- Kam Guite
Khenkhatten “Kong ki hong” I chi ua, ki hong mai thei- ki honglou maithei bok hi. Bang ziakin? A ziak tampi om ding a, bangtenghileh, tamlou kikum zual le hang maw!Kong kihawn na’ng a poimoh thil khenkhat leh akihonlouh ziak khenkhat hichi danin gen le hang:
1. Minam concept ah chiang le hang- I singtang mi hihpihte, Naga leh Mizo te ah entale hang. Hiai nam nihten India constitution sungah administrative entity amau min leh amau atuam biik nei uhi. Bang ziak hiam ichih leh nam ah chiang uh a, zukham annkhama aom chiang un leng Naga or Mizo takin kham uhi. A nam uh asisan uah belh a , a psyche uah mun poimoh tak luah hi.A Christianity uh leng a niman ua higher aspiration suk buchin na’ng in zang uha, abstract religious concept- atak a niteng leh minam hinkhua ading a poimoh loute Sunday school leh mipi kizil sak tamlou uhi.Huai ziakin, a pitekte uh ‘kau’ in akeih chiang inleng, a minam uh tunung ding genlawk uhi.A piteek leh puteekte un “Meng muhna”/ “kilakna” amuh chiang bang un leng Pathian in a minam uh khovel a bang dinmun adin sak tum hiam chih khong mu hi.Huanah, Mizote kithu hilhna khat ahihleh Pathianin Suahlam(eastern) Buddish, tumlamHindu leh Muslimte teh tuah kal a Pathianin akoihna san, Pathian in tanchinhoih hiai sahkhua lianpipithumte kiang a hilh ding a hondeih ziak ahih chi uhi. A dik leh diklouhlampang thutuam hitaleh, hiai kithuhilhna in nam banga collective aim & objective pia a, the reason of their existence hilhchian in kithei uhi.
2.Minam concept ah chiang le hang- kong ki hon theih na’ng eilam a condition poimohtak khat ahihleh, “ pau leh ham aki nai, culture a khovel a ki naihpih, pianna pileh pu apan a na om khom leh pianna kibangte minam khat, nation khat ihi a; gamkhat, administration khat nuai a I om ding ahi” chih I sisan uah belh henla, zaanchiangin I mang ua manin, suun chiangin ngaihtuahin, houlimna ah huai mah tung kha-naak leh, kong ki hongthei ding hi. Hiai atung a igente I lungsim sungnungpena I tup leh gim hilou a, meiteite tung a lungkimlouh nikhua a genkhia a, ataktaka tupna omlou, minam banga tup leh ngim sang zaw leng neilou nam ihihleh bel kong ki hong ngeilou ding hi.
Tua Manipur singtang gam a I district council neih uh(?), Laldenga leh Govt of India serious taka akihou lai ua, greater Mizoram compaign a Brig. T.Sailote in Lamka khong hong phaklai vela piang ahi a, gentam ngailouin apianna ziak ithei mai ding. Kong kihong masa khaktu- hiai District Council ahi hi. Hiai district council hih 6th Schedule nuai a Parliament Act zawng hilou a, alem maimai hi. Phamsa heutupa Vungkholian genda takin “ file a note leng omlou, Manipur Govt nuaia Law Deppt a Under Secy khat in a sign maimai ahi’ achi a, thil pai dan etin adiklenghi dingin ka gingta.
3. Minam concept ah chiang le hang- kong bang ziak a kikhak a - akihonlai a lut khalou ihi hiam? Aziakkhat last para igenbaanah, hichi zawngin genta le hang; multi-party election ichih khovel koi mun peuh ah ‘divisive’ hi. Ahoihna om a, ahoihlouhna zawng om hi. Etsak na’ng in , CCpur District ah multi-party election ziakin vote bank party PNC/PTC, HPC,KNO etc piang a. Hiai vote bank partyte local election purpose(MLA) ding a bol hi ua, huai ziakin, hiai partyte ah – MLA election ah politics kipanin, MLA election mah ah politics top in bei zel hi. Hiai vote bank partyten Election a asupport lam uh sukching loungal higher purpose zong neilou hi.
Hun hong pai chiangin tampiten ‘minam’ hihna identity bang in hiai vote bank party te ngai hial uhi. Huai dungzui in ‘namdang’ chih kam mal I zat chiangin leng Ccpur District ah, mahni vote bank party atelkhaloute “namdang” kichi sukgop in, I politics leh nation concept uh piangsual sak hi.Ahihleh , hiai article gelhtupa Paite kampau zang hia, Simte pau zang amah a dingin ‘ namdang’ ahih diam? Atung a igen vote bank party te in identity bola I ngaih leh bel hi ding hi. Ahihziakin, paite dialect leh simte dialect zangte ‘namdang’ akichih tuah ua leh bel modern nation concept, nation building theiphalou - nammol, tribalism practice hi ding uhi. Ccpur District sungah meitei leh vaite loungal ‘namdang’ omlou hial hi.
4. Naga or Mizo society atel dingin I chin diam?- tribalism or vote bank politics maimai deih khop communityte- nationalism, nation building concept neithei community Naga or Mizo te lakah fit louding uhi. Thuuktak a Naga or Mizo te toh politics a isepkhom theihlouhna san uh leng – hiai atung a igen- a fundamental, a minam concept, tup leh ngim akituahlouh ziak hi. Naga leh Mizo political concept ah – lalgam neih, gamkek leh ‘a place under the sun for Naga nation or Mizo nation’ in alaimu luah hi.Hiaite eiloi priority hi ngeinailou hi.(A poimohnain hon Buito holhta chihthu ah).
5. Naga a tel dingin ? Nagaten kum 50 val bang atup leh ngim uh asual ua- agahloh ding hunin valut geihthei lehangbel duhthusam ahia, hi e! duhthusam ahi. Duhthusam in sakol ahol theih hun bang leng omsam dingin tuat le hang mo!!! Chance omlai ahihleh bel akilangtanga, taisekom hilou a bohzui ding chi hi.Aman piak ding a omleh leng kihuam deuh sam ding hi.
6. Mizo lah? A haksapen ah panta le hang-Hmar, Paite, Thadou-kuki, Zou leh Vaiphei MIL te surrender a, Mizo MIL zil- tua kipan in patding chitalehang i pom thei diam? Mizoram in politically, financially etc ahon huh ding, greater Mizoram revive dia i deihleh ut in ut keilehang leng hiai a condition masa hi. There is no such thing as free lunch. Manipur singtang gama teen ngaihna omnonlou ahih chiangin Parbung, Thanlon, Singngat leh Hiangliap Sub-Division sungah census tulaitakin omtaleh, population punglou in naakpitakin kiam ding hi. Khenkhat te Lamka ah pem ua, tampite Mizoram ah pem uhi. Mizoram apemte khosak haksat ziaka pem a, mi pangbel ahih bang un, abelhte uh pau zui uhi. Lamka zang ah TV local channelte - Mizo culture, pau leh ham in capture hi. “Khat khata a paikhiak chiang un, A kiam uh innkuan kimzong;” chih La aziakbei in kisalou hi. Himahlou hia le?
Genkhelh leh gelhkhelh omleh member ten non ngaidam khin ding un ka gingta a, kipahthu ka gen ngal hi henla.
Siamsinpawlpi damsawt hen.
Sunday, September 30, 2007
Wednesday, September 19, 2007
A PILGRIM'S PROGRESS
By – Kikim pa
One day in the month of May 2005, I set out for a pilgrimage to my heart’s holy land. As a wide eye pilgrim, my heart caressed the sacred soil where my forefathers once roamed its forest and all the cells in my body bear the indelible imprints of its sunshine, fresh air and its food stuff.
Every one has his own holy land. My holy land happens to be the only land in the world, lovingly called Zogam by its inhabitants. Here, the soil is a part of my forefathers. My ancestors fertilized the soil with their own mortal remains for the sustenance of their grand, grand children. Every grain of the soil bears the organic remain of my people and every ground demonstrated the footprints of my ancestors. I can see messages from my forefathers written in every leaf of its flora. In this wide world, there is no place like Zogam !
I crossed river Tuivai at around 6:00 PM and I stepped on the soil of Zogam. The road started to be covered by overgrown grasses. The surfacing bitumen could not be found most probably, I still thought, due to lack of light considering the time. Any way, any deficiency on the condition of the road was compensated by the usual satisfaction of home coming. At last, a village appeared suddenly.
On the outskirt of the village, there were two or three dilapidated, melancholic and apparently abandoned huts on the road side. In the dark, I could see a ghost like moving entity in an open door. Gathering all my courage, I approached the moving being. The moving thing called me in my name. He was the famous Home Guard ‘Sap” in another time and place. He told me that the village was called Sinjawl.
He volunteered to lead me to YPA leaders and the reigning guardians of the road. After entering Zogam, I could not find the usual electrical lines. The area was as dark as death itself. People call the present age as digital age. But in my beloved Zogam, time stands still and it is still the golden age of firewood ! I was eager to proceed to Songtal as the village played a significant part in making me who am I now. But I was ‘advised’ to halt the night here.
YPA leaders of the village were as nice as they could afford. The otherwise pleasurable stayed in the village was completely shattered by the passing remarked of one YPA leader that children were difficult to control here due to absence of schooling! The speaker might not remember any more but it hit me like a ton on my head and heart. The next day, they saw me off at the outskirt of the village.
I was looking for the house of chief of Khuanggin village from down below. In my haste for reaching the next village, I postponed my plan of courtesy call to the chief for my returned journey. But on the returned journey, fate decided otherwise.
I reached Songtal village at around 7:30 AM. In this village, I spent three valuable years of my life more than three decades ago. The village that exists in my mind’s eyes was not there anymore. I could not locate that famous “Kawngmual” where young boys sang love songs every night playing guitars. Even the playground and the site of my previous school were simply untraceable. I should have died with my memory of the ‘real’ Songtal village than visiting this fake Songtal village.
I don’t see any progress and development here. Rather, the village seemed to loss a part of its hope and vibrancy. [A new generation came up in this village who thought that the idea of Songtal High School ever functioned here as a mythology. The story of a qualified doctor was posted and actually functioned with full supporting staff in their village thirty years ago was tolerated with contempt as an old wife story. They know and accept realistically that their teachers and medical staff will work in their village only with direct ‘Divine intervention’! It seems that Divine has not yet intervened].
Everyone had left for jhum and worst of all nobody recognized me any more. I nurtured an illusion that Songtal village would still crawl with relatives and even would remember me. I thought that there might be some old women who would narrate to me how my father looks like in his boyhood. It is rather humbling to realize that the village may have never remembered me. Any way, illusions have to die some times.
I am happy that Mualnuam village is more developed than thirty years back. The village may probably the only village that shows resemblance of progress in the area, however insignificant it may be.
At last, I took the much needed meal at Tuima village. It was a new village for me. Coming from the adjacent State created some sort of curiosity. Even though, I didn’t know anyone here, they were so curious to know what I did for my living in the place I came from and all that. Even the hotel owner refused to take my money. After much prodding, I could convince her to accept at least fifty percent. The gestured of good-will overwhelmed me. The financial involvement may be small but the message is too big not to notice. This incident is one of my most cherished experiences in life. I simply feel belonging and welcome here.
Well, every returnee prodigal son has his own story to tell! The memory of the incident lifted up my spirit even today.
The name of Lungthul village always evokes in me nostalgic feelings even though I was never associated with the village. Pumlong hamlet was completely new to me. New Suangdoh and Empai hamlets were even more new to me. It is rather difficult to imagine now that the area was thickly wooded with native trees like ‘Liim Sing, Se Sing and Tosaw Sing’ in the not so distant past and every bigger Liimsing borne the scratch marked of wild bears. Time changes not only people but also changes geography!
Relatives from my mother side live here at Empai. I stopped for some time in the hamlet and had a cup of tea.
I saw some very young students with shabby uniforms. Seeing the economic condition of their parents, it is scandalous that children have to go in fee paying private school even in this small hamlet. I was curious what dream the children would nurse in their little heads. I shuddered to think what might lay in store for them. I wanted to get down from my vehicle and kneel down in front of them begging “Forgive my generation. We fail you, children. The community fails you pathetically”.
The landscape between Empai leh Tuivel River was breath-taking and so evaporated the burden of my heart.
The Maukot village of my childhood could not survive the wear and tear of time. I assumed that the tectonic plate of Maukot village moved south-west and stopped on the eastern bank of river Tuivel. So much water had flowed under the bridge of Tuivel all these years. I think. After climbing uphill for some time, we reached Singngat village.
Singngat Police Station was converted into cowshed!
I obtained my Tribe Certificate in the office of Sub-Divisional Officer in this village thirty years ago. Now, there is no SDO office any more. I could still clearly see in my mind’s eye Pu T. Chinkhothang (RIP), MCS sitting in his office down there. “This is your hand writing?” he asked me seeing my hand writing that looked like the footprint of chicken in the application Form. He might be turning in his grave seeing the plight of this village. The village was my childhood’s big town. It is now reduced to the ghost of its former self. My friends of yore had flown away from this village for greener pastures decades ago. They might be busied some where in the cities, looking for fame and fortune.
The famous late Pu Vungluai’s Khualbuk didn’t existed any more where we often stayed the night and relaxed our tired bones after selling dried chilli. I didn’t see in the street any ‘cowboy’ with khukri in his belt. Singngat ‘cowboys’ were the terror of my boy hood. Luckily, there was a public telephone by which I could contact my family in Aizawl and my parents at Lamka.
I asked one young boy, “Where is Singngat hospital building?” He looked at me as if I were inquiring where to find Khupching’s Zozam garden. Once upon a time, there was a hospital in Singngat complete with its own building and staff Quarters! At that point of time, three doctors were there. I still remember as one of the doctors, Dr. Ngulzadal, sternly told me in his quarter not to wear wet shoes. The big story was that I was fighting a war of attrition and endurance against water at that time. I was putting on wet shoes then as the shoe factories had not made spare shoes for me! The wet shoes were making sound like duck. As usual, I out-endured the water. Given sufficient time, the water in the shoes conceded defeat and retreated. The shoes became dry as bone. But, the good doctor told me putting on wet shoes was injurious to my health.
I knew that my youth’s beau lived here with her family. I convinced myself that I could not leave Singngat without meeting her. But their house near the Bus station was locked with a big Godrej Tala. “They are in the jhum”, some one informed me helpfully.
I was enjoying a cup of tea in a road side ‘Tea Hotel’. The owner of the hotel recognized me. Looking at his dimly familiar face, that painful experience locked some where inside the inner recess of my psyche floated out and consumed me. The anguished, the despaired and the nightmare of the time were the undeniable part of my history, our history. That summer madness of 1997 left me having acquaintances at unlikely places!!
[That madness was a defining moment for Zogam. Singngat is not the same thereafter].
“If I die, longing for my native land,
Free my body from these chains,
Keep no more this stranger away from her love,
Over my dead body, spread Zoland’s cool earth,
When I die, send my body to Zoland, my native land.”
(Bottomline contributed by haumuanlun samte, New Delhi)”
One day in the month of May 2005, I set out for a pilgrimage to my heart’s holy land. As a wide eye pilgrim, my heart caressed the sacred soil where my forefathers once roamed its forest and all the cells in my body bear the indelible imprints of its sunshine, fresh air and its food stuff.
Every one has his own holy land. My holy land happens to be the only land in the world, lovingly called Zogam by its inhabitants. Here, the soil is a part of my forefathers. My ancestors fertilized the soil with their own mortal remains for the sustenance of their grand, grand children. Every grain of the soil bears the organic remain of my people and every ground demonstrated the footprints of my ancestors. I can see messages from my forefathers written in every leaf of its flora. In this wide world, there is no place like Zogam !
I crossed river Tuivai at around 6:00 PM and I stepped on the soil of Zogam. The road started to be covered by overgrown grasses. The surfacing bitumen could not be found most probably, I still thought, due to lack of light considering the time. Any way, any deficiency on the condition of the road was compensated by the usual satisfaction of home coming. At last, a village appeared suddenly.
On the outskirt of the village, there were two or three dilapidated, melancholic and apparently abandoned huts on the road side. In the dark, I could see a ghost like moving entity in an open door. Gathering all my courage, I approached the moving being. The moving thing called me in my name. He was the famous Home Guard ‘Sap” in another time and place. He told me that the village was called Sinjawl.
He volunteered to lead me to YPA leaders and the reigning guardians of the road. After entering Zogam, I could not find the usual electrical lines. The area was as dark as death itself. People call the present age as digital age. But in my beloved Zogam, time stands still and it is still the golden age of firewood ! I was eager to proceed to Songtal as the village played a significant part in making me who am I now. But I was ‘advised’ to halt the night here.
YPA leaders of the village were as nice as they could afford. The otherwise pleasurable stayed in the village was completely shattered by the passing remarked of one YPA leader that children were difficult to control here due to absence of schooling! The speaker might not remember any more but it hit me like a ton on my head and heart. The next day, they saw me off at the outskirt of the village.
I was looking for the house of chief of Khuanggin village from down below. In my haste for reaching the next village, I postponed my plan of courtesy call to the chief for my returned journey. But on the returned journey, fate decided otherwise.
I reached Songtal village at around 7:30 AM. In this village, I spent three valuable years of my life more than three decades ago. The village that exists in my mind’s eyes was not there anymore. I could not locate that famous “Kawngmual” where young boys sang love songs every night playing guitars. Even the playground and the site of my previous school were simply untraceable. I should have died with my memory of the ‘real’ Songtal village than visiting this fake Songtal village.
I don’t see any progress and development here. Rather, the village seemed to loss a part of its hope and vibrancy. [A new generation came up in this village who thought that the idea of Songtal High School ever functioned here as a mythology. The story of a qualified doctor was posted and actually functioned with full supporting staff in their village thirty years ago was tolerated with contempt as an old wife story. They know and accept realistically that their teachers and medical staff will work in their village only with direct ‘Divine intervention’! It seems that Divine has not yet intervened].
Everyone had left for jhum and worst of all nobody recognized me any more. I nurtured an illusion that Songtal village would still crawl with relatives and even would remember me. I thought that there might be some old women who would narrate to me how my father looks like in his boyhood. It is rather humbling to realize that the village may have never remembered me. Any way, illusions have to die some times.
I am happy that Mualnuam village is more developed than thirty years back. The village may probably the only village that shows resemblance of progress in the area, however insignificant it may be.
At last, I took the much needed meal at Tuima village. It was a new village for me. Coming from the adjacent State created some sort of curiosity. Even though, I didn’t know anyone here, they were so curious to know what I did for my living in the place I came from and all that. Even the hotel owner refused to take my money. After much prodding, I could convince her to accept at least fifty percent. The gestured of good-will overwhelmed me. The financial involvement may be small but the message is too big not to notice. This incident is one of my most cherished experiences in life. I simply feel belonging and welcome here.
Well, every returnee prodigal son has his own story to tell! The memory of the incident lifted up my spirit even today.
The name of Lungthul village always evokes in me nostalgic feelings even though I was never associated with the village. Pumlong hamlet was completely new to me. New Suangdoh and Empai hamlets were even more new to me. It is rather difficult to imagine now that the area was thickly wooded with native trees like ‘Liim Sing, Se Sing and Tosaw Sing’ in the not so distant past and every bigger Liimsing borne the scratch marked of wild bears. Time changes not only people but also changes geography!
Relatives from my mother side live here at Empai. I stopped for some time in the hamlet and had a cup of tea.
I saw some very young students with shabby uniforms. Seeing the economic condition of their parents, it is scandalous that children have to go in fee paying private school even in this small hamlet. I was curious what dream the children would nurse in their little heads. I shuddered to think what might lay in store for them. I wanted to get down from my vehicle and kneel down in front of them begging “Forgive my generation. We fail you, children. The community fails you pathetically”.
The landscape between Empai leh Tuivel River was breath-taking and so evaporated the burden of my heart.
The Maukot village of my childhood could not survive the wear and tear of time. I assumed that the tectonic plate of Maukot village moved south-west and stopped on the eastern bank of river Tuivel. So much water had flowed under the bridge of Tuivel all these years. I think. After climbing uphill for some time, we reached Singngat village.
Singngat Police Station was converted into cowshed!
I obtained my Tribe Certificate in the office of Sub-Divisional Officer in this village thirty years ago. Now, there is no SDO office any more. I could still clearly see in my mind’s eye Pu T. Chinkhothang (RIP), MCS sitting in his office down there. “This is your hand writing?” he asked me seeing my hand writing that looked like the footprint of chicken in the application Form. He might be turning in his grave seeing the plight of this village. The village was my childhood’s big town. It is now reduced to the ghost of its former self. My friends of yore had flown away from this village for greener pastures decades ago. They might be busied some where in the cities, looking for fame and fortune.
The famous late Pu Vungluai’s Khualbuk didn’t existed any more where we often stayed the night and relaxed our tired bones after selling dried chilli. I didn’t see in the street any ‘cowboy’ with khukri in his belt. Singngat ‘cowboys’ were the terror of my boy hood. Luckily, there was a public telephone by which I could contact my family in Aizawl and my parents at Lamka.
I asked one young boy, “Where is Singngat hospital building?” He looked at me as if I were inquiring where to find Khupching’s Zozam garden. Once upon a time, there was a hospital in Singngat complete with its own building and staff Quarters! At that point of time, three doctors were there. I still remember as one of the doctors, Dr. Ngulzadal, sternly told me in his quarter not to wear wet shoes. The big story was that I was fighting a war of attrition and endurance against water at that time. I was putting on wet shoes then as the shoe factories had not made spare shoes for me! The wet shoes were making sound like duck. As usual, I out-endured the water. Given sufficient time, the water in the shoes conceded defeat and retreated. The shoes became dry as bone. But, the good doctor told me putting on wet shoes was injurious to my health.
I knew that my youth’s beau lived here with her family. I convinced myself that I could not leave Singngat without meeting her. But their house near the Bus station was locked with a big Godrej Tala. “They are in the jhum”, some one informed me helpfully.
I was enjoying a cup of tea in a road side ‘Tea Hotel’. The owner of the hotel recognized me. Looking at his dimly familiar face, that painful experience locked some where inside the inner recess of my psyche floated out and consumed me. The anguished, the despaired and the nightmare of the time were the undeniable part of my history, our history. That summer madness of 1997 left me having acquaintances at unlikely places!!
[That madness was a defining moment for Zogam. Singngat is not the same thereafter].
“If I die, longing for my native land,
Free my body from these chains,
Keep no more this stranger away from her love,
Over my dead body, spread Zoland’s cool earth,
When I die, send my body to Zoland, my native land.”
(Bottomline contributed by haumuanlun samte, New Delhi)”
ZOMITE KIPHAMOH THIL LITE
A gelhtu – Khamkhokam Guite
Ahunlai leh amuna jilin minam khat apiang peuhmah adingin akul leh kiphamoh a om a, tulai adingin hiai anuaia thil lite ei Zomite adingin kiphamoh mahmah hiin ka thei hi.
1. NATIONALISM : Mihinga piang khempeuh adinga thil kul leh poimoh mahmah khat tuh Nationalism neih ahi hi. Nationalism kichi pen “Mahni Minam leh Gam Itna” ahi chilehang dikpen dingin um ing. Ahunlai leh amun toh kituakin nationalism pen lamdang thei a, English leh France gamte adingin a nationalism uhi namdang leh gamdangte awpkhuma, a thunuai ua koih ahia. Asia leh Africa gamte adingin ahihleh vun-ngoute nuai apana suahtaka mahnia kivaihawm hi a nationalism uh ahi hi. Ei Zomite adingin hiai minam lianpipite nationalism bang apoimoh kei mai theia, ahihleh ei adinga kiphamoh nationalism bang hiding hiam ichih intuh anuaia kitaklangte tulaia ikiphamoh uh nationalism hiin ka ngaih sun hi :
(1) Pathian hon bawldan banga minam khat banga – Zomi a dam khosuah (survive) ngei ngei.
(2) Zomiteng khempeuh akoimun, akoigama om hita lehang I minam ua chianga, minam toh kisaia tup leh ngim kibanga sepkhoma, dial dial a diam diam.
(3) Zo-Minam in Pathian tangtawn thiltup “Thilsiam tengteng kianga A tanchinhoih gen” lohching jawsema aseptheihna dinga, Zomi min a leh Zomite intekna nuaia “Gam leh silbawltheihna” neih ngei ngei.
2. NEITU LUNGSIMPUT : Tua itenna gam uh kua a ahihiam ichihin tuh Zomite kianga Pathianin aluah ding ua apiak gam ahi ichilou thei kei hi. Hih zong ahi mah hi. Mahni gama tengnapi in mikhual leh kilohfa lungsim ipu khading uh chih lauhhuai kasa hi. Namdangte gama nava omin tuh haksatna tampi natuak dia, number 666 neilou mah nabang ding hi. Banghang hiam ichihin tuh igam ilei ahihlouh jiak ahi pen hi.
Zomiten iluah gam uh Zomite sisan leh neih-leh-lama ilei uh gam ahia, ittak leh hawmthoh taka I etkol ua, aneitupa/nu hihna lungsim toh izun uh Zogam leh Zomi adia nasite sisan sapna ahi hi. Hiai Zomi leh Zogam Maitaama ahinna uh nalaante adinga ihihtheih tawp uh tuh neitu lungsim toh a hiai Zogam leh Zomite I etkol uh ahi hi.
Zomi a martyrte sisanin akhua-leh-tuite ahihna chiat ua ginom leh taima dingin lam-en hi. Skulpu nahihleh nasepna munah om inla, Zomi zillaite – tunung chianga hiai minam leh gam enkoltu dingte zilna lam hiin khotang hinkhua ah hileh khua-leh-tui hoihte hidingin thathoutakin sinsakin, office nasem mi nahihleh missionary bangin kingai inla thanuam takin semin. Huanah Lounei mi nahihleh Pathian in Zomite buh-leh-bala vak dinga Ahontel nahi chih thei inla, Ahontelpa deihdan bangin taima takin semin. Siamsin naupang nahihleh na minam in lam-etna sangpi toh honna ngak ahi chih mang-ngilh kei hial in.
Huanah solkal leh mipi thilte hoihtaka kepbita, a zatna ding banga – Dan diktaka zat hi “Anei tupa/nu lungsim putna” ahia, Sapi (Sahang) banga muala tuah muala neka-guama tuah guama nek maimai hi Aneitute hihding dan hilou hi. Agam neitute adingin mahni inn kiang hiam, inn kong hiama mipi lampi vaphiat siang bang leng mahni tate mai niin phiatsiangsak toh kibang hi, zumhuai lou hi.
