P.M.)
Topic - Inchuklaia Khawtlang le Sakhuonaa Inhmang
Resource Person: Rev Kh Thang Dailo
Tea Break (15 Mins.)
3rd Paper (12:45 – 1:15 P.M.)
Topic – Kristien Inchuklai le Hun Hmang Dik
Resource Person: Rev Lalpeklien Sungte
4th Paper (1:15 – 2:00 P.M.)
Topic - Inchukna le Hmabâka Sin Zawng Dan
Resource Person: Pu Darzakhum Songate (IRS)
Lunch (2:00 – 2:30 P.M.)
Hriet ding tûlhai
1. Student taphawt chu lo thei lo thil ani ngawt naw chun thang ngei ngei ding.
2. Bible, Pen le Notepad chawi seng ding.
3. A hun taka tlung kim seng ding.
4. Resource person haiin paper an present zo hin zawna le hriltlangna hun 10 mins pei um a tih.
(A Speech delivered by Prof Lal Dena* on the occasion of Patriots’ Day Observation at Manipur University on 13 AUGUST, 2011).
On this day of 120th years ago, the brave sons of Manipur, Koireng Jubaraj Tikendrajit Bir Singh,Thangal General, Niranjan Subedar, Kajao and Chirai Naga had laid down their life in defense of Manipur’s integrity and independence. Some questions may be raised in this connection. Was their arrest, trial and condemnation to death justifiable on charges of waging war against the British rulers? Did the British colonial officials have the right to intervene in the internal affairs of an allied independent country? Did the rulers of Manipur owe any sort of allegiance to British paramount power by their own deeds or otherwise? The answers to these questions can best be analyzed in the context of the status of Manipur vis-à-vis to British India during the 19th century.
Manipur had established a formal relationship with British India since the late 18th century. This relation was based on friendship and close understanding. Throughout the 18th and 19th century, Manipur had been an independent kingdom. The so-called sanads which guided the relation between British India and Indian native states were not operative in Manipur. In other words, Manipur was not a sanad state like other native or princely states in the Indian sub-continent. Therefore, the British laws cannot be applied to a person of another independent country. Nor does the international law permit this.
Was there any treaty by which British India could claim Manipur’s allegiance to British empire? The first treaty on 14 September, 1762 concluded between Haridas Gossain on behalf of Bhagyachandra (Jai Singh) and Harry Verelst on behalf of the East India Company was essentially a defense alliance between Manipur and British India. It was not a subsidiary alliance as it was concluded between Indian states and British India. The terms of the treaty was that the two signatories should help each other in times of external war. As agreed upon in the treaty, the two powers helped each other during the first Anglo-Burmese war, 1824-1826.
After the ejection of a Burmese army from Cachar by a joint British and Manipuri forces in 1826, Burmese had retreated into Manipur. Gambhir Singh, a young dynamic leader with his 500 Manipuri troops had driven out the Burmese army out of the valley of Manipur and across the Ningthi river. The actual liberation of Manipur which had been under the domination of Burmese rulers and their vassal rulers in Manipur for about seven years from 1819 to 1826, did not involve direct British intervention. It was accomplished by the Manipuris themselves on 22 January, 1826. By the treaty of Yandaboo on 24 February, 1826 which closed the first Anglo-Burmese war, both Burma and British India solemnly reaffirmed their recognition of Manipur’s independence.
The third and the fourth treaty concluded between Manipur and British India in 1833 and 1834 were concerned only with defining of the borders of Manipur with Cachar which was annexed to British India in 1834. A careful study of all these treaties shows
that there is nothing in them which affect Manipur’s sovereignty. There is also no condition for Manipur of ‘owing her allegiance’ to the British India. There is no clause in
all these treaties which directly or indirectly prejudice the state of Manipur as an independent kingdom.
James Johnstone, former political agent and Alexander Mckenzie, bureaucrat-turned historian, claim that Manipur, though independent, is at the same time a ‘protectorate’ or a ‘protected state.’ In the strict sense of the term, the so-called protected state was never incorporated with an imperial state. Historically and theoretically, protected states were independent states which at most voluntarily requested or accepted the protection of another power which promised to defend the former against all third parties. Moreover, from the standpoint of an imperial state, the purpose of establishing a protected state rather than a former colony was to achieve a specific objective without commitment to full control but to exclude some other rival powers in such protected states.
Let us now see the role and position of the political agent in Manipur. To what extend did the presence of the political agent make an inroad on the sovereign power of Manipur? The political agent was to act as mainly a medium of communication between Manipur and Burma. As occasion might require, he was also to prevent border feuds and disturbances which might lead to hostilities between Manipur and British India. James Johnstone, one of the most influential political agents has rightly defined the role of the political agent thus: “The political agent is dependent on the wish and pleasure of maharaja for everything”. This sums up the limit of the political agent’s influence on the day-to-day decision-making processes of Manipur and his presence was not related at all with the sovereign power of Manipur.
Another sensitive issue which was often the cause of anxiety is the issue of succession. For succession, sons sometimes murdered father and brothers murdered brothers and fathers. This is a common occurrence in the history of Manipur. But the question we are concerned with here is: did the colonial agent have any say as to who would be the king or ruler of Manipur before 1891? Could the colonial authorities in Fort William dictate the people of Manipur in the selection of their king? Gambhir Singh, by virtue of his own merit and strength became the ruler of Manipur in 1826. Nar Singh assisted his brother Gambhir Singh in the reconstruction work of Manipur after Burmese had evacuated Manipur. After Gambhir Singh’s death, Nar Singh became king as Chandrakirti, the infant-son of Gambhir Singh was hardly two years old. Devendra Singh succeeded his brother Nar Singh who died on 11 April, 1850. Devendra was of course given British recognition which was not conditional.
When Chandrakirti became mature, he made an elaborate preparation to regain the throne of Manipur and moved towards Manipur from Cachar. Chandrakirti soon gained popularity and a large number of Manipuri soldiers began to join him. Unable to resist Chandrakirti’s forces, Devendra fled from Manipur at night.
On 13 July, 1850, Chandrakirti duly became the king of Manipur. On the suggestion of McCulloch, political agent, British India recognized Chandrakirti on 3 October, 1851.When Chandrakirti nominated his eldest son by the principal queen, Surchandra as his successor, he further went to decree that thereafter his (Chandrakirti’s) younger sons by junior queens should occupy the throne before it passed to Surchandra’s own son.
