Tuesday, April 28, 2009

AHRC Human Rights Report

The Asian Human Rights Commission (AHRC) has received details from the Yoma-3 News Service (Thailand) and other sources that a gang organised by local authorities yesterday attacked a group of human rights defenders in Burma. On April 18 the small group was leaving a village near Rangoon when they were brutally attacked by around 50 persons, apparently with the backing of the local authorities, including the council and police.

The AHRC is still receiving the latest information on this case, but according to what is available so far, on 17 April 2007 the four men had travelled to Henzada township, about 30 miles west of Rangoon, for a human rights education session. They carried with them documents like the Universal Declaration of Human Rights and the Convention on the Rights of the Child, which Burma has signed. They were joined by some active villagers from the area and in total there were about ten persons in the group.

At about 12:30pm on April 18, the group set out from Oatpone to another nearby village on two motorcycles. As they were passing the Buddhist monastery on the outskirts of the village, a gang of around 50 persons came on to the road with slingshots and sticks to assault them. The first motorcycle could escape, but the second motorcycle, carrying Ko Maung Maung Lay and Ko Myint Naing, was stopped and the two men encircled and beaten up.

The attack was broken by a pick-up truck carrying some monks. The two injured men were put onto the vehicle and taken to Taluttaw police station, from where they were transferred to Henzada Township Hospital. Myint Naing was found to be seriously injured, with six incisions to his head, and suffering concussion. Maung Maung Lay had minor injuries to the head. Their bodies also had minor injuries all over them caused by the beating and slingshot pellets. The two victims were transferred for emergency treatment and x-rays at the intensive care unit in Rangoon around 10pm that night.

Meanwhile, another two persons, Ko Tin Maung Oo and Ko Yin Kyi, also were reportedly attacked and transferred to hospital in Rangoon with severe injuries; however, full details are not yet available concerning them.

After the assault, back in Oatpone village there were announcements broadcast over the public loudspeaker that there was a curfew declared until 6pm by order of the village tract council chairman.

According to local sources, the attack was allegedly organised by executives of the government mass-movement organisation, the Union Solidarity and Development Association (USDA). During the night that the group stayed at Oatpone village, a USDA township official, local police officers and at least one officer from the police special branch also came to stay there. In the morning it was reported that an official from the township council came too. The attackers are alleged to have been USDA members, and police and security forces in plain clothes.

Other human rights defenders are collecting full details of the incidents and intend to lodge criminal complaints in the coming days. They have said that the attack is clearly intended as a warning to them to stop their work; however, they will not do so.


BACKGROUND INFORMATION:

This is not the first time that gangs have been allegedly organised by the USDA to attack human rights defenders and others in Burma. The USDA has been accused of being behind the notorious 2003 Depayin massacre, in which a convoy carrying democracy party leader Daw Aung San Suu Kyi was violently attacked, leading to many deaths and serious injuries. The Asian Legal Resource Centre released a report in December 2003 on the massacre, which can be downloaded here: http://www.article2 .org/pdf/ v02n06.pdf. The report of the ad hoc commission on the massacre, organised by the Burma Lawyers Council, can be read here: http://www.ibiblio. org/obl/docs/ Depayin_Massacre .pdf. The USDA has a great deal of power and is also known to have been involved in covering up killings and abuses by local officials, such as the recent beating to death of Ko Naing Oo in a Rangoon suburb this March ( UA-096-2007) . The patron of the association is the head of the military junta, Senior General Than
Shwe.

See also the 2006 AHRC Human Rights Report chapter on Burma , and visit the AHRC Burma homepage: http://burma. ahrchk.net.

Economic sanctions against Burma

EU extends diplomatic, economic sanctions against Burma - Intern

As usual, I personally appreciate some international renowned scholars and political analysts getting involved in the affairs of Burma’s ongoing democratic movement. Derek’s experiences as former British ambassador and Ben as advocacy officer for Christian Solidarity Worldwide is an immense asset we can garner. I once made similar comment to Professor Steinberg of Georgetown University when he came to attend our panel discussion at the Johns Hopkins University on December 7, 2006 (SAIS campus).

Regarding sanctions on Burma, there appears to be a split perception within the opposition or say the democratic forces. US renewed it; now EU follows suit. Conversely, Asian economic powers approach differently. Had these engagements been concerted efforts involving Burma’s neighboring countries – particularly China and India, juggernaut changes could have happened. With the recalcitrant nature of Burma’s military leaders and appeasement diplomacies of some of the influential countries on their side, no pragmatic transformation has been visualized till date.

Below is a quote from one of my articles entitled “Burma’s probability: Wooing China and India:”
China toward Burma

The steady emergence of PRC economically and militarily has immensely effected changes both regionally and globally. While the western world is propagating for the spread and burgeoning of democracy around the world, China is exuding its result-oriented communist ethos. There is no doubt about the implications of China on other countries with its myriad imports and exports. Burma’s markets and households are overwhelmed with cheap but impressive Chinese products ranging from essential commodities to bulky merchandized goods. China has succeeded in ingraining its cultural and financial influences on Burma. Many of the wealth-to-do families and businesses have rested on the shoulders of the Chinese community. In other words, China has proven itself to be one of the biggest Burma’s trading beneficiaries and partners thereby entailing to be one of its strategic ally.

Sanctions from western countries, particularly the EU and US on Burma, are yet another incremental mileage for China. While Burma is largely seen cornered and isolated by the international community, China extends its soft hands to the hierarchy of the regime by offering variant incentives. This cemented diplomatic cordiality serves as one hardest substance to penetrate the periphery of the ruling regime. The hardening of this rigidity is augmented by the renewed Burma-Russia relationship. Both China and Russia status as permanent members at the United Nations Security Council (UNSC) is even a greater challenge when it comes to dealing with Burma.
India toward Burma

Had China not been aggressively advancing in the region, India might have taken a different road map toward the perplexed Burma. While seeing China as a traditional rival and potential threat to its territorial integrity, India cold-shoulders to the hue and cry for a democratic change in Burma. Economic interest is another important factor. The world’s biggest institutions of communism and democracy are on hot pursuit for regional influence and international presence. This is one of the reasons why Indian politicians and decision makers seemingly have contradicting statements when they are in the opposition camp and once ascended to power. The bottom line here is that national interests and security matters most for individual countries.

Moreover, the racial diversity of India also has a tremendous weight in shaping its foreign policies. Majority of the people in the eight sister states of the northeast India are racially of mongoloid stock of people, different from majority of the Indian population. A sense of being foreign to Indian mainland and an alleged step-motherly treatment from the Indian government to people of these states have resonated with insurgency campaigns ranging from statehood demand to secession. Curbing the activities of these insurgents, many have bases in the soil of Burma, necessitates their cooperation. In reciprocation, India needs to extend a good will gesture to appease the Burmese military leaders. This may also pertains to the launching of India’s “Look East” policy.

Despite the low ebb enthusiasm, India appears to be more considerate and concerned over the Burmese democratic struggle than China. Thousands of both registered and unregistered refugees from Burma are allowed to settle in the country through the United Nations High Commissioner for Refugees’ New Delhi office and some local Non-Governmental Organizations. Privileges and opportunities given to the Burmese community in India by the government is by and large less significant than those of the Tibetans, yet this is one evident example construed to be India’s discreet solidarity to the Burmese democratic struggle. In the calculations of many world political analysts, these actions are apparently too little to help resolve the decades’ old Burmese political problems.

Regards,
Nehginpao Kipgen

Kukiforum News

Re: [Kukiforum] UPF clarified
Posted by: "Nehginpao Kipgen" nehginpao@yahoo.com nehginpao
Mon Apr 23, 2007 11:06 pm (PST)
I would like to read the researched findings in both its first and second edition. Late Dr. Vumson in his book entitled “Zo history” proposed the name “Zo’ in an attempt to find a common and agreeable nomenclature for our people. However, till the day of his demise, he didn’t insist that it is the truest and authentic name. According to his findings and conclusion, this word pronounced differently as Zo or Yo or Cho or Asho, etc. is the most widely used, and therefore, should be used as a common name. Many of our historians and scholars could counter argue. We have a tradition and history of identifying ourselves by clan name (literally the oldest man in the family) and or by village name - our traditional governing system is chieftainship.

During my meetings with ZORO president R. Thangmawia and retired Indian ambassador L. Keivom here in the United States, I emphasized to them that the people are more important than the nomenclature itself, and even suggested them to organize an international conference if they are really serious about reunification. Participating at the United Nations indigenous conference in New York is good, but the grassroots activities are also equally important, if not more. Although we sometimes attempt to manipulate or monopolize our historical identity distinctively as Kuki, Chin or Mizo (Zo), the world understands the fact that we are one and the same small group of people.

Nehginpao Kipgen

Manmasi Year Book wrote:
Manmasi Year Book: A Preview
>Vol-II (2006 -2007)
> -Joseph Joute, Journalist.
> For the first time in the annals of the Zo ethnic tribes or the descendants of Manmasi, a unique Year Book has come into existence thanks to the untiring efforts of the editorial board led by the abled editor and publisher Timothy Z.Zote of Churachandpur. The Sincere and persevering editor and his team could never be discredited for bringing out such an important price of hard work which could be valued by all the Zo ethnic groups (Manmasians) alike, individually or as a whole.
> It was about nine Years back that the editor of the Year Book came to me and told me about his vision of collection and documentating of the historical facts and figures of the Zo ancestors and their history besides today’s World latest information and important incidents rerlated to historical developments. I encouraged him to continue on the good words and suggested a few many things. But, to be frank, at that time I had some doubt that whether a match like “Manorama Year Book” could be made from our land/world, i,e, the Zo’s world.
> I was not so surprise when the first edition (2005) was released at Rengkai Community Hall by Dr (Prof.) L. Fimate, Director of RIMS but was amazed at the contents and quality of the Book. The Vol-I of the Manmasi Year Book was the best seller and valued by all next to the Bible. It was sold out in no time.
> When the second edition (2006-2007_ was in its initial stage and materials being collected, Timothy came to me again and showed me the collection of historical facts and up-dating knowledge and information. I was involved in a great deal and knew how important the contents were and the width
>e of its coverage.
> When I was given the dummy copy for final proof-reading, I was again amazed at the so many materials being collected in a short time. And when the final copy of the Year Book was brought or given to me by the editor for a preview, the quality of the Year Book now convinces me that even a print standard of the quality of Manorama Year Book could be produced even in our own land!
> Going through the book, I found that it is of the finest or best quality and the hard-cover with jacket-multi- colour was of the latest and highest quality that has never been matched even by year books like the ManoramaYear Book which comes to be the largest selling Year Book in India(English) The Manorama Year Book compared to the Manmasi Year Book is very cheap in quality and contents especially for the Zo ethnic groups.
> The content of the Manmsi Year Book, Part one, history of various tribes coming out from Sinlung (China) and how they scattered and settled in many parts of North-East India, Myanmar and even upto Bangladesh is most enlightening. The events and dates of the historical facts are precisely documented and most factual compared to many Zo history books. It sure is a hard-researched findings from various angles. This is the only book which research the Zo history in the most general view, that is, without pointing to a single tribe in particular. The facts in which all of the Zos (Manmasians) can base their historical sources. It would be most valuable for historical researchers of the Zo ethnic groups, and others researching on the origin of the Zos
> It is apparent that most of the famous incidents and persons originate from Mizoram and especially of the Hmar Manmasian tribes. The word “Manmasi” appears to originated from the Hmar language. But all of the Zo ethnic groups seem to identify themselves as descendants of Manmasi.
> The historical events recorded from 229 BC is the most valuable piece of collection.
> The first part of the Year Book deals in general history and information of the region. The world Section also deals in many important subjects from Geography to Science to modern technology, besides India and world history of great people and civilizations.
> General knowledge from business to Science and upto-dated informtions, good for students and officials alike are included in the Miscellany Section. These information stored in our own dialect in a good quality print could be a knowledge house for future generations for many Year Book could be and sure is a valuable source for all the human races that can be used any time in diverse way for varied purposes.
> The Bio-graphy of prominent persons in their respective fields is the bone of the Year Book which makes it unique from the other Year Books. For those who want to have biographies of imminent persons of the Zo People ranking from intellectuals to businessmen, singers to Journalists, Social workers, etc. Manmasi Year Book Vol-II (2006-07) is a book which must be possessed by any means. It is the one and only year Book of its kind in the world of its contents, Standard quality and uniqueness.
> The last part, but not the least, deals with important current Events, historical events that will remain as a hall-mark for the Manmasian of Zo hnathlaks along with their pictures. The first of its kind in the Zo’s history like the state level SIKPUIRUOI and its cultural festivals and beauty pageant along with the picture of the beautiful MISS SIKPUIRUOI are an eye-catchers. The incidents of innocent people being killed were the evidence of the once-upon-a- time Gun-culture that is affecting the Zo’s culture are all documented and recorded.
> All in all, the Manmasi Year Book is a very unique Book, the first of its kind in the world. One cannot be more true3 in placing it next to the Bible especially among the Zo ethnic groups. Not any kind of Book has been published, other than the Bible, that containes so many valuable materials in over 700 pages of the best quality of paper and print quality.
> The Year Book priced at Rs. 350/- only will be sold at Rs. 300/- on the releasing day, is a nominal price compared with its quality. It is the pride of the tribal people and is rightly released by Shri P.C. Lawmkunga IAS. the Principal Secy. of Tribal Development, Hills, Commerce and Industries.
> I hope that the Manmasi Year Book continues to enrich the Zo’s customs and remained a priceless piece in the future. The Book is sure to be best-seller like its predecessor. Those who get it at Rs.300/- only will be the luckiest persons