Gam khat neitu ding leh enkoltu dinga Pathianin ateel minamten atunga neitu lungsim kigelh atam zawte juithei uhi.
3. No.4 LEH KHAMTHEIH THILTE NASA ZAWSEMA DOUDAL : Khovel khangthu I etkik chiangin minam hattak leh kumpi gam loupi taktakte puksiatna tamzawte hi khamtheih thila kibual ziak ahi sek hi. Hiai hamsiatna in ei Zomite lak ah leng agu khaha, a minam pumpi a inn-gam, lou-gam theiding dinmun ah honkoih hi. Khamtheih thila kibual ziaka minam khenkhatte puksiatna I en ding uh :
(1) Opium War : Englishten (Sapten) khovel gam tuamtuam vaihawmkhum ding azawn sanlai uh AD 1635 velin China gam avatung ua. Chinate bel gamlianpi leh mihing zawng tam mahmah uh ahihchiang un Sapten nuaisiah joulou uhi. Chinate nuaisiah ut-tinten ahihchiang un Sapten hih dingdan dangkhat hon ngaihtuah khia uhi. Ak goh dan chikhat kia omlou hi.
Sapten China gamah Opium tulaia No.4 ichihte uh longpi dimin hon tolhlut jungjung ua, China nungak leh tangvalte lakah a honjuakta uhi. China nungak-tangvalten kipahpih mah mah uhi. Ahong zongsang ua, Sap-pau in (O.D) si pheng phung uhi ! Asiloute leng mantaklou leh piangsual bangin nu-leh-pate golvakin hong om uhi. China gama vaihawmtuten Sapte thilhihdan leh sum-met boldan ahon theihchiang un Opium zuak hon doudalta uhi; tampi takjong haltum sak uhi. Huai lungkim louin Sapten China hondouta ua, hiai kidouna lamdangtak tuh tuni tanin Opium War chia theihin aom hi.
Chinate akhanglou haklua ua, amau adingin thilteng a jekai jouta. English sumsin mi tomchikten China tangval No.4 khamhat tampite ahon nuaisiahta ua. Lemna thu ahon gen ua, “Treaty of Nanking 1842” ah suai ahonkai ua. Chinaten sum leh pai leh thilmanpha tampitak aliauban uah Hongkong tanpha Sapte khutah apiak khiak hial uh angaihi. A minam jonga maizumna leh muhsit atuah uh kigen seng lou ding hi.
Huaiziakin nungak leh tangvalte, igam leh minam No.4, zu leh khamtheih thil dangte in zuak kei ni. Huanah khamtheih zuakte hiai minam thah chimit tumte ahi uh chih mang-ngilh kei ni hang.
(2) Delhi a tualsihna mulkimhuai (1739) :
India khangthu a mun poimohtak luaha, khangsawn ten zillai poimohtak a zilkhiak ding ua hoihtuh Delhi khopi a tualsihna mulkimhuaitak (Delhi Massacre 1739 AD) ahi hi. Huai hunlai a Persia kumpi Nadir Shah kichi in India hongdou dingin akisa chih Delhi kumpipa Muhammad Shah Rangila kiang ah tamveipi hilh in a oma. Himahleh hiai Delhi kumpipa hi kumpi thulimlou, mahni minam leh gam itna nei lou – zu leh numei a thanghuai taka khosa mi ahia. Agam leh mipite dinmun lauhuai tak ah ading chih tamveipi hilha aom nungin leng gingta utlou in “Hong dou taktak kei unteh, hon huchihtel kei un teh; Nungakte, zu hon hawm non uah, lam nawn ni” chi lailai hi. Discipline aselua, kithununna a om kei. Huchi banga anuamtal sungun Persia sepaih discipline hoihtak neiten Delhi khopi ahon umkimvel ua, khopi sunga honglut in dak kal 8 sungin mipi singthum sanga tamzaw ahonthat uhi.
Ei minam tawmchik – nationalism neidek panpan, ikim ikianga hon hihsethei adimte adingin discipline neilou a, zu donbuaia, thangtat na ding hun omlou hi. Kiging gige in om ni – ahun leh ani ding I theihlouh jiak un.
4. INNKUANG KI-ETKOLDAN : Innkuan (family) hi minam suangphum leh kingakna ahia. Innkuan kivaipuakna adikjohlouh chiangin minam leh gam in asiat loh thei hi. Khovel hun paijel ah Zomite innkuansung kivaipuakna leh ki-etkoldan zong akikhek jela, ahoih lamin hia ipai uh aselamin chih iki etkik jeljel uh apoimoh hi.
Ikim ikiang ua Khasite en lehang pasalte sangin numeiten thu aneizaw ua, innsung vaihawmna ah pasalte sangin numeiten dinmun sang jaw luah uhi. Khasi pasalte dinmun asiat luat jiakin hiai in a minam dinmun uh suse pha hi. Shillong khopi nuam leh etlawmtak ah agam neitu Khasite nuaisiah leh mikhual asuak panpanta uhi. Ei Zomite lakah leng inumeite un Skul, University leh Examna tuamtuam ah makaita uhi.
Hiai igenna ziak hi inumeite uh kainiam ni ichihna hilou in itangvalte un pan a lakthak ua – akibawlphat uh ngai hi I chih nopna hi. Huanah, nu leh paten tapate a etkoldan uah kibolphat ding omin um ing. Adiak in, aneizou zodeuh leh I Officerte innkuansung ah tapate etkolna a lohsam tam mahmah hi. Hiai hi minam ading tanpha a thilpoitak leh patauh huai ahi chih I theih uh hoih ding hi. Zomite lakah aneizou leh Officer ten tanu fel leh laizawng siamtaktak aneihlai un tapa sit-huai (under-achiever) nei tampeuhmah hi. Tapa thulimlou-innkuan leh minam adinga puakgik nei zong ahun khop om hi.
Ahang bang hi ding hiam ichihleh numei naupang leh pasal naupang I etkoldan uh suikik ngai hiin kilang hi. I pi leh pute ua panin “Tanute son/zat theih baih” chih iki hilhna uh ahia, neuchik ahih ua patin innsung ah ahihtheih khom khom uh innphiat siang, naudon leh thil tuam tuam ah tanute kijang pah hi. Hiai in tanute taimaknate, mahni mohpuakna leh mahni nna ding theihna sinsak hi. A lungsim piching leh suantak ichihte mahni mohpuakna pozoua, mahni nna ding theite ahi uhi. I numeite uh huchibang dingin isin sak ua; ahihziakin tapate hichibang sinsakna ah I tasam sek uhi. I nungakte uh bangin itangvalte un taimaknate, mahni mohpuaknate leh mahni nnate thei leuh tua sangin Zomite dinmun sangzaw dingin um ing.
Tuma deuhin ahihleh numei sepding leh pasal sepding chiang takin om tuama. Himahleh tuni in Zomi tampiten nekzonna leh innteen louteen khekta ua, singtang louna semlou nu leh pate innsungah nidanga pasal nna biika I ngaihte uh om nonlou hi; numei nna tuama ikoihte chauh uh omta hi. Innkuan tampiten hiai thil kikhek jang siamlou in atapate uh innsunga mohpuakna neilou leh nna himhim semlou in koih uhi. Tapa mohpuakna theilou leh neiloua, nnasem ngeilouten damsung adinga tup leh ngim anei theikei ua, kipahna leng neitawm uhi. Huai in No.4 leh khamtheih thil ah apiluta, hamsiatna chiteng bul ahong suak hi.
Hiaiziakin na tapa lungsim piching leh suantak hi dinga na deihleh mohpuaknate, nnasep dingte guan in. Etsakna dingin innsung zut siang, tuitawi, mahni huangsung phiatsiang, Gari silsiang leh adang dang akum toh kituak sepding pe gige in. Nnasep ichihpen innsunga sep leh bawl a jangkhaina ahihban ah naupang lungsim khantouhna (Mental development) adingin damdoi hoih penpen hi. Ki-paa saktaka isep peuh pasalna hi mai hi. Huanah, kimawlna (Games & Sport), taksa soijoina leh tangpi nnasep (Social Work) a naupang atel chiangun midang toh sep khom leh teen khomdan (Social Skill) kijilna hoihtak ahi hi.
Tunia Zomiten isuan penpente uh Skul leh College akai tanpha ua lou nna hiam, vaimiim huanah hiam na kuan gigete ahi uh chih mang-ngilh kei ni. Mahni khuta nnasep leh khovel lam tuamtuam a lohchinna kigui zuih takpi nahi. Minam khat banga idam khosuah naang un laijil kawm in, solkal nna semthou siin leh sumdawngkawm in MAHNI KHUTA NNASEP ah kiknawn nihang.
Ahunlai leh amuna jilin minam khat apiang peuhmah adingin akul leh kiphamoh a om a, tulai adingin hiai anuaia thil lite ei Zomite adingin kiphamoh mahmah hiin ka thei hi.
1. NATIONALISM : Mihinga piang khempeuh adinga thil kul leh poimoh mahmah khat tuh Nationalism neih ahi hi. Nationalism kichi pen “Mahni Minam leh Gam Itna” ahi chilehang dikpen dingin um ing. Ahunlai leh amun toh kituakin nationalism pen lamdang thei a, English leh France gamte adingin a nationalism uhi namdang leh gamdangte awpkhuma, a thunuai ua koih ahia. Asia leh Africa gamte adingin ahihleh vun-ngoute nuai apana suahtaka mahnia kivaihawm hi a nationalism uh ahi hi. Ei Zomite adingin hiai minam lianpipite nationalism bang apoimoh kei mai theia, ahihleh ei adinga kiphamoh nationalism bang hiding hiam ichih intuh anuaia kitaklangte tulaia ikiphamoh uh nationalism hiin ka ngaih sun hi :
(1) Pathian hon bawldan banga minam khat banga – Zomi a dam khosuah (survive) ngei ngei.
(2) Zomiteng khempeuh akoimun, akoigama om hita lehang I minam ua chianga, minam toh kisaia tup leh ngim kibanga sepkhoma, dial dial a diam diam.
(3) Zo-Minam in Pathian tangtawn thiltup “Thilsiam tengteng kianga A tanchinhoih gen” lohching jawsema aseptheihna dinga, Zomi min a leh Zomite intekna nuaia “Gam leh silbawltheihna” neih ngei ngei.
2. NEITU LUNGSIMPUT : Tua itenna gam uh kua a ahihiam ichihin tuh Zomite kianga Pathianin aluah ding ua apiak gam ahi ichilou thei kei hi. Hih zong ahi mah hi. Mahni gama tengnapi in mikhual leh kilohfa lungsim ipu khading uh chih lauhhuai kasa hi. Namdangte gama nava omin tuh haksatna tampi natuak dia, number 666 neilou mah nabang ding hi. Banghang hiam ichihin tuh igam ilei ahihlouh jiak ahi pen hi.
Zomiten iluah gam uh Zomite sisan leh neih-leh-lama ilei uh gam ahia, ittak leh hawmthoh taka I etkol ua, aneitupa/nu hihna lungsim toh izun uh Zogam leh Zomi adia nasite sisan sapna ahi hi. Hiai Zomi leh Zogam Maitaama ahinna uh nalaante adinga ihihtheih tawp uh tuh neitu lungsim toh a hiai Zogam leh Zomite I etkol uh ahi hi.
Zomi a martyrte sisanin akhua-leh-tuite ahihna chiat ua ginom leh taima dingin lam-en hi. Skulpu nahihleh nasepna munah om inla, Zomi zillaite – tunung chianga hiai minam leh gam enkoltu dingte zilna lam hiin khotang hinkhua ah hileh khua-leh-tui hoihte hidingin thathoutakin sinsakin, office nasem mi nahihleh missionary bangin kingai inla thanuam takin semin. Huanah Lounei mi nahihleh Pathian in Zomite buh-leh-bala vak dinga Ahontel nahi chih thei inla, Ahontelpa deihdan bangin taima takin semin. Siamsin naupang nahihleh na minam in lam-etna sangpi toh honna ngak ahi chih mang-ngilh kei hial in.
Huanah solkal leh mipi thilte hoihtaka kepbita, a zatna ding banga – Dan diktaka zat hi “Anei tupa/nu lungsim putna” ahia, Sapi (Sahang) banga muala tuah muala neka-guama tuah guama nek maimai hi Aneitute hihding dan hilou hi. Agam neitute adingin mahni inn kiang hiam, inn kong hiama mipi lampi vaphiat siang bang leng mahni tate mai niin phiatsiangsak toh kibang hi, zumhuai lou hi.
Gam khat neitu ding leh enkoltu dinga Pathianin ateel minamten atunga neitu lungsim kigelh atam zawte juithei uhi.
3. No.4 LEH KHAMTHEIH THILTE NASA ZAWSEMA DOUDAL : Khovel khangthu I etkik chiangin minam hattak leh kumpi gam loupi taktakte puksiatna tamzawte hi khamtheih thila kibual ziak ahi sek hi. Hiai hamsiatna in ei Zomite lak ah leng agu khaha, a minam pumpi a inn-gam, lou-gam theiding dinmun ah honkoih hi. Khamtheih thila kibual ziaka minam khenkhatte puksiatna I en ding uh :
(1) Opium War : Englishten (Sapten) khovel gam tuamtuam vaihawmkhum ding azawn sanlai uh AD 1635 velin China gam avatung ua. Chinate bel gamlianpi leh mihing zawng tam mahmah uh ahihchiang un Sapten nuaisiah joulou uhi. Chinate nuaisiah ut-tinten ahihchiang un Sapten hih dingdan dangkhat hon ngaihtuah khia uhi. Ak goh dan chikhat kia omlou hi.
Sapten China gamah Opium tulaia No.4 ichihte uh longpi dimin hon tolhlut jungjung ua, China nungak leh tangvalte lakah a honjuakta uhi. China nungak-tangvalten kipahpih mah mah uhi. Ahong zongsang ua, Sap-pau in (O.D) si pheng phung uhi ! Asiloute leng mantaklou leh piangsual bangin nu-leh-pate golvakin hong om uhi. China gama vaihawmtuten Sapte thilhihdan leh sum-met boldan ahon theihchiang un Opium zuak hon doudalta uhi; tampi takjong haltum sak uhi. Huai lungkim louin Sapten China hondouta ua, hiai kidouna lamdangtak tuh tuni tanin Opium War chia theihin aom hi.
Chinate akhanglou haklua ua, amau adingin thilteng a jekai jouta. English sumsin mi tomchikten China tangval No.4 khamhat tampite ahon nuaisiahta ua. Lemna thu ahon gen ua, “Treaty of Nanking 1842” ah suai ahonkai ua. Chinaten sum leh pai leh thilmanpha tampitak aliauban uah Hongkong tanpha Sapte khutah apiak khiak hial uh angaihi. A minam jonga maizumna leh muhsit atuah uh kigen seng lou ding hi.
Huaiziakin nungak leh tangvalte, igam leh minam No.4, zu leh khamtheih thil dangte in zuak kei ni. Huanah khamtheih zuakte hiai minam thah chimit tumte ahi uh chih mang-ngilh kei ni hang.
(2) Delhi a tualsihna mulkimhuai (1739) :
India khangthu a mun poimohtak luaha, khangsawn ten zillai poimohtak a zilkhiak ding ua hoihtuh Delhi khopi a tualsihna mulkimhuaitak (Delhi Massacre 1739 AD) ahi hi. Huai hunlai a Persia kumpi Nadir Shah kichi in India hongdou dingin akisa chih Delhi kumpipa Muhammad Shah Rangila kiang ah tamveipi hilh in a oma. Himahleh hiai Delhi kumpipa hi kumpi thulimlou, mahni minam leh gam itna nei lou – zu leh numei a thanghuai taka khosa mi ahia. Agam leh mipite dinmun lauhuai tak ah ading chih tamveipi hilha aom nungin leng gingta utlou in “Hong dou taktak kei unteh, hon huchihtel kei un teh; Nungakte, zu hon hawm non uah, lam nawn ni” chi lailai hi. Discipline aselua, kithununna a om kei. Huchi banga anuamtal sungun Persia sepaih discipline hoihtak neiten Delhi khopi ahon umkimvel ua, khopi sunga honglut in dak kal 8 sungin mipi singthum sanga tamzaw ahonthat uhi.
Ei minam tawmchik – nationalism neidek panpan, ikim ikianga hon hihsethei adimte adingin discipline neilou a, zu donbuaia, thangtat na ding hun omlou hi. Kiging gige in om ni – ahun leh ani ding I theihlouh jiak un.
4. INNKUANG KI-ETKOLDAN : Innkuan (family) hi minam suangphum leh kingakna ahia. Innkuan kivaipuakna adikjohlouh chiangin minam leh gam in asiat loh thei hi. Khovel hun paijel ah Zomite innkuansung kivaipuakna leh ki-etkoldan zong akikhek jela, ahoih lamin hia ipai uh aselamin chih iki etkik jeljel uh apoimoh hi.
Ikim ikiang ua Khasite en lehang pasalte sangin numeiten thu aneizaw ua, innsung vaihawmna ah pasalte sangin numeiten dinmun sang jaw luah uhi. Khasi pasalte dinmun asiat luat jiakin hiai in a minam dinmun uh suse pha hi. Shillong khopi nuam leh etlawmtak ah agam neitu Khasite nuaisiah leh mikhual asuak panpanta uhi. Ei Zomite lakah leng inumeite un Skul, University leh Examna tuamtuam ah makaita uhi.
Hiai igenna ziak hi inumeite uh kainiam ni ichihna hilou in itangvalte un pan a lakthak ua – akibawlphat uh ngai hi I chih nopna hi. Huanah, nu leh paten tapate a etkoldan uah kibolphat ding omin um ing. Adiak in, aneizou zodeuh leh I Officerte innkuansung ah tapate etkolna a lohsam tam mahmah hi. Hiai hi minam ading tanpha a thilpoitak leh patauh huai ahi chih I theih uh hoih ding hi. Zomite lakah aneizou leh Officer ten tanu fel leh laizawng siamtaktak aneihlai un tapa sit-huai (under-achiever) nei tampeuhmah hi. Tapa thulimlou-innkuan leh minam adinga puakgik nei zong ahun khop om hi.
Ahang bang hi ding hiam ichihleh numei naupang leh pasal naupang I etkoldan uh suikik ngai hiin kilang hi. I pi leh pute ua panin “Tanute son/zat theih baih” chih iki hilhna uh ahia, neuchik ahih ua patin innsung ah ahihtheih khom khom uh innphiat siang, naudon leh thil tuam tuam ah tanute kijang pah hi. Hiai in tanute taimaknate, mahni mohpuakna leh mahni nna ding theihna sinsak hi. A lungsim piching leh suantak ichihte mahni mohpuakna pozoua, mahni nna ding theite ahi uhi. I numeite uh huchibang dingin isin sak ua; ahihziakin tapate hichibang sinsakna ah I tasam sek uhi. I nungakte uh bangin itangvalte un taimaknate, mahni mohpuaknate leh mahni nnate thei leuh tua sangin Zomite dinmun sangzaw dingin um ing.
Tuma deuhin ahihleh numei sepding leh pasal sepding chiang takin om tuama. Himahleh tuni in Zomi tampiten nekzonna leh innteen louteen khekta ua, singtang louna semlou nu leh pate innsungah nidanga pasal nna biika I ngaihte uh om nonlou hi; numei nna tuama ikoihte chauh uh omta hi. Innkuan tampiten hiai thil kikhek jang siamlou in atapate uh innsunga mohpuakna neilou leh nna himhim semlou in koih uhi. Tapa mohpuakna theilou leh neiloua, nnasem ngeilouten damsung adinga tup leh ngim anei theikei ua, kipahna leng neitawm uhi. Huai in No.4 leh khamtheih thil ah apiluta, hamsiatna chiteng bul ahong suak hi.
Hiaiziakin na tapa lungsim piching leh suantak hi dinga na deihleh mohpuaknate, nnasep dingte guan in. Etsakna dingin innsung zut siang, tuitawi, mahni huangsung phiatsiang, Gari silsiang leh adang dang akum toh kituak sepding pe gige in. Nnasep ichihpen innsunga sep leh bawl a jangkhaina ahihban ah naupang lungsim khantouhna (Mental development) adingin damdoi hoih penpen hi. Ki-paa saktaka isep peuh pasalna hi mai hi. Huanah, kimawlna (Games & Sport), taksa soijoina leh tangpi nnasep (Social Work) a naupang atel chiangun midang toh sep khom leh teen khomdan (Social Skill) kijilna hoihtak ahi hi.
Tunia Zomiten isuan penpente uh Skul leh College akai tanpha ua lou nna hiam, vaimiim huanah hiam na kuan gigete ahi uh chih mang-ngilh kei ni. Mahni khuta nnasep leh khovel lam tuamtuam a lohchinna kigui zuih takpi nahi. Minam khat banga idam khosuah naang un laijil kawm in, solkal nna semthou siin leh sumdawngkawm in MAHNI KHUTA NNASEP ah kiknawn nihang.
Friday, September 14, 2007
ZOGAMNOMICS
Gelhtu- G.Khamkhokam
Pathian in Zomite adingin Zogam Ak mai chia bek khovel zapi sungah pia a, Zogam lou ngal koimah ah mun leh mual nei lou uhi. Zomiten nam dang alian zaw leh changkang zawte sumsinna hiin, siamna tuamtuam ah elpha zou lou ua, tua hangin Pathian in apiak gam sungah- Zogambek ah nekzawnna tuamtuam ah lam-et ding nei uhi. Delhi hiam, Kolkata, Yangon ah hiam ahihkeileh, Marwarite hongkipatna Rajasthan hiam ah sumsinna ah kuamah va compete zoulou ua, tup zawng tum zoulou uhi. Tua hangin amau gam ding a Pathian in apiak sung ah thilbang kim nekzawn theihna peuhpeuh a pumbilh uhle zawng ahi ding mah hi.
State leh Centre Govt ten down sizing thupibawl ua, kaam sepding tawm hiai hiai a. Solkal nna a semsate zawng pension in tampitak potta ua, tuate mun luah ding / thakhek ding mithak, sepna muthak om lou hi.Huaiziakin, tunung hunsawt lou chiangin Zomite lakah Govt nnasem tawm mahmah ding a, tua hun chiangin Zogam sum leh pai dinmun nakpitak in kise ding hi. Tua hun chiang in Saptuam thohlawm leh sawm-a-khat a kingate leh pawlpi khenkhatten sum-leh-pai ah haksatna lianpi tuak ding ua, tua a dinmun uh sanga neu zaw leh niam zaw a a kiseek neu(down sizing) uh ngai ding hi. Saptuam leh pawlpi khenkhatte pukse gawp zawng om ding uhi.Tua hun ding a kisak kholh hunta hi.
Zogam ah development fund lutloua, develop zawng develop bawk lou hi.Thilbawl khiatna(Industry) gentham ding omlou a,mun tuamtuama sepna neiten a thohkhawm uh,Zogam economy suak hi. Zogam economypen Money Order economy ahi chile hang suallou ding hi.Tua hitaleh, tua sepna neite abei chiang ua bang chita ding? A mihing phazah / population et in Zogam ah industry lawhching taka phuhkhiat naang gamla lai hi. Huai hun I tun ma un sangtampi mualliam in –khangtampi duhthusam bekbek toh hingin milohsam sihin si in mangthang ding uhi. Bang ilohta dia le? Hiai dawtna don naang om sun hiai hi- Zomiten akhe ua adin theih naang uh angaih tuah uh ngai hi.
Zogam akhe a adin theih naang a pan lak theihna omsun khenkhat anuai a bang ahi-
(1) SUMSINNA(Bussiness)
(2) KIKAWMTUAHNA(Communication & Transportation)
(3) NEK-LEH-TAKA KITOUDELH
(4) INDIA LEH MYANMAR GAMGI A KISUMDON TUAHNA- Behiangzang ah
(5) GAM LEH SUMSINNA LAMPANGA KIHUMBITNA(6th schedule)
HIAI ATUNGATE NGENTEL ZAW DEUHIN ANUAI A BANGIN SUILE HANG:
(1) SUMSINNA(Business): Dawrkai/Sumbukbawl leh sumsin ichih hauhsakna bulpi hia, gamsung sum leh pai dinmun ki ngakna lianpen hi. Sumsinna in laisiam nnasep neilou tampite sepna guan ding hi. Tua hangin, aneulua alian lua om lou in –lamkianga pandukan apat dawr lianpenpentan a Zogam sunga sumbuk bawlna khempeuh Zomite khuta a om ding hi. Zogam lou-ngal koimah ah namdangte Zomiten compete phalou ding hi. Huaiziakin, Zogam sung a bawltheih septheih om tengteng lak vek Zomiten a tup ding uhi(by merit, of course). Tualou in, mipiten zawng Zomite mah va dawl lehang, aziak banghiam I chih leh Zomi sunga sum lut te mah Saptuamah hiin I pawlpi tuamtuam ah lut hi. Namdangte dawra van nalei teng in- Zogam sum State dang ah leeng khia hi chih mang ngilh ken.
Huanah, Zomi laisiamten zawng sumsinna lampang hahtakpi a akisin ding uh hi a, sumbawlna tawhkisai a ngaihdan thak,customer service leh tulai a namdangte accounting system hoih penpente kizil a, igam ua laklut I tup ding uhi. Sorkal nnasep ding om non lou a, business lampang a khovel pai ahi chih mang-ngilh kei ni.Hiai khovel chindan tawndan kikhek khek ah, thilthak a hoihlam bawh baih thei comunityte tungnung ding uhi. Huanah, thuneihna zawng a sumhau community te khut ah om ding hi.
Bangziaka Jews tomkhaten USA sorkal, a utna lamlam uh ngasak a, a ut lamlam uh gensak thei uh hiam ichihleh, Jews sumdawng hausate ziak ahi hi.Vote zawnlai in Jews sumdawng hausaten Candidate te sum-leh-pai in vuk ua, election zawh chiang in elected memberten Jews sumdawng hausate deihdan in policy decision bawl uhi. ‘Ka nungthak hong khuatsak inla, tua zohchiang in nang nungthak zawng hong khuat sak ning e’ chih bekbek in khovel pai hi. Sawisel (complain) in omzia nei lou ding hi.
Bangziaka tuni a India gam sunga English hichituka kizang hiam I chihleh England apat sumdawng pawl khat East- India Companyte ziak hi. Sumsinhat leh lawhching ten a pau-leh-ham, culture leh a minam ngaihdan uh thehdalh nasapen ua, hiai in nation building ah munpoimohtak luah hi. Nang sumdawng a na kipei kei leh minamdangte sumdawng ding ua,chikchiang hiama nang hiam, natate hiam ahihkeileh na tute assimilate a om ding uhi.