As a result of the so-called palace revolution in September, 1890, Surchandra abdicated the throne of Manipur and left Manipur. The Manipuri princes then acted in accordance both with Manipuri custom and with their deceased father’s wishes, and Kulachandra became the king of Manipur in the place of his elder brother, Surchandra. Did the colonial rulers in India and their agent in Imphal make any choice as to who would be the king of Manipur before 1891? Certainly not.. Whoever became a victor in the war of succession with the support of the people was the king of Manipur. British India’s recognition of Manipuri king was based purely on political expediency.
All the above stated facts clearly show that Manipur was a de facto independent kingdom with de jure dependence on British paramountsy till she finally succumbed to the onslaught of the war in 1891. Judging from the existing sanad sytems, treaties and Manipuri custom, the British rulers had no right to meddle with the internal affairs of independent Manipur. The British action and its declaration of war against Manipur in March, 1891 can in no way be justified. Since Manipur did not form an integral part of British India, Manipuris were not the subjects of British India and they did not owe any sort of allegiance to the British rulers. Nor could they be tried by British laws.
In his last appeal to the Queen Empress Victoria, Tikendrajit wrote thus: “There never was any such reservation or declaration of allegiance on the part of any ruler of Manipur to Her Majesty…on 24 March last, Manipur was a sovereign state.” After 27 April, 1891, when the Union Jack was hoisted at Imphal, Manipur was thus reduced to a de jure independence with a de facto dependence on British India and since then the colonial agents in Imphal assumed the role of king-makers by saying that “the chiefship of the Manipur state, the title and salute will be hereditary and will descend in the direct line, provided in each case the succession was approved of by the government of British India.” H.St.P.Maxwell was made the de facto ruler and the young raja Churachand as a de jure king of Manipur.
What followed after the occupation of Manipur by the British forces in April, 1891 is a drawn conclusion. The arrest of Tikendrajit Bir Singh, Thangal General and others and their trials were just a mere formality. Maxwell had only one agenda in conducting the so-called military trial: to avenge the death of five English officers. This he did by sending Tikendrajit Bir Singh, Thangal General and others to the gallows on this fateful day in the presence of more than 8000 eye-withnesses thereby turning the Sanakeithel Pheidapung into a sea of tears.
Fellow citizens, as we are observing this Patriots’ Day, let us continue to uphold the Ideals, Values and Spirits of Freedom for which our patriots laid down their lives.
*About the writer:- Prof Lal Dena is a regular contributor to Inpui.com. He is a historian and teaches at the Manipur University.
ECONOMIC DEVELOPMENT FORUM
HMAR INPUI (HMAR SUPREME HOUSE)
Rengkai Road, Post box-35, P.O. Churachandpur, Pin-795128, Manipur, India
INHRIETTIRNA LE NGENNA
Hmar Inpui chun tulai India ram politics boruok inlumlet tum mek dan hi nguntakin a thlir a, Hmar hnam le a ram ta dinga beseina thar insangtak a mi pek niin a hriet a, chuleiin hi a hnuoia ang hin inhriettirna le ngenna a hung siem a nih.
India hmarsak biela Hmar hnam delna ramhaia political demand nei mek abikin, Tipaimukh District Demand Committee (TTDC)-in Tipaimukh District Council, (Sixth Schedule inhumhimna hnuoiah) a ngenna, Barak Valley Hill Tribes Federation (BVHTF) in Barak Valley Hill Tribes Autonomous council (6th Scheduled inhumhimna hnuoi bawk) a ngenna le North Cachar Hills Indigenous Tribal Forum (NCHITF) N C Hills Assam-ah Non-Dimasa Autonomous District Council (6th Schedule hnuoi bawk) a ngenna hai hi Hmar Inpui chun a theina kawng tinrengah
a thlawp a, a thlawp pei bawk ding a nih. Chuleiin, Hmar Inpui hnuoia pawl affiliated, HCLF, HYA, HSA, HWA le a dang danghai baka mimal tin khawma mani theina zawn senga lo thlawp dingin HI GHQ chun inhriettirna le ngenna a siem a nih.
Sd/- F. Doliensung, Jt. Secretary,
Sd/- Joseph D. Hmar, Vice-President,
Hmar Inpui General Headquarters
By Prof Lal Dena*
It may sound paradoxical that the historian, who is concerned professionally with the study of the past, plays a crucial role in the building of a stable future society. The historian tries to understand the emergence and evolution of a society in an historical perspective. To him, the term society includes every aspect of a people’s life- social, economic, political, cultural, religious, scientific, etc. The historian tries to understand the mutual interaction of these different aspects and how the interaction of these forces contributes to the process of change of a society.
Historian is concerned not merely with events, but more with the processes of change of society. His main business is to study and understand these processes through which a society changes and evolves to its present stage. As the noted historian, R.G. Collingwood has aptly pointed out, “processes are things which do not begin and end but turn into one another. There are, in history, no beginnings and no endings. History books begin and end, but the processes they describe do not end”.
What we are today is the outcome of the continuous processes of what we were yesterday. Beneath the current of changes, we still carry within ourselves and within our societies innumerable relics of the past. We may carry with us many monumental follies of the past. The past cannot sanctify these follies, nor does the present. At the same time, every civilized society, however imperfect it may be, seeks to impose new values on the living generation. These new values, if found lasting, are sought to be carried forward for the new generations yet unborn.
The real test comes when the historian is to pin-point what are to be discarded and what are to be retained. It is for this reason that the role of an historian has become all the more crucial and important. One noted French historian has said that “Quand les societes revent I’ historien doit rester eveille (when societies dream historian must keep awake)”. This statement beautifully sums up the importance of historian in a society in which he is an inseparable part. The historian is supposed to be a thinker as well as a doer. He must preach and practices what he preaches.
It is true that the historian is concerned himself with the study of the past. But the past which the historian studies is not a dead past, but the past which is still living in the present. His interest is limited to the relevance of the past to the present and the future. Can we draw a dividing line between the past and the present; and for that matter, the present and the future? Can one be really involved in the past without being involved in the present? Can one make a worthwhile reconstruction of the past without in any way contributing to the construction of the present and then to the future? What is today becomes yesterday tomorrow and tomorrow becomes today. He who confines his thought to the present time only will not be able to understand present reality. For the origin of things present are to be found in things past. The past and the present are closely bound in the same causal sequence. The historian’s duty is to diagnose these causal relationships existing among the past events in their relations to the present. The simple logic is this: to understand the present, we have to understand the past. The present society does not come from blue. It has evolved out of the past. The historian’s task is to study this evolution from the remote past to the present which are causally connected. Taken in their causal sequence, history thus illuminates the present life of any social group in all its aspects- social, economic, political, cultural, etc. In studying these causal relationships, the historian tries to develop general laws which should regulate the behavior of the phenomenon under investigation. The development of the laws necessarily introduces system or order in the knowledge gained. Unless such laws are developed, the phenomenon under study cannot be fully understood and the knowledge gained cannot be utilized for the benefit of mankind.