On Mon, 23 Apr 2007 Menasheh Lamhil wrote :
>Sopi,
> Leiset chung ahin Zougam a cheng nation tamtah aum in ahi. Ajehchu Zougam kitihi Burma le India a bou um ahipon, leiset chung jouse a um ahi. Continent jouse ahin Zougam aumsohkei e, achutileh amijong umsohkei ding tina ahi.
>
> Zou akitileh thinglhang gamdap lah, thingna louna kehoina mun, zu le va chuleh sa tiho nom a alhatna mun hohi zoulah akitin, Zougam jong hitima chu ahi. Hitima bang achu hitobang gamlah a cheng (mihem hihen lang, sahem hitaleh) amaho chu Zoumi kiti ahi in asa hochu Gamsa kiti ahi. Tukhang hin adeh in lhumlam gam mi hohi city sung a chen sang hin gamthip lah a nomtah a hinkho man ding thanom ahung tam tauvin, chuleh hitobang gam lah ahin acheng nomjo tauvin, khatveileh amahon jong Zoumi kahiuve ahinti diu kinep aum in ahi. (Tot le tah kigomkhom ahi)
>
> Kuki vang hi eiho India, Burma chuelh Chittagong sung a Manmashi sonte ho jouse min eina minvonau khat ahi in, eiho kihetna khat jong ahi e. Zoumi vang hi leiset chung ah atam e (ama hon eipao ahetlou jeh uva Zoumi ahilam uh akihet lou bou uh ahi).
>
>
>thinglang post wrote:
> Iti dan a KUKI leh Zo kiti hi hung kijang kah le le kit a hitaam ? Kuki/Zo kiti a ahung kiman khom hi dih mong a hinaam ? Ngaito khamsed kasa in , ahe thiem hon lungsed tah a nei hin hilchen ding in kahung tao e.
>
> Kakipah'e
> On 4/21/07, Kukiforum News wrote: UPF clarified
>
> Lamka, April 20: United People's Front, a conglomerate of various armed outfits today clarified that the views expressed by German Kuki/Haokip, Army Chief of KNF (MC) and chief commander of the KNO in his interview with NDTV 24X7 dated April, 2007 regarding the formation of Kuki/Zo organizations and its objectives in Manipur were purely of his personal opinion.
>
>The statement of the UPF further clarified that the views neither represent the collective will nor aspiration of the people, and that, it considered the uttered views as premature.
>
>The Kuki/Zo ethnic group in the present state of Manipur, though they share common history, culture, language, beliefs system etc still failed to establish a common forum as of now, said the statement.
>
>UPF therefore, construes the views of German as 'unfulfilled task' and 'passionate dreams' and does not consider any particular community/organizat ion as natural enemy.
>
> http://e-pao. net/GP.asp? src=17..210407. apr07
> Visit us online at www.kukiforum. com

Ka NU Organics Farm Bawl Dan

USA na tawm in Zoaktui, Zovok, Zomeh, etc. thupi bawl:

Na thei ta hia?

Zomi te aa ahih peuh leh kawlzang pan kidelh, vaigam pan kidelh, USA natawm in thupi hi ciin tunai diak pan theita uh, hong pil dekdek ta sam uh hilo dia. Rocket bek, Nuclear galvan bek, technology bek, dollar bek thupi khin lo hi cih hong tel semsem ta uh, hong khanglo ta uh, Zomi te van, na, neihsa, khutsuak, etc. a thupina hong thei ding hi ta uh hi. Halleluijah!

Nungak te natawm in lim a sak uh, Miss kitelna na tawm ah a khuamu, a thu thei deuhte leh a khatna ngahte ciangciangin a gen uh pen - Zomeh, Zovoksa, Zoantui, Zoaktui, Zoaksa, etc. ahi hi.

Bangkok ah leitung bup nungak melhoih penpen "Miss Universe" a kitel laitak in a khatna a ngahnu Miss Canada in, lim kasak penpen "Shusi, Florida Zomi te huansa hi," ciin mipi tulsawm a sim te leh TV ah a en tulza tampite mai ah kihisak tak in a gen ciang a khatna ngah pah hi. Tua zahta in Zomi te khutsuak kithupi sim a, MISS na tawm ngahsak in, a KHATNA na tawm ah mi ngeina khat zong lamsaang hi.

Zoaktui e le? Nasep a khawl ciang, a gim a tawlna khempeuh a dawn dingin Zogam tangval te in Zoaktui tangkhat a sialdawn ziau ciangin a hunlap in a tha dim kik a, a tha kiam cih om ngeilo, a thatang hoih in, thahat a, cidam in sisan suak a, iplah huai in, zahtak huai ahih manin zangsung nungak melhoih tampi na tawm Zogam ah na hupto zo mawk hi. "Zangsung pan nungak melhoih tampi Zogam ah kahto hi" cih news ah i sim kha ta hi.

Zoaktui, Zomeh, Zoaksa, Zovoksa tawh a kivak - a melhoih, a thahat, a cidam, a pil Zogam tangvalte tenna gam hi mawk hi ven. Ling tamta leh phamawh lo, vui khu taleh phamawh lo, moto lampi omlo in Lu tawh van kipua ta leh phamawh lo "ITNA in na khempeuh a thuakzo a, a tawptan in a thuak paisuak hi" kici hi ven. Leitung tomvei nuntak sung a hoih penpen deih huai hi cih a theisiam ciang-a pil leh tei nungakte in zong Zogam mah na mitsuan ngaungau mawk uh hi. Ahi zongin Zotaang in bel Zolia bek mah a ci ngitngeet hi. Hero. A real Hero. A man. A gentleman. A real man.

Singtawi lianu sakmel a lawm zong,
Zotawi lianu sakmel mah lawm zaw e,
Singtawi lianu tongdam a nem zong,
Zotawi lianu tongdam mah nem zaw lai!

Tua manin Zolia te khamuang a, Zotaang te thupi hi.

Zolia te hutna dingin sih a kul leh zong si ngam a, a lu na tawm khaam ngam hi. Zotaang thupina tua hi. Tua manin Zolia mit ah Zotaang mah hoih pen a, Zotaang mit ah zong Zolia mah hoih pen hi.

Zomi Lia leh Taang vang kingai, ki it te aw -- phualva kop bang maciang kisuan in singdang ngailo in ngabang leng khawm uh hi. Khangkhat nuntak ciatciat kua dang ngailo in nunnuam in ei phawk loin nuamsa uh hi. Aw lia leh taangte ki itna in Zogam leh Zomi etlawm sak si e!!

Tulai ciang ORGANIC FOODS kici hi. Ki minthangsak hi. Zong minthang hi. Tuate khempeuh pen Zomi te cih dan pan a theih uh hi. Leihoihza i cih Fertilizers ciin a min bulh liamluam se uh a, a taktak in zatui (chemicals) lauhuai pipi - phosphates, sulphate, cihte ahi hi. Bang hangin hih leiza i cihte lauhuai hiam cih leh anteh lohing sung ah tua leiza te muat khin lo a, gan in ne lehzong muat khin lo in, mihing pumpi sung a tun ciangin zong kum 100 bang sia lo in om thei, sisan leh satak ah bel cip thei hi kici hi. Tuabang zatui leh leiza tampi lakah THOZA i cihte bang a lauhuai penpen ahi hi.

A lauhuai dan theilo in a huaiham, a duham, a meet bek a tuat, a lian bek a thupisak, ama pumpi sang Dollar a itzaw mikang te in leiza tawh lo a buak ziahziah laitak un Zomi te in bel -

'Lunglai khau bang ka hual hual ciang,
Tang bang dam ding sial bang lian pen e"

cih philosophy pen na tel lua ta uh ahih manin na huaiham sese lo uh a, a cidam, a lim, a al hoih mahmah na teel tangtang uh a,

'Melhoih ningtui kidawn theilo,
Lungsim siangtho va bang pil"

ciin a mel sangin a hoihna mah na thupi sim den uh hi. Tua manin Samphok cing le uh zong a lim ding, a al ding na hanciam uh a, Manta cingta leh tua mah, Maipuang ciing ta leh tua mah, Ankam ciing ta leh tua mah. A cidam lo a mel a limci piakpuak sangin a limci mahmah a mel a khek liklek zong na teel zaw uh hi. Tua manin Zomi te pil a, Zomi te cidam a, Zomi sungah Cancer, AIDS, Gilpi na cih kiza ngei lo hi. Tuahsiatna na hang ahih kei leh teek tan mah dam in khansih cih kiza lo hi.

Ahi zongin tulai ciang Zogam zong mun dang pan natna hoihlo tampi in hong bawmin, hong zintung den a, hong lut zuahzuah in, mun pawlkhat bang leitungah a kihhuai penpen na gam/khua a suakta hi. Zomi bek a omlai in tua bang kiza lo hi.

Tu in a kipilsak, a huaiham, sum meet ding bek a tuat den, zatui leh leiza tawh mehteh mehgah a liansak, a cidamloh hang a meel etlawmsak pong cihte a hoih loh dan thei kik in Zomi te cih dan hong zuikik nuamta uh a, ORGANICS hong zang ta uh hi.

Ka Nu organics Farm Bawldan:

Ka nu tawh Kawlkai ka suan uh ciang, kawlkai a liatna ding, a takna dingin leihoih kisam veve ahih manin kiak leh nahsawlte leileinuai ah ka phum uh a, tua sawlte tungah leivuum sak in tua san ah kawlkai gui ka suan uh hi. Sumbuk pan kilei leiza leh zatui te ka leingei kei uh hi. Zong limzaw, al zaw, ciil zaw, siangtho, sunsiah neek zong khut sil ngai sese lo.

"Inn ah annek ding ciang khut kisil masa, gam ah annek ding ciang khut kisil ngeilo, khutsil kisam lo"

cih pen Zomi te in tangtawng pek pan Paunak bang a kamteh ih a kizang hi. A khiatna pen gamsung kihhuai lo, vokek, akek, bawngek omlo, siangtho cihna hi. Lei bek hi lel a, lei sungah nahteh muat hilel ahih manin gilna sak lo, natna piangsaklo hi.

Tua banga Zomi te tangtawng ngeina leh siangthona, ORGANICS pen tu in leitung khangto gam leh a hausa USA natawm in hong eeng in, i cih dan hong ciing ta uh hi.

Pa Thawng, Wahsington DC ah a om pen in, "Cinpu aw, ko kiangah Zomeh, Zoaktui, Zovoksa, Zoaksa, etc. cihte pen a mel et in limci lo, etlawmlo, an teh khawng keu siangsuang ta leh kideihzaw ta hi. Aman zong a zahnih bangin tam a, mihaute leh a neizo deuhte bek in leizo uh hi. Zogam omlai ngaih huai mahmah ei," ci hi.

Leiza (Fertilizers) tawh a kibawl meh a limci, a siang sitset ta leh cidamlo kici in kideih mel nawnlo hi. Vok zong a saivok i cihte a lian em am te sangin a Zovokte mah a sa kideihzaw ta hi. (Zatui kisun lo ahih cianga)."


"Segah a neu hangin tak hi":
Segah pen zo sung singkung Sesing gah hi a, a ham ciangin a gahtuamna ling bompi kikheh in a nuai leilak ah kia a, khedap bulh lo kheguak in vasa vai ciang khenuai hong sun nuam mahmah hi. Ahi zongin a gah, a tang pen lei ah kia zeizai in tak mahmah a, petkham in ne leeng lim mahmah hi. Gamsa tuamtuam - ngal, vom, sakhi, ... te in duh mahmah a, segah tam kum in gamsa thau mahmah uh hi.

Segah pen neu cik, meneu cin cia khawng pha, zusa ek sang lianzaw deuh bek hi mah tase leh a sungah a gah pen tak sensan (solid) mahmah ahih manin, a neu hang a limci, a tak mahmah genna in, "Segah a neu hangin tak hi" kici hi. Meitei te in na theikhial uh a, 'Seek neu zong thuk hi' na ci bialbual sam uh hi.