(2) KIKAWMTUAHNA(Communication & transportation): Zogam sunga kikawmtuahna lama sum muh theihna tengteng Zomite khuta a om ding hi. Etsakna dingin Lamka ‘to’ Imphal, Dimapur, Shillong, Guwahati, Aizawl etc leh Lamka ‘to’ Singngat, Thanlon, Parbung area leh Hiangliap area etc te hi sumsinna lian pi ahia, hiaite control hi Zogam economic leh politics adia thilkul petmahte hi. Hiai kikawmtuahnaten Zogam nungak leh tangval tampi employment pe ding hi.
(3) NEK-LEH-TAKA KITOUDELH: Zogam abiiktaka Lamka zang hi singtangmite teenna muntelaka gamhoihna penpen mun ahi chile hang khiallou ding hi. Tuahang in, Lamka a tengte namdangten loua haichi –mehding neng neng a, avaak/chawm uh pen, ngaihdam theihlouh khelhna hi. Zomiten gam ombangbang lou hiam huan hiama neih a, abiiktaka meh ding anteh louhing a a kitoudelh ngeingei ding uhi. Mahni sanga hausa zawte sepkhiaksa a ki-ngaka , sum neihsunsuna mehding nengneng anteh lou hing namdangte sepkhiaksa lei a,huai a kingak akin theipena tawpsan ding ahi.
Zomite ipi-ipute au pat mi thanuam leh nnasep peihte I hi ua , namdangte sepsa a ikingakna uh tunai chin hi. Hiai bang chiindaan hoihlou akinthei bangpena I topsan uh minam leh gam dam naang bulpi hi.
Zaanglou/tuilou leh mahni huang(compound) neih bangbang bawla buh-leh-bal, mehding anteh-louhing a ikitoudelh uh minam damkhosuah naang a kul takpi hi.Zogam sung himhim koimun peuh haichi in a ngeihlouhna omlou ahih ziak in- akisam om sun hi thanopna leh taimakna chauh hi. Zomite pupa akipan minam thanuamte I hi ua, huaiziakin sem in bawl le nei mai ding i hi uhi. Haksa lou hial hi. Huanah, mahni khuta nnasep ichihpen mahni sum-leh-pai dinmun adia aphattuam banah mihing lungsim pichiin naang a apoimoh khat ahihdung zui in, khuta nnasem peihlou minam khovel koimahah damkhosuak ngei lou uhi.
Huanah lou neihnaanga munhoihpenpente inn mun dinga I hawmhawm uhpen ikisik hun uh awm dingin um ing.
(4) BORDER TRADE-BEHIANGZANGAH : Govt of India in Myanmar leh India tohkala border trade neih naang in mun nih telta uha, huaite Moreh(Manipur) leh Champhai/Zokhawthar(Mizoram) te hi. Zokhawthar apat lamlian omsa omlou ahihchiangin, India solkar in hiai boder trade lohchin theihnangin Myanmar sungah lamlian lai tawm hi.
Lamka –Teddim lamlian pen Japan gallai apat omsa hia, hiai a omsa a border trade bawllou a, lamlian omloupi laitawma, border trade Zokhawthar achih khawng ua a bawl pen uh, Behiangzang-Teddim border trade zang phatuam ding Zomite political- light ziak hi a chi om uhi. Dik dingin zawng um ing.
(5) LAND & TRADE PROTECTION : Tribalte gam humbit naang India Constitution ah na tuangkiau a, tribalte laka anachang theite leh State solkar tribal deihsakten tua daanna zui uhi. Norht-East India State teng Manipur chihlouh State dangtengphial in hiai dan zangin tribal gamna humbit ua, tualou in hiai dan zang/nei ten a bial sung ua trade licence zawng control uhi. Hiai dan in hon humbit kei leh border trade hiin thildang ah hita leh singtang mite damkhosuah naang om tuanlou hi.
A na chang thei I om uhia? I theih leh theih louhlam hi loua, nam leh gam adia itaimakna uleh i principle, i integrity te un daih lou zawng hi thei hi.Huanah, I dinmun uh bawl hoih naanga sep-leh bawl leh tawmkha thuakzek ngaite, sempeihlou leh thuak/inconvenient peihlou minam I hihleh Zomi a pian hamsiatna sukding hi.Khovel ah a sempeih leh thuakpeihte mah dinmun hoihpen zela, van-gam ah zawng khovela a sempeih leh thuak peihte mah in hinna manglukhu ngah ding uhi. Zogam leh Zomite dinmun namdang in hongbawlhoih saklou dinga, Zomite khut bekbek ah kinga hi.
Pathian in Zomite adingin Zogam Ak mai chia bek khovel zapi sungah pia a, Zogam lou ngal koimah ah mun leh mual nei lou uhi. Zomiten nam dang alian zaw leh changkang zawte sumsinna hiin, siamna tuamtuam ah elpha zou lou ua, tua hangin Pathian in apiak gam sungah- Zogambek ah nekzawnna tuamtuam ah lam-et ding nei uhi. Delhi hiam, Kolkata, Yangon ah hiam ahihkeileh, Marwarite hongkipatna Rajasthan hiam ah sumsinna ah kuamah va compete zoulou ua, tup zawng tum zoulou uhi. Tua hangin amau gam ding a Pathian in apiak sung ah thilbang kim nekzawn theihna peuhpeuh a pumbilh uhle zawng ahi ding mah hi.
State leh Centre Govt ten down sizing thupibawl ua, kaam sepding tawm hiai hiai a. Solkal nna a semsate zawng pension in tampitak potta ua, tuate mun luah ding / thakhek ding mithak, sepna muthak om lou hi.Huaiziakin, tunung hunsawt lou chiangin Zomite lakah Govt nnasem tawm mahmah ding a, tua hun chiangin Zogam sum leh pai dinmun nakpitak in kise ding hi. Tua hun chiang in Saptuam thohlawm leh sawm-a-khat a kingate leh pawlpi khenkhatten sum-leh-pai ah haksatna lianpi tuak ding ua, tua a dinmun uh sanga neu zaw leh niam zaw a a kiseek neu(down sizing) uh ngai ding hi. Saptuam leh pawlpi khenkhatte pukse gawp zawng om ding uhi.Tua hun ding a kisak kholh hunta hi.
Zogam ah development fund lutloua, develop zawng develop bawk lou hi.Thilbawl khiatna(Industry) gentham ding omlou a,mun tuamtuama sepna neiten a thohkhawm uh,Zogam economy suak hi. Zogam economypen Money Order economy ahi chile hang suallou ding hi.Tua hitaleh, tua sepna neite abei chiang ua bang chita ding? A mihing phazah / population et in Zogam ah industry lawhching taka phuhkhiat naang gamla lai hi. Huai hun I tun ma un sangtampi mualliam in –khangtampi duhthusam bekbek toh hingin milohsam sihin si in mangthang ding uhi. Bang ilohta dia le? Hiai dawtna don naang om sun hiai hi- Zomiten akhe ua adin theih naang uh angaih tuah uh ngai hi.
Zogam akhe a adin theih naang a pan lak theihna omsun khenkhat anuai a bang ahi-
(1) SUMSINNA(Bussiness)
(2) KIKAWMTUAHNA(Communication & Transportation)
(3) NEK-LEH-TAKA KITOUDELH
(4) INDIA LEH MYANMAR GAMGI A KISUMDON TUAHNA- Behiangzang ah
(5) GAM LEH SUMSINNA LAMPANGA KIHUMBITNA(6th schedule)
HIAI ATUNGATE NGENTEL ZAW DEUHIN ANUAI A BANGIN SUILE HANG:
(1) SUMSINNA(Business): Dawrkai/Sumbukbawl leh sumsin ichih hauhsakna bulpi hia, gamsung sum leh pai dinmun ki ngakna lianpen hi. Sumsinna in laisiam nnasep neilou tampite sepna guan ding hi. Tua hangin, aneulua alian lua om lou in –lamkianga pandukan apat dawr lianpenpentan a Zogam sunga sumbuk bawlna khempeuh Zomite khuta a om ding hi. Zogam lou-ngal koimah ah namdangte Zomiten compete phalou ding hi. Huaiziakin, Zogam sung a bawltheih septheih om tengteng lak vek Zomiten a tup ding uhi(by merit, of course). Tualou in, mipiten zawng Zomite mah va dawl lehang, aziak banghiam I chih leh Zomi sunga sum lut te mah Saptuamah hiin I pawlpi tuamtuam ah lut hi. Namdangte dawra van nalei teng in- Zogam sum State dang ah leeng khia hi chih mang ngilh ken.
Huanah, Zomi laisiamten zawng sumsinna lampang hahtakpi a akisin ding uh hi a, sumbawlna tawhkisai a ngaihdan thak,customer service leh tulai a namdangte accounting system hoih penpente kizil a, igam ua laklut I tup ding uhi. Sorkal nnasep ding om non lou a, business lampang a khovel pai ahi chih mang-ngilh kei ni.Hiai khovel chindan tawndan kikhek khek ah, thilthak a hoihlam bawh baih thei comunityte tungnung ding uhi. Huanah, thuneihna zawng a sumhau community te khut ah om ding hi.
Bangziaka Jews tomkhaten USA sorkal, a utna lamlam uh ngasak a, a ut lamlam uh gensak thei uh hiam ichihleh, Jews sumdawng hausate ziak ahi hi.Vote zawnlai in Jews sumdawng hausaten Candidate te sum-leh-pai in vuk ua, election zawh chiang in elected memberten Jews sumdawng hausate deihdan in policy decision bawl uhi. ‘Ka nungthak hong khuatsak inla, tua zohchiang in nang nungthak zawng hong khuat sak ning e’ chih bekbek in khovel pai hi. Sawisel (complain) in omzia nei lou ding hi.
Bangziaka tuni a India gam sunga English hichituka kizang hiam I chihleh England apat sumdawng pawl khat East- India Companyte ziak hi. Sumsinhat leh lawhching ten a pau-leh-ham, culture leh a minam ngaihdan uh thehdalh nasapen ua, hiai in nation building ah munpoimohtak luah hi. Nang sumdawng a na kipei kei leh minamdangte sumdawng ding ua,chikchiang hiama nang hiam, natate hiam ahihkeileh na tute assimilate a om ding uhi.
(2) KIKAWMTUAHNA(Communication & transportation): Zogam sunga kikawmtuahna lama sum muh theihna tengteng Zomite khuta a om ding hi. Etsakna dingin Lamka ‘to’ Imphal, Dimapur, Shillong, Guwahati, Aizawl etc leh Lamka ‘to’ Singngat, Thanlon, Parbung area leh Hiangliap area etc te hi sumsinna lian pi ahia, hiaite control hi Zogam economic leh politics adia thilkul petmahte hi. Hiai kikawmtuahnaten Zogam nungak leh tangval tampi employment pe ding hi.
(3) NEK-LEH-TAKA KITOUDELH: Zogam abiiktaka Lamka zang hi singtangmite teenna muntelaka gamhoihna penpen mun ahi chile hang khiallou ding hi. Tuahang in, Lamka a tengte namdangten loua haichi –mehding neng neng a, avaak/chawm uh pen, ngaihdam theihlouh khelhna hi. Zomiten gam ombangbang lou hiam huan hiama neih a, abiiktaka meh ding anteh louhing a a kitoudelh ngeingei ding uhi. Mahni sanga hausa zawte sepkhiaksa a ki-ngaka , sum neihsunsuna mehding nengneng anteh lou hing namdangte sepkhiaksa lei a,huai a kingak akin theipena tawpsan ding ahi.
Zomite ipi-ipute au pat mi thanuam leh nnasep peihte I hi ua , namdangte sepsa a ikingakna uh tunai chin hi. Hiai bang chiindaan hoihlou akinthei bangpena I topsan uh minam leh gam dam naang bulpi hi.
Zaanglou/tuilou leh mahni huang(compound) neih bangbang bawla buh-leh-bal, mehding anteh-louhing a ikitoudelh uh minam damkhosuah naang a kul takpi hi.Zogam sung himhim koimun peuh haichi in a ngeihlouhna omlou ahih ziak in- akisam om sun hi thanopna leh taimakna chauh hi. Zomite pupa akipan minam thanuamte I hi ua, huaiziakin sem in bawl le nei mai ding i hi uhi. Haksa lou hial hi. Huanah, mahni khuta nnasep ichihpen mahni sum-leh-pai dinmun adia aphattuam banah mihing lungsim pichiin naang a apoimoh khat ahihdung zui in, khuta nnasem peihlou minam khovel koimahah damkhosuak ngei lou uhi.
Huanah lou neihnaanga munhoihpenpente inn mun dinga I hawmhawm uhpen ikisik hun uh awm dingin um ing.
(4) BORDER TRADE-BEHIANGZANGAH : Govt of India in Myanmar leh India tohkala border trade neih naang in mun nih telta uha, huaite Moreh(Manipur) leh Champhai/Zokhawthar(Mizoram) te hi. Zokhawthar apat lamlian omsa omlou ahihchiangin, India solkar in hiai boder trade lohchin theihnangin Myanmar sungah lamlian lai tawm hi.
Lamka –Teddim lamlian pen Japan gallai apat omsa hia, hiai a omsa a border trade bawllou a, lamlian omloupi laitawma, border trade Zokhawthar achih khawng ua a bawl pen uh, Behiangzang-Teddim border trade zang phatuam ding Zomite political- light ziak hi a chi om uhi. Dik dingin zawng um ing.
(5) LAND & TRADE PROTECTION : Tribalte gam humbit naang India Constitution ah na tuangkiau a, tribalte laka anachang theite leh State solkar tribal deihsakten tua daanna zui uhi. Norht-East India State teng Manipur chihlouh State dangtengphial in hiai dan zangin tribal gamna humbit ua, tualou in hiai dan zang/nei ten a bial sung ua trade licence zawng control uhi. Hiai dan in hon humbit kei leh border trade hiin thildang ah hita leh singtang mite damkhosuah naang om tuanlou hi.
A na chang thei I om uhia? I theih leh theih louhlam hi loua, nam leh gam adia itaimakna uleh i principle, i integrity te un daih lou zawng hi thei hi.Huanah, I dinmun uh bawl hoih naanga sep-leh bawl leh tawmkha thuakzek ngaite, sempeihlou leh thuak/inconvenient peihlou minam I hihleh Zomi a pian hamsiatna sukding hi.Khovel ah a sempeih leh thuakpeihte mah dinmun hoihpen zela, van-gam ah zawng khovela a sempeih leh thuak peihte mah in hinna manglukhu ngah ding uhi. Zogam leh Zomite dinmun namdang in hongbawlhoih saklou dinga, Zomite khut bekbek ah kinga hi.
Thursday, September 13, 2007
ONE WINTER MORNING IN LAMKA
By- Khamkhokam Guite
It was a winter morning in Lamka. The whole town was covered with a thick blanket of dew bearing fog from river Tuitha. It was bitterly cold. My family hurdled around warm charcoal fire in the kitchen. “These charcoals are from our village” my mother told me. The statement was mean more for assurance of the quality of the charcoals. The fire was cracking and burning bright in the pot.
Our old village is near Chin State in Burma. The trees are hard with thick barks. The thick barks ooze with turbid liquid. These thick and watery barks protect them from frequent forest fire. Forest fire may deny them their green leaves but can’t snuff off their lives thanks to their thick skins. Once monsoon starts, new and better buds sprout up from the trees. Old and hard native trees can still be found in the hill top area of the village. They are the very best for converting into charcoal as their thermal contents are higher than any other trees.
In the comfort of warm fire and enjoying morning tea, my family filled me with what I had missed out of the family news. Some relatives married off their son or daughter and some other died in my absence. My mother gave me a long list of ‘must condole’. “Don’t forget to give them something” was her usual refrained. “In such cold winter days, I can’t help thinking about our relatives where you stayed in their house during your student time. Their mother is getting old and she must felt very cold last night” my mother was saying. I knew what she was getting at.
When we were discussing trivia, my in-laws came visiting us. We knew from them that their eldest daughter was still working in Delhi and their son was with her studying in a college.
Any discussion inadvertently led to the tragic experience of 1997-98. I told them the heartrending story I heard about the day Thanlon was burning. There was a boy around eight years old. His mother was lying dead near him. The traumatic boy lost all senses and cried hysterically “Ma, let us run” without knowing that a hundred call would not awoke her up anymore. He was subdued by repeated injection of morphine.
I told them my desired to know in what kind of human being the boy might grow up now. Whether time really heals his wound inside? Or whether the tragic happening which he couldn’t understand nor responsible left him with private grievous wound he would take to his grave? They were in the dark like me.
“Do you know 2 or 3 men kidnapped from old Churachand and killed at the start of the fratricide?” my sister-in-law chirped in. “Amongst them, one had three very young boys. Their young mother found herself a new husband. The three children with their old grand mother rented a house in our neighborhood in New Lamka. I don’t know what they will eat and how they will pay the house rent,” she continued. The remarks gnawed me inside since then and followed me like my shadow.
Hearing her words, as self absorb as usual, my life story appeared before me like a mirror. I know ‘the fowls of the air sow not, neither do they reap, nor gather into barns’ but they are provided adequately. But my adult life story is the annals of existential and mundane worry such as “what shall we eat? Or, what shall we drink? Or, wherewithal shall we be clothed?”
“Hope floats in human breast”, they say. I imagined the lives and fancies of the boys. They knew very well as eight year olds usually do, that a dead person never returned back. But that was others dead fathers. Their father might be different. Every evening, they might expect that their father would somehow show his face at the gate and came back never to go away any more. They might be struggling to cope with reality and still thought that everything was a dream. They might nurse an illusion that one day they would awake up and found that it was all a very bad nightmare. They might be worry sick that in case, just in case their father returned back, how he would know their new house in a very New Lamka!! They might be raking their small heads thinking how to explain the absence of their Mom to him.
Idyllic old Churachand is such a place where there was no new comer since 1970s.The place had seen better times. But it was like an old maid in 1997without any eager suitors. The small remnant community lived together here at least forty to fifty years and knew each other. The children felt safe here and belonging. It was the fountain head of spiritualism in Zogam from colonial times to the late 60s. From here, thousands obtained their spiritual healing. From here, the message of ‘the King of Peace’ was proclaimed. Scriptures in the tongues of natives saw the light of days from here.
But in ironic twist of events for the young boys, cruel fate snatched away their father from here. They lost their mother here, as for her; to be ‘mere Mom’ to them was not sufficient. She had her own needs as every body else. She had her own reasons to do what she did. They witnessed their home where they were born and brought up went up in flame and turned into ashes. Their family history was turned topsy-turvy.
New Lamka is the exact opposite of the old Churachand. It is the melting pot where ‘frogs in small ponds’ from numerous villages gather. Uprooting the lonely and bewildered boys from old Churachand and force planted them in a crucible called New Lamka would be damned hard on them. Their inner turmoil and alienation could only be imagined.
Lamka, as usual, is very dark at night. On certain nights, you can enjoy moonlight or shed idle tears. You can see constellations and galaxy in the outer space. Some nights, depending on your mood, you are happy that there are billions of stars to accompany you. Some nights, you feel that there are billions of heavenly bodies oblivious of your existence. You can’t help feeling that the universe doesn’t care whether you exist or not.
The boys might look up the sky. They could see little tinkle stars up above. When their lives were complete with both parents living together in their home, the boys might imagine that those black spots on the surface of the moon were hornbills on a big banyan tree. But, circumstances was as it was, the black spots on the moon surface might then appear to them like big tear drops.
Their old grand Ma was never tired of telling them that there is a loving God beyond those stars looking down on them and protecting them. She told them that their father is now in heaven above with God happily! You can’t blame the boys if they felt cheated.
Thinking about the boys, I promised myself that I would visit them soon. I didn’t have any magic wane to heal their wound inside. I knew I wouldn’t be able to fill that empty spaces in their psyche. I might be an irritation to them like fly in the eye. With my meager resource, I knew I wouldn’t be able to make any difference in their lives. However noble the intentions, I might be like Job’s friends robbing their solitude without mitigating their emotional and material deprivation. But still. Visit I must, I promised.
Living in the tyranny of the urgent screaming for immediate attention, days became week. Weeks became month. Months became years. The promised is yet to be fulfilled. The boys must be shy gawky teenagers now.
Having walked along that path called ‘teenage’ and now having teenage children of my own, I know a little bit about the ups and downs of that road. You may pick up the pebbles along the road with curiosity and learn life’s lessons on the way. Or you may stumble and hurt yourself on the pebbles and the consequences chase you down to your grave. All these choices are yours when you’re least equipped to know better.
“God does not play Roulette with the universe,” said the great scientist Albert Einstein. Having seen so many and hearing so much, I don’t know. I really don’t know whether God plays Roulette with the universe or not. Even if I live a hundred years, I will never understand this life. I have seen so many having so much advantage and looked so promising but felling in the way side. And, some survive and prosper “Against All Odds”. I wish the boys to survive and prosper “Against All Odds”.
Thinking all those thoughts, I involuntarily opened the bed room door of my teenage children. I saw them sleeping peacefully in their beds. The rhyme of their breathing reassured me. And I heard someone singing in the nearby church -
“Nungchiang in thei ni, avek in thei ni
Nungchiang in thei ni, bang hang hi hiam?”
………………………………………
It was a winter morning in Lamka. The whole town was covered with a thick blanket of dew bearing fog from river Tuitha. It was bitterly cold. My family hurdled around warm charcoal fire in the kitchen. “These charcoals are from our village” my mother told me. The statement was mean more for assurance of the quality of the charcoals. The fire was cracking and burning bright in the pot.
Our old village is near Chin State in Burma. The trees are hard with thick barks. The thick barks ooze with turbid liquid. These thick and watery barks protect them from frequent forest fire. Forest fire may deny them their green leaves but can’t snuff off their lives thanks to their thick skins. Once monsoon starts, new and better buds sprout up from the trees. Old and hard native trees can still be found in the hill top area of the village. They are the very best for converting into charcoal as their thermal contents are higher than any other trees.
In the comfort of warm fire and enjoying morning tea, my family filled me with what I had missed out of the family news. Some relatives married off their son or daughter and some other died in my absence. My mother gave me a long list of ‘must condole’. “Don’t forget to give them something” was her usual refrained. “In such cold winter days, I can’t help thinking about our relatives where you stayed in their house during your student time. Their mother is getting old and she must felt very cold last night” my mother was saying. I knew what she was getting at.
When we were discussing trivia, my in-laws came visiting us. We knew from them that their eldest daughter was still working in Delhi and their son was with her studying in a college.
Any discussion inadvertently led to the tragic experience of 1997-98. I told them the heartrending story I heard about the day Thanlon was burning. There was a boy around eight years old. His mother was lying dead near him. The traumatic boy lost all senses and cried hysterically “Ma, let us run” without knowing that a hundred call would not awoke her up anymore. He was subdued by repeated injection of morphine.
I told them my desired to know in what kind of human being the boy might grow up now. Whether time really heals his wound inside? Or whether the tragic happening which he couldn’t understand nor responsible left him with private grievous wound he would take to his grave? They were in the dark like me.
“Do you know 2 or 3 men kidnapped from old Churachand and killed at the start of the fratricide?” my sister-in-law chirped in. “Amongst them, one had three very young boys. Their young mother found herself a new husband. The three children with their old grand mother rented a house in our neighborhood in New Lamka. I don’t know what they will eat and how they will pay the house rent,” she continued. The remarks gnawed me inside since then and followed me like my shadow.
Hearing her words, as self absorb as usual, my life story appeared before me like a mirror. I know ‘the fowls of the air sow not, neither do they reap, nor gather into barns’ but they are provided adequately. But my adult life story is the annals of existential and mundane worry such as “what shall we eat? Or, what shall we drink? Or, wherewithal shall we be clothed?”
“Hope floats in human breast”, they say. I imagined the lives and fancies of the boys. They knew very well as eight year olds usually do, that a dead person never returned back. But that was others dead fathers. Their father might be different. Every evening, they might expect that their father would somehow show his face at the gate and came back never to go away any more. They might be struggling to cope with reality and still thought that everything was a dream. They might nurse an illusion that one day they would awake up and found that it was all a very bad nightmare. They might be worry sick that in case, just in case their father returned back, how he would know their new house in a very New Lamka!! They might be raking their small heads thinking how to explain the absence of their Mom to him.
Idyllic old Churachand is such a place where there was no new comer since 1970s.The place had seen better times. But it was like an old maid in 1997without any eager suitors. The small remnant community lived together here at least forty to fifty years and knew each other. The children felt safe here and belonging. It was the fountain head of spiritualism in Zogam from colonial times to the late 60s. From here, thousands obtained their spiritual healing. From here, the message of ‘the King of Peace’ was proclaimed. Scriptures in the tongues of natives saw the light of days from here.
But in ironic twist of events for the young boys, cruel fate snatched away their father from here. They lost their mother here, as for her; to be ‘mere Mom’ to them was not sufficient. She had her own needs as every body else. She had her own reasons to do what she did. They witnessed their home where they were born and brought up went up in flame and turned into ashes. Their family history was turned topsy-turvy.
New Lamka is the exact opposite of the old Churachand. It is the melting pot where ‘frogs in small ponds’ from numerous villages gather. Uprooting the lonely and bewildered boys from old Churachand and force planted them in a crucible called New Lamka would be damned hard on them. Their inner turmoil and alienation could only be imagined.
Lamka, as usual, is very dark at night. On certain nights, you can enjoy moonlight or shed idle tears. You can see constellations and galaxy in the outer space. Some nights, depending on your mood, you are happy that there are billions of stars to accompany you. Some nights, you feel that there are billions of heavenly bodies oblivious of your existence. You can’t help feeling that the universe doesn’t care whether you exist or not.
The boys might look up the sky. They could see little tinkle stars up above. When their lives were complete with both parents living together in their home, the boys might imagine that those black spots on the surface of the moon were hornbills on a big banyan tree. But, circumstances was as it was, the black spots on the moon surface might then appear to them like big tear drops.
Their old grand Ma was never tired of telling them that there is a loving God beyond those stars looking down on them and protecting them. She told them that their father is now in heaven above with God happily! You can’t blame the boys if they felt cheated.
Thinking about the boys, I promised myself that I would visit them soon. I didn’t have any magic wane to heal their wound inside. I knew I wouldn’t be able to fill that empty spaces in their psyche. I might be an irritation to them like fly in the eye. With my meager resource, I knew I wouldn’t be able to make any difference in their lives. However noble the intentions, I might be like Job’s friends robbing their solitude without mitigating their emotional and material deprivation. But still. Visit I must, I promised.