The present society can, therefore, be best understood in the light of the past. The past also can best be understood in the light of the present. “To learn about the present in the light of the past means also to learn about the past in the light of the present. The function of history is to promote a profounder understanding of both past and present through the interrelation between them” (E.H.Carr). But the historian is not to love the past. Nor can he make himself free from the past. But he has to understand and master the past as the key to the understanding of the present. Misunderstanding of the present is the inevitable consequence of the ignorance of the past. You cannot know the dead men if you do not know the living men. The faculty of understanding the living is, in fact, the master quality of the historian. The very names we use to describe old ideas or old forms of social organization would be meaningless if we do not know the living men. In short, in any historical interpretation as Prof. Romila Thapar has rightly pointed out “the needs of the present are read into the past; and the image of the past is sought to be imposed upon the present. The image of the past is the historian’s contribution to the future.”
No human society is static. It goes on changing and will continue to change. The historian lives and swims in the stream of this changing society. History is meaningless in a static society. History in its basic sense is change, movement and progress. It is progress towards the goal of the perfection of man’s estate in society. In such a fast-changing situation, the historian cannot afford to be a silent spectator. He has to watch the men, the things and the events around him. He must recognize the direction in which society is moving. He must have the moral courage to rise above the limited vision of his own situation in society. At times, the historian can be a prophet born before his time.
What is, therefore, required of a historian is alertness. He has to develop scientific temper to know the nature of the change of society. It is necessary not only to discover things as they actually were but also to know why they have changed in one particular way and not other-wise.
In the final analysis the historian puts his feet upon the past with the present before him. Then he looks forward to the future. His subject-matter belongs to the past. Yet his attention is on the present and his vision on the future. His ultimate goal is to lay a sound foundation because he wants to build a stable future. The historian can guide a society to avoid past mistakes and to manage better in similar circumstances next time. He can also guide a
society to anticipate a future course of events. Of course, this anticipation of future will not be a blind anticipation. It will be based on the past and present experiences. The capacity to project his vision into the future is, therefore, dependent upon his mastery of the past.
To conclude, the historian is both backward-looking and forward-looking. He imagines the past. He looks at the present. Yet he thinks for the future; to quote E.H. Carr again, the historian thus:
“peers eagerly back into the
twilight out of which he has come,
in the hope that its faint beams
will illuminate the obscurity into which
he is going; and, conversely, his aspirations
and anxieties about the path that lies ahead
quicken his insight into what lies behind.
Past, present and future are linked together
In the endless chain of History”.
About the author: – Prof. Lal Dena is a historian and teaches at Manipur University. He is also a regular contributor to Inpui.com.
Imagine this: you’ve finally planned a getaway trip to a place you’ve always wanted to go to. Everything seems to be perfect, till you see the cost. What ruins it further is that you simply don’t have the money to pay for a holiday as you just didn’t save enough through the year!
This article will be starting small and micro-managing your expenses. A lot of unnecessary daily expenses can be done away with, so that your savings get a boost, and your dream holiday becomes a reality!
1. Look at your phone plan!
Your phone bill may be the most innocuous looking white elephant in your life. Make it a point to run through the fine print in your phone plan, and ensure that it suits your usage. Do you tend to text a lot? Do you have a smartphone that requires data? Do you tend to make calls overseas? Make sure that you account for them with suitable plans. Moreover, get rid of the unnecessary flab as well. If you don’t need a certain plan, stop turning a blind eye to it and get rid of it soon!
2. Optimize your utility bills
Utility bills may be at the back of your mind all month apart from when you need to pay them, but they can be reduced with some precautions! In case you tend to have steep energy bills, try using your AC a little lesser. If you have an old desktop/TV with a traditional cathode ray tube monitor, get it replaced by an LCD/TFT screen when you can! Don’t be shaken by the initial investment, as you can’t be penny wise and pound foolish, can you? CRT monitors, air conditioners, etc. are massive power guzzlers, so use them with care! Use energy efficient lighting and open your window more often!
3. Public transport is useful!
If your means of commuting to work every day is a car or any other form of personal transportation, be rest assured that you stand to save a lot of money if you take the subway or bus instead. Gas prices have escalated, and shot well through the roof. You can save an immense amount of money if you just buy a monthly pass for the subway instead!
4. Handle ATMs with care!
If you tend to withdraw your money frequently, you’ve been to the ATM in your neighbourhood for long enough to know every inch of it. But there’s a catch there! Inter-bank ATM transactions, id est. the money you withdraw from a bank other than your own, have substantial surcharge fees. It doesn’t hurt to pay that when you’re in a hurry. However, your need for convenience shouldn’t make you pay too much, should it? In case your bank does not have any ATMs near your house or your office, switch to a bank with the most ATMS around you.
This article has dealt with some very basic steps of micromanaging your finances. But don’t take them lightly! Think of each cent saved as an investment into your dream. You will be able to live it sometime surely enough!
Ziektu: Pu Ramthienghlim Varte*
Hmarhai hi tam bek beknaw inla khawm Kohran pawl iemanizat zet ei um a. Sawrkar inthuoidan ang deu hlekin Headquarters, District (Kohran thenkhat chun Pastorate an tih ) le Local ti’n ei inthuoi a, bieltu Pastor khawpui le khawtea hai neiin India ram le puotieng hmun hran hranah Missionary ei tir suok a. Ieng kohran khawm nisien tuchena rawngbawl dan system hi en chun Isrealhai ang deu khan, hieng – (a) Roreltu (b) Rawngbawltu le (c) Sum enkawltu tia the ani deu vawng bawk. Sawm-a-pakhat le fund dang dang siemin, sum le thil dang dang ei neihai dengkhawmin, Kohran pawl tina sum ei laklut hi a tam em em a. India puotienga thangpuina dawng khawm tam tak ei um. Chuleiin, Pathien ramlienna dinga indin, Pathien kohranhai Kohran inthieng ei nih.