Tua ahih manin Zomi te van neihte a lian lo, a neute zong a limci vive hi a, segah bangin tak mahmah hi cih i theihsa, i phawk kikna dingin hong kuisuk pak hi ing.
Genkhial a om leh kimaisak ni.
Hau Za Cin
Phuitong Liim

Hiam gamtatna ( Terrorism)

By Tual Khan Suan ( Suanpi)
“Muh dahna pen muh dahna mah tawh thu hoih suak theilo in, itna tawh thu hoih suak thei bek hi.” Buddha.
September 11,2001 ni a USA gam New York khuapi a om World Trade Center building, Muslim biakna bia Osma Bin Laden makaih Al-Qaeda pawlpi pan hiam gamtat mi ( terrorists) te in Vanleng ( airplane) kawikaih ( hijacked) in a suksiat uh ciangin tuhun leitungah “ terrorism” cih kammal hong laang mahmah hi. USA kumpi a sem G. W. Bush khawnbawl upa pawl ( administration) in zong “ hiam gamtatna gal ( war on terrorism)” cih kammal zangin leitung ah tangko uh a, Al-Qaeda pawlpi mite om na mun khempeuh gulhik cil geh in zon cihtak zong pah uh hi. Tua banga hiam gamtatna ( terrorism) pen tuhun a kipan hi lo hi. Leitung tangthu tawm en kik leng; 1931 February 21 kum a Peru gam Arequipa khuapi a Byron Rickards in meithal ( arms) tawh a deih ngetna, September 12, 1948 kum a Greek te i T.A.E Vanleng (Airlines plane) communist panpih mi ( 6) in Yugoslavia gam a khualzin ding sangnau pang te a kawikaih ( hijacked) na, 1960’s kum pawl a Israel gam thong sunga a om Palestinian mite a khak
khiat ding deihna tawh Israel gammi Olympic a kimawl dingte Palestinian gammi te in a kawikaihna te uh gen kei leng zong leitungah a ciamteh tak vanleng kawikaihna pen tam mah mah khin zo hi. A hizongin tua bang thu piangte hih mun ah i gelh kik kei ding hi.
Hih bangin hiam gamtatna ( terrorism) cih kammal a ki lim zat mahmah hun lai tak in hih kammal i khiatna ( defination) pen gelh khiat ding zia tawh kisai zong buaina tampi om hi. Cihnopna ah a bang ci bang gamtatna te hiam gamtatna ( terrorism) ci ding? Kumpi a sem te zong hiam gamtatna ( terrorism) a sem ngei ding uh hiam? cih bangte leitung bup san theih ding thukimna hamsa mahmah hi. Bang hang hiam cih leh na khempeuh ah a lang tuak om den a, a lang khat lam leh a mau dinmun pan en leng a san theih huai thu leh a mau leh a mau khial a kisa lo vive i hihi. Mikhat ( ahih kei leh) pawlkhat in a mau muhna leh ngimna a ngahna dingun a gamtatna pen hiam gamtatna ( terrorism) ci’n a dang mite ( a langpang mite) te’n a ko lai tak un, a mau leh a mau pen “ suahtakna ding na semmi ( freedom fighters)” ci’n kimu uh hi. ( One man’s terrorist is another man’s freedom fighter)
Tua hi a, hiam gamtatna tawh kisai san dan a tuamtuam tampi leh leitung bup santheih ding a khiatna pen ngah hamsa hi. United Nations Organization (UNO) a kiphuh khiat ma hun a leitung bup minam te kipawlna a hi League of Nations Convention (1937): in “gam khat langdona ding a hih kei leh mimal khat or mihing pawlpi khat or tangpi tangta te lungsim sungah lungzinna, lauhna, ciziat huai gamtatna a piangsak thei tual thahna leh khialhna pen hiam gamtatna (terrorism) c’in ciamteh hi”. Tua khit leitung bup minam kipawlna ( UNO) in, UN Resolution language (1999): “ 1. tual thahna leh khialhna, a thu manlo a hiam gamtatna te khempeuh pen mi kua cih omlo muh khempeuh ah a bawl leh nakpi takin mawh sak hi, cih leh 2. “ politik tawh kisai a hizongin, ngaihsutna ( philosophical) , lunggelna ( ideological) , minam, biakna leh a dangdang paulap in a tupna leh ngimna ngahna ding in mimal, mihon leh tangpi tangta siatsakna leh a ci ziat huai gimna a piangsak thei ding gamtatna pen hiam
gamtakna (terrorism)hi ci’n let khia hi”. Hih a tunga te pen leitung bup minam kipawlna ah hiam gamtatna (terrorism) tawh kisai a khiatna tei khiat ding a thusun (proposal) thu te a hihi.
Mi khempeuh in tupna leh ngimna kinei tek a tua i tupna leh ngimna i ngahna ding hong langpan te leh hong khak tante “galte” ci’n kiciam teh a hih manin mi khempeuh gal nei i hihi. Kumpi dinmun a om te in tua bang hong langpan te pen “ thukham pualam a om mite ( outlaw), tual that leh khialhna bawl mite ( criminals)” cih bangin tangko thei uh hi. A hizongin kumpi a sem te mahmah in zong a mau ( kumpi te) tupna leh ngimna a tangtun na ding un tua bang na sep te sem ngei kha ding uh hi. Gentehna in a galte uh a mat zawhna dingun bang mah khialhna nei lo mipi (civilian) te gawtna, mihing banglo a bawlna ( inhumane) leh thauvui thau tang tawh kapna te a hihi.
Hiam gamtatna tawh kisai a khiatna leitung bup san theih ding a kilet khiat na ah hamsatna a om hangin hiam gamtatna a pianna dingin “hiam gamtatna i gah leh a pianna ding a sem mite” a om ding a kisam hi. Tua hi leh, terrorism i cih teh “gamtatna i gah (the expected result of the violence)” bulphuh khensatna nei ding maw, a hih kei leh “ a pianna ding a na sem mite ( the nature of the actor)” bulphun a khensat zaw ding maw cih thu ngaihsut huai khat hong suak kik hi. A zenzen in “ gamtatna i gah ( the result of the violence)” bulphuh leng Mizo gal lai hun a India galkap te in Mizo tangpi tangta te tunga a gamtatna te uh a hi, mihing banglo a gawtna, inn leh lo leh neihsa lamsa suksiat sakna, numei sualna te a kipan, Kawlgam galkap kumpi te i gamtatna te kihel in, USA gam kumpi in Afghanistan leh Iraq gamsung ah khialna nei lo mipi te bomb leh thauvui thautang tawh a thahna te khempeuh zong hiam gamtatna ki ci thei hi. “ Apianna ding a sem mite ( the nature of the actor)
bulphuh leng a thunei kumpi leh a tha hat pen kumpi te gamtatna leh nasepna khempeuh pen thu man hong suak ding a, leitung ah thukham vaihawmna ( the rule of law) bei in, mihing vaihawmna ( the rule of Man) tawh thu kigen ding a hih man in thu manna ( justice) om nawnlo ding hi.
USA gam kumpi in leitung bup ah hiam gamtatna a bei siangna dingin deihna tawh hiam gamtat pawlpi ( terrorist organization) te a hi Al-Qaeda, Hazzebollah leh pawl dangdangte a om na peuh uh delh in a do den uh hangin a mau ( Al-Qaeda) te in USA gam kumpi pen zong hiam gamtat mi ( terrorist) in mu uh hi. A mau hih bangin na ci uh hi. “Killing a person in a forest is an unforgivable sin, But the massacre of a peaceful nation is a debatable question. Hiam gamtatna ( terrorism) pen lungsim tawh kisai ( mentality) a hih manin mihing te kisin sak na pan a zung kha a hihi. I Zomi paunak sunga “ Ak gilo khat go (that) leng a taang ( khek) ding khat om veve” a cih uh bangin hiam gamtat mi khat a sih hangin tua bang ngaihsutna a bei siang ding hilo a, mi dang khat a khek ding om veve ding hi. Hiam gamtatna pen hiam gamtat mite in bei sak ngeilo ding hi. ( Terrorism can not be eliminated by Terrorist)
Mihing te nuntakna ah thu hoih khat ngahna ding in a hoih lo gamtatna tawh ngah sawmna pen lam khialhna khat a hihi. Thuhoih vaihawm ut mite in a hoih lo nate leh a hoih lo na a sem mite tungah thu hoih leh thu dam tawh gamtatna bek in mihing te nuntakna ah lungmuanna om sak thei bek hi. “ Kawl zong thu dam in ki ho” ci’n i paunak sungah i zat bangin thu dam tawh kihona hang bek tawh i deih thu hoih ki bawl khia zo pan hi.

The Chronology of Christ's Crucifixion

The Chronology of Christ's Crucifixion and Resurrection
By Taang Zomi

Let's do our homework first:

A 24-hour Ancient Egyptian (and Babylonian) Day begins at sunrise (about 6:00 a.m.) and ends at sunrise.

A 24-hour Julian Day begins at noon (about 12:00 p.m.) and ends at noon.

A 24-hour Hebrew (and Italian) Day begins at sunset (about 6:00 p.m.) and ends at sunset (Levititicus 23:32; also Genesis 1:5, 7, 13, 19, 23).

A 24-hour Day for most of the world (especially Gregorian Calendar) begins at midnight (about 12:00 a.m.) and ends at midnight.

There is a difference of about 6 hours between Hebrew Day and our Gregorian Day.

The sixth day of the week (in Hebrew calendar) ends at sunset (about 6:00 p.m.) on Friday (in our Gregorian Calendar), but Friday ends at midnight (12:00 a.m.), about 6 hours later.

The seventh day of the week (in Hebrew calendar) begins at sunset (about 6:00 p.m.)on Friday and ends at sunset (about 6:00 p.m.) on Saturday (in our Gregorian calendar). Saturday ends at midnight (12:00 a.m.), about 6 hours later.

The first day of the week (in Hebrew calendar) begins at sunset (about 6:00 p.m.) on Saturday and ends at sunset (about 6:00 p.m.) on Sunday (in Gregorian calendar). Sunday ends at midnight (about 12:00 a.m.), about 6 hours later.

Tuesday [early Nisan 14]: Jesus Christ ate an early-evening Passover meal with His disciples (at the beginning of Nisan 14, Jewish reckoning) and instituted the New Covenant symbols (Matthew 26:26-28). Jesus was then betrayed by Judas, arrested and during the night brought before the high priest.

Wednesday [Nisan 14]: Jesus was crucified and died around 3 p.m. [on the daylight part of Nisan (or Abib) 14] (Matthew 27:46-50). This was the preparation day (Nisan 14) for the annual, not weekly, Sabbath, which began that evening (Nisan 15) (Mark 15:42; Luke 23:54; John 19:31). Jesus' body was placed in the tomb at twilight (on Nisan 14) (Matthew 27:57-60).

Thursday [Nisan 15]: This (Nisan 15) was the high-day Sabbath, the first day of Unleavened Bread (John 19:31; Leviticus 23:4-7). It is described as the day (Nisan 15) after the Day of Preparation (Nisan 14) (Matthew 27:62).

Friday [Nisan 16]: The high-day Sabbath (Nisan 15) now past, the women bought and prepared spices (on Nisan 16) for anointing Jesus' body before resting on the weekly Sabbath day (on Nisan 17), which began at sunset (Mark 16:1; Luke 23:56).

Saturday [Nisan 17]: The women rested on the weekly Sabbath (on Nisan 17), according to the Fourth Commandment (Luke 23:56; Exodus 20:8-11). Jesus rose around sunset (on Nisan 17), exactly three days and three nights (72 hours) after burial, fulfilling the sign of Jonah and authenticating Jesus' Messiahship.

Sunday [Nisan 18]: The women brought the prepared spices early in the morning (on Nisan 18) while it was still dark (Luke 24:1; John 20:1). Jesus had already risen (Matthew 28:1-6; Mark 16:2-6; Luke 24:2-3; John 20:1). He did not rise on Sunday morning (on Nisan 18), but at sunset the day before (on Nisan 17).

Jesus Was Buried on Wednesday

Jesus Was Buried on Wednesday Evening, Not on Friday Evening

The Length of Jesus' Time in the Tomb Proves He Was the Messiah

Jesus gave one sign that would be proof of His resurrection as our Savior-the amount of time He would spend in the tomb. Jesus stated: "For as Jonah was three days and three nights in the belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth" (Matthew 12:40).

"And Jonah was in the belly of the fish three days and three nights" (Jonah 1:17). The timing then of Jonah's experience is the same amount of time Jesus would be in the grave. Jesus said this length of time would be proof that He is our living Savior.

If you want proof as to whether Easter represents Jesus' resurrection from the dead, all you have to do is count correctly. Following the traditional reckoning of a late-afternoon Good Friday crucifixion to an Easter Sunday morning resurrection, at best one can only come up with one full day, two small parts of daytime and two nights. Yet Jesus said the proof that He was the Messiah was that He would be in the grave or tomb three days and three nights.

Something is obviously wrong with the traditional Good Friday-Easter Sunday timing. It simply doesn't work, no matter how you try.

A key to counting this time correctly is found in a proper translation of Matthew 28:1. The Ferrar Fenton translation correctly renders this verse: "After the Sabbaths [plural], towards the dawn of the day following the Sabbaths [plural], Mary, the Magdalene, and the other Mary, came to examine the tomb."

There were, in fact, two Sabbaths that particular week. Putting all the information together, Jesus died in the middle of the week, on a Wednesday afternoon, and was laid in the tomb close to sunset (John 19:31-42). He had to be laid in the tomb by sunset because the night and day that followed were holy (verse 31), the first day of the Feast of Unleavened Bread (Leviticus 23:4-7), a Holy Day Sabbath that could fall on any day of the week.