Living in the tyranny of the urgent screaming for immediate attention, days became week. Weeks became month. Months became years. The promised is yet to be fulfilled. The boys must be shy gawky teenagers now.
Having walked along that path called ‘teenage’ and now having teenage children of my own, I know a little bit about the ups and downs of that road. You may pick up the pebbles along the road with curiosity and learn life’s lessons on the way. Or you may stumble and hurt yourself on the pebbles and the consequences chase you down to your grave. All these choices are yours when you’re least equipped to know better.
“God does not play Roulette with the universe,” said the great scientist Albert Einstein. Having seen so many and hearing so much, I don’t know. I really don’t know whether God plays Roulette with the universe or not. Even if I live a hundred years, I will never understand this life. I have seen so many having so much advantage and looked so promising but felling in the way side. And, some survive and prosper “Against All Odds”. I wish the boys to survive and prosper “Against All Odds”.
Thinking all those thoughts, I involuntarily opened the bed room door of my teenage children. I saw them sleeping peacefully in their beds. The rhyme of their breathing reassured me. And I heard someone singing in the nearby church -
“Nungchiang in thei ni, avek in thei ni
Nungchiang in thei ni, bang hang hi hiam?”
………………………………………
AWMPIH HAWIH NEIHTHEIH DAN
Gelhtu- G.Khamkhokam
I khawsak dan uleh innteen loteen, nekzawndan leh thil bangkima masawn utnate ziakin mi awmpih/panpihtu neiloa khawsa theilo sungkuan Zomite lakah tamta hi.Naupang etkawl, insung siangthona, nek-leh-taak bawlna leh insung Nupen, Papente nekzawng a abuai ziak uhleh thil dang dangte ziakin, innsung a kuahiam awmpih neih- alo a hithei lo mitampite adingin suak hi.Huanah, tampite teenna inn panpihtu awmlo a suksiang vualloh zawng tamta hi.Alehlam ah, innkuan khawsak haksa zawte adingin, sum-leh-pai muhna chi khat ahihziakin aleh lam, alehlam ading in hoih ve ve hi.
Ahitazawng in, inkuankhen khatten awmpih kiphamawh mahmah, awmpih nei loa khawsa thei lo hinapi in awmpih hawih neitheilo kia hilo in, awmpih mulmal zawng nei theilo sungkuan awm hi. Huanah, iSaptuam sung uah zawng, awmpih hawih neih loh ziaka Saptuam a deih banga kizang thei lo awm thei hi.Khenkhatten awmpih kizen , gin-awmtak,kingaknataak aneih theihlai ua bang ziaka khen khat in awmpih mulmal zawng neitheilo ahi ding uh? Bangkisam hiam?
Awmpih tawh kisai a hihloh ding khenkhate:
1. Na inn - amau inn sanga hawih zaw, nek leh dawn kiningching leh lim zaw leh lupna nuam zaw a nalupsak ziak mai in- na mi awmpihin na inn nuamsa viau ding in ngaihtuah ken. Nek leh tak ahte, inn hawihthu ahte na inn tukin hawihkei mahleh amau inn ngei - anu leh pa leh asungkuante tawh a khawsak khawmna inn mah uh nang inn sangin ngai zaw tham uhi. Innsung khawsak ahaksat takdih ziak mai ua na inn a hawng awm/kilawh ahi chih mang ngilhloh ding ahi.Amau inn mah sunkhawvak a ngaihtuah in, zaanin a mumang un man uhi.
2. Na tate zaakin na mi awmpih sawisel sel kenla, na taten a muhsit theih ding zawng un leng paukam kha ken. Aziaktuh, na tate tawh innsung a nang sang a zawng hun tam zaw zang ahih ziak un- na awmpih, na taten amuhsit uleh naupang etkawlna ah nawngkaina lianpi natuak ding. Huanah,huchi banga nahihleh na awmpihten inteekpana , phatuam ngaitaka asep leh bawl ding ah akhut kik in thasial thei hi.
3. Na awmpih na tate tawh ki lamdang law zen in bawl ken, abiktakin na awmpih Zomi gimnam leh mipangai ahihnak peuh leh.
4. Na mi awmpih na melma leh langte dan in en ngal ringawt ken. Na insunga na kiphamawh ngawingawih, a awmlo a na khawsak theihloh thilte lak a khat bang in ngai inla, huchi bang in enkawl in.
5. Kilawhleh mituam satuam ahihziak ringawt in, ana zawng in na mi awmpih sawi sel ken. Bangtan hiam theihsiamna tawh enkawl inla, ahun a zilin phat leh pahtaak hun zawng nei samin.
Hihkul thilkhenkhatte:
1. Na Kristianna kua tung peuh ah kilang sak in, na awmpihte leng telin.
2. Na awmpihte leng midang bangin phat leh pahtak ngaina tho ahi uh chih mang-ngilh loh ding ahi.Akilawmtan a lungkim a nakawih leh, awmpih na neih ziaka nasen sangin a sepkhiak tam zaw ding hi.
3. Mi awmpih ichih electric bang ahia, a zatdaan siamte a dingin phatuam mahmah a. A zang siamlote adingin phatuamlo kia hiloin, muingil lohna zawng tun thei hi.
Khenkhatten ‘na mi awmpih na bawl dan apat in na mizia akilang’ achi ua, khenkhat leuleu in lah ‘awmpih mulmal nei thei lote mihawih a awm kei’ chi hial uhi. Huaiziakin, awmpih mumal na neihtheih kei a hiam, awmpih hawih na neih theih kei leh nang lampang zawng kivel ding awm chihna hi.
I khawsak dan uleh innteen loteen, nekzawndan leh thil bangkima masawn utnate ziakin mi awmpih/panpihtu neiloa khawsa theilo sungkuan Zomite lakah tamta hi.Naupang etkawl, insung siangthona, nek-leh-taak bawlna leh insung Nupen, Papente nekzawng a abuai ziak uhleh thil dang dangte ziakin, innsung a kuahiam awmpih neih- alo a hithei lo mitampite adingin suak hi.Huanah, tampite teenna inn panpihtu awmlo a suksiang vualloh zawng tamta hi.Alehlam ah, innkuan khawsak haksa zawte adingin, sum-leh-pai muhna chi khat ahihziakin aleh lam, alehlam ading in hoih ve ve hi.
Ahitazawng in, inkuankhen khatten awmpih kiphamawh mahmah, awmpih nei loa khawsa thei lo hinapi in awmpih hawih neitheilo kia hilo in, awmpih mulmal zawng nei theilo sungkuan awm hi. Huanah, iSaptuam sung uah zawng, awmpih hawih neih loh ziaka Saptuam a deih banga kizang thei lo awm thei hi.Khenkhatten awmpih kizen , gin-awmtak,kingaknataak aneih theihlai ua bang ziaka khen khat in awmpih mulmal zawng neitheilo ahi ding uh? Bangkisam hiam?
Awmpih tawh kisai a hihloh ding khenkhate:
1. Na inn - amau inn sanga hawih zaw, nek leh dawn kiningching leh lim zaw leh lupna nuam zaw a nalupsak ziak mai in- na mi awmpihin na inn nuamsa viau ding in ngaihtuah ken. Nek leh tak ahte, inn hawihthu ahte na inn tukin hawihkei mahleh amau inn ngei - anu leh pa leh asungkuante tawh a khawsak khawmna inn mah uh nang inn sangin ngai zaw tham uhi. Innsung khawsak ahaksat takdih ziak mai ua na inn a hawng awm/kilawh ahi chih mang ngilhloh ding ahi.Amau inn mah sunkhawvak a ngaihtuah in, zaanin a mumang un man uhi.
2. Na tate zaakin na mi awmpih sawisel sel kenla, na taten a muhsit theih ding zawng un leng paukam kha ken. Aziaktuh, na tate tawh innsung a nang sang a zawng hun tam zaw zang ahih ziak un- na awmpih, na taten amuhsit uleh naupang etkawlna ah nawngkaina lianpi natuak ding. Huanah,huchi banga nahihleh na awmpihten inteekpana , phatuam ngaitaka asep leh bawl ding ah akhut kik in thasial thei hi.
3. Na awmpih na tate tawh ki lamdang law zen in bawl ken, abiktakin na awmpih Zomi gimnam leh mipangai ahihnak peuh leh.
4. Na mi awmpih na melma leh langte dan in en ngal ringawt ken. Na insunga na kiphamawh ngawingawih, a awmlo a na khawsak theihloh thilte lak a khat bang in ngai inla, huchi bang in enkawl in.
5. Kilawhleh mituam satuam ahihziak ringawt in, ana zawng in na mi awmpih sawi sel ken. Bangtan hiam theihsiamna tawh enkawl inla, ahun a zilin phat leh pahtaak hun zawng nei samin.
Hihkul thilkhenkhatte:
1. Na Kristianna kua tung peuh ah kilang sak in, na awmpihte leng telin.
2. Na awmpihte leng midang bangin phat leh pahtak ngaina tho ahi uh chih mang-ngilh loh ding ahi.Akilawmtan a lungkim a nakawih leh, awmpih na neih ziaka nasen sangin a sepkhiak tam zaw ding hi.
3. Mi awmpih ichih electric bang ahia, a zatdaan siamte a dingin phatuam mahmah a. A zang siamlote adingin phatuamlo kia hiloin, muingil lohna zawng tun thei hi.
Khenkhatten ‘na mi awmpih na bawl dan apat in na mizia akilang’ achi ua, khenkhat leuleu in lah ‘awmpih mulmal nei thei lote mihawih a awm kei’ chi hial uhi. Huaiziakin, awmpih mumal na neihtheih kei a hiam, awmpih hawih na neih theih kei leh nang lampang zawng kivel ding awm chihna hi.
ZOGAM SIAL ZATAM LEH KA SIMTHU
Gelhtu- Khamkhokam Guite
Aizawl.
A Ni leh Kha thei nawn keng, Pathianni nitaak lam khat ahi chih bel theilai ing. Nipi Ni zing biakna kikhawp tawp chiangin, committee leh ki muhkhawm a - genkhawm neuhneuh ding om den a, Biakin apan iinlam ka zawtin nitaklam hita hi.
Lampi a kapai lai in, Tuailai te lasak “Zing ninou hong suah chiang na hoihna hong lang in…” chih ka lungsim ah tamden a. Hiai La, ka lupna pindan innkatau(balcony) apan zingni nou hong suak, suahlam kolmong a tang singseng lungsim mitkha a mu kom in kasa khe hialhial hi.Achangchangin, car steering tum keuhkeuh a “ Toupa Na hoihna leh chitna ka tante’n, tawp ni beini chih om ngeilou ding/ Tuisuahgiat kihawt diamdiam bangin dai ngeilou hi;…(V.Biaklal),” chih sa kawmin inn ka tung hi.
Inn sung kalut chiangin, ka nungaknu un “ Pa Kam, na khawte uh putek khat in hong mu nuam a hong ngakngak ei ve. Hong chiahkik haksi teh”, honna chi a. “Na khote uh” chih kampau kazak chiangin ka khua uh koilai hi a, kua khote ka hi hiam chih dotna ka lungsimah hong piang khia in, ka khuak kom a pindan khen khat kum sawm tampi kihongloute hong kihong hileh kilom hi. Hiai khovel ah neekzawnna leh mihingin I tup leh giimte Sakhituihup delh bangin kidelh a, “kei koi khuate hi a, kua ka hi hiam” chih mahni ki dong in, a dawn na’ng ki ngaih sun kha ngeilou hi. Mihing a piang khempeuh hiai khovelah Laileeng khau kitat bangin leeng koikoi mah le hang “ ka gam, ka lei” I chih ding leh “kei a na hi” hon chi ding bel na om tei hi.
Tutna pindan a kavalut leh, ka mel honmuh chianga a lungsim zangkhai huai hileh kilom in, liangkou tual dipdep komin hong dingtou a “ Kampu aw, bang hon loh ding na hi hiam…..” chihin hon gen pan a. A mel ka etchiangin ka damsung tangthu teng hong lang in leh ‘Zogam sial zatam’ lungsim sung nung pen a Thal tang bang a ka pai gige in ka koilai hiam hon sun hi.
Kum sawm-a-sim tampi pailiamta ah, ka pianna khua inn 33 khua hi a. Huai khua ah ka Pa’n Evangelist Teacher nna sem hi. Huai khua a kateenna inn uh, mipi lam hi a, nuam mah mah hi. Ka unau ua ka taltalna uh ka inn tuangphah/sual teng uh zol kelkel hi. Ka inn uh a lamtu mipiten huihpi mut siat theihlouh ding in ‘flexible’ ding a ‘programme’ sa in lam uh a, huihpi anun chiangin ka inkuan un taptung/meikiang ah ka om ua, huihpi in ka tuangphah uh mut lemtou dongdong a, himahleh huihpi in a sem khak nonlouh chiangin a kiphahna ngei ah bolnon ngai seselou in amah leh amah kiphah kikthei zel hi.
Ka phaitam gal uah singlianpi khat pou a, huihpi anun chiangin huai sing lianpi nahte thom ging ngaih mahmah hi. Ka neulai in huai sing om kei leh khovel ah huihpi bei mai dingin ka ngaihsun hi. Huai singkung ah chik hun chiang hiam in, nitaak lam tengin Ngau (Zong chi khat) mei saupi nei khat hong tuang sek a. Huai singkung a Ngau tuang leh huihpi nun chiang a huai singin thom angaih angaih a neih pen in gen thupi tak nei dingin ka neulai in ka ngaih tuah sek hi. Huai khua a kum bangzah hiam ka om nung un ka Pa’n ka Pute khua ah hon pem pih hi.
“ Kampu aw, bang hon loh ding na hia, hiai mun ah om na ding lah nei kei ung, kholam a pai na ding lah nei tuan kei ung” chi’n hon hilh a. Ken “ Bang chi dan a hiai lamlam hong tung kha na hi ua oi?” Chi a ka dot chiang in aman hi bang in gen hi: “I gam lam uh nang theih lai bang non lou a, sa gam-gal gam lua a, kuamah akikhual taktak ngam leng om nonlou a. Huai banah, donpi-don ke mah a tam banah i gam mahmah uh leng negai lo ta hang a, lou nei a kivakte a ding a maban lam-et ding om non mahmahlou a” chi in hon hilh hi.“ Hiai lam ah ka tapa khat kiloh in hong om a, huai in mi Mi Huan ngak ding om va ngak ni chi a hong gen a. Neih teng leh inn tanpha zuak a hong pai ung a”, chi hi.
Ka Pute khua a ka pem kum uh kial kum tak hi kha a. A buh neite leng nei kichilou, a hon pe dingte leng nget ngutngut photlouh a honpeloute maitang sik huphulh huai ahi ding a, ka Nu leh Pa khosung a ann ngen/zong ding a vakvialvial aki nolhnolh uh ka lungsim sungnungpen suangpek ah nul mang theihlouh in ki gelh den hi. Huchi bang kal a ka dam khosuak na uh, Siamtu leh hon deihsak a-honlainattu innsak inn khangte ziak ahi chih leng kitheih khem moh vual hilou hi.
Ka neulai apan ka lungsim mitkha a kana kepdette ka ngaih tuah chiang in “Mi Huan ngak” leh hiai ka ma a ding kituak lem thei in ka thei kei hi. Mihingten sepna a neu lua alian lua omlou in, sepna khatpeuh a loh chingte agal apanin leng a kalsuan dan uh, apai dan uh leh akhohei dan ua panin leng mi lohching ahi chih kithei mai hi. Tua dana amah leng kana chiamteh polkhat a hi hi.
Hiai ka Pute khua a ka teen lai un ka sikul kawng uah Suangkua sing lian mahmah khat pou hi. Phalbi hong bei a, lou hal hong hun chiangin Hausapi kawl leh Lungthul tang khong ah gamkang a, agal apan meikhu mui chiichiai in muh theih hi. Huai hun chiangin huai Suangkua hong pak a, a pak zu top a - azalzou dingin, tungleng vasate mun tuamtuam apan hong pai khom in a kahiang khong ah nuamtakin kimol uh a. A pak kilomna amuna mu khalouten leng agal apan in apak gimnamtui dik pha uhi. Sun chiang a tung sunni a hong sat chiangin a singliim nuamtakah Bawngte kual in, ekneel hai kawmin lusu diaudiau uh a. Nitaklam hong hih chiangin, naupangte Nu leh Pa loukuan hongtung ding vaidon in tua Suangkua bul a Mualkidawh tungah ngaklah tak-kawmin nana ngak zel uhi.
Hun hongpai zelin, Nipi leh Phalbi bangzah vei hiam hongpai a, huai Suangkua sung apanin a negawpthei Lung hong piangin huai Lungten hehpihna tellou in alaimuu apanin hon ne in, akilomna leh manphatna – a singnah hing dipdip leh apaak kilom leh gimnamtui takte suangzou nonlou dingin tua Suangkua kung hon ne gawp ua. Huchih naklai in Zogamah huihpi lamdang tak hawng nungin, hatna nei nonlou tua Suangkua kung ahon mut chiang in, aka hiangte kibalin atoptop chiang in a bul ah kikalin, lei a bol lei ah kik nonta hi.
Lamdang sakna toh “ Mi Huan ngak a kivak na khop om ding hia?” chi a ka dot chiangin hi bang in hon dawng hi: “ Mi Huan ngak kom a mun dang a kiloh na ding a om chiang a kiloh theih a. A Huan ongkal a haichii chiin theih a, huaite bazaar a zuak theih zel dinga. Huai chiang a hiai lam a bel kalteng phial a ration card a anntang a mantom a lak theih gige a, huai kia hilou a Khakhat a khat vei bek tua ration card mah a amantom a Chini leh Khonvaktui lak theih ahih chiang a, ei lam a solkal a lam-et ding om mahmahlouhna a om sang a khosak olsam zaw ding hi”, chi in hon dawng hi.
“ Ahihleh na Huan ngak dek uh lah bang chi? ” chi a ka dot leuleu chiangin “ Tangval khat Huan ngak a aneitupa’n ana koihsa om a. A Huan neitu pa’n tua ana omsa tangval pen holkhia a kou a Huan ngak dia hon deih a, aman lah hol khe nuam silou a”, chi in hon dawng hi. A gen zel na ah “ Va hol khia a, va kisuk buai ding a lah eimi leh eimi kal a nuamlou a”, chi hi.
‘ Eimi leh eimi’- mi gam a, mite Huan ngak ding kituh chih ka zak chiangin Ngasa guh a vailam a valh kha mah ka bang hi.
“ Pa ngaak, tamlai in la kou toh khat veibek ankuang sawkkhawm ni” chi a ka khouh chiangin “ Kampu aw, Na Nu-ngaak na lung himohlo ding hi” chi in, atunkal ngaaklahtaka - ahongtun na dinglam na mit suan den - a innkuanpihte kiang lam zuanin, khekhai zangkhai toh hon nosia hi.
Vangtah Suangkaw kung, a vanglai a azalzou a, apakzu topa kinaamtaakte tuni in muhphakin om nonta lou ua, singphungpha dang zuan in mangdiam uhi. Bangteng hileh chikni chiang hiamin koilai hiama a Tang kia hongpou ding a, a liimbelhtaak, zalzoh ding nei leh khovel - a pakginmnamtui a zelsuaksaktu hong hih ngei kaki nepna leh thumna hi.
Aizawl.
A Ni leh Kha thei nawn keng, Pathianni nitaak lam khat ahi chih bel theilai ing. Nipi Ni zing biakna kikhawp tawp chiangin, committee leh ki muhkhawm a - genkhawm neuhneuh ding om den a, Biakin apan iinlam ka zawtin nitaklam hita hi.
Lampi a kapai lai in, Tuailai te lasak “Zing ninou hong suah chiang na hoihna hong lang in…” chih ka lungsim ah tamden a. Hiai La, ka lupna pindan innkatau(balcony) apan zingni nou hong suak, suahlam kolmong a tang singseng lungsim mitkha a mu kom in kasa khe hialhial hi.Achangchangin, car steering tum keuhkeuh a “ Toupa Na hoihna leh chitna ka tante’n, tawp ni beini chih om ngeilou ding/ Tuisuahgiat kihawt diamdiam bangin dai ngeilou hi;…(V.Biaklal),” chih sa kawmin inn ka tung hi.
Inn sung kalut chiangin, ka nungaknu un “ Pa Kam, na khawte uh putek khat in hong mu nuam a hong ngakngak ei ve. Hong chiahkik haksi teh”, honna chi a. “Na khote uh” chih kampau kazak chiangin ka khua uh koilai hi a, kua khote ka hi hiam chih dotna ka lungsimah hong piang khia in, ka khuak kom a pindan khen khat kum sawm tampi kihongloute hong kihong hileh kilom hi. Hiai khovel ah neekzawnna leh mihingin I tup leh giimte Sakhituihup delh bangin kidelh a, “kei koi khuate hi a, kua ka hi hiam” chih mahni ki dong in, a dawn na’ng ki ngaih sun kha ngeilou hi. Mihing a piang khempeuh hiai khovelah Laileeng khau kitat bangin leeng koikoi mah le hang “ ka gam, ka lei” I chih ding leh “kei a na hi” hon chi ding bel na om tei hi.
Tutna pindan a kavalut leh, ka mel honmuh chianga a lungsim zangkhai huai hileh kilom in, liangkou tual dipdep komin hong dingtou a “ Kampu aw, bang hon loh ding na hi hiam…..” chihin hon gen pan a. A mel ka etchiangin ka damsung tangthu teng hong lang in leh ‘Zogam sial zatam’ lungsim sung nung pen a Thal tang bang a ka pai gige in ka koilai hiam hon sun hi.
Kum sawm-a-sim tampi pailiamta ah, ka pianna khua inn 33 khua hi a. Huai khua ah ka Pa’n Evangelist Teacher nna sem hi. Huai khua a kateenna inn uh, mipi lam hi a, nuam mah mah hi. Ka unau ua ka taltalna uh ka inn tuangphah/sual teng uh zol kelkel hi. Ka inn uh a lamtu mipiten huihpi mut siat theihlouh ding in ‘flexible’ ding a ‘programme’ sa in lam uh a, huihpi anun chiangin ka inkuan un taptung/meikiang ah ka om ua, huihpi in ka tuangphah uh mut lemtou dongdong a, himahleh huihpi in a sem khak nonlouh chiangin a kiphahna ngei ah bolnon ngai seselou in amah leh amah kiphah kikthei zel hi.
Ka phaitam gal uah singlianpi khat pou a, huihpi anun chiangin huai sing lianpi nahte thom ging ngaih mahmah hi. Ka neulai in huai sing om kei leh khovel ah huihpi bei mai dingin ka ngaihsun hi. Huai singkung ah chik hun chiang hiam in, nitaak lam tengin Ngau (Zong chi khat) mei saupi nei khat hong tuang sek a. Huai singkung a Ngau tuang leh huihpi nun chiang a huai singin thom angaih angaih a neih pen in gen thupi tak nei dingin ka neulai in ka ngaih tuah sek hi. Huai khua a kum bangzah hiam ka om nung un ka Pa’n ka Pute khua ah hon pem pih hi.
“ Kampu aw, bang hon loh ding na hia, hiai mun ah om na ding lah nei kei ung, kholam a pai na ding lah nei tuan kei ung” chi’n hon hilh a. Ken “ Bang chi dan a hiai lamlam hong tung kha na hi ua oi?” Chi a ka dot chiang in aman hi bang in gen hi: “I gam lam uh nang theih lai bang non lou a, sa gam-gal gam lua a, kuamah akikhual taktak ngam leng om nonlou a. Huai banah, donpi-don ke mah a tam banah i gam mahmah uh leng negai lo ta hang a, lou nei a kivakte a ding a maban lam-et ding om non mahmahlou a” chi in hon hilh hi.“ Hiai lam ah ka tapa khat kiloh in hong om a, huai in mi Mi Huan ngak ding om va ngak ni chi a hong gen a. Neih teng leh inn tanpha zuak a hong pai ung a”, chi hi.
Ka Pute khua a ka pem kum uh kial kum tak hi kha a. A buh neite leng nei kichilou, a hon pe dingte leng nget ngutngut photlouh a honpeloute maitang sik huphulh huai ahi ding a, ka Nu leh Pa khosung a ann ngen/zong ding a vakvialvial aki nolhnolh uh ka lungsim sungnungpen suangpek ah nul mang theihlouh in ki gelh den hi. Huchi bang kal a ka dam khosuak na uh, Siamtu leh hon deihsak a-honlainattu innsak inn khangte ziak ahi chih leng kitheih khem moh vual hilou hi.
Ka neulai apan ka lungsim mitkha a kana kepdette ka ngaih tuah chiang in “Mi Huan ngak” leh hiai ka ma a ding kituak lem thei in ka thei kei hi. Mihingten sepna a neu lua alian lua omlou in, sepna khatpeuh a loh chingte agal apanin leng a kalsuan dan uh, apai dan uh leh akhohei dan ua panin leng mi lohching ahi chih kithei mai hi. Tua dana amah leng kana chiamteh polkhat a hi hi.
Hiai ka Pute khua a ka teen lai un ka sikul kawng uah Suangkua sing lian mahmah khat pou hi. Phalbi hong bei a, lou hal hong hun chiangin Hausapi kawl leh Lungthul tang khong ah gamkang a, agal apan meikhu mui chiichiai in muh theih hi. Huai hun chiangin huai Suangkua hong pak a, a pak zu top a - azalzou dingin, tungleng vasate mun tuamtuam apan hong pai khom in a kahiang khong ah nuamtakin kimol uh a. A pak kilomna amuna mu khalouten leng agal apan in apak gimnamtui dik pha uhi. Sun chiang a tung sunni a hong sat chiangin a singliim nuamtakah Bawngte kual in, ekneel hai kawmin lusu diaudiau uh a. Nitaklam hong hih chiangin, naupangte Nu leh Pa loukuan hongtung ding vaidon in tua Suangkua bul a Mualkidawh tungah ngaklah tak-kawmin nana ngak zel uhi.
Hun hongpai zelin, Nipi leh Phalbi bangzah vei hiam hongpai a, huai Suangkua sung apanin a negawpthei Lung hong piangin huai Lungten hehpihna tellou in alaimuu apanin hon ne in, akilomna leh manphatna – a singnah hing dipdip leh apaak kilom leh gimnamtui takte suangzou nonlou dingin tua Suangkua kung hon ne gawp ua. Huchih naklai in Zogamah huihpi lamdang tak hawng nungin, hatna nei nonlou tua Suangkua kung ahon mut chiang in, aka hiangte kibalin atoptop chiang in a bul ah kikalin, lei a bol lei ah kik nonta hi.