Sakhuo puithiemhai hi kohran memberhai tading chun inza an umin, harsatna le beidawngna tuok chang khawma mi hnemtu, Pa, Naupa le Thlarau Thienghlim hminga Pathien ai-aw a mipuihai lu chungah kut innghata malsawmna Pathien kuoma mi hnipektu dinga ordination pek an nih ti khawm ei hriet seng. An mawphurna hi an sangin Isreal hnam sawm le pahni ram insemna a thangve lo Levi chi Puithiem sinthaw dinga Lalpa’n a ruothai chun rochan neive nawni hai a ‘Lalpa Pathien chuh an rochan ning a tih’ tia ei hmu ang khan vawisun a ei Sakhuo puithiemhai ngirhmun ding khawm hi ni ve awm tak a nih. Hmun inthienga rawngbawltu ding le Pathien hausakna intawmpuia ringum taka Lalpa rawngbawl dinga ngai an nih. Chuleiin, Pathien kona hre mumal lova khawvel khawsak-fakzawngna ding ringawt ngaituoa inbur mei mei na chi ni’n anlang nawh. Chubakah, khawtlang nun chen a ramtin-ramtanga inlap rak rak ding le khawvel thila hausa ther-thur ding khawm an hawinaw hle.
Ei hnam mipui tam le tlawm ngaituo chun Sakhuo puithiem (Levi chi a saphun) a nei rawn pawltak ni mei ei ta. Ei sawma pakhat le thawlawm dengkhawmin ei chawm hnenaw vang vang tawl an ta hi. Cher cher el a.
Hi hi nirawi nawnim ‘Thiempui hnam annawleh, Pathien mansa bangna’ eiin ti rawp rawp chuh. Inhril sa thau zul thei dingin pi le pu sakhuo sie hrea kristien a ei hung inlet hnunga ei sulhnunghai enin record tha tha hnamdanghai nekin eilo nei zelzul bawk leiin, ei kawlvela unauhai kuoma rawngbawlna ah a thaw hlawk pawl tak eini reng.
Chuongangin, Pathien rama roreltu dinga ruota umhai chun indik le huoisen takin ro rel hai sienla, mi dangin inchupui naw raw se; rawngbawltu dinga ruothai chun ringum takin rawngbawl hai sienla, mi dangin inchupui naw raw se, sum enkawltu dinghai chun ringum takin enkawl hai sienla, mi dangin inchupui naw raw se; mipui sinthawtu dinga ruota um hai chun ringum takin malsawmna dawng thlak dingin thaw raw hai seh. Chuongchun, ei buthleng le kuong hrein ei hmazawn sengah ringum taka sinthaw dingin pathienin mawphurna a mi pek hi a pawimaw takah sie inla.
Hi thu hi ka ngaituo chang kei chuh sakhuo puithiem sinthaw dinga ruot hi ni’n kan hriet ve ngai naw a, Pathienin thiemna le varna ami pek hi hmang tangkai a, ka phak tawka a ram suklienna sinthaw dingin kan ngai tawp el. Ka buoi ngai nawh. Kum 1991 a inthawk Sawrkar sin ka thaw tan vea. Pathienin ka mawphurna dinga ami ruota ka ngai leiin tuchen hin ringum takin ka thaw a. Ka hun remchang anga kohran le khawtlanga ka rawngbawl ve na dam, thei ang anga thangpui ngai kalo thangpui ve na dam, naupang inchuklaihai le sawrkara sin hmutharhai, mirethei te te, annawleh Sipai pension ofis kalhmang hre bek beknaw hai inzak dawr dawr a mi dang kuoma ‘Sir’ annawleh, ‘Sap’ ti ngailova eilo thangpuihai dam hi an ta dingin hlu ve tak a nih. ‘Mi dang tadinga malsawmna’ ti hi hiengang bak hih ani chuong ding am aw, ka ti hlak. Chuongangin mi dang khawm ni ve tho an ta. Eini, a mipui, sinthaw pawlhai hin ei sinthawna hmun senga sum ei hlawsuok sawma pakhat le dang danghai dengkhawmin Pathien rama rawng ei bawlve a nih. Hi taka ka suklang nuom tak chuh, mani kuong le kuonglo ngaituo derlova Lalpa’n ramri ami khangpek dai ner a, Kohran rama dam, khawtlang thil a dam mani mawphurna ramri hrelo annawleh ngaisaklo hi a pawi em ema, hienglei hin kohran pawl hrang hrangah inhrietthiemnawna le buoina a um thei hlak a nih tihi. Hi thulaimu hi phawr laklaw chun ziek ding tam tak el a um, a khelneng a khelnawng a hei thaikuol dingin phek tam a hluo bit ding a ni leiin mi puitling chinhai lo ngaituo dingin sie lem ei tih. Pathienin mawphurna a pek che thuruk kha hrietchieng tum la, i nunah a pawimaw takah sie la, chu ramri chuh pel ngailo dingin nitin i nun Pathien kuomah inhlan rawh.
Chuongang peiin, Nupui thahnemngai, busuong zata a kutpar a an tham bufai tlawmte te, rethei thangpuina, missionary fund, hmeruo zawr, puonthuia harsa em ema an hmusuokhai dam le nitin nisa suok zuia ei sinthaw rasuokhai sawma pakhat le dang dang Sakhuo thiempuhai ta dingin ei peksuok a. Theitawp tawpin ei tawngtai pui a, ramthim thangpuina ti’n sum le pai chauh nilovin ei fak sikhai pein bungheiin ei tawngtai a, ei thuomhnaw tha thahai ei pek bawk hlak. Chuonglaia sakhuo thiempu thenkhatin kawttler le khawlai dunga thieng le thiengnaw inkar a pawisa hmusuokhai ang mei mei a ngaia an mi dekral pek pei el chun pawi ngawt a tih. Kohran hotu lien le sakhuo thiempu tuelkhawm a ti umzie ngaituo derlova insuk milienna a hmanga khawral le hmang mei mei hi thaw tam chi ani ka ring nawh. Pathien sum hmangsuol ti umzie hi hre seng ei tiu.
Chun, hiengang ching mi, thuoitu le rawngbawltu hi pawltin a hin ei umnaw thei nawa. Kohran tadinga mi hnawksak, chier hrat, hlaw tlawm sawisel zing zing, fena tieng tienga buoina siem hi an mizie tlangpui ni’n ka hriet. Hiengang mi rawngbawltu le puithiem ilo ni palh chun thiempu Ali hai sungkuo kha hrezingin i suol ra sik hma’n i sina inthawk inban nghal rawh, i ta dingin thalem a tih.