Then came Friday, a regular work day, followed by Friday night and Saturday daytime as God's weekly seventh-day Sabbath. Ferrar Fenton gets it right, translating the plural Greek word sabbaton in Matthew 28:1 as sabbaths.

Once we understand that two different Sabbaths were involved, it becomes clear that Jesus was indeed three days and three nights in the tomb, fulfilling the only sign He gave that He was the Messiah. From sunset Wednesday to sunset Thursday was the first night and day; from sunset Thursday to sunset Friday was the second night and day; and from sunset Friday to sunset on the weekly Sabbath was the third night and day-three days and three nights, just as He said.

The prophesied three days and three nights is also the all-important key to recognizing the fact that Jesus was resurrected at the end of the weekly Sabbath and not on Sunday morning.

John 20:1 tells us: "Now on the first day of the week Mary Magdalene went to the tomb early, while it was still dark, and saw that the stone had been taken away from the tomb." She found the tomb already empty, and the angel told Mary that Jesus had already risen(Matthew 28:5).

This means He was resurrected before the sunlight of dawn, which puts us back to the actual time of resurrection as being the end of the weekly Sabbath at the time of sunset on Saturday. Comparing and correctly understanding the Gospel accounts makes it clear that Easter sunrise cannot be the time of Jesus' resurrection. Jesus' time in the grave-the same amount of time that Jonah was in the belly of a fish-indeed proves that Jesus was the Messiah. GN

Source:
http://www.gnmagazi ne.org/issues/ gn69/easter_ messiah.html

Chin Sian Thang Sitni toh kisai tawm

Kawl gam galkap kumpi te’n haksatna tuamtuam a tuah laitak un a lang pang pawlpi te ma nawt ding a hihi. – Pu Cin Sian Thang.

Hih kammal pen kawlgam sungah kumpi langpang mite sihna hanmual lam zuan dingin a kisawl lai tak leh kammal khat na ngawn tawh kumpi te hoih lohna a gen mite kum ( 7) thong ( jail) sungah a kikoih hun laitak in launa nei hetlo a, a ma upna a sem i makai Pu Cin Sian Thang gen kam mal a hihi. Kawl gam sung ki ukna pen thu kham leh dan ( the rule of law) tawh ki uk hi lo a, mi mal ( galkap te) te’n a mau muk pan a pusuak kammal te leh thaulong tawh vaihawmna gam a hihi. A mau ( galkap te ) a lang pang leh a mau thuneihna leh vaihawmna a linglawng sak thei ding mite pen a gawt mahmah na gam hi a, Shan National League for Democracy ( SNLD) ah Chairman a sem U Khun Htun Oo zong a ma mipih ( Shan) te tawh kawlgam thu khunpi huang sung mah mah ah a mau (Shan) minam leh gam khantohna ding thu kikupna a neih man un kum ( 93) thong tang dingin SPDC in thu khen lai tak un hih a tunga bangin Pu Cin Sian thang in hangsan tak in kumpi te nasepna a deih lohna pulak ngam mi hangsan khat a
hihi.
Pu Cin Sian Thang pen Zomi te lak ah lawyer a sem ma sa pen a hih manin kawl gam sung a om Zomi te’n Sittni pa cileng Pu Cin Sian Thang a kigen a hih lam kuamah in haih lo hi. A mah pen law ( Upadi) bek a uk hi lo a, Zomi te a dingin gam leh nam vai a uk mahmah leh a kin mahmah khat hi a, a sangkah hun lai pek a kipan in kawlgam politik sungah Zomi te tawh kisai thu kikupna sungah a kihel zelzel mi khat a hihi. 1962 kum Shan gamke Taungyi khuapi ah kawlgam sung constitution puahphatna ding tawh kisai thu kaihkhopna ( seminar) ah zong a mah kihel a, tua hun lai tak a Chin vuanzi a sem Pu Za Hre Lian in Zogam tawh kisai mipi deihna zui lo a a thugen te hangsan tak in a langpang leh a nial mi hangsan khat hi a, kawlgam leh Zomi te in gam ki lam khiatzia ding federalism mah deih ung a ci ngam pa khat a hihi.
1988 kum kawl gam bup mipi sosang na hangin U Ne Win kitawp a, party tuamtuam bulphuh a kitelna ( multi-party election) neih ding a kiphal ciangin Zomi National Congress ( ZNC) min tawh 1990 May kha ( 27) kitelna pan Tedim constituency ah Member of Parliament (MP) a ngah hi. Tua kitelna pen galkap kumpi in thukim lo in kitelna pan a cing MP te gambup thuneihna ( state power) piak ding nial uh a, Party pawl khat ( ZNC ki hel in) a phiat uh hangin Pu Cin Sian Thang in Zomi leh Zogam taisan ut lo a hih man a ma upna mah lenkip tinten lai hi. ZNC party a kiphiat sak hangin ZNC makai te in a mau nasep tawpsan tuanlo uh a, 1998 kum September 16 ni in National League for Democracy (NLD) leh mualtung mi te party dang te tawh kipawl in Committee for Representatives of People’s Parliament ( CRPP) na phuan khia uh a, kawlgam sung mailam kalsuan zia ding gelna leh malakna ah kihel in na nakpi tak in sem hi. Kawl galkap kumpi nasepna deih lohna hangin leh mualtung mite mailam hoihna
ding deihna tawh mualtung mi party tuamtuam tawh kipawl in United Nationalities Alliance (UNA) phuan in leitung makaite theih ding in kawlgam mualtung mite thuakna te hangsan tak in na gen zel hi.
Pu Cin Sian Thang pen kawl gam galkap kumpi deih lo leh a lang pang mi te a hi, Zomi te sung bek ah makai hi lo in, kawlgam bup mualtung mite kipawlna ah zong makai khat a hih bangin galkap kumpi in a ma gamtatna khempeuh encik den uhhi. A mah om kei leh, a hih kei leh a mah thazawm leh a mau ( galkap) kumpi te a dingin a mau hoihlohna a gen ding mi leh a langpang ding mite tha zawm tuam mahmah ding a hihna teltak in mu uhi.
Hih bangin minam makai Pu Cin Sian Thang i neih leh lam ( property) te galkap kumpi te’n a nawk sese uh pen a deihna uh tampi om ding hi. Galkap kumpi te in zong Pu CST pen a nawk ut na uh sawt mahmah zo ta a hih hangin mawk nawt ngamlo in lampi dang khat tawh a nawk uh a hihi. Hih bangin i tenna gam sunga i neih leh lam te a nei te phalna om lo pi’n laksakna pen thukham pualam a nasepna a hih mahbangin a thuak te a dingin zong i dah pih mahmah hi. Kumpi te in gam mite hut ding leh vengbit ding tavuan nei uh a, gammi te gawtna pia kumpi te pen a thu manlo kumpi a hihi.

Tual Khan Suan ( Suanpi)

Midnight sun Gamthu tom kim in

The Land Of Midnight Sun, kici in, Zankim nai 12 khawng aa, nitaang venghvangh lai. Agam saklam ah, artic circle sung pen Summer ciang, nipi 6 bang, Zaan om lo. Khuavaak den. Phalbi ciang leuleu, khuazin hun sau. Sawtpi ihmut nuam. Khalsung belh zingsak kitho baih seisai in, sawt ki ihmu khol lo. Ahihang in, khalsung nitaak lam, nitaang te pan in, natural energy tampi ki ngah leuleu ahih man in, sawt ihmut lo hang, thakiam sak tuan lo.

Sweden gampen, leitung ah ten nading a nopci penpen nagam khat hi ci in, UN te'n, na ciamteh hi. Amawk cih hilo in, gam nopci teng tawh a etkaak masak khit ciang agen uh hi. Gamkhat i aneih statistic tuamtuam te tawh comparison abawl maaksak uh hi.

Lakes [Tuili] bekbek aa theihsa pen, 96000 val bang om. Ngasa namkimte tua tuili te sung ah kikhawi ngiat, ano keuhsak in, kikhah. Tuili tampi te ah nga amawkna beng thei. Luitui, tuili, gun dangte ah pen, fishing cards kilei in, nikhat aading, khakhat aa ding, kumkhat aa ding cih bang ngaben nading licence kilei thei.

Infrustructure icih mipi zatding building, lampi, office, industry tuamtuam te lamh nading in, kumpi te'n sum tampi invest/zangh khia in, education/technolog y lam aa ding zongh tampi invest ahihman in, leitung ah technology/educatio n/infrustructure lamte ah a saangpen lam hi den hi.

Sweden in, agam ii kumsial a sum ngahzah sung pan 1% or 0.75% pen, Gamcimawh te huhna ding in, zangh.

Sweden ah Natural castrastrophy om khol lo zaw, US khawng pen, Vuihpi, Guahpi cihmah, Tuilim cihmah, Tsutnami cih mah, tampi kiza den. Sweden gam ah, Gal a om loh zawk kum 400 bang pha ta ding. WWII lai ah zongh, amau neutral aa om, Germany te tawh gal kisim lo uh. Tua hang in, Europe gam muntampi te WWII hang in, zaancip mah ta leh Sweden pen, infrustructure ah bangmah supna neilo pah.

Khuahun: Guah pen, tawmtawm zu kinken. Tua man in, Khalsung zongh, lopa te hiing diikdiak in, nopcisak peumah hi. Asia gam tawlam belh, nisalua in guah zu kinken lo ahihman in, khalsung keugaw ngam hong suak hi. Kawlgam bang, khalsung keulua ai ciang, Gam kaat ding baih sak hi. Phalbi, Khal, spring leh autum cih khuahun 4 nei a, kawlgam bel Tuuk, Khal, Phalbi ci'n khuahun 3 bek kinei hi.

GDP per capita income pen, 31,600 US$
A gam ii 2% mite bekpen, LOKHO mi hi. Set leh technology hoihpente zangh uh ahihman in, tua 2% te'n, a gambup pi anneek ding, piangsak zo lel uh hi. Kialtung pak het loding cihna hi. Africa gamte ah bel, keugua gam leh galgam hiden ahihman in, kial tung den hi.

Tua te tawmcik ensuk kik ni.

1. Leitung aa, mihing khansau pen na gam. [Cidam pen na gam]
2. Nau suakte, tam nungtasuak pen na gam.
3. Laithei tam kim pen nagam. [class 9 ciang, pello kahsak]
4. Sang kahna laihilhman lalo ngiat.
5. Zato ah zongh a kibawl zolo te, kumpi in bawl ngiat.
6. Gam i sumluut gol, mimal aituam ding zongh gol.
7. Mikhempeuh in, khasum sang. [nasep neilo te zongh- minimum ngahsak]

http://edition. cnn.com/2004/ WORLD/europe/ 07/16/norway. best/
(CNN) -- It may get down to chilly sub-zero temperatures in mid-winter, but the cold climate country of Norway remains the best place in the world to live, according to the latest research by the United Nations.
And showing it can be cool to be cold, Sweden ranks second, with Canada not far behind in fourth spot.

FACT BOX HUMAN DEVELOPMENT INDEX
1. Norway 0.956
2. Sweden 0.946
3. Australia 0.946
4. Canada 0.943
5. Netherlands 0.942
6. Belgium 0.942
7. Iceland 0.941
8. United States 0.939
9. Japan 0.938
10. Ireland 0.936
- - - -
176. Niger 0.292
177. Sierra Leone 0.273
Source: United Nations July 2004

http://www.sweden. se/templates/ cs/News__ __15635.aspx
21 Nov 2006

Sweden one of five best places to live ... Norway, Iceland, Australia, Ireland and Sweden rank as the best five countries to live in...

Easter Sunday toh kisai thu

Easter is originated from Paganism, Babylon, King Nimrod, Queen
Semiramis(Easter) , and Tammuz (the reincarnated Nimrod)--

Queen Semiramis was the original Easter, who defiled the true living
God, by any means she could. Promoting SUN GOD, later incarnation of
the SUN GOD, and the Babylonians continued to worship the
incarnation SUN God...on SUN DAY..., if you read the origin of
sunday worhiping, it was never intended inhonouring the resurection
of Jesus. Instead, it was for honouring the birth-day of SUN GOD,,,
for Paganism,(the heathen religion).. Babylonian practices and
tradition. Therefore, the bibel repeatedly calling us, come out
from babylon...

Christmas, Easter Sunday, Sunday worship.... they all.... started
from Babylonian tradition, to honour SUN GOD. and not to honour the
living God.

Do you think, Christ will be delighted because we changed the date
of celebration for SUN GOD (heathen religion- Evil God, under
Satan's deception).. . and label with Christ the true living God??
when we celebrate Christmas, Easter Sungday, Sunday worship.....

Pu Tong Seal
-----------
It is interesting! But, we need to be clear of our faith. I hope
this article would be helpful to reflect and meditate again the
reason why and how we, the Christians, observe the Easter Sunday.

To speak of "Easter Sunday" and to speak of just Easter might be
different. By saying the Easter Sunday, we mean that the Christians
who believe and confess the divinity of Christ Jesus of Nazareth,
true God and true man, the second person of the Triune God and the
Son, observe the "Easter Sunday" as the day of the resurrection of
Our Lord and Saviour.
There is not doubt in observing the "Easter Sunday" as the Christian
tradition has taught and is still teaching. To deny the Resurrection
of the Lord might be the same to deny the resurrection of the Lord
and consequently, his divinity. We should be clear and firm about
this observance.