Lamdang sakna toh “ Mi Huan ngak a kivak na khop om ding hia?” chi a ka dot chiangin hi bang in hon dawng hi: “ Mi Huan ngak kom a mun dang a kiloh na ding a om chiang a kiloh theih a. A Huan ongkal a haichii chiin theih a, huaite bazaar a zuak theih zel dinga. Huai chiang a hiai lam a bel kalteng phial a ration card a anntang a mantom a lak theih gige a, huai kia hilou a Khakhat a khat vei bek tua ration card mah a amantom a Chini leh Khonvaktui lak theih ahih chiang a, ei lam a solkal a lam-et ding om mahmahlouhna a om sang a khosak olsam zaw ding hi”, chi in hon dawng hi.
“ Ahihleh na Huan ngak dek uh lah bang chi? ” chi a ka dot leuleu chiangin “ Tangval khat Huan ngak a aneitupa’n ana koihsa om a. A Huan neitu pa’n tua ana omsa tangval pen holkhia a kou a Huan ngak dia hon deih a, aman lah hol khe nuam silou a”, chi in hon dawng hi. A gen zel na ah “ Va hol khia a, va kisuk buai ding a lah eimi leh eimi kal a nuamlou a”, chi hi.
‘ Eimi leh eimi’- mi gam a, mite Huan ngak ding kituh chih ka zak chiangin Ngasa guh a vailam a valh kha mah ka bang hi.
“ Pa ngaak, tamlai in la kou toh khat veibek ankuang sawkkhawm ni” chi a ka khouh chiangin “ Kampu aw, Na Nu-ngaak na lung himohlo ding hi” chi in, atunkal ngaaklahtaka - ahongtun na dinglam na mit suan den - a innkuanpihte kiang lam zuanin, khekhai zangkhai toh hon nosia hi.
Vangtah Suangkaw kung, a vanglai a azalzou a, apakzu topa kinaamtaakte tuni in muhphakin om nonta lou ua, singphungpha dang zuan in mangdiam uhi. Bangteng hileh chikni chiang hiamin koilai hiama a Tang kia hongpou ding a, a liimbelhtaak, zalzoh ding nei leh khovel - a pakginmnamtui a zelsuaksaktu hong hih ngei kaki nepna leh thumna hi.
MEI DINGIN HILOU IN LU DING IN- ZOGAM SERMON
“Huan, hichi a honghi dinga, Toupa na Pathian aw uh hoihtaka na ngaihkhik ua, tunia thu ka honpiak tengteng pilvang taka na zuih uleh…………….
……Toupan mei dingin hilou in lu dingin a honbawl dinga, a nuainung hilou in a tungnung jel na hi ding uh; Toupa na Pathian uh thupiak juia, tua ka honpiak pilvang taka poma, tunia thu ka honpiak………………….
Diuteronomi 28 ( Thu Hilhkikna 28 )
Hiai atunga I Bible changtelte Mosi in asih ding kuan a Israelte kiang a a vaikhakna/ ‘farewell speech’ thute hi.Hiai thute agen lai in Israelte heutupa, Mosi kum 120 bangin upata a. Pathian namtel Israelte tawh hun nuam leh hun haksa thuakin kum 40 sung vingveng gam dai ah Pathian gam chiam Kanaan zuanin pai uhi.Kanaan gam agal apat in muhphak in omta a, hileh zawng Mosi huntop tungta a, Pathianin amah khengkhetu ding Joshua tel ta hi.
Tua hun in Mosi in ahunpaisate a enkik in- ngaihsun kik hi. Amaute Teltu leh tutan napi a, khovel lianpi sung a minam khat bang a bawltu Pathian mah chitiltel a, Atunga ginom dingin Mosi in Israelte deih mahmah hi. Gamdai a a vakvaihpih Israelte leh khangthak hong piang zel dingte kiangah Pathian aw ngaikhia a, avaluah ding gam uh Kanaan atun chiang ua vualzawltaak minam hong hi dingin vaikhak hi.
Israel taten Pathianin a minam uh adinga a chiam gam valuaha, innteen louteen leh khovel kivaihomna te, kihumbitna thil ahte ahong buchin chiang ua, nidanglai a a pi leh pu te uh Aigupta apan pikhia a, suun a meipi a pia zaan a meikuanga pipa mang ngilha, apipute uh Pathian Jehova Pathian, anung ngat san khak ding uh Mosi lau pet mah hi.
Ahang bang hiam ichihleh, Pathian nung ngatsanna in hiai minam tungah hamsia mulkim huai- miten zeka agengen ding khop uh tun ngeingei ding a. Tuachi mah bangin, Pathian liimsakna leh a thupiakte zuihna in thupha/ vualzawlna- inn leh lou, khovel vaihomna thil hita leh thil bang kim ah tun ding hi chih amah Mosi in thei chian mahmah hi. Tua hangin, Mosi in Israel taten Kanaan gam, vuahtui leh daitui in a hun bang zela a chomna gam a valuah nung chiang ua,neih leh lam a ahong bu chin chiang ua, a Pathian uh mang ngilh lou ding in vaikhak ngiat ngiat hi.
t
Israel taten Pathian Thu aman louh hang ua thupiang ding hamsiatna khenkhat te :
Inn lam leh gam lamah hamsia thuak ding uhi.
Sep leh bawl khempeuh ah hamsia ngah ding / lamzanglou ding uhi.
Hihman that a aomma tan uh hii/natna/pul natna tuam tuam pai den ding uhi.Numei naupang chikchik meithai seuhsouhna gam/mun nathei hiam? Nungak tangval natna lamdangpi, tuan- a -pupa theih ngei louh hii a apulh lemlumna mun uh na ngaihtuah ngei hiam? Tuchibang gam / mun natheihleh Pathian thumanlouhziak hi ding in um ing.
Mittaw in khomial a maimai bangin sun vaaknasan ah leng a maimai ding ua, a khosakna lam uah a lam zang kei ding uh. Vision nei kuamah a om kei ding ua, tawmchik sunga dia agah nek ngal ding kia zawng ding uhi.Vision omlouhna ah mipite mangthang uhi.
A tanu tapate uh sala piin a om ding ua, ni tumin amau ngai in a en vungvung ding ua, aet etna lam un a mit te uh avai ding. Pathian thuman louh hangin Israelte a melmate un zou in galmat samat in man ding ua, a gam uah pimang ding uhi. Tua louin lohsam minam ahih ding ziakun amau gam ah nekzawn naang omlou dinga, sum leh pai zawng leng lou ding hi. Agam uh keu gawp ding ahih chiang in, nungak leh tangvalte mi gamah nekzawng ding in anuam leh nuam lou genthei lou in -gilpi vak nadingin a kuan khia ding ua, nutek leh patekte kia lung leng takin inn ah nawsia ding uhi. Mahni gama,mahni inn lum pan zingkala nekzawng dia kuankhia a, nitaaklam chianga mahni innlum a chiahkik nawpdan chiam kha lou ding uhi.
Alak ua om gam dang mite asang hiai hiai ding ua, amau aniam hiaihiai ding uh. ‘Ka gam ka lei’ achih sung uah zawng Pathian thu man louhna hangin thu nei zoulou leh muhsitin om ding ua, a lak ua namdang awmten thuneihna leh vaihomna taktak tang ding ua, namdangte maipha zawngin amau gam sungmah ah namdangte ki tlawn siak ding uhi.
Pathian Thu man hang a vualzawlna/thupha
Israelten Pathianthu thumangtaka a zuih uleh-
1.Vualzawlna chiteng atung uah om dinga, thupha in zuizel ding hi.
2. Inn lam leh gam lamah vual zawlna om ding a, gila gah, lei a gah, ganhon tannin thupha ngah ding uhi.
3. A khut koihna teng teng uh vualzawl in om ding a, asep leh bawl teng teng uah vualzawlin om ding uh.Pathian makaih minam khat ahih ding ziak un ahihpeuh uah muingil ding ua, thilkhat pan khia a, mipiten lam- en taka ana ngakchiang ua muihzel/vuaksuak zel in om lou ding hi.
4. A melmate uh Toupan zawh sak ding hi. Amau a zou ding uh chilou in, Toupan zawhsak ding chi hi.
5. Toupan nam siangtho ding in hihkip ding hi. Toupan khovela athupha tangkou pih ding in minam bang in damkhaw suak sak ding hi.
Sum leitoi zawng a vak doi doi minam hilou a, a lei toi saktu te hi ding uhi. Pathian in apiak gam sung ah azawngpente, agenthei pente in pang lou ding uhi. Sumsin/sumbawlna hiin nekzawnna khat peuh hita leh, khovel neihleh lam lampang ah leng ahaksate panpih thei dingin lohching ding uhi.Khalawh lak ma a ‘banda’ gaivek minam hilou ding uhi.Huanah, amau gam ah namdangten sumbuk teng leh sumbawlnate nei gaivek lou ding uhi.
A minam mawng mawnga vualzawlna tang ding uh ahihman un, koi gamah leng omta le uh, a omna peuh uah achimawhpen leh haksa pen in pang ngei lou ding uhi. Huanah, aminam un aluah khakna gam khempeuh in siatlam not tawmtawm lou in- gam hoih leh gam nuam suak zel ding hi.
Toupan mei(tail) ding hilou in lu(head) dingin bawl ding a, anuainung zaw a pang lou in atungnung zelin pang ding uhi. Amau gam ngeiah athunei tute hiding ua,midangte zalzawh tum a kisuang lah taka velvelte hilou ding uhi. Minam lian leh Pathian zualzawlna tangte zalzawh tuma, aningkhat a vui leh vaina gengente hilou ding uhi. Vaihomna leh thuneihna taktak chiampha lou -namcheknawk hilou in, Gam leh Thilhihtheihna (land and sovereignty) Pathianin a kepsak , gam khat leh vaihomna, thuneihna akhut ua piak taaka Pathian in angaih minam hi ding uhi.
Tuate sukbuchin naangin Pathianin akisam khempeuh pe dinga, heutu/pitu- vision leh integrity nei leh Pathian minamtel,A chitelte iit taktak-sum hiam dinmun hiama zuak ngeilou ding heutu pe ding hi. Huanah, mipiten zawng heutute laka phulou, siangthoulou leh atamzaw ading a hoihlou thei ding deihsakna zawngloua, ‘a gam thil hoihte uh ne thei ding’ khopa vualzawl tak, chihnuam leh thumang te hi ding uhi(Isai 1 :19).
Pathian thute liimtaka zuihna in khovel hinkhua ah zawng chihtakna, mawhpuakna lenzou, taimakna leh sum-leh-pai leh thil bangkima muanhuaina pe ding a, huai in vualzawlna tun ding hi. Pathian thupiakte zuihna in minamte mizia bawl hi.Gamlawh ching khat enkawl dingin minamte mizia-kumpi nnasepna ah, mipi leh khotang kivaipuak danah, saptuam sung vai ahte, innkuan ki-etkawlna ahte leh minam in tagah leh meithai a bawldan uahte kinga hi.Tuate kia hilou in, akim akiang ua namdang tengte toh aki unauna uah zawng ki nga hi. Pathianin a chinlou leh deihsak takloute kiang ah a vualzawlna sung baw lou hi.
Tuate Israelte kia ading hilou in- tuni in zawng Pathianin athu zui te leh athupiakte zuih- minam zia aneite kiang ah avualzawlna chiam lailai hi. Mimal bangin lawhching leh lamzang na kisa hiam? Minam bangin lamzang leh lohching huntawk in nakithei hiam? Pathian thupiakte akilat dan mai hilou a, a ‘spirit’ a zuiha, Pathianthu man minam zia aneih Zomite ki hanchiam chiat ni.
G.Khamkhokam
……Toupan mei dingin hilou in lu dingin a honbawl dinga, a nuainung hilou in a tungnung jel na hi ding uh; Toupa na Pathian uh thupiak juia, tua ka honpiak pilvang taka poma, tunia thu ka honpiak………………….
Diuteronomi 28 ( Thu Hilhkikna 28 )
Hiai atunga I Bible changtelte Mosi in asih ding kuan a Israelte kiang a a vaikhakna/ ‘farewell speech’ thute hi.Hiai thute agen lai in Israelte heutupa, Mosi kum 120 bangin upata a. Pathian namtel Israelte tawh hun nuam leh hun haksa thuakin kum 40 sung vingveng gam dai ah Pathian gam chiam Kanaan zuanin pai uhi.Kanaan gam agal apat in muhphak in omta a, hileh zawng Mosi huntop tungta a, Pathianin amah khengkhetu ding Joshua tel ta hi.
Tua hun in Mosi in ahunpaisate a enkik in- ngaihsun kik hi. Amaute Teltu leh tutan napi a, khovel lianpi sung a minam khat bang a bawltu Pathian mah chitiltel a, Atunga ginom dingin Mosi in Israelte deih mahmah hi. Gamdai a a vakvaihpih Israelte leh khangthak hong piang zel dingte kiangah Pathian aw ngaikhia a, avaluah ding gam uh Kanaan atun chiang ua vualzawltaak minam hong hi dingin vaikhak hi.
Israel taten Pathianin a minam uh adinga a chiam gam valuaha, innteen louteen leh khovel kivaihomna te, kihumbitna thil ahte ahong buchin chiang ua, nidanglai a a pi leh pu te uh Aigupta apan pikhia a, suun a meipi a pia zaan a meikuanga pipa mang ngilha, apipute uh Pathian Jehova Pathian, anung ngat san khak ding uh Mosi lau pet mah hi.
Ahang bang hiam ichihleh, Pathian nung ngatsanna in hiai minam tungah hamsia mulkim huai- miten zeka agengen ding khop uh tun ngeingei ding a. Tuachi mah bangin, Pathian liimsakna leh a thupiakte zuihna in thupha/ vualzawlna- inn leh lou, khovel vaihomna thil hita leh thil bang kim ah tun ding hi chih amah Mosi in thei chian mahmah hi. Tua hangin, Mosi in Israel taten Kanaan gam, vuahtui leh daitui in a hun bang zela a chomna gam a valuah nung chiang ua,neih leh lam a ahong bu chin chiang ua, a Pathian uh mang ngilh lou ding in vaikhak ngiat ngiat hi.
t
Israel taten Pathian Thu aman louh hang ua thupiang ding hamsiatna khenkhat te :
Inn lam leh gam lamah hamsia thuak ding uhi.
Sep leh bawl khempeuh ah hamsia ngah ding / lamzanglou ding uhi.
Hihman that a aomma tan uh hii/natna/pul natna tuam tuam pai den ding uhi.Numei naupang chikchik meithai seuhsouhna gam/mun nathei hiam? Nungak tangval natna lamdangpi, tuan- a -pupa theih ngei louh hii a apulh lemlumna mun uh na ngaihtuah ngei hiam? Tuchibang gam / mun natheihleh Pathian thumanlouhziak hi ding in um ing.
Mittaw in khomial a maimai bangin sun vaaknasan ah leng a maimai ding ua, a khosakna lam uah a lam zang kei ding uh. Vision nei kuamah a om kei ding ua, tawmchik sunga dia agah nek ngal ding kia zawng ding uhi.Vision omlouhna ah mipite mangthang uhi.
A tanu tapate uh sala piin a om ding ua, ni tumin amau ngai in a en vungvung ding ua, aet etna lam un a mit te uh avai ding. Pathian thuman louh hangin Israelte a melmate un zou in galmat samat in man ding ua, a gam uah pimang ding uhi. Tua louin lohsam minam ahih ding ziakun amau gam ah nekzawn naang omlou dinga, sum leh pai zawng leng lou ding hi. Agam uh keu gawp ding ahih chiang in, nungak leh tangvalte mi gamah nekzawng ding in anuam leh nuam lou genthei lou in -gilpi vak nadingin a kuan khia ding ua, nutek leh patekte kia lung leng takin inn ah nawsia ding uhi. Mahni gama,mahni inn lum pan zingkala nekzawng dia kuankhia a, nitaaklam chianga mahni innlum a chiahkik nawpdan chiam kha lou ding uhi.
Alak ua om gam dang mite asang hiai hiai ding ua, amau aniam hiaihiai ding uh. ‘Ka gam ka lei’ achih sung uah zawng Pathian thu man louhna hangin thu nei zoulou leh muhsitin om ding ua, a lak ua namdang awmten thuneihna leh vaihomna taktak tang ding ua, namdangte maipha zawngin amau gam sungmah ah namdangte ki tlawn siak ding uhi.
Pathian Thu man hang a vualzawlna/thupha
Israelten Pathianthu thumangtaka a zuih uleh-
1.Vualzawlna chiteng atung uah om dinga, thupha in zuizel ding hi.
2. Inn lam leh gam lamah vual zawlna om ding a, gila gah, lei a gah, ganhon tannin thupha ngah ding uhi.
3. A khut koihna teng teng uh vualzawl in om ding a, asep leh bawl teng teng uah vualzawlin om ding uh.Pathian makaih minam khat ahih ding ziak un ahihpeuh uah muingil ding ua, thilkhat pan khia a, mipiten lam- en taka ana ngakchiang ua muihzel/vuaksuak zel in om lou ding hi.
4. A melmate uh Toupan zawh sak ding hi. Amau a zou ding uh chilou in, Toupan zawhsak ding chi hi.
5. Toupan nam siangtho ding in hihkip ding hi. Toupan khovela athupha tangkou pih ding in minam bang in damkhaw suak sak ding hi.
Sum leitoi zawng a vak doi doi minam hilou a, a lei toi saktu te hi ding uhi. Pathian in apiak gam sung ah azawngpente, agenthei pente in pang lou ding uhi. Sumsin/sumbawlna hiin nekzawnna khat peuh hita leh, khovel neihleh lam lampang ah leng ahaksate panpih thei dingin lohching ding uhi.Khalawh lak ma a ‘banda’ gaivek minam hilou ding uhi.Huanah, amau gam ah namdangten sumbuk teng leh sumbawlnate nei gaivek lou ding uhi.
A minam mawng mawnga vualzawlna tang ding uh ahihman un, koi gamah leng omta le uh, a omna peuh uah achimawhpen leh haksa pen in pang ngei lou ding uhi. Huanah, aminam un aluah khakna gam khempeuh in siatlam not tawmtawm lou in- gam hoih leh gam nuam suak zel ding hi.
Toupan mei(tail) ding hilou in lu(head) dingin bawl ding a, anuainung zaw a pang lou in atungnung zelin pang ding uhi. Amau gam ngeiah athunei tute hiding ua,midangte zalzawh tum a kisuang lah taka velvelte hilou ding uhi. Minam lian leh Pathian zualzawlna tangte zalzawh tuma, aningkhat a vui leh vaina gengente hilou ding uhi. Vaihomna leh thuneihna taktak chiampha lou -namcheknawk hilou in, Gam leh Thilhihtheihna (land and sovereignty) Pathianin a kepsak , gam khat leh vaihomna, thuneihna akhut ua piak taaka Pathian in angaih minam hi ding uhi.
Tuate sukbuchin naangin Pathianin akisam khempeuh pe dinga, heutu/pitu- vision leh integrity nei leh Pathian minamtel,A chitelte iit taktak-sum hiam dinmun hiama zuak ngeilou ding heutu pe ding hi. Huanah, mipiten zawng heutute laka phulou, siangthoulou leh atamzaw ading a hoihlou thei ding deihsakna zawngloua, ‘a gam thil hoihte uh ne thei ding’ khopa vualzawl tak, chihnuam leh thumang te hi ding uhi(Isai 1 :19).
Pathian thute liimtaka zuihna in khovel hinkhua ah zawng chihtakna, mawhpuakna lenzou, taimakna leh sum-leh-pai leh thil bangkima muanhuaina pe ding a, huai in vualzawlna tun ding hi. Pathian thupiakte zuihna in minamte mizia bawl hi.Gamlawh ching khat enkawl dingin minamte mizia-kumpi nnasepna ah, mipi leh khotang kivaipuak danah, saptuam sung vai ahte, innkuan ki-etkawlna ahte leh minam in tagah leh meithai a bawldan uahte kinga hi.Tuate kia hilou in, akim akiang ua namdang tengte toh aki unauna uah zawng ki nga hi. Pathianin a chinlou leh deihsak takloute kiang ah a vualzawlna sung baw lou hi.
Tuate Israelte kia ading hilou in- tuni in zawng Pathianin athu zui te leh athupiakte zuih- minam zia aneite kiang ah avualzawlna chiam lailai hi. Mimal bangin lawhching leh lamzang na kisa hiam? Minam bangin lamzang leh lohching huntawk in nakithei hiam? Pathian thupiakte akilat dan mai hilou a, a ‘spirit’ a zuiha, Pathianthu man minam zia aneih Zomite ki hanchiam chiat ni.
G.Khamkhokam
SIHNA ZAWHLOH ZOMITE ITNA
BY- KHAMKHOKAM GUITE
(Zomite itna leh sihnung thu-gin Pu K.Vungzalian leh Ngambawm hinkhua pan suina)
“ Aw malbang hon kouta nung chia
Zalai lawibang I than man maw
Sing dang siangah saan mun na muang”
Hiai Laphuaktu, Pu K.Vungzalian pen Lamka khuapi a milun khat hi a, a-sep-a- bawl teng khempeuh khawtang in gen nuam sapeuh mah uhi. Tangval chethei leh tal-lang mahmah hia, nitaak a aleenglatna, anungak helna teng azingchiangin nungaktengin theithei zel uhi. Tuachihnaklai in, namdang nungak tawh kingai zawng uh ahih chiangin, luikhuk ahleh Zenhang Bazar suktengah genchimtheilo uhi.
“Ngilhni tuang hongtung thei ding hiam
Na tun tong suah kasinlai ah
Melmak sing ang saumunna muan leh
Kha na pham ding chi a tong chiam
Kha na pham sang gibang khenni”.
Tuabanga kithanga, miteng gengen ahihlai un a ngaihzawngnu Nu in “Melmak sing ang saumun na muan leh/ Kha na pham ding chi a tong chiam”, “mi dang - namdang tawh nakiten peuh mah leh si ding na hi” chiin a tanu vau hi. Hiai a nungaknu Nu kampau Pu Lian in nnasa lua mahmah ahihchiangin ‘chikmahchiang a zawng mang-ngilh lo ding hi’ng’ chi hi. Tua nungaknu pen a Nu leh Pa’n pawmang uh a, Pu Lian in sam vawngvawngin ‘Mal bang ko ko’ leh zawng kohphak leh sap phakin awmta lo hi.
Itna in itsiikna, hazatna leh thikthusia kengtel a. Tangval khat adingin angaih zawngnu mi dang zi hi ding a, mi dang ang a lum a, midang tanu-tapa a gil a paai ding chih ngaih ngam huailo penpen khat hi. . Tampite ngaih danin “ ken katan khak kei dingleh, si zaw vet leh himai’ chih hi a. Himahleh, hiai La phauktu in, a nungaknu itna diktak in it hi.
Apostle Paul in Itna hichi bangin hilh chian hi “ Itna neite a lungduai-in migi hi, itna aneite in amah angsung kia khual lo hi, itna neite in hazatna lungsim nei loin, zong kisathei lo hi…..’ chi hi. Pu Vungzalian itna in amah angsung kia khuallo a, haza lo bawk hi. A itpen asih saangin, nungta in damleh chih deihsak zaw hi. Huaiziakin, it tak leh duat takin ‘singdang siang a sanmun muang’ dingleh ‘vawn zatam tawi’ dingin “ Kha na pham sang gi bang khen ni”, na sih sangin kikhen ni” chiin kha khia hi.
“Phamna kul sin i tuah nung chia'n
Thangvan ah dawn bang ki tuakni
Tua ah khenna om lou chi uh
Heisa bang in i paal khawm dia
Nun khat in aw luai ton tani"
Zomiten Pu leh Pa apanin sihnung lam-etna ki nei hi. Kristian sahkhua Zomiten ahawn zuih chiang un huai thu-gin hawnpawm kip in, Kristian sahkhua in hawn namkip nawn hi. Khupching/Zawlciing leh Ngambawm tangthu ah enta le hang.
Nidanglaiin Nungak leh tangval ki ngai mahmah Khupching leh Ngambawm awm uhi. Tuachi banga a awmlai un damlohna ziakin Khupching hawng si hi. Khupching khawten a hankuang ding teh detdet in bawl uh a. Khupching siluang tua hankuang a ahawnsial dek chiang un tazolo hi. Huchi bang a beidawngtak a a awm nung un Ngambawm panpihna va ngen uhi. Ngambawm zawng hawng pai in Khupching siluang kiang ah “ Ching aw, ikimuh tawpna hi kei in teh nana ki neu sak in” chi in ngen hi. Tua chiangin, Khupching hongki neu sakin hankuang sung ah hong ta hi. Khupching honvui dek chiang un, a han khuk ding a a leitawh uah talo nget hi. Ngambawm in “ Ching aw, na kineu sakin iki muh topna hi kei in chia” achih chiangin Khupching hawng kineu sak in vuizo thei hamham uhi.
Tuakia hiloin, Ngambawm pen, Khupching tenna misi khua ah vahawh hi. Khupching kha-mi hia, Ngambawm pen sami-hinna a hing mihing hi. Huchibang hindan kibanglo takte kalah haksatna, counseling in zawng abawl lem theihloh; itna lianpen in zawng azut man theihloh, kha-mi leh sa-mihinna ahing kal ah hakkawl kibang puak hawnghaksa a. Khami Khupching pen khawvel mihingte bangin ‘Time and Space’-hun leh mun in atungah vaihawmlo a, amah a utpeuhleh huihtawh leengin tunglam a meipite tawh kimawl in kithawh thei zel uhi. Sami hinna a hing Ngambawm bel vuah a thuak zek chiangin zawng Hitaang khawsik in a nap peuh tawlh nilhnelh thei zel hi.
Khalam hiinkhua ahing Khupching a ding a, vawmpi/savawm te, Sami hinna a hing Ngambawm adingin Lungmul maimai hia. Khupching a ding a ngasa/sa-nga chi a, zawlkelkel a meikiang a ahai miinte, Ngambawm a dingin mau-nah/gaw-nah maimai hia, Khupching em banga meikiang a a em chiangin kangtum zel hi. Misi khua a teeng Khupching Innkatau/cialdawh, Telhawng kung a bawlte Ngambawm in asik khak chiangin, kichim in zan gawp zel hi.