Hiengang mihai leiin, kohran mipuiin ‘Ei kohran a sumlut ngaituo’n ei rawngbawlna leh an mil naw ngei ie’ ti dam ‘Ei Pastor, Pro-Pastor annawleh Tirko pa hi iengtikam an sawn ding chu aw, insawn vat vat sien tha ding ana, amiruokchuh, hotu lien sung-kuo ami ani bawk si maw ‘an ti rawp hlak rawngbawltu le sakhuo thiempu thlarauva hringna nei lo, Pathien kona hre bawk lova thawkve, sawrkar a sinthawhai khawm tluklo rawngbawltu ni palh ei tih tihi inlau um tak a nih.
Chun, kohranin dan fel le tha tak tak ei siem a, ser le sanghai uluk theipatawpin ei buotsai hlaka. Nuhmei-pasal dan lova innei le nunghak-tlangval lo um suolhai chungchang thu rel ding chun Sudden Muong nek hmanin ei phawirang chang a tamin ka hriet. Chuonglai zing chun kohran member thenkhatin thieng le thiengnaw kar a an sumdawngna sawma pakhat a sing /lakh tel an hung pek ruok chun thuhril an thiem tam an thiemnaw tam Pulpit a ei nam kai el hlak hi tie maw. Inzak um tak a nih. Hiengneka Pulpit hmangsuol hi a um bik chuong ding am aw ka ti hlak. Pathienin ‘suol’ ati chuh hril chier ding a um nawh ‘suol’ a ni el. Pathienin Tribal concession a nei ve nawh. Khingtiengpanga ruok chun suol tawpkhawka ei ngai Khawtlang le hnam hmel suksetu Zurui, damdawi addict, rukru, khel hrila fakzawng le tharum hmanga mi pawitawk hlak hai ti teh. Dan puoa ei sie kala hrietve der nawh. Kohran thuoitu haiin ieng ngirhmun am ei sie tawl aw. Suol seng seng chuh. Abraham kuoma chi tamtak thla dinga Pathien thutiem ngaituo chun Nuhmei-pasal indit em em a innei hi Pathien thu ani lem naw maw ma nih..
La hei belsa met lang, kohran pawl thenkhatin dan lova innei kohran dai ner tiin mi ei hnawtsuok vak vaka, dan puoa umsung chun ser le sang iengkhawm an tawk a thieng nawh, ti’n, khuongvuok phallo, pulpit kai phallo….. phallo…phalo vawng, thiemnaw Arbawm rik em em ei inawr tira, an inneina thingpui khawm dawn ei khapa, kohran zanthima um, zalenna neilo Kohran Jail a ei khumlai zing an nih. Amiruokchuh, dan sunga laklut ding chun Pastorin an lu chungah kut innghatin Kohran ser-le-sang laia pawimaw tak hmangin innei tir phawt ata, chuzova dan sunga laklut thei chauh tihi mak kati tawp theilo a nih. Dan pangai a an thawsuol awrhai po po hliptlak vawng hnunga thawlem ding chau ni awm tak. Iengkhawm nisien dam siemtu ka ni tlatnaw leiin ka hrietthiemnaw thu ka hei hrilve a nih.
About the author:- Pu Varte is a regular contributor to Inpui.com. He is a Senior Anthropologist stationed at Shillong and this article is dated the 9th of August, 2011.
Welcome to the hotel tuiringphaisen:
Such a lovely place,
Such lovely people;
Plenty of smiles at the hotel tuiringphaisen,
Any time of year, you can find it here.
- adaptation from Hotel Califormia
Sagang le a se vela khuo Tuiring, Kananphai, Khonomphai le hmun dang danga lalhai le upahai kana May 3-4 kan inzin hnungin, kan inthloppui David Buhril chu Seminar-a thrang dinga Kolkata tieng a fe leiin, Buonga (Vanlalhlun Traite) leh David Buhril Gypsy chawiin May 13, 2011 tûk khan kan hnung thuol dingin zanriekin kan inthok suok a. Tuiringa Reformed Presbyterian Church (NEI) sikulah a sin bawzui dinga Buonga ka thak hnungin Kananphai lal Saihlutchung le a naupa Augustine, (Saidana Lalmakthang naunu Hrangneikhawl pasal) chu chibai malamin, kan inzin hmasaka kan lekhabu theinghilh ‘In Search of Chin Identity: A Study in Religion, Politics and Ethnic Identity in Burma’ ti, Lian H.Sakhong buotsai, lekhabu thra tak el chu lam dingin ka fe a. Hi lekhabu hi Saptronga Zo hnathlakhai lekhabu ziek, bel chieng dawl um sun tlawmte laia pakhat a ni leiin, a ngaiven nuomhai ta dingin, a bu hming hih ka hung tar lang kher a nih. Abraham Lincoln khomin, “Ka ruol thra tak chu lekhabu ka la tiem lo mi hung lapektu a nih” (My best friend is the man who’ll get me a book I ain’t read) a lo ti khah. A hmelmatu che thil inlau tak chu lekhabu thra le thu thra tiem ding i hmu palh a nih.
Iemani chen Kananphaia ka va thrung hnungin ka hung kir a, Buonga hai inkhawm chu an la zo el naw leiin chawl malama thingpui dawn dingin lam sira hotel-a chun ka lut a. Hi hotel hin hming a nei naw leiin, kum 1976-a American rock band Eagles hai hla hmingthang, thla tlawmte sunga America ringota khom a kawpi maktaduoi 16 chuong an zor suok, ‘Hotel California’ ti ang khan ‘Hotel Tuiring’ ka ti ve ngot el a nih. ‘Hotel Califormia’ hi hotel um tak tak ni lo, sienkhom kum 1970-80 bawr laia sum le pai le taksa thila hnienghnarnain nun suol tinreng le ruihlo chi hrang hrang a hring suok bawia intanghai ngirhmun tar langna dinga ngairuotnaa hi hla phuoktuhai hin hotel hi an indin a nih. Setan be pawlhai hla anga ngai pawl lem chun hi hla hi an sak nuom nawh. Mani phak tawk tawka thil hril fie pawl le a hung nawk ding thu hriltu ngeiin a hung nawkna ni ding chu Pa chauh naw tu khomin an hriet naw thu a hril tah sá sà khoma a kum le ni le darkar chen hril pap pap ngam le a lo awi nuom pawl ei um pei hi ieng thlarau chi khat amanih ei chang chuh a ni hrim hrim.