Even if the Easter observance is of pagan origin, as some historians
who are against the Chritian faith, we must not be doubtful. By
observing this "Easter Sunday", we overcome the great feast of the
pagans who donot believe in God. On Sundays, we glorify the name of
the Lord, Jesus who died for us and has Risen again rather than
observing the pagan feast.

We are not pagans and are not following paganism, but we worship our
Lord and our God on Sundays.
With much love in Christ,
Langno
----------------
=====
Christians Who Don't Celebrate Easter: What Do They Know?

Easter is the most important holiday for hundreds of millions of believers around the world. Yet thousands of Christians don't observe it. Do they know something that others don't?

by Jerold Aust

Every spring, the anticipation and excitement of Easter is electrifying for many people. Churches prepare elaborate Easter programs that illustrate the death and resurrection of Jesus Christ. Parents take time to color Easter eggs and hide them so their children can hunt for them.

It's typical for TV movies this time of year to depict Easter as an enjoyable occasion of renewed happiness. Television advertisements and commercial businesses also get very involved with Easter as they offer colorful Easter baskets, Easter costumes and chocolate rabbits to celebrate this great religious event.

Many churches advertise outdoor Easter sunrise services, with any and all invited. Weather permitting, the Easter celebration is visually reinforced by watching the sun rise in the east.

But what do bunnies and colored eggs have to do with Jesus' resurrection?

And if this celebration is so important, why didn't Jesus teach His apostles and the early Church to observe it? The books of the New Testament were written over a span of decades after Jesus Christ's death and resurrection, yet nowhere do we see so much as a hint of any kind of Easter celebration.

So where exactly did Easter and its customs come from? Why do hundreds of millions of people celebrate the holiday today?

Can we find Easter in the Bible?

Easter is considered the most important religious festival in today's Christianity. "The Easter feast has been and still is regarded as the greatest in the Christian church, since it commemorates the most important event in the life of its Founder" (The International Standard Bible Encyclopedia, 1986, Vol. 2, "Easter"). Given its popularity, one would think that surely this observance is found in God's Word.

Some cite Acts 12:4 as authority for celebrating Easter. But there's a problem in that Easter isn't really mentioned there at all. The King James Bible translators substituted "Easter" for the Greek word Pascha, which means "Passover." "The word [Easter] does not properly occur in Scripture, although [the King James Version] has it in Acts 12:4 where it stands for Passover, as it is rightly rendered in RV" (ibid.).

The vast majority of Bible translations recognize this error in the King James Version and rightly translate the word as "Passover" in Acts 12:4. The truth is, "there is no trace of Easter celebration in the [New Testament]" (ibid.)

Where did Easter come from?

If Easter isn't found in the Bible, where exactly did it come from? And just exactly what does the name Easter mean?

It's important to review credible historical sources to understand the celebration' s true history. For example, The Encyclopaedia Britannica tells us: "At Easter, popular customs reflect many ancient pagan survivals-in this instance, connected with spring fertility rites, such as the symbols of the Easter egg and the Easter hare or rabbit" (15th edition, Macropaedia, Vol. 4, p. 605, "Church Year").

In the ancient world of the Middle East, people were far more connected to the land and cycles of nature than we are today. They depended on the land's fertility and crops to survive. Spring, when fertility returned to the land after the long desolation of winter, was a much-anticipated and welcomed time for them.

Many peoples celebrated the coming of spring with celebrations and worship of their gods and goddesses, particularly those associated with fertility. Among such deities were Baal and Astarte or Ashtoreth, mentioned and condemned frequently in the Bible, whose worship typically included ritual sex to promote fertility throughout the land.

It was only natural to the peoples of the ancient Middle East to incorporate symbols of fertility-such as eggs and rabbits, which reproduce in great numbers-into those pagan celebrations for their gods. As The Encyclopaedia Britannica notes above, Easter eggs and the Easter rabbit are simply a continuation of these ancient spring fertility rites.

Nineteenth-century Scottish Protestant clergyman Alexander Hislop's work The Two Babylons is still considered a definitive work on pagan customs that survive in today's religious practices.

On Easter, he wrote: "What means the term Easter itself? It is not a Christian name. It bears its Chaldean origin on its very forehead. Easter is nothing else than Astarte, one of the titles of Beltis, the queen of heaven, whose name, as pronounced by the people of Nineveh, was evidently identical with that now in common use in this country. That name, as found by [early archaeologist Sir Austen Henry] Layard on the Assyrian monuments, is Ishtar" (1959, p. 103).

The name Easter, then, comes not from the Bible. Instead its roots go far back to the ancient pre-Christian Mesopotamian goddess Ishtar, known in the Bible as Astarte or Ashtoreth.

Ancient resurrection celebrations

What did worship of this goddess Ishtar involve? "Temples to Ishtar had many priestesses, or sacred prostitutes, who symbolically acted out the fertility rites of the cycle of nature. Ishtar has been identified with the Phoenician Astarte, the Semitic Ashtoreth, and the Sumerian Inanna. Strong similarities also exist between Ishtar and the Egyptian Isis, the Greek Aphrodite, and the Roman Venus.

"Associated with Ishtar was the young god Tammuz [mentioned in Ezekiel 8:14], considered both divine and mortal . . . In Babylonian mythology Tammuz died annually and was reborn year after year, representing the yearly cycle of the seasons and the crops. This pagan belief later was identified with the pagan gods Baal and Anat in Canaan " (Nelson's Illustrated Bible Dictionary, 1995, "Gods, Pagan," p. 509).

Alan Watts, expert in comparative religion, wrote: "It would be tedious to describe in detail all that has been handed down to us about the various rites of Tammuz . . . and many others . . . But their universal theme-the drama of death and resurrection- makes them the forerunners of the Christian Easter, and thus the first 'Easter services.' As we go on to describe the Christian observance of Easter we shall see how many of its customs and ceremonies resemble these former rites" (Easter: Its Story and Meaning, 1950, p. 58).

He goes on to explain how such practices as fasting during Lent, erecting an image of the deity in the temple sanctuary, singing hymns of mourning, lighting candles and nighttime services before Easter morning originated with ancient idolatrous practices (pp. 59-62).

Another author, Sir James Frazer (1854-1941), knighted for his contributions to our understanding of ancient religions, describes the culmination of the ancient idolatrous worship this way: "The sorrow of the worshippers was turned to joy . . . The tomb was opened: the god had risen from the dead; and as the priest touched the lips of the weeping mourners with balm, he softly whispered in their ears the glad tidings of salvation.

"The resurrection of the god was hailed by his disciples as a promise that they too would issue triumphant from the corruption of the grave. On the morrow . . . the divine resurrection was celebrated with a wild outburst of glee. At Rome, and probably elsewhere, the celebration took the form of a carnival" (The Golden Bough, 1993, p. 350).

A new celebration with ancient idolatrous roots

In various forms, worship of this god under the names Tammuz, Adonis and Attis, among others, spread from the outer reaches of the Roman Empire to Rome itself. There a truly remarkable development took place: Early Catholic Church leaders merged customs and practices associated with this earlier "resurrected" god and spring fertility celebrations and applied them to the resurrected Son of God.

The customs of the ancient fertility and resurrection celebrations weren't the only ones morphed into a new "Christian" celebration, but they are among the most obvious. After all, many historians readily admit the origin of the name Easter and the ancient fertility symbolism of rabbits and decorated eggs (which you can verify yourself in almost any encyclopedia) .

Frazer observes: "When we reflect how often the Church has skilfully contrived to plant the seeds of the new faith on the old stock of paganism, we may surmise that the Easter celebration of the dead and risen Christ was grafted upon a similar celebration of the dead and risen Adonis" (p. 345).

He goes on to note that the desire to bring heathens into the Catholic Church without forcing them to surrender their idolatrous celebrations "may have led the ecclesiastical authorities to assimilate the Easter festival of the death and resurrection of their Lord to the festival of the death and resurrection of another Asiatic god which fell at the same season . . . the Church may have consciously adapted the new festival [of Easter] to its heathen predecessor for the sake of winning souls to Christ" (p. 359).

Surprisingly, the celebration of Easter didn't finally win out until A.D. 325, nearly 300 years after Jesus Christ's death and resurrection!

As the Catechism of the Catholic Church explains in the section titled "The Liturgical Year," "At the Council of Nicaea in 325, all the Churches agreed that Easter . . . should be celebrated on the Sunday following the first full moon . . . after the vernal equinox" (1995, p. 332).

Up until this time, many believers had continued to commemorate Jesus' death through the biblical Passover as Jesus and the apostles had instructed (Luke 22:19-20; 1 Corinthians 11:23-26). Now, however, with the power of the Roman Empire behind it, the Catholic Church enforced its preference for Easter. Those who wished to continue to observe the biblical Passover had to go underground to avoid persecution.

Would Jesus Christ celebrate Easter?

The record of the New Testament is clear: The faithful members of the early Church continued to observe all that the apostles taught them, as they were taught by Jesus Christ. The record of history is equally clear: In later centuries new customs, practices and doctrines were introduced that were quite foreign to the original Christians, forming a new "Christianity" they would scarcely recognize.

So a key question is, should a Christian follow what Jesus taught or what later religious teachers taught?

It's always a good idea to ask the question, what would Jesus do?

If Jesus were in the flesh today, would He celebrate Easter? The simple answer is No. He does not change. "Jesus Christ is the same, yesterday, today, and forever," as Hebrews 13:8 tells us (emphasis added throughout). Jesus never observed Easter, never sanctioned it and never taught His disciples to celebrate it. Nor did the apostles teach the Church to do so.

Today, Jesus would observe the biblical Passover and Days of Unleavened Bread as Scripture teaches and as He practiced and taught (John 13:15-17; 1 Corinthians 5:7-8). In fact, He specifically said that He anticipated observing the Passover with His true followers "in My Father's kingdom" after His return (Matthew 26:26-29).

The feasts of Passover and Unleavened Bread have deep meaning to Christ's true disciples. They reveal aspects of God's plan for the salvation of humanity-commemorat ing the fact that Jesus died for us and lives in us and for us (1 Corinthians 11:26; Galatians 2:20; Colossians 3:3-4).

Should you observe Easter?

If you want to be a true disciple of Christ Jesus, you need to carefully examine whether your beliefs agree with the Bible. It is not acceptable to God to merely assume that He approves of or accepts non-biblical celebrations, regardless of whether they are done for proper motives.

The fact is that God says, "Learn not the way of the heathen"-those who don't know God's truth (Jeremiah 10:2, King James Version).

His Word gives us explicit instructions regarding worshipping Him with practices adopted from pagan idolatry: "Do not inquire after their gods, saying, 'How did these nations serve their gods? I also will do likewise.' You shall not worship the Lord your God in that way; for every abomination to the Lord which He hates they have done to their gods . . . Whatever I command you, be careful to observe it; you shall not add to it nor take away from it" (Deuteronomy 12:30-32).

Jesus Christ now commands everyone to repent of following all man-made religious traditions: "Truly, these times of ignorance God overlooked, but now commands all men everywhere to repent" (Acts 17:30; compare Matthew 15:3).

Will you honor Christ's lifesaving instructions so that God can bless you? He said: "If anyone serves Me, let him follow Me; and where I am, there My servant will be also. If anyone serves Me, him My Father will honor" (John 12:26).

God wants you and me to obey His life-giving Word. When we do, we can serve Christ as His ambassadors on earth. There is no greater calling on earth and throughout time. For your ongoing happiness and security, turn to God now and seek His complete and perfect way. GN

Source:
http://www.gnmagazi ne.org/issues/ gn69/easter. htm

Wednesday, April 15, 2009

Nickel Kitota

Nickel-chromium mining in Mwetaung stops in rainy season
Khonumthung News
April 21, 2007

Nickel and chromium mining by the Chinese Kenbo Company has ground to a halt in Mwetaung (Snake Mountain) in Chin state near Kalay Myo, Sagaing division, Upper Burma this month with the onset of the monsoons.

€ ¦’³The rains start in April and mining cannot be executed properly€ ¦’´, a local in Kalay Myo said.

The equipment used for mining like digging machines, stone crushers, and bulldozers are kept in Kalay Myo.

The Kenbo Company has been mining in Mwetaung as part of an experiment, so there is no proper place to store the heavy equipment and it is dangerous for miners during the rainy season because of frequent landslides, so mining activities are restrictive in nature.

The Mwetaung mine is 15 miles from Kalay Myo, Sagaing Division. There are 60 workers and each earn Kyat 45,000 a month by shifting stone crusher machines from one place to another and fitting and dismantling the machines when work starts or stops, he added.

Kenbo Company officials transport nickel and chromium to their branch in Kale Myo in three jeeps everyday. They pay Kyat 7 lakhs for a jeep and Kyat 2 lakhs to a driver a month.

All raw materials are transported from Kale Myo to China.

Kenbo Company has a restaurant near Mwetaung and they sell Chinese dishes.

The SPDC government and a private Chinese Company, Kenbo had signed a MOU for 40 years in August 2005. Mining for nickel and chromium began in Mwetaung in early 2006 but work stops in the monsoons every year.