A tawp a tawp chiangin Zawlciing in Ngambawm kiang ah “ U Ngambawm aw, ki it in ki ngai tawkmah lehang zawng, awmkhawm thei nailo hi hangin, khawvel ah vachiah kik nawnphawt inla, kei bang a na hawng sih sam khit a, misi khua a nawng pai chiangin - kei banga khami nahawng hih sam chiangin zaw ‘tuanglam nihka luitui bang gawm ni’” chiin ki khe-lahtak leh maban liimchitak tawh khawvel ah hawn sawlkik hi.
Tuabangin, Neino tangthu leh Vanlengtanu thangthu ah zawng sihna pan a damkhawsuak, sihna zawhloh itna gending tampi tak awm hi. Huaiziakin, Zomite itna pen khawvel ah gawlpen a, a tawngtung itna hi. Romeo leh Juliet te itna – sihna in a khentheih itna pen Zomite itna tawh tehpih taaklo leh tehpih thamlo hi.
Tuachi bang a, itna sihna in a zawhloh leh itna tangtawn daih nei minam sungpan a khang khia Pu K. Vungzalian, Bible in “ Itna neite lungkia chih om ngei lo hi” achih bangin lungkia in beidawng mai lo hi. Teisiangtang apan a itna mit a en a, itna kha a aleen chiangin Thangchiingtang in liahzolo a, Leentang in dalzolo hi. Tuitha Lui leh Gun Lui(Maha Chiautui) ah Lei dawh ngailo hi. Mangkangten, ‘Khitui a kainiuniau mit ten van-gam zawng muban hi’ chi uh a. Pu K. Vungzalian lungsim a kikhawl khawm,a mit a hawnglet khia mit tui ten a sanneemno awmna mun leh khawsakna teng lungsim suangtuah nain akiang a awm bang in musak hi.
Tangval lungzuang Pu Lian in, Inn tung a Kawlgit nu-pa tuang khawm a, ding khawm hilhelte amuh chiangin a lungleen kaitho a, theipi nun a theipi gahkhawm a kaikhawm hilhelten taangkhat ahihna phawk sakden hi.
Mihing a piangpeuhmah chikni hiam chiang a si ding ua, tua mahbangin a ngaih zawngnu zawng si dia –amah, Pu K. Vungzalian zawng asihni awm ngei ding hi chih Pu Lian in thei hi. Hi e, Ngambawm leh Khupchingte pen asihkhit chiang un Misi khua zuan uh a. Pu K. Vungzalian bel Misi khua a pailoin Thangvan ah a itpen tawh kituak ding a paito ding hi chih thei chian hi. Hiai theihchetna in, Pu Lian neem a, tangkhat akisaknate, a lungzuante a thuak nuamsak a, alungsim zawng chidam sak hi. Hiai khawvel ah a itpen tawh kikhen mah le uh Zawlciing leh Ngambawm kinepnate in amah Pu Vungzalian zawng lametna pia a. Hiai lam-etna in Pu Lian zaan chiangin khim ihmu a, zingkal in kaitho a; hiai lam-etna in sun nitum in tha pia hi.
Pakte pak-huanah pak-khawm uh a. Huihin amut chiangin kihet kha hialhial in, apakte uh kimai tuah in nui siusiau uh hileh kilawm in awm uh hi.Theipi kungten a gah na’ng nun/hnun nei ua, tua a nun ah a gahte kimat chitchet in gah uhi. Pu K. Vungzalian in a itpen tawh van-gam ah pakte pak-huan a apak khawm bang un leh theipi gahte bangin a itpen tawh kiimatchitchet in nunkhat ah luaikhawm a, gahkhawm dingin kineem hi.
Hi e, Van-gamah kikhenna awm nawnlo ding a, a tawntung in nunnuam in, lungdeih tawh ngabang leng denta ding uh chih in Pu K.Vungzalian neem hi. Tu niin lungsim suangtuahna khawvel ah langmilmial in Pu Lian in mu mahleh, huai hun chiang in zaw kimai tuah in hita ding hi.
(Zomite itna leh sihnung thu-gin Pu K.Vungzalian leh Ngambawm hinkhua pan suina)
“ Aw malbang hon kouta nung chia
Zalai lawibang I than man maw
Sing dang siangah saan mun na muang”
Hiai Laphuaktu, Pu K.Vungzalian pen Lamka khuapi a milun khat hi a, a-sep-a- bawl teng khempeuh khawtang in gen nuam sapeuh mah uhi. Tangval chethei leh tal-lang mahmah hia, nitaak a aleenglatna, anungak helna teng azingchiangin nungaktengin theithei zel uhi. Tuachihnaklai in, namdang nungak tawh kingai zawng uh ahih chiangin, luikhuk ahleh Zenhang Bazar suktengah genchimtheilo uhi.
“Ngilhni tuang hongtung thei ding hiam
Na tun tong suah kasinlai ah
Melmak sing ang saumunna muan leh
Kha na pham ding chi a tong chiam
Kha na pham sang gibang khenni”.
Tuabanga kithanga, miteng gengen ahihlai un a ngaihzawngnu Nu in “Melmak sing ang saumun na muan leh/ Kha na pham ding chi a tong chiam”, “mi dang - namdang tawh nakiten peuh mah leh si ding na hi” chiin a tanu vau hi. Hiai a nungaknu Nu kampau Pu Lian in nnasa lua mahmah ahihchiangin ‘chikmahchiang a zawng mang-ngilh lo ding hi’ng’ chi hi. Tua nungaknu pen a Nu leh Pa’n pawmang uh a, Pu Lian in sam vawngvawngin ‘Mal bang ko ko’ leh zawng kohphak leh sap phakin awmta lo hi.
Itna in itsiikna, hazatna leh thikthusia kengtel a. Tangval khat adingin angaih zawngnu mi dang zi hi ding a, mi dang ang a lum a, midang tanu-tapa a gil a paai ding chih ngaih ngam huailo penpen khat hi. . Tampite ngaih danin “ ken katan khak kei dingleh, si zaw vet leh himai’ chih hi a. Himahleh, hiai La phauktu in, a nungaknu itna diktak in it hi.
Apostle Paul in Itna hichi bangin hilh chian hi “ Itna neite a lungduai-in migi hi, itna aneite in amah angsung kia khual lo hi, itna neite in hazatna lungsim nei loin, zong kisathei lo hi…..’ chi hi. Pu Vungzalian itna in amah angsung kia khuallo a, haza lo bawk hi. A itpen asih saangin, nungta in damleh chih deihsak zaw hi. Huaiziakin, it tak leh duat takin ‘singdang siang a sanmun muang’ dingleh ‘vawn zatam tawi’ dingin “ Kha na pham sang gi bang khen ni”, na sih sangin kikhen ni” chiin kha khia hi.
“Phamna kul sin i tuah nung chia'n
Thangvan ah dawn bang ki tuakni
Tua ah khenna om lou chi uh
Heisa bang in i paal khawm dia
Nun khat in aw luai ton tani"
Zomiten Pu leh Pa apanin sihnung lam-etna ki nei hi. Kristian sahkhua Zomiten ahawn zuih chiang un huai thu-gin hawnpawm kip in, Kristian sahkhua in hawn namkip nawn hi. Khupching/Zawlciing leh Ngambawm tangthu ah enta le hang.
Nidanglaiin Nungak leh tangval ki ngai mahmah Khupching leh Ngambawm awm uhi. Tuachi banga a awmlai un damlohna ziakin Khupching hawng si hi. Khupching khawten a hankuang ding teh detdet in bawl uh a. Khupching siluang tua hankuang a ahawnsial dek chiang un tazolo hi. Huchi bang a beidawngtak a a awm nung un Ngambawm panpihna va ngen uhi. Ngambawm zawng hawng pai in Khupching siluang kiang ah “ Ching aw, ikimuh tawpna hi kei in teh nana ki neu sak in” chi in ngen hi. Tua chiangin, Khupching hongki neu sakin hankuang sung ah hong ta hi. Khupching honvui dek chiang un, a han khuk ding a a leitawh uah talo nget hi. Ngambawm in “ Ching aw, na kineu sakin iki muh topna hi kei in chia” achih chiangin Khupching hawng kineu sak in vuizo thei hamham uhi.
Tuakia hiloin, Ngambawm pen, Khupching tenna misi khua ah vahawh hi. Khupching kha-mi hia, Ngambawm pen sami-hinna a hing mihing hi. Huchibang hindan kibanglo takte kalah haksatna, counseling in zawng abawl lem theihloh; itna lianpen in zawng azut man theihloh, kha-mi leh sa-mihinna ahing kal ah hakkawl kibang puak hawnghaksa a. Khami Khupching pen khawvel mihingte bangin ‘Time and Space’-hun leh mun in atungah vaihawmlo a, amah a utpeuhleh huihtawh leengin tunglam a meipite tawh kimawl in kithawh thei zel uhi. Sami hinna a hing Ngambawm bel vuah a thuak zek chiangin zawng Hitaang khawsik in a nap peuh tawlh nilhnelh thei zel hi.
Khalam hiinkhua ahing Khupching a ding a, vawmpi/savawm te, Sami hinna a hing Ngambawm adingin Lungmul maimai hia. Khupching a ding a ngasa/sa-nga chi a, zawlkelkel a meikiang a ahai miinte, Ngambawm a dingin mau-nah/gaw-nah maimai hia, Khupching em banga meikiang a a em chiangin kangtum zel hi. Misi khua a teeng Khupching Innkatau/cialdawh, Telhawng kung a bawlte Ngambawm in asik khak chiangin, kichim in zan gawp zel hi.
A tawp a tawp chiangin Zawlciing in Ngambawm kiang ah “ U Ngambawm aw, ki it in ki ngai tawkmah lehang zawng, awmkhawm thei nailo hi hangin, khawvel ah vachiah kik nawnphawt inla, kei bang a na hawng sih sam khit a, misi khua a nawng pai chiangin - kei banga khami nahawng hih sam chiangin zaw ‘tuanglam nihka luitui bang gawm ni’” chiin ki khe-lahtak leh maban liimchitak tawh khawvel ah hawn sawlkik hi.
Tuabangin, Neino tangthu leh Vanlengtanu thangthu ah zawng sihna pan a damkhawsuak, sihna zawhloh itna gending tampi tak awm hi. Huaiziakin, Zomite itna pen khawvel ah gawlpen a, a tawngtung itna hi. Romeo leh Juliet te itna – sihna in a khentheih itna pen Zomite itna tawh tehpih taaklo leh tehpih thamlo hi.
Tuachi bang a, itna sihna in a zawhloh leh itna tangtawn daih nei minam sungpan a khang khia Pu K. Vungzalian, Bible in “ Itna neite lungkia chih om ngei lo hi” achih bangin lungkia in beidawng mai lo hi. Teisiangtang apan a itna mit a en a, itna kha a aleen chiangin Thangchiingtang in liahzolo a, Leentang in dalzolo hi. Tuitha Lui leh Gun Lui(Maha Chiautui) ah Lei dawh ngailo hi. Mangkangten, ‘Khitui a kainiuniau mit ten van-gam zawng muban hi’ chi uh a. Pu K. Vungzalian lungsim a kikhawl khawm,a mit a hawnglet khia mit tui ten a sanneemno awmna mun leh khawsakna teng lungsim suangtuah nain akiang a awm bang in musak hi.
Tangval lungzuang Pu Lian in, Inn tung a Kawlgit nu-pa tuang khawm a, ding khawm hilhelte amuh chiangin a lungleen kaitho a, theipi nun a theipi gahkhawm a kaikhawm hilhelten taangkhat ahihna phawk sakden hi.
Mihing a piangpeuhmah chikni hiam chiang a si ding ua, tua mahbangin a ngaih zawngnu zawng si dia –amah, Pu K. Vungzalian zawng asihni awm ngei ding hi chih Pu Lian in thei hi. Hi e, Ngambawm leh Khupchingte pen asihkhit chiang un Misi khua zuan uh a. Pu K. Vungzalian bel Misi khua a pailoin Thangvan ah a itpen tawh kituak ding a paito ding hi chih thei chian hi. Hiai theihchetna in, Pu Lian neem a, tangkhat akisaknate, a lungzuante a thuak nuamsak a, alungsim zawng chidam sak hi. Hiai khawvel ah a itpen tawh kikhen mah le uh Zawlciing leh Ngambawm kinepnate in amah Pu Vungzalian zawng lametna pia a. Hiai lam-etna in Pu Lian zaan chiangin khim ihmu a, zingkal in kaitho a; hiai lam-etna in sun nitum in tha pia hi.
Pakte pak-huanah pak-khawm uh a. Huihin amut chiangin kihet kha hialhial in, apakte uh kimai tuah in nui siusiau uh hileh kilawm in awm uh hi.Theipi kungten a gah na’ng nun/hnun nei ua, tua a nun ah a gahte kimat chitchet in gah uhi. Pu K. Vungzalian in a itpen tawh van-gam ah pakte pak-huan a apak khawm bang un leh theipi gahte bangin a itpen tawh kiimatchitchet in nunkhat ah luaikhawm a, gahkhawm dingin kineem hi.
Hi e, Van-gamah kikhenna awm nawnlo ding a, a tawntung in nunnuam in, lungdeih tawh ngabang leng denta ding uh chih in Pu K.Vungzalian neem hi. Tu niin lungsim suangtuahna khawvel ah langmilmial in Pu Lian in mu mahleh, huai hun chiang in zaw kimai tuah in hita ding hi.
MIPI CANDIDATE SUPER BRAWNY( Nuih hiau ding)
Gelhtu - kikim pa
“Nam leh Gam khualna in leh daikil kaala migentheite khitui nulsaktu dingin, na vote manphatak mipi candidate Brawny pia in”.
Tunitaak in, hiai ka kiang a Sofa tung a awm Brawny ka et-et chiangin, mipi ai-awh ding in etlah huai kasa mah mah a. Nomination file hun beita mahleh, Mipi/Floor Candidate dingin, ‘ mipite ngetna bangin’ hiai ah Brawny ka hawn vawk khia hi. Mipi candidate dinga leh mipi sik –leh-tanga ding diinga a chitna tampite lak a khenkhat hiai anuai a bang ahi.
Beh leh Phung thu-ah: Amah Brawny pen, beh-leh-phung thu ah Sap Ui, English Cocker Spaniel achihte uh hia, August 2000 kum a Kolkata apiang ahi. Peoples’(Canines’) Representative Acts dung zui in- qualify lohna khat zawng neilo hi. Mipite sik-leh-tang a ding diinga a chiin mahmah na khat bel, Sap nelnual ahihziakin-mahni pau a thugen teng a Sap pau telh balbal thupina a ngai minamte ai-awh dingin kilawm khawm mahmah hi. Amah mipi ai-awh in nei le hang, kisuanglah simkawma “ Sappau ‘use’ kha ‘reduce’ deuh le hang” chihchih ngai nawnlo ding hi.
Nekguk - taakguk lamah: Mite Uital leh mite Uipi te ‘fake teacher appointment’ achih uah amin uh lang teltual mahleh, amah Brawny minpen tua lakah kihel khalo hi. Huaiziakin, Brawny pen nekguk taakguk thilah singtho in - vuk bang a go hi. Huaiziakin, kei Brawny pu zawng, KYKL te lak apan Dangka Sum a kakitat khiak ngailo hi. Brawny min phat in awm hen!!! Khat vei mawngmawng negulo mipi ai-awh nei le hang- Gunlui, Tuivai leh Tuitha luite a toluan in; Vanpi ahawng kia takpi na hiam chih enkhe le hang chih mipite mumangpau hi.
Mipite pawimawh masa: Brawny mipi sik-leh-tang a ding diinga ahawihna mahmah khat ahihleh pen, mite tantuan ding lak sak ngeilo a, mite dawhkan nuaia a kha-teh-nen kia, mite khamval apiak khawmte un lungkim mahmah hi. Huaiziakin, amah Brawny mipi ai-awh in nei le hang bel - skul naupangte “mid-day meal” in mimal pucca building kilam nawnlo ding a, skul naupangten ‘mid-day meal’ ne khamin, skul ah ik pingping ding uhi. Amah Brawny, mipi ai-awhpen naupangte kha-the-nen, a skul bench nuai ua kia in kinamtak ding hi. Brawny telching le pen, mipite khamval, apaihmai dingte uh a lung-gulh manin; mipi laka a genthei leh chimawh tengin, BPL Ration Card in Nipi Kal tengin ration la gige le uh chih Kiginni Zaan thumpina ah Brawny in samtel veu ding hi!! Old Age Pension kum 65 nuailam leh a mihing awmlopi in laak theih ahihlam hilhhilh leng zawng thei tuan mahmah lo ding hi.
R.D. fund, Border Area Development Fund, SSA Fund leh Development Fund tuamtuamte guk dingdan kia buaipih sangin, huaisang a nuam zaw leh kuamah pawikhawihlo pen- Door Mat tung a ihmut hit hit tel zaw ding hi. Huaiziakin, mipite khatna a kawih a, mipite khamval neek a lungkim ding mipite sik-leh-tang a ding diing neih –a lung ngaitheite thumna hi.
Et-tawntaak: Brawny in thil hawih hih ding atheih mahmah kei leh zawng, mipite thil hawihlo leh chiin dan hawihlo zil saklo ding hi. Huanah, dinmun khiaklah man leh Dangka Sum deihtaak manin nam leh gam zuak manglo ding hi. Huaiziakin, Brawny I tel ching chiang un “Thil hoih hih kisinta un” chi a kamsang Isai kiko aw in gen neitheita ding hi. I khuapi uh ‘the sin capital’ hinawnlo ding a, ‘ Babulon kizuaknu, khovel thilninte nu” chih izak chiangin, midang- namdangte genna ahi chih lungsim a siit neilo achikawmin lungmuangtak in kitu phiu-phiauta ding hi.
Khenkhatte, mi-van-tang ahihlai ua Vakhu bang a nunnem a - pawi khawihlo dinga kilang te leng, power hawntawi chiang un, a luzang uah Kii nih hawngpo in, a taw-ngum uah Meisaupi hawng po thei hi. Hiai khawng tengteng ka gelgel chiangin leh, Theihchiansa Dawimangpa leh Theihchian-nailoh Dawimangpa kaal ka teh kakkak chiangin, hiai ka Uital, Brawny mah mipite sik-leh-tang a ding diingin etlah huai sa deuhdeuh ing.
NU KHAT TANGTHU
Nu naupangchik khat in hiai damsung Lampi zui ding in kisa hi.
‘Hiai lampi a sau hia?’ chi in mi kiangah donga.‘A sau a, zuih leng a haksa a; atawp na tun main na kumte tamin na teek dinga.Ahihziakin, abullam sang in atawp lam ahawih zaw ding,’ chia hilhin awm hi.
Bangteng hileh hiai Nu akipak thotho a,tukum sang a kum hawih zaw awm ding in leng akineem kei hi.Huai Lampi a apaikawm in a tate tawh akimawl a,lamkianga pakte alo ua, lamsak zotui siangkilkelte dawnin akisil ua, ‘Hiai sang a nuam zaw awm ken teh maw’ achi hial uhi.
Zaankhua hawngmiala,huihpi hawng nunga- vuahpi ahawng zu a, apaina lampi uh amiala, a tate lau leh vawtsa in aliing keuhkeuh ua, a Nu un atate a aang ah akawi a, apuanza azawn a.A taten ‘Nu, nangna awm a ka lau kei uh’ achi uhi.Hiai Nu in ‘Tuni, ni hawih hina maizen e,ka tate haangsaan dan ka sinsaka,’ chi hi.
Zing khua hawngvaka, amaban uah taangsaangpi a awma, huai taang ah akahto ua, a tate ahawng gim ua, a Nu uh ahawng tawla, ahihziakin a Nu un ‘ Neukha pailai le huaitan tung ding’ achi to zela. Huai taang saangpi hawng kahto/ lawnto zelin, atawp in taang dawn hawng tungto uhi.Taang dawn ahawng tun un ataten ‘ Nu, nang awm lo hi le chin hiai tantan kahto zo lo ding hi unga’achi uhi.
Zaan ahawngtung nawna, a Nu un alupna tunga pan angaihtuah chiang in alungsim in ‘Tuni, nidang sang in hawih hina e,ka tate haksatna a tuah chiang ua lungke loa pan teitei ding ahihdan ka zilsaka, zaan niin haangsan dan kasin saka-tuni in hatna,kuhkalna leh thuak-hatna ka sinsaka’ chi hi.
Azing nawnin a taten chikmaha amuh ngei loh uh meipi lamdang tak; sa-leh-gala ki-etna,huatna, hiamgamna leh sisansuahna a dim, kidona meipi in ateenna gam uh ahawn tuam kimvela,a tateen paina ding theilo in huai meipi mial nuai ah mabaan amai pawmpawm ua, aki suipai ua.Himahleh a Nu un ‘Tunglam a Vak kiu kiau en to un’ chi hi. A taten tunglam a ento ua, huai meipi vawm ngeingawi tung a Tangtawn a Vakna amu ua, huai Vakin ama uh piin meipi khen lamah damtak leh bit takin api galkai hi.A Nu un ‘Nidang tengteng sangin tuni ni hawihpen hiin ka thei- aziak tuh ka tate Pathian kamu saka’ chi hi.
Ni leh khate hawng pai zelin, kumte hawng thak to zela, a Nu uh hawngteek in kun kheukheu in ahawng pai a. Hunte apai dungzui in a tate ahawng lian ua, adinte uh hawngsang in, hattak leh hangsan takin kalsuan zaangkhai takin malam anawt ua.Lampi ahaksat chiangin a Nu uh apanpih ua; a Nu uh abah chiangin – adawm ua. Ahawngpai zel ua, atawpin lamtawp hawng tungta uhi. Adinna uh taang tung apana a et chiang un huai Luigal lehlam a Lampi Vak leh Suangmantam Kawngkhak kihawng agalmuh uhi.
A Nu un ‘Ka khualzin tawpna ka tungta a, tun zaw atuung sangin atawplam a hawih zaw chih ka thei chianta ve, ka tate- kei tello a- atasawn atusawnte utawh- kasul nung zuia, huai Suangmantam Kawngkhak manawha pai daan ka sin sak a’ chi hi.A taten ‘Nu, huai Kawngkhak a nawn lutsan nung chiang in leng nawn sinsak nate ziakin ka kiang ua awm gige bang in kawn thei thotho ding uh’ chi uhi.
A Nu uh pialgal kai a, Suangmantam Kawngkhak aluut agal-et ua, a taten ‘A mel mu nawn kei mahle ung ka Nu un ka kiang uah hawn awm pih tawntunga, ko Nu bang nu zaw lungsima theih gige mai hilo in ka lungtang uh sungnungpen suangpek a gelh bang ahi’ achi uhi.
Gelhtu- Temple Bailey
Zokam a lettu- G.Khamkhokam
‘Hiai lampi a sau hia?’ chi in mi kiangah donga.‘A sau a, zuih leng a haksa a; atawp na tun main na kumte tamin na teek dinga.Ahihziakin, abullam sang in atawp lam ahawih zaw ding,’ chia hilhin awm hi.
Bangteng hileh hiai Nu akipak thotho a,tukum sang a kum hawih zaw awm ding in leng akineem kei hi.Huai Lampi a apaikawm in a tate tawh akimawl a,lamkianga pakte alo ua, lamsak zotui siangkilkelte dawnin akisil ua, ‘Hiai sang a nuam zaw awm ken teh maw’ achi hial uhi.
Zaankhua hawngmiala,huihpi hawng nunga- vuahpi ahawng zu a, apaina lampi uh amiala, a tate lau leh vawtsa in aliing keuhkeuh ua, a Nu un atate a aang ah akawi a, apuanza azawn a.A taten ‘Nu, nangna awm a ka lau kei uh’ achi uhi.Hiai Nu in ‘Tuni, ni hawih hina maizen e,ka tate haangsaan dan ka sinsaka,’ chi hi.
Zing khua hawngvaka, amaban uah taangsaangpi a awma, huai taang ah akahto ua, a tate ahawng gim ua, a Nu uh ahawng tawla, ahihziakin a Nu un ‘ Neukha pailai le huaitan tung ding’ achi to zela. Huai taang saangpi hawng kahto/ lawnto zelin, atawp in taang dawn hawng tungto uhi.Taang dawn ahawng tun un ataten ‘ Nu, nang awm lo hi le chin hiai tantan kahto zo lo ding hi unga’achi uhi.
Zaan ahawngtung nawna, a Nu un alupna tunga pan angaihtuah chiang in alungsim in ‘Tuni, nidang sang in hawih hina e,ka tate haksatna a tuah chiang ua lungke loa pan teitei ding ahihdan ka zilsaka, zaan niin haangsan dan kasin saka-tuni in hatna,kuhkalna leh thuak-hatna ka sinsaka’ chi hi.
Azing nawnin a taten chikmaha amuh ngei loh uh meipi lamdang tak; sa-leh-gala ki-etna,huatna, hiamgamna leh sisansuahna a dim, kidona meipi in ateenna gam uh ahawn tuam kimvela,a tateen paina ding theilo in huai meipi mial nuai ah mabaan amai pawmpawm ua, aki suipai ua.Himahleh a Nu un ‘Tunglam a Vak kiu kiau en to un’ chi hi. A taten tunglam a ento ua, huai meipi vawm ngeingawi tung a Tangtawn a Vakna amu ua, huai Vakin ama uh piin meipi khen lamah damtak leh bit takin api galkai hi.A Nu un ‘Nidang tengteng sangin tuni ni hawihpen hiin ka thei- aziak tuh ka tate Pathian kamu saka’ chi hi.
Ni leh khate hawng pai zelin, kumte hawng thak to zela, a Nu uh hawngteek in kun kheukheu in ahawng pai a. Hunte apai dungzui in a tate ahawng lian ua, adinte uh hawngsang in, hattak leh hangsan takin kalsuan zaangkhai takin malam anawt ua.Lampi ahaksat chiangin a Nu uh apanpih ua; a Nu uh abah chiangin – adawm ua. Ahawngpai zel ua, atawpin lamtawp hawng tungta uhi. Adinna uh taang tung apana a et chiang un huai Luigal lehlam a Lampi Vak leh Suangmantam Kawngkhak kihawng agalmuh uhi.
A Nu un ‘Ka khualzin tawpna ka tungta a, tun zaw atuung sangin atawplam a hawih zaw chih ka thei chianta ve, ka tate- kei tello a- atasawn atusawnte utawh- kasul nung zuia, huai Suangmantam Kawngkhak manawha pai daan ka sin sak a’ chi hi.A taten ‘Nu, huai Kawngkhak a nawn lutsan nung chiang in leng nawn sinsak nate ziakin ka kiang ua awm gige bang in kawn thei thotho ding uh’ chi uhi.