Hotel Tuiring ruok hi chuh hotel um tak tak, ni tina Tuiring khuohai le inzinhai fuon khawmna, thu tin thu tang, gospel le pel lo, pawlitik le tik lo, thu tak le khêl, thu thra le sie, zawlro le ro lo, zamaw le maw lo thu hrila an innuina, infiemna, inselna, thu fe le hung an inhril tuona, inthlang huna vote zongtuhaiin thingpui le bei khilaia vote bawm, ‘inthlang ngawi bawm’ an dawna, hlim taka mi tam tak intuokna le trap puma an inthrèna hotel, sienkhom hming nei si lo chu a nih. Ka ngaituo a, hi hotel, hmeithai in tiet chauh hin gawp ve-in, a thurûk pai po po ip nei dêr loin mi thretpek sien, sun le zan tam ngaithlak ding um ngei a tih. Inngaizawng, inhmu châk em em, in-en nghok thei lo, hmai inchang taka in-en ngam si lo, sienkhom in-en loa um thei bok si loa mit sira hi hotel sunga an inpel lai dam kha kum tam hnunga a changtuhaiin an ngaituo kir chang chun, an sikhlim la puor thar nawk uoi uoiin, an hmulthi khom inding nawk sung sung dingin ka ring tlat chu tie!
A la fe ngai nawhai ta dingin a lampui hang sui vak ei tih. Churachandpura inthoka Imphal pana i fe chun Kangvai khêlah chang tieng lam a pêt a, sak tieng a pan a. Chu chu Sagang panna kawitan a nih. Chu khêla lam chu i hraw nuom chun sipvir lukhum khum, sertan ruol tamna, kelchal leh khâkhmul nei sei lem in-el ni awm taka khakhmul hla sei an tamna khuo, kha hmaa a se vela chenghaiin an ran inhmang an zongna tak hlak hmun, varak inhrâm (quack, quack) ria inthoka a khaw hming an phuok ni awm tak, ‘Kwakta’ an ti chuh a um a, chutaka inthok chun chang tieng petin sak tieng pan la, chu lampui chu Saganga tho a lut. A lampui thra taka ngai sienkhom hla lem chu Moiranga inthoka chang tieng pêta sak tieng pan a nih. Sienkhom, hieng laia lampui thra ei hril hin hmun danga kum tam lampui an rausan hnung khom a tluk nawh. A mimir hin motor chuong sia intet ot ot lo chu thil awm loah an ngai tah khom a hoi letling khop el. Khawvela hin nun ngiltluong neka a letling hmang pawl ei tam hrim a nih.
Lampui thu hril tâka chun thla hmasaka Churachandpur-a ka cham sungin Rengkai lampui an siem lai ka hmu a. Lampui inruol lo deuah lungbuot phit le pil nawi le alkatara tlawmte chokpol an phul diet diet a, road roller-in an hrut phek a, Zote fanghma zel an ti chuh sà tak a la nih. An thiemin inpâk an um letling khop el. An thaw lai chu mipui le khawtlang roreltuhai khomin an thlir khup a, sienkhom ni ding hrimah an ngai tah ning a ta, to trokin an en liem el. Hmun dang, a taka ni tin nuna gospel an hmangna, ram hmasawna thil tlung chu ni sien, khawtlang roreltuhai le mipuiin ri neiin rawl insuong an ta, chuong ang chun thaw ngam teuh naw ni hai. Hieng neka uolau taka sum fak dan hi a um chuong am a ni? Hi hi ‘fakrûk, hleprûk’ ni ta loin a ru inlanga fak le hlèp a nih. A hmutu le hretu, en liema topui, kristien intihai hin suol ei ngai thei lei hin a fatu le hleptu leh ei danglamna a um nawh. Ei kristienna hi a taka hmang khop ni lo, alkatara duor neka inphân lem, artui hamda khom tluk ta lo ni sien a hoi tah khop el. Eini laia thudik hril le tran ngam chu invêt le dem hlawna a nih.
Kawrapson lam tieng maksanin ei hotel pan ding lampuia bok kir nawk inla. Sagang ei tlung a, an bazarpui hmai chang tieng lampui chu hraw peiin Denver Pharmacy, Augustine le Hrangneikhawl hai nupain Kananphaia inthoka an hung enkol chu, ei tlung a. Hi farmasi hi damdawi zorna ringot ni loin mi fe le hung inlawi lutna, information le social service centre poimaw a nih. Hi pharmacy hi i tlung tah chun, muonglei hmun tlungah inngai la, hieng lai hmuna hin inhmang le invai thei a ni ta nawh ti hre bok rawh.
Chu taka inthok chun sim tieng panin lampui a fe a, tlun taka ei fe chun Langza a sun a. Pharmacy-a inthoka meter za vela hla, chang tieng, hmawng buk thra tak el bulah ei pêt ruok chun lo iemani zat ei hraw thleng hnungin muol inhnuoi tê tè thruta lampui, tlâng lam (country road) indik tak el, khing tieng khing tienga thing zing dur el huol vel hmun ei hraw a. Chu hmun inhoi ei khêl char chun Tuiring le Langza phai kuom mawi êm êmin a mi lo hmuok a. Chu taka inthoka phai thruta um khuo pahnih-Lukhumbi le Thangpilien- ei tlan khel zo chun simthlang panin ei tlan pei a, Tuiring khuo ei tlan lut a, khaw tawpna lampui sir chang tienga um Barjohn nuhmei Lalmalsawm (Sawmte) enkol Hotel Tuiring, hi khuoa hotel pali um laia tuta truma ei chang thlang chuh ei tlung tah a nih.
Eini rawiin thingpui dawr ‘hotel’ ei ti tlat hi a mak angreng khop el. Hotel chu riekna le bu fakna hmun a nih. ‘Restaurant’ chu fak le dawn chauh zorna hmun a nih. Chu chu ‘Café’ (Kafé) tiin hmun tam takah an ko. Fak le dawn, abikin zu chi hrang hrang tlàn theina hmun chu ‘Bar’ an tih. Hotel lien threnkhat chun bilding pakhat sungah restaurant, café le bar hrang hrang an nei a, a thren lem chu lamzawl le inkop, raw zîk bùl sawi nêka nasaa insawi theina a nih.