Email- khonumthung@ yahoo.com
Phone- +91- 389- 2318320

Chin ten vanman tam sa

Being forced into situations, which reeks of unpleasantness, is part of life under the SPDC military government. In Chin state farmers are being compelled to buy a new variety of rice seeds called ShwezinAye at Kyat 3,750 a tin for cultivation this year.

The number of villagers per village determines the number of tins farmers have to pick up. It could range between 40 to 60 tins a village and has to be bought from the authorities in Falam Township. And it needs to be cultivated in villages near the township.

This month those who did not purchase seeds have been informed by a letter bearing the signatures of the Township Peace and Development Council (TPDC, Land & Revenue Department and Agriculture Department.

The authorities forcing farmers to purchase rice seeds above Kyat 3,500 a tin, tantamount to cheating the poor people when they can buy local rice seeds at Kyat 2,500 a tin, a border visitor said.

Orders to sow the new seed are relevant to other townships also. In Falam Township, directives to sow these seeds have already been given but ironically there is no information about how to cultivate or whether to cultivate in paddy fields on flat land or in the hilly region.

The seeds already purchased will be cultivated in the hilly region because the villages in question have no plain fields. If sowing the new seed yields less crop compared to earlier years given the weather and soil condition, local people are likely to face food shortage next year, a local told Khonumthung News.

This is the first time farmers are being ordered to cultivate a new type of rice by Mr. Zaw Win Htay, Chairman of TPDC of Falam and his council members.

The authorities have not proffered any explanation or information to the people about cultivating the new rice but are forcing people to spend money to purchase it.

Email- khonumthung@ yahoo.com
Phone- +91- 389- 2318320

Sihna thuakte ahampha hi

Amah a hampha hi!

Ama hong nusiat lai in hong it hong hehpihte in hong hehnem a € ’³amah a hampha hi€ ’´ cih kam mal ka za mun mahmah hi. Bang hangin amah ham pha ding? Ngaihsut hak ka sa mahmah hi.

Ama€ ’²n leitung a om mi khempeuh lak ah khan tawn a nuntak pih ding in hong teel a pasal hong nusia ahih man hampha ki sa tak pi ding maw? A mah kei tawh nungta nuam nawn lo maw? Khasawm vilvel a gil suang ah apuak a tate gel, ziat le vei zong khen tel nai lo pi in nusia ahih ma€ ’²n amah hampha ki sa takpi ding maw? Ama€ ’²n pantah nuam lo ding maw? Kum nih sung sitset a ang ah a nawizu a paik a tate gel ama€ ’²n khan suah nuam lo ding maw?

Cik mah a ka theih ngei loh uh Japan pan Zomi inn kuan Kawlmi inn kuan te in itna leh lainatna hong lahna uh aman thei kha se lo.
Aman amuh ngei loh UK pa€ ’²n Zomi pih te€ ’²n a itna uh hong lah nate aman theih kha nawn lo.
Cik ma hun a ka theih ngei loh uh USA pan Florida Zomi Baptist pawlpi te€ ’²n pawlpi min tawh Zeisu€ ’² itna khawvak hong taan nate ama€ ’²n thei se lo.
Philippine gamsung teng pan Zomi kawlmi a ki pan mivom mi kang misan atuam tuam te in khitui naptui tawh hong aup nate aman thei se lo.
Lei tung mun tuam tuam pan itna leh dahpih na hong ki puak te ama€ ’²n thei kha se lo.

€ ’³Ei inn kuan mahmah hong it hong ngai lah om lo kam sia pha deuh hang€ ’´ hong cih theih zel kammal ka phawk a, ko a ding leitung ah itna om lai ahih lam aman thei nuam in ka um hi.

Bang ding a amah ham pha ding?

Nong khemna uh hi ci in ka kam tawh ka dawn loh hang in ka lung sim sung ah ka dawng kha den hi. Bang hang in mite in amah a hampah hi hong cih sak uh ahi tam?

Hun leh ni te hong bei toto in ama hong nu siat khit kei tung a thupiang te, ka phut khak thu te, amah lo a ka nuntak zia te ka ngaih sut khak sim, hi te khat vei sin kik nuam sing ka cih khat zong om het lo hi. Hite ama€ ’²n thei leh bang zah in hong hehpih tam? Lunggim sinkham hun, ka mai tai zawh loh ni, ka mai mial amuh ciang nuih mai tawh ka mai hong en seuh seuh ama€ ’²n khitui nap tui tawh aki diah maitang bang cih et ngam ding? Inn lak ah anlim tui lim khat ne kha leh atate asial den ama€ ’²n a tate gilkial dang tak mu ngam takpiding maw? Mi te'n a tate tagahte unau cihna mitnauta tawh a ette aman thei leh bang ci a thuak tam?

Ama€ ’²n gilkial dangtak lah thei nawn lo, lunglen khaw ngaih lah thei nawn lo, gentheih haksat na lah thei nawn lo, a tate a ding ama lung hih mawh kul se lo, A tek te ama vak kul nawn se lo, anu leh apa dahna kahnate aman mu kha selo, apasal khitui nap tuite aman mu kha selo, mi te sim mawh etniam athuak a tate aman mu kha selo. Ata te gilkial dangtak aman phawk kha nawn selo hi teng khem peuh apasal in pua khin.

Nupa sung ah khat tei tei in thauk loh phamawh ding ahih le, hih kei thuak teng ama thuak ding a ka ngaih sut caing amah hehpih huai ka sa hi. Hi thei hi leh amah tawh khan tawn in nuam khawm dah khawm nui khawm kap khawm ne khawm dawn khawm in ka om tawn tung nuam hi. Ahi zong hi bang ding mah a Sian laitah sa ahih man in tu in Cingno kei sang hampha zaw ahih lam ka tel ta hi.

Hi te hang in Topa amawh sak ka hi kei a atawn tung in Topa tung ah thuak zawh na tha ka ngen hi.

Dongbawi
Tawmvei sung London

a tribute to Vumson

Posted by: "Gin Khan Nang" nanggk@yahoo.com nanggk
Fri Apr 20, 2007 7:49 pm (PST)
Dear Bianca,
I have read your essay about "Papi" with interest and appreciation. I appreciated for how much he loved his people and worked and suffered for the welfare of his people. However, I am confused for the way you address your Dady as "Papi". I assumed that you know what it means in Chin/Zo language. Did you address him as "Papi" while he was alive? Was he not offended? "Papi" is an older brother of a dad not dad. Addressing daddy as Papi means you are not his daughter. Do you really mean that Dr. Vumson Suantak was not your daddy? If Papi means daddy in Haka or Falam, that is a different thing. GKNang

Bianca Son wrote:


FOR BURMA

www.Otiliorules. com/papi

ZRO Press release

There is no basis to the allegation made by the Zomi Re-Unification Organization, (Burma Front) that ZRO helped the Mizo National Front (MNF) to win the state elections in Mizoram in 2003, a ZRO spokesman, who did not want to be identified said.

In March 29, ZRO (Burma Front) leaders Mr. Zothawn and Mr. Zosuan came to Aizawl and held a secret press conference with some media persons. They said that € ¦’³In the 2003 elections in Mizoram, some party leaders of the MNF and ZRO campaigned in Champhai villages to help it win the polls.

They said in 2003 November members of an armed group in Manipur, Zomi Re-Unification Organization € ¦’¶ Mr. Hang Sian Thang (President) Mr. Thang Cin Hau (Home Secretary) Mr. Zo Khup (Cabinet Member, Senior Liaison Officer to the Government of Mizoram) Mr. Thang Za Cin (Executive Member, finance joint director) Mr. Thang Suan Mung (driver) and the president of the MNF held a meeting in Kolkata. Then they went to Champhai to campaign for votes. Being unfamiliar with the local people they got help from ZRO (Burma Front) based in Champhai.

Regarding this the ZRO spokesman said, € ¦’³It means that Zothawn and Zosuan were used for Mizoram politics. If this is not so they themselves got involved. We were never involved.€ ¦’´

He added that though Mr. Zothawn and Mr. Zosuan are not members of ZRO but they have helped the organization before. They reorganized the Zomi Re-Unification Organisation (Burma Front) in 2003 with 10 persons of a group. In fact, there are no Burma Front and India Front in the ZRO.€ ¦’´

ZRO and ZRO (Burma Front) have no relationship with each other. ZRO has never been involved in Mizoram politics. They only focus on work beneficial to all Chin tribes and to stop them fighting each other and work for their welfare.

Zomi Re-Unification Organisation (ZRO), was established in 1993 by Mr. Khaizasong Guite, President and Mr. Daniel Thang, Vice President.


For Further More Information-
Email- khonumthung@ yahoo.com

Zomi Gaal

Zomi pau lam a ang sung met na ding a sem mi mal, pawl pi cih te Zomi' gal
a hi hi. Zomi minam na sep na leh biak na ki gawm thei lo hi a ci mi te zong Zomi'
gal hi.

Minam, gam leh biak na ki naak sai lua ki sa in Kawl kum pi bang in Kawl
gam pen Buddhist gam hi ngiat ding, Kawl gam a om mi te Kawl pau bek pau ding cih
zah dong in ma la uh hi.

Zomi ki pawl khawm a na sep khawm ding a ut lo mi te a vek pi in Zomi' gal
ahi uh hi. Na minam' gal na suah loh ding thu pi sak in. Minam' gal pen Pasian' gal
mah hi.

*Am Thang *
*Once upon a time in Green Hills*

Dear Am Thang

Na thugen thu pi mahmah ei. Biakna pen vantung lametna tawh upna tuam ciat a
kinei a hih man in, pawlpi khat suah khop ding ngaihsutna pen toi lua zen
hi. Leitung a dingin Jesu mualtung thuhilhna ah "Lunsim niamkhiatte in
thupha angah dinguh hi, bang hang hiam na cih uh leh leitung a luah ding uh
hi" ci hi. Zomite sungah Jesu lampai na ding lampi tang nai lo a hih man in
i hi cih lai phot kul ding hi. Johan in Jesu paina ding lampi a bawlna ah:
"Mualsangte kito tam ding a, guamthuktte kivuk in, lmakawite kitangsak ding
hi A hampite kinel sak ding hi" na ci hi. Tua a hih manin Zomite sungah a
kiliansak teng kiniam khiat a, a kiniamkhiatte zong kei zong mikhat mah hing
hong cih ban uah, a kawi kiukeu teng tang phei mang hen la, a ham teng hong
nel leh bel Jesu hong zual in kipum khatna om thei ding hi. Tua banah biakna
hangin kipum khat ding lamet ding hiloin, i minma hihna bek tawh kipum
khatna piagn zo ding hi. Tua ahih man in, khatleh nih i tutkhop ciangin
biakna leh upna peuh kikum in holim lo zaw in, i minam vai kilim kup zawk
hun hita hi ci-in ka ngaihsutna kong ko hi. nang e leh?