A Nu uh pialgal kai a, Suangmantam Kawngkhak aluut agal-et ua, a taten ‘A mel mu nawn kei mahle ung ka Nu un ka kiang uah hawn awm pih tawntunga, ko Nu bang nu zaw lungsima theih gige mai hilo in ka lungtang uh sungnungpen suangpek a gelh bang ahi’ achi uhi.
Gelhtu- Temple Bailey
Zokam a lettu- G.Khamkhokam
JESUS IN ZOGAM(Manipur context)-A satire
By-Kikim pa
Dan Brown writes another book. This time, it is not about some medieval painting of a gentleman called da vin ci. He claimed to dig out some irrefutable evidence that Jesus passed through Zogam on his way to Calvary, carrying a Cross. The story was kept secret for 2000 years due to the conspiracy of the Church, claimed Mr Brown. The book is still at draft stage only.
Extract of a page of the book that deals with the experience of Jesus in Zogam villages is hereby reproduced exclusively.
….As the procession progressed with Jesus carrying Cross on his shoulder, they started passing through Zogam .....
.....and reached the village of Gangtes on the way. When Gangtes saw the unfortunate fellow carrying a cross on his shoulder and a crown of thorns on his head , as usual , they cracked very funny jokes about Jesus. Every one laughed heartily and had a good time at the expense of Jesus. To be an under-dog in the midst of Gangtes was like rubbing salt in the wound. The experience was not memorable but impossible to forget.
Any way, the strange procession was progressing forward
......and reached the village of Thadou-Kukis. Like sharks, they were instantly drawn by the smell of blood. They felt that some conflict was going on without them. That was enough insult for a Kuki. A Kuki could not live in peace in absence of war and bloodshed(sic). “Live gruesome, end gruesome” exhorted the head of the house solemnly in family devotions.
Without knowing the issue or who was against whom , they started shouting “ na chapa gap, na don thi” . They came out guns blazing and started shooting discriminately. They were very angry but they them self didn’t know why they were so angry or to whom. Unhelpfully, nobody cared to tell them why they were so angry. At last, they calmed down in confusion but left a trail of dead bodies and destruction.
As they had not reached Calvary, Roman soldiers prodded them to proceed further on and
......then came to the village of the Paites. When Paites saw that bloody fellow, they asked each other “ eimi hia?” Some one informed them that he spoke in Galilian dialect. Then he was “namdang”, they said. For a Paite, to speak in a dialect different from his, not to say a different language was enough qualification to be called a “namdang”. A Paite didn’t care at all anyone he called “namdang”. For him, a good namdang is a dead namdang.
In 33 AD , Paites had a grotesque sense of “eimi” or “namdang”. “ Eimi” for a Paite would voted for PNC supported candidates in certain MLA constituencies , spoke some particular dialects and even preferably a member of EBC church. Anyone else was namdang and an enemy or potential enemy to look with trepidation. He had no use for blood relation, cultural, ethnic and language affinities. They were closed community with ghetto mentality and believed that the whole world perpetually conspired against them.
At last, they reached a Vaiphei village. Vaipheis simply ignored the procession. They were not interested. If that fellow had a problem, it was his problem. Or someone else should solved the problem, they said in unison. At that point of time , a Vaiphei would not take any responsibility whatsoever. “Let others do it” was his motto and driving force in life. Luckily, they didn’t have to moved their stiff fingers.
Then , Jesus and party went on
and reached the outskirt of a Hmar village. The smell of Hmar sa-um , sweat and blood of Jesus brew a peculiar cocktail. Jesus and party faced a little cultural shock here as the staple diet in the village was propaganda. They lived here in an Orwellian world where the difference between truth and false was done away with innovatively. “Truth is false, false is truth. Truth-false, false – truth”, chanted their children in Sunday schools. The most popular sport in the village was “Hunting with the hound and running with the hare”. If you cared to peeped in their key holes, you would find a lot of “gogs and magogs” in their hearths and homes invited to kill bed bugs.
The villagers started claiming credit even though they were not yet sure what was happening. As soon as Jesus and party stepped on the soil of the village, the villagers started spreading hundreds of contradicting rumours concerning the event. Everyone claimed to know more about it than his neighbour and told each other about what they didn’t know anything.
Some of their stories were so convincing that even the Roman soldiers slightly believed them!
DISCLAIMER
This is supposed to be a joke. So, you may laugh or cry or get mad about it.
It is hereby absolutely and severely proclaimed that this write-up is not inspired. Hence, if reading this article cause to any one, an unintended and undesirable side-effect like becoming born- again or filling with any spirit that come from above or below or even from a bottle, the author should be congratulated without fail and without unnecessary delay.
The above reported incidents happened 2000 years back. So it may not correspondent with present day Zogam ground reality. The motive of above presentation is not pretended to be a noble one but it is given with mala fide intent and malice to one and all and to cause maximum damage. If it rubs any one in a wrong way, it will serve my purpose well in my humble way.
Hahahahaha!!!!!
Dan Brown writes another book. This time, it is not about some medieval painting of a gentleman called da vin ci. He claimed to dig out some irrefutable evidence that Jesus passed through Zogam on his way to Calvary, carrying a Cross. The story was kept secret for 2000 years due to the conspiracy of the Church, claimed Mr Brown. The book is still at draft stage only.
Extract of a page of the book that deals with the experience of Jesus in Zogam villages is hereby reproduced exclusively.
….As the procession progressed with Jesus carrying Cross on his shoulder, they started passing through Zogam .....
.....and reached the village of Gangtes on the way. When Gangtes saw the unfortunate fellow carrying a cross on his shoulder and a crown of thorns on his head , as usual , they cracked very funny jokes about Jesus. Every one laughed heartily and had a good time at the expense of Jesus. To be an under-dog in the midst of Gangtes was like rubbing salt in the wound. The experience was not memorable but impossible to forget.
Any way, the strange procession was progressing forward
......and reached the village of Thadou-Kukis. Like sharks, they were instantly drawn by the smell of blood. They felt that some conflict was going on without them. That was enough insult for a Kuki. A Kuki could not live in peace in absence of war and bloodshed(sic). “Live gruesome, end gruesome” exhorted the head of the house solemnly in family devotions.
Without knowing the issue or who was against whom , they started shouting “ na chapa gap, na don thi” . They came out guns blazing and started shooting discriminately. They were very angry but they them self didn’t know why they were so angry or to whom. Unhelpfully, nobody cared to tell them why they were so angry. At last, they calmed down in confusion but left a trail of dead bodies and destruction.
As they had not reached Calvary, Roman soldiers prodded them to proceed further on and
......then came to the village of the Paites. When Paites saw that bloody fellow, they asked each other “ eimi hia?” Some one informed them that he spoke in Galilian dialect. Then he was “namdang”, they said. For a Paite, to speak in a dialect different from his, not to say a different language was enough qualification to be called a “namdang”. A Paite didn’t care at all anyone he called “namdang”. For him, a good namdang is a dead namdang.
In 33 AD , Paites had a grotesque sense of “eimi” or “namdang”. “ Eimi” for a Paite would voted for PNC supported candidates in certain MLA constituencies , spoke some particular dialects and even preferably a member of EBC church. Anyone else was namdang and an enemy or potential enemy to look with trepidation. He had no use for blood relation, cultural, ethnic and language affinities. They were closed community with ghetto mentality and believed that the whole world perpetually conspired against them.
At last, they reached a Vaiphei village. Vaipheis simply ignored the procession. They were not interested. If that fellow had a problem, it was his problem. Or someone else should solved the problem, they said in unison. At that point of time , a Vaiphei would not take any responsibility whatsoever. “Let others do it” was his motto and driving force in life. Luckily, they didn’t have to moved their stiff fingers.
Then , Jesus and party went on
and reached the outskirt of a Hmar village. The smell of Hmar sa-um , sweat and blood of Jesus brew a peculiar cocktail. Jesus and party faced a little cultural shock here as the staple diet in the village was propaganda. They lived here in an Orwellian world where the difference between truth and false was done away with innovatively. “Truth is false, false is truth. Truth-false, false – truth”, chanted their children in Sunday schools. The most popular sport in the village was “Hunting with the hound and running with the hare”. If you cared to peeped in their key holes, you would find a lot of “gogs and magogs” in their hearths and homes invited to kill bed bugs.
The villagers started claiming credit even though they were not yet sure what was happening. As soon as Jesus and party stepped on the soil of the village, the villagers started spreading hundreds of contradicting rumours concerning the event. Everyone claimed to know more about it than his neighbour and told each other about what they didn’t know anything.
Some of their stories were so convincing that even the Roman soldiers slightly believed them!
DISCLAIMER
This is supposed to be a joke. So, you may laugh or cry or get mad about it.
It is hereby absolutely and severely proclaimed that this write-up is not inspired. Hence, if reading this article cause to any one, an unintended and undesirable side-effect like becoming born- again or filling with any spirit that come from above or below or even from a bottle, the author should be congratulated without fail and without unnecessary delay.
The above reported incidents happened 2000 years back. So it may not correspondent with present day Zogam ground reality. The motive of above presentation is not pretended to be a noble one but it is given with mala fide intent and malice to one and all and to cause maximum damage. If it rubs any one in a wrong way, it will serve my purpose well in my humble way.
Hahahahaha!!!!!
ZOGAM MUSINGS
Gelhtu-G.Khamkhokam
Ka neulai in ka lou ua pan Suahlam ah- Leentang muichii-chiai leh Thangchiingtang kabimbiam in kimu hi. Alehlamah, Kaihlam tang, angeina bangin, Meipi in bawn lii liai a, langkhatlam ah Hausapi kawlah tuituak-khia(waterfall) leh Zampi khuate “sik-kang inn” ngoubibia in kimu hi.
Ka loulai ua Hiangsing kuangah Zolengthe in "Nitum ngeilou Zion khopi, mubang ngai in sunsot naubang ka kap…." chi hileh kilom in hon-awi vengveng uhi.
Ka lou ua pana ka-et chiangin, khatveichiangin, Leentang ah Meipikai in vuahzu zel a. Tua vuah hongpai zelin Kaihlam tangte leh Vumpi ahte hongzu in - kou omna Ni tangsingseng nuaipanin tulvuah leh lum-mei kai thiithiai te muhtheih hi. Agal apaan a vuahzu leh huihpinunga gialpi-kia ka muhchiang un, tu-in kou tungah Nisa in khuapha mahleh tua vuahpi gialpi koutung zawng hongtun hun om ding hi chih honthei sak hi.
Hi e ! Tua vuahpi hongpaizel in, a tawpin, kou omna ah zawng hong zuzel hi.
Kou tunga vuahpizu-a-huihpi anun hangin Lungleen, Leentang leh Kaihlamtang ahte Nisa in khuapha mahmah hi.
Tua vuahpi huihpi nuaia ka omna khovel uh mialbikbek a- mabaan inch khat zawng mutheilou a, mangbat huaitak a ka omlai un zawng , Meipi tungah Tung Sunni angeingei in tang siuseu a , chikchiang hiam in - hiai huihpi vuahpi dai bang athen hun omding a, huai hun chiangin hiai meivom honliahtu in hon lenmangsan hun om ding hi, chihin hon neemzel hi.
Tuamah bangin mihingten I tung a thiltungte thei siamlou a – diip-huma “Why me, why us?” “Ka theisiam kei. Ka utkei lua. Bang dia kei/kou khelkhel tunga hiai bang tung ahi hiam?.” “Bang dia kou Minam tung a hiai bang …..” chia- lungtang van-a-khai banga om a, “Who is in-charge of the world?” chih beidotna leh ginlelhna toh I dawt chiangin, Siamtu in Job kianga agen bangin-
“ Leitung kingakna suangphum
ka phum laiin nang
koi ah na oma?
Theisiam na hih leh
Hon dawng in”.
(Job 38:4) chiin mimal leh Minam Bawltupan, “Khovel ka siam laiin nang advice hongla ke’ng e. Bang dinga nangbang phet in explaination hon call nahi hiam?” hon chi ding a.
Kumpi David in a beidot topkhok in-
“ Mualte lam mitsuantou hi’ng-
kei ading panpihna koi apan
hong tung ding ahia?”
achih mah bangin , mangbat ni a etna dinglam , ngatna dinglam om dingin um ing.
Ahia,mangbat topkhok huna Tang leh Mualte lam mitsuan a dakdak mai zaw, mihingte ngaihin beidot huai deuh ding hi. Tanglai Mosi leh Israel tate enle hang- a mangbat hun un Mosi in “ Daidi de in ding un…” chi hi. Mipi tam zawten thei siamlou ua, anunglam ua Aigupta sepaihten hondelh mu ua, mailam a Tuipisan kifawn nouhnouh a muh chiang un mipiten “ Tua daidide ading diing a kisol lailai…” chi uh himai thei hi. “ Aigupta gam a hankhuk ding om louh ziak a gamdai a si dinga honpi nahi hiam?” Mosi kiangah chi gamgam uhi.
Mihing hinkhua leh Minamte khangthu I etchiangin La phuaktu in “ A kal in dahluatna bang , akalin Eden pallun ah..” achih mahbangin, ‘the unseen hand of history’ in naupang a Nu’n a baana a utna lamlama akaih bangin kaihin om a. Nidanglai Minam lian leh thupi mahmah Assyriate si-gai uh ahi diam? Indus valley civilization hun ate lah koia omta uh ahi ding? Chihte I ngaihtuah chiangin- “ Sihzaw si-gai hiallou ding uh hi vaw” chihkan gen ding leh muh ding om nonlou uhi.
Ahi, Pak etlawm mahmahte a siat hun uh atun chiangin, apolam apan suksiat hilou in, amau sung apanin ane-siatu ding Lung hongpiang a, huai Lungin tua pak kilom mahmah ne sia a, hongvulin, tua pak akung apan pulhkhia in, mangthang uhi.
Tua mahbangin, mimal leh Minamte zawng asiat hun uh atun chiangin amau sunga panin siatna hong piangin, Lung leh Than bangin maute nesia hi. A Minam uh asiat chiangin akim leh kiang ua Minam hatzawten amaute nomvalh ua, a identity uleh “ahihna” uh mangthang hi. Amaute “Hunin chiautui luangluang bangin” taimangta a, khovelah theih gige in om nonta lou uhi. Gamdai leh gamkeu gama milim kitamgop “ Ozymandius, king of kings” chihkigelh bangphetsuak uhi.
Ahi, mihingte leh Minamten hiai khovel lianpi sungah Miksi neuchik , mahni phaktawka buai mahmah: nekzonga asuk lehtou a avakna a, tuimalkhat hiam- mi chilsiat malkhat hiam tuak-kha a, chimoh leh mangbang a buai segop toh ki banga kitheih hunbang a om a. Tua tuimalkhat a taaksaktu in zawngthei thamlou, taaksak ahihlam zawng theilou a, ahihhanga tua Miksi neuchik ading a bel sih leh hin khenna khop a mangbatna topkhok tun thei hi. Tua mah bangin khovela I kim leh kiang a thil tungten mimal leh Minam khenkhat damkhosuah leh suahlouh ding thugen thei hi.
Isreal Minamte a puksiatlai un Kamsang Mika in
Puk mahleng thoukik ding hi’ng.
Miallak ah tu mahleng,
Tangtawn Toupa ka khawvak
Hi ding hi.
Ama’ tunga ka khelh mana
Tangtawn Toupa’ thangpaihna
Thuak ding mah hi’ng.
Ama’n kei guma thu gen a,
Ka hamphatna a hihkip mateng,
Thuak ding mah hi’ng.
Ama’n khawvak ah hon piikhe
Ding a,
Adiktatna mu ding hi’ng.
(7:8,9) achihmah bangin, mimal hiam Minam khenkhatte apuksiatna ua pan dingkik non thei ua, ahihkhelhna ua pan kizilkik in ‘second change’ nei thei dinga Siamtu in alemgel saka, apikik zawng omtham hi. Minam a bawl Pa in, a manthat leh khosuahpen ngeingaih mahmah ding hi.
Bangteng genin, bangtengsa in, Minam maban ding sunkhua a ngaihtuaha- zan a mumangin man thousi in, Kamsang Habakuk chihmah bangin -
Theipi kung sel kei henla,
Grepguite gah kei henla,
Olive gahlawh ding om kei henla,
Loute’n gah suah kei henla,
Belam huangah belam omkei henla,
Gan-innte ah gan omkei mahleh,
(Huchipipiin leng….)-
Ken zaw Tangtawn Toupa ah
Nuam lai ding inga,
Pathian ka Hondampa
Ah kipak ding hi’ng.
(3:17,18)
Ka neulai in ka lou ua pan Suahlam ah- Leentang muichii-chiai leh Thangchiingtang kabimbiam in kimu hi. Alehlamah, Kaihlam tang, angeina bangin, Meipi in bawn lii liai a, langkhatlam ah Hausapi kawlah tuituak-khia(waterfall) leh Zampi khuate “sik-kang inn” ngoubibia in kimu hi.
Ka loulai ua Hiangsing kuangah Zolengthe in "Nitum ngeilou Zion khopi, mubang ngai in sunsot naubang ka kap…." chi hileh kilom in hon-awi vengveng uhi.
Ka lou ua pana ka-et chiangin, khatveichiangin, Leentang ah Meipikai in vuahzu zel a. Tua vuah hongpai zelin Kaihlam tangte leh Vumpi ahte hongzu in - kou omna Ni tangsingseng nuaipanin tulvuah leh lum-mei kai thiithiai te muhtheih hi. Agal apaan a vuahzu leh huihpinunga gialpi-kia ka muhchiang un, tu-in kou tungah Nisa in khuapha mahleh tua vuahpi gialpi koutung zawng hongtun hun om ding hi chih honthei sak hi.
Hi e ! Tua vuahpi hongpaizel in, a tawpin, kou omna ah zawng hong zuzel hi.
Kou tunga vuahpizu-a-huihpi anun hangin Lungleen, Leentang leh Kaihlamtang ahte Nisa in khuapha mahmah hi.
Tua vuahpi huihpi nuaia ka omna khovel uh mialbikbek a- mabaan inch khat zawng mutheilou a, mangbat huaitak a ka omlai un zawng , Meipi tungah Tung Sunni angeingei in tang siuseu a , chikchiang hiam in - hiai huihpi vuahpi dai bang athen hun omding a, huai hun chiangin hiai meivom honliahtu in hon lenmangsan hun om ding hi, chihin hon neemzel hi.
Tuamah bangin mihingten I tung a thiltungte thei siamlou a – diip-huma “Why me, why us?” “Ka theisiam kei. Ka utkei lua. Bang dia kei/kou khelkhel tunga hiai bang tung ahi hiam?.” “Bang dia kou Minam tung a hiai bang …..” chia- lungtang van-a-khai banga om a, “Who is in-charge of the world?” chih beidotna leh ginlelhna toh I dawt chiangin, Siamtu in Job kianga agen bangin-
“ Leitung kingakna suangphum
ka phum laiin nang
koi ah na oma?
Theisiam na hih leh
Hon dawng in”.
(Job 38:4) chiin mimal leh Minam Bawltupan, “Khovel ka siam laiin nang advice hongla ke’ng e. Bang dinga nangbang phet in explaination hon call nahi hiam?” hon chi ding a.
Kumpi David in a beidot topkhok in-
“ Mualte lam mitsuantou hi’ng-
kei ading panpihna koi apan
hong tung ding ahia?”
achih mah bangin , mangbat ni a etna dinglam , ngatna dinglam om dingin um ing.
Ahia,mangbat topkhok huna Tang leh Mualte lam mitsuan a dakdak mai zaw, mihingte ngaihin beidot huai deuh ding hi. Tanglai Mosi leh Israel tate enle hang- a mangbat hun un Mosi in “ Daidi de in ding un…” chi hi. Mipi tam zawten thei siamlou ua, anunglam ua Aigupta sepaihten hondelh mu ua, mailam a Tuipisan kifawn nouhnouh a muh chiang un mipiten “ Tua daidide ading diing a kisol lailai…” chi uh himai thei hi. “ Aigupta gam a hankhuk ding om louh ziak a gamdai a si dinga honpi nahi hiam?” Mosi kiangah chi gamgam uhi.
Mihing hinkhua leh Minamte khangthu I etchiangin La phuaktu in “ A kal in dahluatna bang , akalin Eden pallun ah..” achih mahbangin, ‘the unseen hand of history’ in naupang a Nu’n a baana a utna lamlama akaih bangin kaihin om a. Nidanglai Minam lian leh thupi mahmah Assyriate si-gai uh ahi diam? Indus valley civilization hun ate lah koia omta uh ahi ding? Chihte I ngaihtuah chiangin- “ Sihzaw si-gai hiallou ding uh hi vaw” chihkan gen ding leh muh ding om nonlou uhi.
Ahi, Pak etlawm mahmahte a siat hun uh atun chiangin, apolam apan suksiat hilou in, amau sung apanin ane-siatu ding Lung hongpiang a, huai Lungin tua pak kilom mahmah ne sia a, hongvulin, tua pak akung apan pulhkhia in, mangthang uhi.
Tua mahbangin, mimal leh Minamte zawng asiat hun uh atun chiangin amau sunga panin siatna hong piangin, Lung leh Than bangin maute nesia hi. A Minam uh asiat chiangin akim leh kiang ua Minam hatzawten amaute nomvalh ua, a identity uleh “ahihna” uh mangthang hi. Amaute “Hunin chiautui luangluang bangin” taimangta a, khovelah theih gige in om nonta lou uhi. Gamdai leh gamkeu gama milim kitamgop “ Ozymandius, king of kings” chihkigelh bangphetsuak uhi.
Ahi, mihingte leh Minamten hiai khovel lianpi sungah Miksi neuchik , mahni phaktawka buai mahmah: nekzonga asuk lehtou a avakna a, tuimalkhat hiam- mi chilsiat malkhat hiam tuak-kha a, chimoh leh mangbang a buai segop toh ki banga kitheih hunbang a om a. Tua tuimalkhat a taaksaktu in zawngthei thamlou, taaksak ahihlam zawng theilou a, ahihhanga tua Miksi neuchik ading a bel sih leh hin khenna khop a mangbatna topkhok tun thei hi. Tua mah bangin khovela I kim leh kiang a thil tungten mimal leh Minam khenkhat damkhosuah leh suahlouh ding thugen thei hi.
Isreal Minamte a puksiatlai un Kamsang Mika in
Puk mahleng thoukik ding hi’ng.
Miallak ah tu mahleng,
Tangtawn Toupa ka khawvak
Hi ding hi.
Ama’ tunga ka khelh mana
Tangtawn Toupa’ thangpaihna
Thuak ding mah hi’ng.
Ama’n kei guma thu gen a,
Ka hamphatna a hihkip mateng,
Thuak ding mah hi’ng.
Ama’n khawvak ah hon piikhe
Ding a,
Adiktatna mu ding hi’ng.
(7:8,9) achihmah bangin, mimal hiam Minam khenkhatte apuksiatna ua pan dingkik non thei ua, ahihkhelhna ua pan kizilkik in ‘second change’ nei thei dinga Siamtu in alemgel saka, apikik zawng omtham hi. Minam a bawl Pa in, a manthat leh khosuahpen ngeingaih mahmah ding hi.
Bangteng genin, bangtengsa in, Minam maban ding sunkhua a ngaihtuaha- zan a mumangin man thousi in, Kamsang Habakuk chihmah bangin -
Theipi kung sel kei henla,
Grepguite gah kei henla,
Olive gahlawh ding om kei henla,
Loute’n gah suah kei henla,
Belam huangah belam omkei henla,
Gan-innte ah gan omkei mahleh,
(Huchipipiin leng….)-
Ken zaw Tangtawn Toupa ah
Nuam lai ding inga,
Pathian ka Hondampa
Ah kipak ding hi’ng.
(3:17,18)
PUANPI NUAI A PHEIPI LI GAWM
Jesu pian apan simtoh, kum sangkhat zakua sawmguk beikuan lam hita a, sangkhat zakua sawmsagih tung nai kei mahleh, a gal apan muhtheih chiichiai in awm a,sangkhat zakua sawmsagih chiang a khawvel pai ding dan thil awm lelte a pat suangtuah theihta hi. Huaihunlai in, Zogam politics ah hunbi khat bei in, hunbi thak khat hawng kipan lel hi. ‘Gou’ masa ‘Khet’ khiakin awm a, tumlam kawlmawngah tum hiaihiai a muhtheihin awm a! Suahlam apanin “Gou” thak khat hawngsuakto ‘Ging’ zakin awm hi!
Huchih hunlai in, America President Lyndon Baines Johnson (LBJ) in hun haksatak masuan lel a, America khawpite ah mipi lungkimloten buaina nasatak a bawlin, ‘Urban riot’ achihmai un gam sung zel suak hi. Huchihnaklai in, America sepaihte kha khat a sangkhat sang a tawm zawlo Vietnam apan polythine-bag a tuunsa in agam uah puaklut in awm uhi. America University leh khawpite ah ‘Bring back our boys” chih thawm zak ding awm den hi.
Alehlam ah, Appollo Program lawhching takin paito zel a, Uncle Sam in Khapi a Vaphual mul alu a tawt theitakpi dingin kilangta hi. Richard Milhous Nixon in ‘national reconciliation’ thupi a zang a president hihna hawn tuhin, January 1969 in 37th president of America hi dingin White House ah a Kawlzaal khaita hi. Guite road ah zawng Lungthul tan Jeep tailut theita a. Tangthu kam akigen sawn khatin a gen danin, Appollo 7 in October 1968 a khawvel pumpi ni 11 sung vingveng a kimvel lai in, American Astronaut ten Pu Ngaihte Sap, Guite Road lamlian dim lulu a Willy Jeep a pailai a liim la uh hi, chi hi. “A dik mah hi” chite leh “Um khang e” chitu ten pansan ding nei veve uhi.
Huai hunlai in, kei zokhual in zawng Paite pau simthei panta inga, Bible thumvei ka simsuak a- huai hunlai in Paite Bible ah Genesis, Exodus, Sam leh Thukhunthak kia awmlai hi. Huai khitin, “Bible Tangthu” Rev G.Khamkam G.Th bawl leh nidang a Convention School a pawl giatte sinlaibu dia Vung D.Tawmbing bawl laibu khat “ Khovel Khangthu’ chih leng ka simsuak hi. Rev. G.Khamkam bawl “Lungsim Damdoi” chihin zingkal khat sungsim zawng daihlo a, SSPP Magazine lah kumkhat a khat vei kia suak a.Tuateng ka simkhit chiangin, ka khua uah laibu sim ding dang awm nawnlo hi.