Kha hmaa zu le sa an zorna in chu ‘Tavern’ ti a ni hlak a, abikin USA sim tieng ramah an hau bik zuol. Tavern threnkhat chun riekna pindan an nei bok. Chuong ang chu hmun threnkhata chuh ‘Inn’ an ti a, chu chu ‘khuolbuk’ tiin eini ei inlet. Mania rong inbawl nuom chun inbawl theina, bur le bel le thuk umna khuolbuk, mani in anga a tuola motor sie theina, khum khom a trul ang anga daw sa theina, tu laia tlungna inlâr chu ‘Motel’ an ti hih a nih. New Zealand-a kan um lai chu sungkuoa kan inzin pha leh hotel-ah ni loin motel-a ngot kan tlung hlak. Chun, tu lai chu ‘Tavern’ le ‘Inn’ hi an hmang inlar tranna England-a khom ‘Pub’ (public house lamtawi) tiin thlak a ni ta deuh vong. ‘Pub’ lawm tak chu British, Irish, Australian le New Zealander hai hi niin an hril a, ‘Pub’ 53,500 neka tam hiel an nei a nih. London inhoina pakhat chu an ‘pub’ a nih. Thralai, valai, thrahma le pensioner hai ta dingin pub hrang hrang an nei a, zan tieng chu a khaw lai pub khom khuoibu lun vanglai ang vong a nih.
Thingpui/kawfi le fak ding zorna dawr hi ‘Tea/Coffee Stall’ an ti a, bu fak ding ruok chu an zor ngai nawh. Ei rama tlungna le riekna um si lo hotel ei tihai hi dannaranin, thingpui le fak hme ding zorna chauh a ni chun ‘Tea Stall’ ti ding ni awm tak a ni a, bu fakna hmun, riekna hmun ni si lohai chu ‘Restaurant’ ti ding a ni bok. Tea Stall hi India ram hmun tinah, abikin lampui sirah hmu ding a tam. Khuolzin chawlna Bus/rail station tinah a ser laia a mei ang, mi tam tak fakzongna, India rama sum hnâr lien tak pakhat ve, Indian Institute of Management (IIM) Ahmedabad lem chun an sabzek chai laia an sie sa hiel a nih. Lam sira thingpui zortuhai ringot khom hi tiem inla, maktaduoi tam fe an ni ring a um. Gas thuk, ketli le bêl, a rei inbak neng el, tuibel le no tlawmte, thingpui fe, bawngnene le chini an nei phot chun thingpui dawr an hong a ni pei el. Kei hi tuk tin thingpui nopui 5-7 inkar inluma dawn hlak ka ni lei le Custom & Excise-a ka um laia thla thum hiel thingpui huona thingpui tienga spesial trening nei ve tah ka ni leiin a umzie hi iemani chen ka hriet ve a. Lam sira vai thingpui siem, tak ngâk el, a thren lem chun maru marang an pol, bau hni vel chauh daih, lum hlota ei hang dawn hi chuh, kawk a nei inril khop el.
Mihriem hi a hona cheng a, chetla a, inpawl khawm mi (social animal) ei ni leiin khawvel hmun tinah a tu khawtlang khomin mi hîp khawmtu ding iemani bek ei mamaw a, chu chu a um naw khoma siem fawm a ngai. Grikhai khomin chuong anga inpawl khawmna hmun pakhat, a hmaa tuolthat chungchang reltu upa ruol inthrung khawmna, a hnung peia zalen taka ngaidan puong theina hmuna an hmang, Areopagi (Areopagus) an ti chuh an khawpui Athens-ah an nei a, chu taka thu hril ding chun ‘nasêtumpa’ Paula khom an thruoi a ni khah (TT 17:19). Tu laia hmun hrang hranga khawsa eini rawi Areopagi chu thingpui dawr a nih ti inla, ei hril suol ka ring nawh.
Hmarkhawlien-ah i fe chun pasal ruol tam tak zing thoin mit êk an nuoi tril zoa an pan tak chu thingpui dawr a nih. Chu taka chun titi sepin zing bu fak hun chen an gawp a. Rengthei an zor hun, an pawket gawrom lai, ‘artui tet koi thla’ a ni lem chun thingpui le bei ringot leh ni loin, artui but le zeu leh an gawp ngat ngat hlak a nih. Biek in po po khar thut inla chu a tam lemin an lawm lem el thei a, thingpui dawr po po khar thut inla chu an chi-ai hle ring a um thung. Ieng leiin am? Pulpit tlanga tu sêl thei loa lem changa inpawt rak rak nekin, thingpui dawra zeldin thubawl satpui a, zalen taka nuom dan ang senga inchingchivet chu inhoi lem le thienghlim lema an ngai lei a ni el thei. Good Morning Bazar bul thingpui dawra papui ruol titi ngaithlak chu ei ngirhmun phak chin hriltu a ni leiin iemani kong zawng chun a bengvarthlak khop el. Ei inhnawmna khawvel hi a hnaiin a la uolau a, vokpui leh ei la’n zui hul hul el chuh a nih.
Kum 2009 February 15-16 le May 25-26, 2011 khan North Tripuraa Ranglong-hai khawpui tak Bagbasa-ah ka inzin a. Rev. Lawmthang inah kan tlung a. Ranglong upahai le thruoituhai chu an inah sir a, chibai buk a, titipui kan nuom thu kan hril a. Sienkhom, anni thaw dan pangngaiin hotel-a inhmupui an ti lem vong. An in lutna tlaka an ngai naw leia an ti a ni chun hriet thiem a um khop el. Amiruokchu, an hnam thu le hla khùn taka indon ding le a thei ang anga rikawt dinga fe kan ni a, chu chu uolau taka bazaar hmun thingpui dawra mi inzi nuoi nuoi laia thaw thei chi a ni si nawh. A ieng khom chu ni sien, an ti ang chun thingpui dawrah mi inlon nuoi nuoi lai kan inhmupui a, ieng khom thaw dukdak thei a ni nawh. Khing tieng pangah an mi poimaw dang, chinchang hre lem, pakhat lem chu anni tronga Baibul inlet mektu Rev. Peter Ranglong kan inhmupui tawl a, a hlawk khop el. An ngirhmun le phak chin enin, hieng ang hmuna ngakuoi kamna ding chun thingpui dawr mâ mà a lo thra tak chu a nih. An Areopagi a ni tlat a.
Kum 2008 November 15-a Lal Ringum Khobung le Tuiring khuo kan sir truma kan chawlna hmasa tak chu Sawmte enkol Hotel Tuiring hi a nih. Hi hotela hin lutin thingpui kan dawn a. Iemani chen kan thrung hnungin Kom papui, kum 85 mi inti, a hming Saitho chu a hung lut a. Pa zangkhai, trong nuom le thil hre tak a ni a, thingpui le bei kan khilai a, sawtnawte sungin kan innèl hman hle a. Ka lungrilin, “Saikho hi an hnam chanchin le an thu le hlahai indon dingin Tuiringah ka fe nawk a ngai a nih” ka ti a. Chu chu kum hni le thla ruk hnungah, May 3-4 le May 13-14, 2011 khan hlenin hi hotel-a bok hin trum hni zet Saitho chuh ka’n hmupui nawk a. Ka sir nawk hman hmain, June, 2011 khan inhmu nawk ngai ta lo dingin muol a mi lo liemsan tah a nih. Ei laibrari poimaw pakhat ei chàn a, a pamhmai khop el.