Sia Khen
Kawlpi

Pasian maw

Pasian maw Sesum (More Money Than GOD)By Tual Khan Suan (Suanpi)
Newspaper lui ka lemlem leh nimit 19 February,2007 ni a USA Today newspaper sungah USA gamsung Virginia gamke St. Jude Catholic biakinn a sem Roman Catholic ( RC) Diecese Rodis in biak inn neihsa sum US $ 600,000 ( tul za guk) a nek gukna hangin thu khenzum ah thu sitna a thuakna ka sim kha hi. Hih bang thu kasim lai in ka lungsim ngaihsutna ah mihing tampi te’n Pasian sangin sum thupi sak zawkna leh midang te’n hong mu kei, hong thei kei tah ci’n Pasian deih loh na hoihlo tampi a kisep ngamna hong phawk sak kik hi. Pasian ih mut kal cih bang a om sam loh hangin Pasian om lam i phawk khak loh hun tam pha mahmah hi.Newspaper a dang khat sung ka et kik leh Cartoon kigelhna column ah a hong tung ding 2008 kum, USA gamsung ah Presidential election a kidem ding ( candidate) a kithoi Democratic party a nominees te lak pan a hat pen Senator Hillary Cliton a kikona ka sim kha leuleu hi. Halary Cliton in a ma mee (vote) zonna ah a thupi sak pen hauhsakna a hih manin USA gamsung a Pasian um mi tampi in Pasian a mang ngilh khak ding lauhna tawh Hillary Cliton in “ Pasian sangin sum deih zaw hi ( More money than God)” ci’n a kona uh a hihi. Hih Cartoon ka muh ciangin kammal li (4) bek tawh kigelh hi na pi USA gam sung mite ngaihsutna hong kilang sak mahmah zo a, mitampi tak zong sum deihna hang in Pasian kiang pan lam pial khin zo a hih na hong kilang sak hanhan hi.Hih a tunga thute ka muh ciangin tu lai tak Zomi te nuntakna zia zong ka mit kha sungah hong kilang siasua hi. Zomi te zong an nek tui dawn ding kisap manin nasep tuamtuam kisem samna pi haksatna tampi tawh leitung minam dangte nuntakna zia kipha zo nai lo hi.A beisa kum sawtnai lo hun ( 4-5 decade ago) lai in Zogam ah galkap piang ki ci a, tu hun tak teh Pasian nasem leh biakna na sem piang kici leuleu hi. Zong man takpi hi. Zomi te in nekzonna dingin a beisa hunsung a mi a tam zaw sep theih galkap na kisem ngeingai a, tu hun tak teh galkap na sep tawh innkuan nuntak kicing zo nawnlo a hih manin nuntakna zonna ding a om sun lampi a hi Pasian na leh biakna na kisem ngeingai leuleu hi. Pasian na sem ding a ki aap takpi leh sapna ngah takpi a kisap bangin, mi pawl khat zong om tak pi mah a, a hih hangin biakna na sem ding in sapna leh ki aap luat zong kullo in kisem thei hi. Mi pawlkhat te in biakna na sep leh Pasian na sep ki khenlo kha a hih manin biakna na sem pawlkhat tePasian na sem kisa a pawl pi sung, khua sung leh gamsung ah buaina tampi om den hi. Biakna nasem te in a pualam ah a ut bangun gamta in nipi ( Sunday) ni ciangin pulpit tungah kah in thu hilh zong zum huai sa lo uh hi. Thu hilhtu te man lo a hih manin a tawpna thu ngai mi te zong lampial gawp in siatna piang thei zaw hi.Zomi te pen a tamzaw Christian ki hi a, Pasian upna a thupi sak minam te i hihi. Sep ding bawl ding om leh Pasian min tawh nasem leng a nuam mahmah a hih manin na khempeuh Pasian min paulam in na kisem hi. Tua hi a, i tualsung nuntakzia ( civil society) zong i biakna in hong zeel a, i Christian biakna bulphuh na khempeuh kivai hawm a hihi. Biakna makai Upa, Siate pen kizah tak a, a thugen te uh hoihin hoih ta kei leh Pasian zahtak manin nial ding in kituat lo hi. Tua a hih manin i minam hoihna ding leh siatna ding pen biakna makai ( Upate leh siate) makaihna sungah om hi. Hoihna ding a hong makaih uh leh i minam bup in a zal ki zo dinga, hong pai khialh pih uh leh i minam bup in daan kituak ding hi. Tua bang in Pasian zahtakna tawh a thu mang Zomi te sungah na sem ding mi hong kibeh lap in nasep zong nuam mahmah hi. A hizong in Laisingtho tawh a Pasian thugen mi khempeuh pen Pasian nasem taktak ding a ki aap leh sapna ngah hi lo uh a hi manin a piang thak takpi hi lo in, a kipiang thak sak mite hi a Pasian na sep ding sangin Biakna nasep ding hong kin zaw uh hi. A maute in mun khempeuh ah Pasian om cih um na pi Pasian sangin mite lau zaw uh a, mite muh loh leh theih loh na mun te ah a hoihlo nate sem ngam mawhlo uh hi. Pawlpi sum zong ne gu ngam lah lo uh hi. Khilhna tuamtuam zong bawl ngam lah lo uh hi. Tua bang mite in Pasian a lungkim sak ding sang sik in Pasian min dai sak zaw uh a hih manin i minam tungah Pasiah hehna hai hong kibua thei lai hi. Pasian a min dai sak khat leh nih hang tawh i minam bup tungah Pasian hehna i thuak kha thei hi.USA gam zong a kiphuh khiat cil lai hun in Pasian upna leh muanna tawh kiphuh khia gam a hih manin“ In God we Trust” ci’n a sum laidal tungah ki gelh ngiat gam a hihi. Pasian upna leh muanna tawh a kal suan hun sung uh leh Pasian um taktak te in a makaih manin USA gam pen leitungah gam hoih leh a hau pen gam suak hi. A hizong in Pasian sangin sum a thupi sak luat uh ciangin a gam uh a hauhna zah in lungnopna om lo hi. Leitung bup ah kithahna leh khialhna (criminals) a tam pen na gam cileng kikhiallo ding hi. Abeisa April 16,2007 ni a Virginia Technology sang ah South Korea gam pan a suak mi khat in sang inn sungah mi (23) kap lum a, USA tangthu sungah mi khat i khut lum tawh mi a tam sihna pen khat a hihi. A gammi te leh gam sung makai te ( biakna makai leh politik makai te khempeuh) pen thu man gamtat nawnlo in Pasian sangin mihing te mai en zaw in Pasian kiang pan lam pial lua mahmah ta uh a hih manin Pasian hehna a gammi te khempeuh in thuak uh hi.Makai te khialhna a hizongin mi khat i khialhna a hi zongin a ma bek in thuak lo in, mipi leh minam bup in ki thuak thei hi.
Hih a tungapa lai atkasim ciang kakoimun hiam khat ong kha kasa aa Kong hawm sawn nuam kik uhhi.Mate 24:7 sung leh LS mun tampi ah ,Pasien hun naiciang ong piang dingthu....ong genkhol sa te .kimu theih aa Keisang zong theih ding in kongmuang uh hi.2Chronicle 7 :sung leh LS muntampi ah Leitung mite (Human being )ih himan inNicial in 70vei 70 maw khin hi hang aa,Pasien mai ah Mawna ki sik kik inthum in thu ngen leng kik leng ,Pasein Khasiang tho in Solomon tung ah khamuanna athunget adawnna (Biak inn sung Fire Mei kuang tawh khasiangtho nasepna te ki mu theih hi, en suah leng Pasian in Ong kamciam sa om aa,Vv-14Pasien mailah Kiniam khiat in Pasien Maipha mahzong in,om kik leng nang lehna Innkuan ,na khuapi na veng leh nateen na Leitaang thu pha kong pia kikding ciin kamciam na na nei khin ahi man in,Tuni apan in lungkia loin,Kithawi kik leng ......Thupha ngah ZOMI te ZOGAM ong kici ding hi lohiam ? Amen.....GRACE & PEACE upon to you.Khazih sung ah Na sanggam pa .....PAUL (Pau Khan Thang)Korea (tawmvei)

CCN

CHIN COMMUNITY IN NORWAY (CCN)Date: 19 April, 2007 Chin Community in Norway (CCN) condemns the summary execution of three Chin village headmenChin Community in Norway (CCN) condemns the summary executions of three village headmen, viz. Maung Khe (32) of Lung Phunu village, Hung Ling (25) of Cum Nam village, Ting Co of Sangseh village in sourthern Chin State by the troops from Burma Army Light Infantry Battalion (LIB) No. 104 and LIB, No. 304 under Tactical Operation Command II based in Matupi Township headed by Colonel San Aung on 07 March, 2007.We are terribly concerned for two other villagers, namely Tin Ceu of Sangseh village and Maung Oo who were disappeared. We are gravely overwhelmed with grief and sorrow upon the executions of three Chin village headmen, extend our deepest condolence to the victim’s families. The three Chin village headmen were executed after being accused of failing to report the troop movement of Chin National Army/ Chin National Front, an armed group fighting and struggling for Self-determination, Democracy based on Federal system in Burma (Myanmar), opposing the ruling military junta. Many innocent Chin civilians are accused of sympathizing and supporting financial aids to the armed group.Across the Chin State, religious persecutions, killing, torturing, raping are constantly committed by the military regime on the innocent Chin people. “It is a norm rather than exceptional practice within the Burma Army to summarily execute anyone suspected of being anti-regime. Too many cases of summary executions have been carried out with impunity against ethnic communities across Burma. This kind of arbitrarily killing is meant to teach a lesson to the public that the price of dissent is death” says Salai Bawi Lian Mang, Director of Chin Human Rights Organization.Chin Community in Norway (CCN), therefore urges Burma’s State Peace and Development Council (SPDC) to cease immediately such kind of executions of the innocent civilians without judicial trial and investigation. Chin Community in Norway (CCN) strongly endorsed Chin Human Rights Organization (CHRO) calls for the UN special Rapporteur on Extra-judicial, Summary or Arbitrary Executions to conduct an independent investigation into extra-judicial and summary killings of civilians in Burma. Chin Community in Norway (CCN)Norway.

Kiniam khiatna

KINIAMKHIATNALai Siangtho simdingkongteel;Huaihamna lungsim leh kisialhnop na lungsimtawh bangmah gamta kei un.Kiniamkhiat ciat unla,midangte thupi ngaihsut zaw un.(Fil 2:3)Tua ahih manin Pasian maiah mite akisak theihna ding thuomlo hi. (1Kor 1:29 )Hih nate khempeuh keima khutin abawlsa ahih manin hih nate khempeuh kei' aa a hi hi,Topa in ci hi.Ahih hangin kiniamkhiatin lungsim a kitamzan mipa, kei ma thu-ah lau-in a lingkelkelpa, kei ma deih mipa a hi hi.(Isa 66:2)A masa in kalsim thalakna hongnei sak den a,hunhoih,hunnuam hongpia i biak Topa min ka phat masa hi.Tu ni-in Pasian kiangah lungsim kiniamkhiat a om na thu tawh tha kongpia nuam hi.A masa in ei zomite pen lungsim a kiniamkhiat zolo,i hihna bangbanga,a om nuam,a gamta nuam minamte ki hi hi.Fil 2:3 sungah a gen mah bangin huaiham nopna lungsim leh kisialh nop na lungsim a nei minam,midangte a thupi sim lo mi,makaite,siate athupi simkhol lomi ki hi hi.Tua ahi manin tu ni-in a thakin Topa tawh nungta khawm a,a kiniamkhiat zomite i suah thei nadingin Topa in hongdeih hi.Luka 18:9-14 sung i et ciangin Farisai mipa leh Siahdongpa thugenteh na i mu hi.Farisai mipa in Pasian kiangah thungen a,Topa aw kei pen mi dangte banga ahuaiham,a thuman lo,numei tungah a mawh mi ka hi kei hi;hua lai-a siahdongpa bang ka hi kei a,nipi khalkhatin ni nih sung an ka tang a,ka ngah khempeuh panin sawm-ah khat nang tungah kong pia hi ci-in thungen a, a ma hih nate kisialhpihin, kisak theihna lungsim pua in Topa kiangah thungen hi.Ahih hangin siahdongpa ahi leh gamla pi sim-ah dingin biakinn nawlkhat ah vantung lamah zong dak ngam loin a diip humin kuncip a, Pasian aw kei mimawh mi khialpa hong hehpih in,ci-in kiniamkhiat tak leh lungsim kitamzan in Topa lau-in a ci-ling kelkel a,Topa kiangah thu a nget ciangin i biak Topa in a thu ngetna te dawngin a mah tawh kilem sak a,a ma deih mipa suak sakin,Topa in a lian in koih hi.Tua ban ah Belshazzar in apa Nebukhadnezzar nuntak na leh,Pasian in apa tungah a bawl nate thei napi-in a nungta Pasian bia nuamlo-in,lungsim kiniamkhiat nuamlo-in milim te hong bia in kumpi hongsem hi.Nikhat ni-in pawi hongbawlin Jerusalem biakinnpi pana a puak khiat ngun hai,kham hai leh kuangte tawh zu leh sa ne in,a ut ut un,a u liante,a zite, a zineute tawh om in a nungta Pasian bia nuamlo-in milim pasiante a biakuh ciangin Pasian in ama kumpi za bek thamloh-in a nuntak na nangawng that lum hi.Tua ahih manin Isa 66:2 sungah hong genmah bangin na khempeuh a ma khutin a bawl sa hi a,hih nate khempeuh kei ma a hi, hong cih mah bangin i biak Topa in kiniamkhiatna deih in,mi dangte thupi ngaihsut zawk ding zong deih hi.Tua ahih manin Pasian maiah mite akisak theihna thu molo hi cih 1Kor sungah honggen mahbangin tu ni-in kongit sanggam aw nang na nuntakna in koi bang na hi hiam? cih nang leh nang kisit tel in.Kongit lawm aw tu ni-in Farisai mipa bang leh Kumpi Belshazzar bangin na nuntak na-ah kihihsakna,kisialh nop na lungsim nei lai na hi hiam?A nungta i biak Pasian phawk nawnlo-in sum leh paai bekbek lunggulh lai na hi hiam?A hih kei leh siahdongpa bangin lungsim kiniamkhiat a,Topa azuan na hi hiam?i biak Topa in a kiliansakte pen kiniamkhiat suk ding a,akiniamkhiatte pen a lianin kabawl ding hi, ci-in hong gen zo hi.Tua ahih namin i biak Topa in zomite khempeuh a kiniamkhiat zo den dingin thupha i om na mun ciat ah hong pia den ta hen!Amen.
Lai at Pa Khaipi HZ

Thu telkhial pahpah keini maw!