Appollo 7 pen khawvel kimvelin leng mahleh, December 21 a NASA ten akap khiak uh Appollo 8 in Khapi a mihing pua Appollo 11 tuk/landing theihna ding mun zawngin, Khapi a muntuam tuam Tranquillititis, Liebnitz Mountains leh Lake of Dreams, Sea of Serenity tungahte leng kual leng kualin, chiang zaw sem a etkai dingin Khapi a mun tuamtuamte liim la hi.
Himahleh keipen, Khapi genloh Guite kual a zawng khualzin ngeilo pa, Zogam ah laibu sim ding neiloin chiimtakin ka awm hi. Huchia chiimtak leh mangbang taka hiai khawvel a ka hun leh nite ka zat laiin, vangphat huaitakin bemkawm apan Exercise Book No 5 dim a khut akigelh ‘Paite Love Song’ kichi Labu khat ka maikhia hi. Tua Labu sim in milun Nokzathang, Khoikhandai, Gouzagin leh midangdangte khawvel ah lungsim suangtuahna in ka zin hi.
Huai Labu ka sim na apatin hiai anuai a La khat ka lungsimin chiamteh kiukiau hi:
Hon it hawn ngai na awm uh leh
Ka ban tangin hawng kai khia un,
Meipam lupna ka chimtaak lua,
Puanpi nuai a phei li gawm ka ut.
Hiai atunga La, kua phuah hi hiam chih zawn khiakbut hi nawnlo hi. Khat vei etna in La hochik bang mahleh, athutun in mi lung-ngai theite lung tangvut hi. A ngaih tuah vengveng chiang un, hiai La in Zomite culture, tradition, psychology, mating behavour leh khawtang hinkhua La vual li sungah khumin, gen- gai hi chi uhi. A nuaia bangin suichianna neita le hang:
Hon it hon ngai na awm uh leh: Mihing a piang khempeuh a dingin, itna pawimawhin, gawlpen hi. Itna ziakin, ‘egg’ leh ‘sperm’ kikawi in-sem khawm ua, huai thil nihte apanin mihing-hinna nei, Pathian kibat pih a bawl hawng keuh khia a. Itna ziak mahin, Nu gilsungah kha kua paai in awm a, Nu neek-leh-dawn, nute kipahna leh lung-gimna te’n tua mihing hawng kisiam tungah nnasem kia hilo in, nute sisan takngial leng kikawp-pih uh hi.
Tua itna apan hawng kibawla, hawngpiang khia, it takleh duat taka, itna puan a tuamin awma. Nu itna tuisika, a aang apan hawng luangkhia- Nu nawitui kichi a chawm a hawng awmin, hawngkhang lianto hi.
Mihingte sapum tangtawn daih ding a bawl hiloa, chikni chiang hiama, pawnlak lopa banga vula, vuai nawn dinga siam hi a. Siamtu in mihing masate kianga “ Hong pung unla, lei luah dim un” achih dungzui in, mihingte taksa a cellte ah cell thak siam utna guang(embedded) a. Huai Siamtu lemgelna sem suah dingin, a nu khat leh a pa khat kiphamawh hi.
Hi e, mihing hinkhua ah hunbi bang zah hiam awma. Huai hunbite atuam dungzui in, hunbi tuamtuamte kituah pih ding itna- tup leh kawk tuamnei hawng piangto zel hi. Hiai La phuaktuin “Hon it hon ngai na om uh leh” achihin, ittu ding Nu leh Pa hiam, sungkhat laina hiam neilo chihna hi zenzen loa. Himahleh, Siamtu lemgel hih piching dingin ahunbi kimta a, itna thak nidanga akiphatmawh ngeiloh, itna chikhat kiphamawhin, lungleenna in hawng dima, ittu ding leh ngainatu lung-gulhin “Hon it hon ngai na om uh hiam” chiin khawvel zak dingin La sain akam hawn ka khia hi.
Ka ban tangin hong kai khia un: Mangkangten ‘Pop the question’ chi ua. Khenkhatte adingin awlsam ahi dinga, sak leh khangah 15 minutes sunga zatmang ding ‘yes’ kai khawm uhi. Khenkhatte adingin awl samlo hial hi.
Mihingten sep leh bawl, gen leh sak I neih chiangin amasa in I khuakah hawng kipana. ‘Pop the question’ dingin zawng khuakah hawng kipan hi. Khuakin, akisaipih ‘nerve’ te kiangah a question pop dingin command pia a, huai ‘nerve’ systemten a question pen ‘aw’ –a- ging -a theihtheih dinga hawng gin khiakna dingin ‘vocal chord’ tingtang tumin hawn tum(activate) uh hi.
Na computer memory in azawhloh ding file na thun leh na computer crash dinga, na electrical cable 5Am zo dinga bawl cable a, 15Am na paisak leh na cable kangse ding hi. Tuachimah bangin, chihtak luatna in na ‘nerve system’ te overload in, na ‘vocal chord’ kiangah command zuihtheih ding petheilo thei in, a question na pop pen ging khe theilo in awm thei hi.( Tua chibangte a dingin, English poet minthang tak John Milton in ‘Paradise Lost’ poetry hoihtak phuah sak hi!)
Hiai La phuaktu in “Ka ban tangin hong kai khia un” achih pen poetic license hi a, a ittu leh ngaitu in aban a va leen a, va kaikhe tantan ding chihna zawng hikhawllo hi. “Tha hong pia inla, mi lakah zawng na mitmei in hong hantohin”, chihna zawng hi thei hi. Tualo ah, “Kei khelkhellou, nang zawng tua question hong pop mai ve, ma te”, chihna zawng hithei hi.Huaiziakin, nungakte theih dinga hoih khat bel, ‘pop the question’ pen tangvalte mawhpuakna biik a kawih loh ding hi.
Meipam lupna ka chimtaak lua: Hiai apanin Laphuaktu unau laka pasal upapen ahi chih kithei hi. Aziaktuh, nidanglai deuhin meikiang/meipam ah lupna nih awma. Meikiang apan a khanglam nga a I tut chianga veilam pang inteekte/inn sung a papen te lupna hi a, ataklam pangpen unaulak a Pasal upapen lupna dinga, upapen ‘birthright’ hi a. Meipam lupna alup chihin duatpen leh goluahtu ding hihna ensak hi.Meipam lupna a ilup chiangin, khualum a, phalbi thuak nuam a. Huanah, thuk a mei-am pimpemten lungsim ah zankhawmial in leng tangkhat lohna, lungmuanna hawnpia a, neitu lungsim hawn guan hi.
Eden Huan nawp dan ginlelh vual hilo hi. Himahleh, tangkhat Adam adingin, Eden Huan nawpnaten lungleen kai tho ua, huai lui sagih kilawmtak Eden Huan chawmtute leh Eden pallunten a lungzuan na ding Leikha in Phulun pawtna ding a keih vang bangin kei vang lel uhi. Huai lui a Ngavawk nupa paihelhel ten, bukimlo ahihlam phawk khesak ua, huai sing-gahte bangchi tukin neekin lim tawk mahleh mahni kia a neekin alim ding bangin limsak lo a, anawp ding bangin zawng nuam zolohi. Huaiziakin, Adam amah kia a awm hoihlo hi.
Huchimah bangin, meipam lupna nuam tawk mahleh leng, hiai La phuaktu kum bangzah hiam hawng chin chiangin, a lungsim sungah a ‘awng’ khat –ahudimtu ding Siamtu in atuam vilvela abawl lohngal in a hukdim theihloh ‘awng’ hawng awm in; meipam lupna a-khuplup leh thal-lup kibang a mahni kia a lupdet chimtaak hun hawng tung hi. Huaiziakin, hiai La phuaktu in “Meipan lupna” achimtaak thu La-a-sa a, ahawng kiko khiak chiangin mawhsak huailo hi. Hiai La phuaktu in mihing a piang khempeuhin a zuih ngeingei ding ua kidawh ‘hinkhua Lei’ tawn kha hi ichi lo thei kei hi.
Puanpi nuai a phei li gawm ka ut: Zomite khawsakna ah Puanpi in mun pawimawh tak luah a. Nidanglai in, kiten chiangin numeilam in Puanpi keng sek uhi. Puanpi tello in kitenna awmlo chi le hang kam uang kihilo ding hi.
Puanpi: Puanpi gat thil awlsam hilo a, a tah leng khut khauh deuhlo in tah zawh maimai zawng hilo hi.Pat tampi tak neih ngai a, huai Patte pat hekna khawl zopa bol–‘Helhlot’ kichi ah apat tangte lakkhiakna dingin hek phot uhi.Pat heksate pat kapna in kap ua, kap zawh chianga mui a khekin huai Pat tuh khau hong suak a. Huai patkhaute, ato nadingin leh amul awmloh na’ngin anntang tawh kihuan khawm hi. Huaite nisa ah a pho na ding kibawlin kipho keu a, khauhiatna in kihiat mam hi. Huai pat khaute a hawng keu chiangin alum in kizial a, tangvalten nungak ahelkawn un, nungakte khau zialsak zel uhi.
Huai khau ziallum ping pengte Puanpi dingin ‘siam bang’ kichi a, hong kibangin ‘siam’lianpi hong suak hi. Inn sungah talo ahih chiangin, innkawng khawng mun lem ah Puanpi ding kibaang in kigan sek hi. Atangpi in, buhlak zawh December apanin kipan tangpi a. Aziak ahihleh, innpua a Puanpi gat ahihziakin vuahzuklohlai a gat hoih hi. Huai kia hiloin, pawltaak awl-lenlai a gat akulna awm a, huaibel numei kia in gan zolo ahih man un pasalte man hun tuh deuh leng ngai hi.
Puanpi zanchiang a isilh chiang a, alum na dingin Pat khuttal chia leh khap nih khap thum khawng a sau in kizial tawn a, huai Pattawnte khuttal tantan a sau in ki gat khum hi. Huaite Puanpi mul kichi hi. Puanpi pen khangluite Rizai hia, mattress hi a, blanket zawng hilai hi. Zomite tenna gamte tang-gam khawvawt gam ahihziakin, Puanpi in a etsak kia hilo in ataktakin zawng pawimawh hi.
Tanu neiten, atanu nungakno hawnghih chiangin Puanpi gat hawn pan ngal ua. Aziakbel, Puanpi gat I chih thil awlsam hiloa, azatna ding awm guihthei a. Huanah, I deih hun chianga gat dingin koih le hang, innsung buailai leh alemchanlohlai leh a kiphatmawh hun kituak thei hi.Huanah, agat hunsung zawng sawt hi. Huaiziakin, Puanpi gat sain koih uha. Zusa, innhik leh innlawiten aneek siat lohna dingin hoihtaka puan a tunin bichiing (ceiling) ah khai uhi.
Nungakten pasal aneih chiang un, huai Puanpi gatsa bichinga kikhai hawnla khia ua, a mothakna lam uah ‘Movan ken’ pawimawhpen dingin keng uhi. Mo vanken puanza leh thil dang khen khatte, apasal lamten kihawm sek mahle uh Puanpi pen midangkhoih siangloa, mo nu in a pasal tawh asilhkhawm ding ua sehtuamin awm hi.
Hiai La phuaktu in meipam lupna nawsia a, azi thak liklek in Puanpi thak liklek hawnken tawh sunthak, zanthak leh hunthak zat a ut thu La in hawn sa khia hi.Hi e, mihing hinkhua adingin zineih ni, pasal neih ni ichih hun pawimawh leh chiamtehtaak hi ua. Hiai Laphuaktu adingin, zi neih in meipam lupna apan zalenna en saka, huai in thilluite mangta a, hindan thaka hingding ahih dan zawng ensak hi.
Laphuaktu in a itpen tawh Puanpi khat silh khawma, alungphu uh Puanpi thaknuai a akituak a phu litlit kawma; hi tham e, pheipi li gawm zawng telin ‘gin awm ni, sihtan pha in aw’ chih a ut thu La in hawn sakhia hi. Puanpi kengthei kitenna in nu leh pa lemsak pihna, khawtang leh Saptuam theihpihna kawk a. Huchibang a “pheipi li gawm” Siamtu muhin etlawm hi. Hiai Laphuaktu in ‘Puanpi nuai a pheipi li gawm ka ut’ achih in thanghuaitaka, ‘commitment’ tello a, ‘neek loh ding vawng-gah keih’ maimai atup dan ahiloh lam hilh chian hi.
-By Zokhual
Huchih hunlai in, America President Lyndon Baines Johnson (LBJ) in hun haksatak masuan lel a, America khawpite ah mipi lungkimloten buaina nasatak a bawlin, ‘Urban riot’ achihmai un gam sung zel suak hi. Huchihnaklai in, America sepaihte kha khat a sangkhat sang a tawm zawlo Vietnam apan polythine-bag a tuunsa in agam uah puaklut in awm uhi. America University leh khawpite ah ‘Bring back our boys” chih thawm zak ding awm den hi.
Alehlam ah, Appollo Program lawhching takin paito zel a, Uncle Sam in Khapi a Vaphual mul alu a tawt theitakpi dingin kilangta hi. Richard Milhous Nixon in ‘national reconciliation’ thupi a zang a president hihna hawn tuhin, January 1969 in 37th president of America hi dingin White House ah a Kawlzaal khaita hi. Guite road ah zawng Lungthul tan Jeep tailut theita a. Tangthu kam akigen sawn khatin a gen danin, Appollo 7 in October 1968 a khawvel pumpi ni 11 sung vingveng a kimvel lai in, American Astronaut ten Pu Ngaihte Sap, Guite Road lamlian dim lulu a Willy Jeep a pailai a liim la uh hi, chi hi. “A dik mah hi” chite leh “Um khang e” chitu ten pansan ding nei veve uhi.
Huai hunlai in, kei zokhual in zawng Paite pau simthei panta inga, Bible thumvei ka simsuak a- huai hunlai in Paite Bible ah Genesis, Exodus, Sam leh Thukhunthak kia awmlai hi. Huai khitin, “Bible Tangthu” Rev G.Khamkam G.Th bawl leh nidang a Convention School a pawl giatte sinlaibu dia Vung D.Tawmbing bawl laibu khat “ Khovel Khangthu’ chih leng ka simsuak hi. Rev. G.Khamkam bawl “Lungsim Damdoi” chihin zingkal khat sungsim zawng daihlo a, SSPP Magazine lah kumkhat a khat vei kia suak a.Tuateng ka simkhit chiangin, ka khua uah laibu sim ding dang awm nawnlo hi.
Appollo 7 pen khawvel kimvelin leng mahleh, December 21 a NASA ten akap khiak uh Appollo 8 in Khapi a mihing pua Appollo 11 tuk/landing theihna ding mun zawngin, Khapi a muntuam tuam Tranquillititis, Liebnitz Mountains leh Lake of Dreams, Sea of Serenity tungahte leng kual leng kualin, chiang zaw sem a etkai dingin Khapi a mun tuamtuamte liim la hi.
Himahleh keipen, Khapi genloh Guite kual a zawng khualzin ngeilo pa, Zogam ah laibu sim ding neiloin chiimtakin ka awm hi. Huchia chiimtak leh mangbang taka hiai khawvel a ka hun leh nite ka zat laiin, vangphat huaitakin bemkawm apan Exercise Book No 5 dim a khut akigelh ‘Paite Love Song’ kichi Labu khat ka maikhia hi. Tua Labu sim in milun Nokzathang, Khoikhandai, Gouzagin leh midangdangte khawvel ah lungsim suangtuahna in ka zin hi.
Huai Labu ka sim na apatin hiai anuai a La khat ka lungsimin chiamteh kiukiau hi:
Hon it hawn ngai na awm uh leh
Ka ban tangin hawng kai khia un,
Meipam lupna ka chimtaak lua,
Puanpi nuai a phei li gawm ka ut.
Hiai atunga La, kua phuah hi hiam chih zawn khiakbut hi nawnlo hi. Khat vei etna in La hochik bang mahleh, athutun in mi lung-ngai theite lung tangvut hi. A ngaih tuah vengveng chiang un, hiai La in Zomite culture, tradition, psychology, mating behavour leh khawtang hinkhua La vual li sungah khumin, gen- gai hi chi uhi. A nuaia bangin suichianna neita le hang:
Hon it hon ngai na awm uh leh: Mihing a piang khempeuh a dingin, itna pawimawhin, gawlpen hi. Itna ziakin, ‘egg’ leh ‘sperm’ kikawi in-sem khawm ua, huai thil nihte apanin mihing-hinna nei, Pathian kibat pih a bawl hawng keuh khia a. Itna ziak mahin, Nu gilsungah kha kua paai in awm a, Nu neek-leh-dawn, nute kipahna leh lung-gimna te’n tua mihing hawng kisiam tungah nnasem kia hilo in, nute sisan takngial leng kikawp-pih uh hi.
Tua itna apan hawng kibawla, hawngpiang khia, it takleh duat taka, itna puan a tuamin awma. Nu itna tuisika, a aang apan hawng luangkhia- Nu nawitui kichi a chawm a hawng awmin, hawngkhang lianto hi.
Mihingte sapum tangtawn daih ding a bawl hiloa, chikni chiang hiama, pawnlak lopa banga vula, vuai nawn dinga siam hi a. Siamtu in mihing masate kianga “ Hong pung unla, lei luah dim un” achih dungzui in, mihingte taksa a cellte ah cell thak siam utna guang(embedded) a. Huai Siamtu lemgelna sem suah dingin, a nu khat leh a pa khat kiphamawh hi.
Hi e, mihing hinkhua ah hunbi bang zah hiam awma. Huai hunbite atuam dungzui in, hunbi tuamtuamte kituah pih ding itna- tup leh kawk tuamnei hawng piangto zel hi. Hiai La phuaktuin “Hon it hon ngai na om uh leh” achihin, ittu ding Nu leh Pa hiam, sungkhat laina hiam neilo chihna hi zenzen loa. Himahleh, Siamtu lemgel hih piching dingin ahunbi kimta a, itna thak nidanga akiphatmawh ngeiloh, itna chikhat kiphamawhin, lungleenna in hawng dima, ittu ding leh ngainatu lung-gulhin “Hon it hon ngai na om uh hiam” chiin khawvel zak dingin La sain akam hawn ka khia hi.
Ka ban tangin hong kai khia un: Mangkangten ‘Pop the question’ chi ua. Khenkhatte adingin awlsam ahi dinga, sak leh khangah 15 minutes sunga zatmang ding ‘yes’ kai khawm uhi. Khenkhatte adingin awl samlo hial hi.
Mihingten sep leh bawl, gen leh sak I neih chiangin amasa in I khuakah hawng kipana. ‘Pop the question’ dingin zawng khuakah hawng kipan hi. Khuakin, akisaipih ‘nerve’ te kiangah a question pop dingin command pia a, huai ‘nerve’ systemten a question pen ‘aw’ –a- ging -a theihtheih dinga hawng gin khiakna dingin ‘vocal chord’ tingtang tumin hawn tum(activate) uh hi.
Na computer memory in azawhloh ding file na thun leh na computer crash dinga, na electrical cable 5Am zo dinga bawl cable a, 15Am na paisak leh na cable kangse ding hi. Tuachimah bangin, chihtak luatna in na ‘nerve system’ te overload in, na ‘vocal chord’ kiangah command zuihtheih ding petheilo thei in, a question na pop pen ging khe theilo in awm thei hi.( Tua chibangte a dingin, English poet minthang tak John Milton in ‘Paradise Lost’ poetry hoihtak phuah sak hi!)
Hiai La phuaktu in “Ka ban tangin hong kai khia un” achih pen poetic license hi a, a ittu leh ngaitu in aban a va leen a, va kaikhe tantan ding chihna zawng hikhawllo hi. “Tha hong pia inla, mi lakah zawng na mitmei in hong hantohin”, chihna zawng hi thei hi. Tualo ah, “Kei khelkhellou, nang zawng tua question hong pop mai ve, ma te”, chihna zawng hithei hi.Huaiziakin, nungakte theih dinga hoih khat bel, ‘pop the question’ pen tangvalte mawhpuakna biik a kawih loh ding hi.
Meipam lupna ka chimtaak lua: Hiai apanin Laphuaktu unau laka pasal upapen ahi chih kithei hi. Aziaktuh, nidanglai deuhin meikiang/meipam ah lupna nih awma. Meikiang apan a khanglam nga a I tut chianga veilam pang inteekte/inn sung a papen te lupna hi a, ataklam pangpen unaulak a Pasal upapen lupna dinga, upapen ‘birthright’ hi a. Meipam lupna alup chihin duatpen leh goluahtu ding hihna ensak hi.Meipam lupna a ilup chiangin, khualum a, phalbi thuak nuam a. Huanah, thuk a mei-am pimpemten lungsim ah zankhawmial in leng tangkhat lohna, lungmuanna hawnpia a, neitu lungsim hawn guan hi.
Eden Huan nawp dan ginlelh vual hilo hi. Himahleh, tangkhat Adam adingin, Eden Huan nawpnaten lungleen kai tho ua, huai lui sagih kilawmtak Eden Huan chawmtute leh Eden pallunten a lungzuan na ding Leikha in Phulun pawtna ding a keih vang bangin kei vang lel uhi. Huai lui a Ngavawk nupa paihelhel ten, bukimlo ahihlam phawk khesak ua, huai sing-gahte bangchi tukin neekin lim tawk mahleh mahni kia a neekin alim ding bangin limsak lo a, anawp ding bangin zawng nuam zolohi. Huaiziakin, Adam amah kia a awm hoihlo hi.
Huchimah bangin, meipam lupna nuam tawk mahleh leng, hiai La phuaktu kum bangzah hiam hawng chin chiangin, a lungsim sungah a ‘awng’ khat –ahudimtu ding Siamtu in atuam vilvela abawl lohngal in a hukdim theihloh ‘awng’ hawng awm in; meipam lupna a-khuplup leh thal-lup kibang a mahni kia a lupdet chimtaak hun hawng tung hi. Huaiziakin, hiai La phuaktu in “Meipan lupna” achimtaak thu La-a-sa a, ahawng kiko khiak chiangin mawhsak huailo hi. Hiai La phuaktu in mihing a piang khempeuhin a zuih ngeingei ding ua kidawh ‘hinkhua Lei’ tawn kha hi ichi lo thei kei hi.
Puanpi nuai a phei li gawm ka ut: Zomite khawsakna ah Puanpi in mun pawimawh tak luah a. Nidanglai in, kiten chiangin numeilam in Puanpi keng sek uhi. Puanpi tello in kitenna awmlo chi le hang kam uang kihilo ding hi.
Puanpi: Puanpi gat thil awlsam hilo a, a tah leng khut khauh deuhlo in tah zawh maimai zawng hilo hi.Pat tampi tak neih ngai a, huai Patte pat hekna khawl zopa bol–‘Helhlot’ kichi ah apat tangte lakkhiakna dingin hek phot uhi.Pat heksate pat kapna in kap ua, kap zawh chianga mui a khekin huai Pat tuh khau hong suak a. Huai patkhaute, ato nadingin leh amul awmloh na’ngin anntang tawh kihuan khawm hi. Huaite nisa ah a pho na ding kibawlin kipho keu a, khauhiatna in kihiat mam hi. Huai pat khaute a hawng keu chiangin alum in kizial a, tangvalten nungak ahelkawn un, nungakte khau zialsak zel uhi.
Huai khau ziallum ping pengte Puanpi dingin ‘siam bang’ kichi a, hong kibangin ‘siam’lianpi hong suak hi. Inn sungah talo ahih chiangin, innkawng khawng mun lem ah Puanpi ding kibaang in kigan sek hi. Atangpi in, buhlak zawh December apanin kipan tangpi a. Aziak ahihleh, innpua a Puanpi gat ahihziakin vuahzuklohlai a gat hoih hi. Huai kia hiloin, pawltaak awl-lenlai a gat akulna awm a, huaibel numei kia in gan zolo ahih man un pasalte man hun tuh deuh leng ngai hi.
Puanpi zanchiang a isilh chiang a, alum na dingin Pat khuttal chia leh khap nih khap thum khawng a sau in kizial tawn a, huai Pattawnte khuttal tantan a sau in ki gat khum hi. Huaite Puanpi mul kichi hi. Puanpi pen khangluite Rizai hia, mattress hi a, blanket zawng hilai hi. Zomite tenna gamte tang-gam khawvawt gam ahihziakin, Puanpi in a etsak kia hilo in ataktakin zawng pawimawh hi.
Tanu neiten, atanu nungakno hawnghih chiangin Puanpi gat hawn pan ngal ua. Aziakbel, Puanpi gat I chih thil awlsam hiloa, azatna ding awm guihthei a. Huanah, I deih hun chianga gat dingin koih le hang, innsung buailai leh alemchanlohlai leh a kiphatmawh hun kituak thei hi.Huanah, agat hunsung zawng sawt hi. Huaiziakin, Puanpi gat sain koih uha. Zusa, innhik leh innlawiten aneek siat lohna dingin hoihtaka puan a tunin bichiing (ceiling) ah khai uhi.
Nungakten pasal aneih chiang un, huai Puanpi gatsa bichinga kikhai hawnla khia ua, a mothakna lam uah ‘Movan ken’ pawimawhpen dingin keng uhi. Mo vanken puanza leh thil dang khen khatte, apasal lamten kihawm sek mahle uh Puanpi pen midangkhoih siangloa, mo nu in a pasal tawh asilhkhawm ding ua sehtuamin awm hi.
Hiai La phuaktu in meipam lupna nawsia a, azi thak liklek in Puanpi thak liklek hawnken tawh sunthak, zanthak leh hunthak zat a ut thu La in hawn sa khia hi.Hi e, mihing hinkhua adingin zineih ni, pasal neih ni ichih hun pawimawh leh chiamtehtaak hi ua. Hiai Laphuaktu adingin, zi neih in meipam lupna apan zalenna en saka, huai in thilluite mangta a, hindan thaka hingding ahih dan zawng ensak hi.
Laphuaktu in a itpen tawh Puanpi khat silh khawma, alungphu uh Puanpi thaknuai a akituak a phu litlit kawma; hi tham e, pheipi li gawm zawng telin ‘gin awm ni, sihtan pha in aw’ chih a ut thu La in hawn sakhia hi. Puanpi kengthei kitenna in nu leh pa lemsak pihna, khawtang leh Saptuam theihpihna kawk a. Huchibang a “pheipi li gawm” Siamtu muhin etlawm hi. Hiai Laphuaktu in ‘Puanpi nuai a pheipi li gawm ka ut’ achih in thanghuaitaka, ‘commitment’ tello a, ‘neek loh ding vawng-gah keih’ maimai atup dan ahiloh lam hilh chian hi.
-By Zokhual
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