May 13-a Tuiring ka sirin, a hmaa ka hril tah ang khan, ka’n zinpui Buonga chu sin danga a buoi leiin Hotel Tuiring-a hin zalen tak le inthawl takin, thingpui le puree sehmein ka thrung a, tu mitmei khom vêng loin titi kan thret a, a hung lut taphot thingpui kan khilai pei bok a. Insûm ti um loa nuom nuom indon thei dingin kot lien hukin kan hong a. Indon ding an hriet naw chang an ngainuom zawng dinga ka ring thu ka hung vor suok a. Tu chena ka tonhrieta inthoka eini rawiin ngainuom ei ti tak nia ka hriet chu Israel ram chanchin a nih. Hi thu hi ei thret tah chun tawpintai a um thei naw a ni tak hlak.
Thil mak le inzakum pakhat chu eini rawiin ei histawri neka Israelhai chanchina ei inhnik lem le a hriet khom ei hriet lem tlat hi a nih. Mani chanchin invoi hi khawvel le tisa thil, Israelhai chanchina inhnik chu thlarau thila inhnik ni awma ngai pawl ei tam. Bo inthûk tak ei nih. Trum khat chu nupui ruol lai Jerusalem dam, Bethlehem dam, Oliv tlang dam, Galili Dil le a kam vel dam, Rom khawpui le Baibul ram hmun hrang hrang kan fang thu ka hril leh ka u Dotlingin, “Anleh Bawi, chuong po po chu vana um ei sawn a, nangin iengtin am i zu hmu el thei leh?” tiin a mi’n don a. Hi ka u thil indon hi a thren chun ei nuizat hle thei a, sienkhom hi huonga hin mi tam tak ei intàng tlat a nih. Ei Pathien hmu dan khom iemani chenah chu chun a thruoi a, nuom nuoma thlèm lungawi le hlèm bawl thei ei sawn tlat. Gawp malama hieng thil vel mani mihai kuoma hril fie hi inhoi ka ti zawng tak a ni leiin chawhnung tieng Langzaa fe kan rot chu thrul pha thrak khopin titi kan rem a nih.
Langza fe kan thrul tah si chun suna ka titipui Saitho kha video le thlalaknaa a thla chieng deua va lak malama thil iemani zat bek indon sa chu thaw makmawa ka ngai leiin Buonga leh zan tieng inthim hmain a inah kan fe a, a thuom dit taka incheitirin a thla kan lak a. Hi thla hi a dam sunga a thlalak nuhnung tak a ni tah ka ring. A hmaa ka hril tah ang khan, a thla kan laka inthoka thla khatah muol a mi lo liemsan tah a nih.
Hotel Tuiring le inep lampui khing tieng sira chun thing in, sawng khata insang, hmun duthusama thraa innghat, Nengzakhup naupa Fimtlankung in a um a, chu chu kan tlungna, zana kan riekna ding chu a nih. A hluotuhai hi Churachandpur tieng an um rawn lem tah leiin, kha hmaa in lùn le lum, dawr lùn tak umna kha hluotu um mumal loin a thring zo ta a. Kan inzin ding leia Fimtlankung khom mi hung mikhuol dinga hung a nih. Zirsangzela Hnamte hla phuok
‘Luah Loh Rûn’ a,
Mahse, chu rûn ram thim riaiah chuan,
Naunawn awrawl rêng a thang ve lo
ti khah naah a hung inri vong vong a. Abikin “Chiar nghiîn nghian rûn kha a thim zo ta…Senmei dawhtling pawh rial ang dai e” ti lai tlar khan inring zuolin a mi hung dèng bok a. Chu in nghaktu um sun chu aium rîl le to troka tuola an mini-bus ngir, Churachandpur le kara inlon hlak chauh chu a ni el tah. Khaw inhoi le in inhoi ei ti hih a hluotu mihriema inthlung vong a lo nih. Vanram ei ti vet khom hi Manipur anga an mi hluopui a ni vai chun, umna tlak ni kher naw nih.
Zana chun HYA hai huoihotin khawtlang thruoituhai leh inpawl khawmna hun kan hmang a. Dar sawm hnunga kan trin chun zan a rè ta a, mi ri hriet ding a um ta nawh. Sùna lum hlata kan titina hotel khom chu a rè vong vong a. Elektrik var a um naw lei le khuo a’n thieng thra bok leiin thla chun zan lalnu a nina chu hung insuoin, thlirna tieng phot a ropuina eng inzam chun a tuom mawi a. Hmar tieng, thlang tieng le sim tienga huol veltu muol le tlanghai chu zan sawt tieng chun zilin a hung baw tran a, romei bawm angin an paw chiei a. Thla var inno nghielin a hang khaw chun, Damhauvin, ‘chatuan romei, pipu zun lêng a zâm zo daiah’ a ti kha ei hriet suok vong vong a. Pipu sulhnung suia inzin kan nizie a mi’n hriet suoktir zuol a.
Thimtham hnuoiah kan riekna ding in sawnga chun Buonga leh kan inmai kai a. A tuol bathlara chun carpet zuol ni awm tak hi a um a. Chuong anga zan mawi, inhoi, khawsawtum le lunglengthlak chu hang zalsan el chi a ni naw leiin carpet zuol chunga chun bang innghaia inthrungin, titi mel melin, trongkama hril suok thei lo, kan hmaa khawvel mawina inzar chu kan thlir a. Thilhring inhrâm ri chek chek le ral hla taka kawngkawipatawt inhrâm ri thang viet viet ti chauh naw chu ri dang a um nawh. Chu boruok inthieng le thlum vong vong chu a thlawna dit tawka hîpin, ka tuibawma Russian fiertui thieng leh chun inhnik takin kan hme a, kan tep chek chek a. A nih, Delhi tlanga ka perkhuong thra pakhat bek khah lo chawi chu ni lang, mani kum zat theinghil der a, tlang rêl dawn lo le rawl tawp insuoa, tlang le ruom khawk rum ruma,
A hung suok sorthlapui thangvanah,
Ruol tin zalenghai lunglawmna
tia kel rawl suok rak khopa saka, Tuiring khuo in 104 (Hmar 55, Kom+Meitei 45) chu in thei lo lèka hang thrawng tho vong ding a ni vei leh!
(July 8, 2011 Delhi)