Dear All Zomi,( Teizaang awsuah dan in ci leng, Na sawsoi hang' pawng leh zaw ) a cih tawh kibang sa ing..Bang hang hiam cih leh,SPDC in a mau thuneih na a kipden na ding leh,mai hongpai ding 2050 ma in, kawlgambup kawlten ukcip ding, kawlpau bek kizang ding, kawl te suak mang ding cih thu leh kawlbiakna bek bia ding cih a PLAN uh a hihi..A mau plan bang a, a munmun ah a tawm a tam a hong semsem ta uh hi lel hi..A kisap leh thagum hat na zang in, a kisap kei leh a thupiak bek uh tawh na sem uh hi..Gamgi mun te hih zo khin lo a hih man in,a kineihkhem kilemna pawl khat tawh la uh hi.Tua kawm kal in a thahat zaw deuh te su kik leuleu uh a, tua te a suk zawh teh a dang te khat khit khat su leuleu ding uh hi..Hih te pen kawl gian hi lel hi..Ei Zomi te bel, ki pil thei mahmah ei...Ih gam leh lei tang hong ki kek khak teh a pilding bang zel, tawm hong khem leh lah um pahpah.Ei leh ei sung ki khiakhia.Mi khat mai et nop man leh deihna khat ngah theih na ding a hih leh minam a phawk kha nawn lo zong ki tam mahmah ta.Ih sepna, ih PLAN bang mah om lo pi..Mi PLAN bangbang in, ih thuak mah ding hi lo hiam???Pil zong ki pil hak thei mahmah..Minam na sem nuam om leh lah NAIGANZII na sep PASIAN thu tawh kituak kei cih mah, bang mah hau nuam???Na sep na om lo pi, na Pasian kiang ah na thumthum hang , na sem nuamlo pi a, tha man deih pa, hong ci lel ding hi lo maw...Khuadak khia himhim leng hoih ding hi..Isreal gam,Palestine gam, East Timor gam te in, A thunget na bek hang in, Van pan Pasian in, a gam uh suahtak na ding ci a, hong khia hi zenzen lo uh hi..Mi tampi in, a nunna uh pia khia uh a, kum tampi, hun tam pi suplawh dikdek uh hi..Tua ciang a deih uh a ngah pan uh hi...Hamsa tak in, la khia zo uh a hih man in, kiciantak in, vengbit pah uh hi...Ei pawl bel, Panglong ah suaikai ziau, min lah hong khem ziau..Baih mahmah, a pai lam zong baih mahmah, lak kik ding lah ham sa mahmah...mahmah zel in maw...Naga land,Tibet,Tamil gam cih te, Karen gam cih te, tu ni dong mah sisan tawh a pang tinten lai te uh hi....Lam et na om lai mahmah..Lung kia lo te..Khaiiiiiii leh, Zogam aa dddiiinnnggg in, Zomi HITLER ki sam ei..Tg.Mungno

Tahan Market Construction

Tahan market construction halted by authorities Khonumthung News 19 April 2007 Shop owners have been ordered by local authorities to discontinue construction work of Tahan market in Kalay Myo, Sagaing Division. The reconstruction of the market, which was destroyed in a fire last year, envisaged having two floors. But the authorities objected and shop owners who paid money in advance for the construction took it back from the Market Construction Committee.“They are not giving permission to construct two floors because they are probably afraid that the market will be bigger than Kalay Myo market,” said a local in Tahan. Kalay Myo market has only one floor, so the authorities were not keen on allowing construct of two floors for Tahan market. The authorities cancelled the permit. “Those who paid an advance for the upper floor are taking back their money because the second floor will not be constructed,” another local said. Shop owners had paid the first installment of Kyat 4 lakhs for the construction of the second floor. The second installment was Kyat 450000. Each shop would have cost Kyat 12 lakhs. The installments were paid to the market construction committee. Though some shop owners have taken back their money, they are ready to pay again if construction work continues. The authorities have not given any reason regarding the halt to construction. Local people feel construction was discontinued because there is corruption involved. The Letpanchhaung market is also under construction. It too caught fire and was burnt after Tahan market was gutted in a fire. But construction work is yet to start in Pakokku market which was gutted early this year. Tahan market was gutted in August 2006 and the fire destroyed goods worth Kyat 100 million. The government did not pay any compensation to shop owners. Shop owners are selling their wares from the road side near the market site. Some are paying rent for sitting on people’s lawn to sell their goods. “They pay Kyat 15,000 as rent each month. Since the market does not exist the shop keepers have no other option,” said a local. For Further More Information-Email- khonumthung@ yahoo.com

Prices hike

Thu Apr 19, 2007 2:24 am (PST)
Market prices soar even as news of salary hike spreads Khonumthung News April 19, 2007 Even before the Burmese military regime puts into place a proposed hike in salaries of government employees in May market prices have begun to soar. A local in Kalay Myo, in Chin state, said that prices of all essential commodities like rice, edible oil and petrol have begun to go up. In Kalay Myo the price of rice, called Ayamin locally, has increased from Kyat 12,000 to Kyat 20,000 per bag. The cost of petrol has risen from Kyat 4,800 to Kyat 5,200. Edible oil, salt and Ajinomoto have become more expensive. “Casual labourers are facing severe problems given the skyrocketing prices. They are the worst hit and are finding it difficult to feed their families,” said a local in Tahan. The monthly salary of government servants like a high school headmaster is Kyat. 70,000. High school teachers earn Kyat 44,000 while middle school and primary teachers earn Kyat 38,000 and Kyat 27,000 respectively. It is hard to fathom the quantum of pay rise in the offing. At the moment government servants are also facing problems because of the increasing market prices, although they know their salaries will go up. “The condition will worsen if the market prices continue to spiral and the situation will be grave if salaries do not go up,” said a Chin. Bus fares have increased as a consequence of petrol rates going up, which again is having an effect on prices of essential commodities. The prices keep rising as the Myanmar government pays more salary to it employees including those in the defense services. For Further More Information-Email- khonumthung@ yahoo.comMobile- +91- 9862367769

Be the Best

Be The Best of Whatever You AreIf you can't be a pine on the top of the hill,

Be a scrub in the valley -

but beThe best little scrub by the side of the hill;

Be a bush if you can't be a tree.

If you can't be a bush be a bit of the grass,

And some highway happier make;

If you can't be a muskie then just be a bass -

But the liveliest bass in the lake!

We can't all be captains, we've got to be crew,

There's something for all of us here,

There's big work to do, and there's lesser to do,

And the task you must do is the near.

If you can't be a highway then just be a trail,

If you can't be the sun be a star;

It isn't by size that you win or you fail -

Be the best of whatever you are!

lalawmpuia ngaihte <opngaihte@yahoo. com> wrote

Nong dot khat kong dawn mangngilh om: Inn bangzah pha? = Inn 120 khawng pha (Vengpi ah), Inn 30 (Hausapa veng ah) a kici in thei ing. Vengpi ah Tedim kampau teng teeng hi a, Hausapa veng ah lusei kam pau teng hi. A kikal 1Km khat khawng pha hi. Gen suksuk ni. "Rev. Khup Za Go Tangthu" by Dr. S. Neng Ngaih Lian in a nuaia Sia GK Nang gen Murlen Vengtung thu tawmcik khat behlap zaw deuh a, ahi zongin kicing zo het lo hi. (Hih laibu a sim sa te in a kipatna ahih manin tel dingin um ing). A sawt loin Sia Nang in ama laibu hong hanciam leh tua ah a kimzaw in hong gelh ding ka um hi. Dr. Lian gelhna ah, "Tedim uk sunga om Kalzang, Muizawl, Suangzang leh Mualnuam panin Tedimmi pawlkhat Murlen khua ah pem uh a, Tedim mi bek zong inn 100 val pha uh hi" ciin laimai 1 - 2na ah gelh hi. Hih thu pen Murlen Chuanchung (or Murlen Vengtung or Murlen Vengpi)Presbyterian Silver Jubilee Magazine Souvenir ah kigelhna a et hi in ka um hi. Anuai ah Sia Nang in a gelhna ah JUBILEE MURLEN C.C. a cih ah C.C. pen Chuanchung (Vengtung) cihna hi. Pasian thu hong tun dan:"Murlen thupha ngah" ka cih theih zel uh pen Pasian thu ka theih uh ahi hi. Pi Ngai Kang (Thawmte beh a ci un thei ing, ka khial diam ah) pen nungak mel hoih mahmah ahih manin Hausapa in a tenpih hihtuak hi. Amah pil ahih manin amite hong khual siam a, Welsh missionary te in Mizogam sung ah Gospel hong puak uh pen Zomi lak ah zong hong kizelh theihna dingin ama panlakna khat ahi hi. Tua pen amau Hausa innsung pan khuasung vaihawmna dingin zong akisam mahmah ahih ding um ing. British kumpi in a paina peuh ah Gospel tawh colonial policy a zatkhawm bangin Murlen Hausa te in zong khuasung ukna dingin a khuami khempeuh Christian a suah ding a hanciam uh hih tuak hi. Hih pen a biakna (Christianity) a thupi sak mahmah man uh hi masa dingin ka um kei a, Khuasung Ukna dingin kisam, Khuasung vaihawmna a ol mahmah na dingin kisam zong ahih ding ka um hi. Tua dingin Hausapa in a zi masawl in Zomi lak ah Gospel hong tangko hi kha ding hi. Tua hi leh Zomi khempeuh leh Hausapa veng lama te a lungsim uh hong kibang ding, biakna hong kibang ding, vaihawm khat peuhpeuh kithutuak diamdiam theita ding cih ngaihsutna om hi kha ding hi. Administrative convenience dan ding ahi tam cih theihna ciang om hi. Tua hi lo a, a biakna mahmah zong khanglui biakna kithoih den te sang hoihzaw ding a ngaihsutna uh zong hi kha inteh. Thu tampi om in um ing (Thesis cing ding thu om ding hi). This for another research. Vengpi pen Hausapa adingin a siahkaihkhawmna a tamzaw hong lutna hi a, saliang zong tam a sanna pen hi a, Buh, Vaimim, Taang, etc. tam a ngahna mun pen ahih manin thupi mahmah hi. Tua manin Hausapa in zong zahtak mahmah a, Upa vaihawm ding zong tampi na la hi. Lawm leh gual in na nei a, na it mahmah in, na pahtawi, zong pattah hi. Hausapa tate bang tuni tanin Tedim pau pen siang sensen lai hi. La zong tampi sa thei bek lo, paunak, lakam, etc. kei sang theizaw uh hi. Shillong ka sangkah lai in ko khua Hausapa tapate 2 om ahih cianga ka kimuh sim un, "Na mintap pan pen Pasalpha ahi a, a samat pen ka ngaizo kei uh hi. A zu khum mahmah a, la ka sa khawm zel uh hi ciin Hotel ah niang hong dawnpih kawmin Zola hong awi diatdiat mawk hi. Kim leh pam a ten hong en dimdem mai. Aman 'mo zong Tedim pau zang mah ka la hi'" hong ci hi. (Theih ding khat pen Hausate pen Kumpi in Hausa a beisak ciangin a zakta, nuamsa lo in mipi lak pan a kiseel, a kibu, a kihemkhia, a tai, a peem uh hi a, kisungsia, aana, mahmah uh hi. A Hausa sep lai vua a thupaisak dan uh mipi a heh om kha leh court ah kitun ding cih a lau mahmah uh hi. A liat lai un lian lua mahmah ahih uh cianga).Tua mana a khuapihte uh pen a mai etet uh kulpian hita hi. Evangelist Pu Son Lang:Pu Son Lang pen Suangzang khua pan hi a, amah pen a teek dong zi neilo hi. Ama beh thei kei ing. Sesih-Leisenzo khua hi a, a khuapih te Ngur, Vapar leh Murlen ah om ahih manin hong zin kawikawi zel hi. Amah pen Christian na suak khin a, ama biakna zuih pen hong tangko zel dan hi. Murlen hong zin ciang Ngur hong tawn masa, vapar ah hong bang phei, tua ciang khua hong tunga, Lai Siangtho a bu khat (Cope Topa in kum 1936 a tei masak Tedim Lai Siangtho, Thu Ciamthak bu), pen a kawm savun tawh a kibawl, a vom, a pan liklek a lenuai ah zep in hong zin tung zel hi ci uh. Khuasung ah pai in, mi a tuah peuh kiangah a liang ah kawi in, "Nang Pasian thu awi dingin hoih tak ve teh aw" ciin paisan zel hi. A ban gen dan ding zong theituan lo hi inteh. Tua bangin khuasung ah pai laanlaan zel hi ci. Mi bel ngah pah tuak khol kei. Ciamnuihna kigen a, Solfa pen..... Do-Reh-Mi-Fa- Son-Lang- Cil-Dawk- khawng peuh cih sak zanzan uh hih tuak. Aman phamawh sa tuanlo hi. A tek a sih ding tan in zong zi neilo ahih manin khualzin den a, Sesih leh Murlen kikal (ni 2 khe tawh pai) pen kileh den in, a khuapihte kiangah a gensa kammal pen mah gengen lel hi. A kammal khek ngeilo kici hi. Tua pen tu hun ciang thu theiin a kan kik uh ciang EVANGESLIST thupi mahmah leh Zomi sung pan a masa hi kici hi. Murlen, Vapar, Ngur leh Sesih in nakpi takin pahtawi uh a (a sih zawh ciang, tu nai mahmah in), inn lam le uh Evan. Son Lang Memorial Building khawng ciin a thupina phawk saan pan uh hi. (A thu tampi omlai)...... ..... Zomi te thu laigelh ding tam lai tak veh aw!!(Hong saupianta ahih manin hunsak phot ni) Hau Za CinPhuitong Liim