Friday, October 9, 2009

Tedim Khua Sung teng aa Phone Numbat

Tedim Khua Sung teng aa Phone Numbat teng a nuai aa link pan na en un. http://zomite.blogspot.com/
Lungdam S.W Thursday, November 6, 2008
Tedim Khuapi sung Phone Number TeTEDIM Yellow page!!!
EMERGENCYCivil Hospital 50005
Electricity 50002
Fire Service 50021
Police Station 50011
Telegraph Office 50030
Telephone Line 50333
PUBLIC SERVICEPCO (U Dim Niangtui Sai) 50352
Shwe Thazin Gate (Counter?) 50085
Will Computer Centre (Pa Hau Suan Cin) 50317
Zotaang Travels Counter (Lawibual) 500128
Zotaang Travels Counter (Myoma) 50037
GOVERNMENT OFFICEBank (MEB) 50013
Co-operative (TCO) 50009Custom Zum 50012
Development (Si-Pen) 50056
Forest Zum (Tit-taw) 50108
Ganhing Zato 50353
IMPD (La-Wa-Ka) 50006
Khaailam Zum (Agriculture) 50008
Laito Zum (Post Office) 50023
Lamlam Zum (Construction) 50007
Leitang Zum (Land Record) 50022
Ma-Ya-Kah Chairman 50001
Ma-Ya-Kah Office 50036
Nailung (Sericulture) 50247/500292
Phiangsiah Zum (Revenue) 50016
Planning Zum (Si-Man-King) 50453
Pyi-Khaing-Phyu Office 500106
Sazian Zum (Account) 50004
Thukhen Zum (Court) 50003
Township Education Office 50010
Township Police Office 50043
Upadi Zum (Law) 50025
Vuandok zum (Ma-Ya-Ka) 50034
SANGBethel Bible College 50202
Faith Baptist Bible College 500141
SDA Mission School 500159
Tedim H/S (BEHS 1), Sakollam 50041
Tedim H/S (BEHS 2), Lawibual 50019
Tedim Theological College 500124
BIAKINNAG Biakinn (Sakollam) 500187
BCJC Biakinn 500193
Bethel AG Biakinn 50083
CBCM Biakinn 500123
EBC Biakinn 500118
Laipian Biakinn 50092
Presbyterian Biakinn 50045
RC Biakinn 50122
RCM Biakinn (Sakollam) 500224
RCM Biakinn 50060
TCBC Biakinn 50327
Tuiphum Biakinn (Sakollam) 500222
UPC Biakinn 50038
ZBA Biakinn (Sakollam) 500214
BIAKNA ZUMEBC Zum 50040
RC Numeite (Nun) Zum 50325
SDA Zum 50158
Tedim Baptist Assn. Zum 50039
Tedim Baptist Convention Zum 50067
NGO OFFICEUNDP Zum 50097
KHAW DANGGawngmual 500 249
Heilei 500 408
Kaptel 500 407
Lailo 500 247
Laitui 500 405
Lih (Rihkhawdar) 500 403/404
Mualbem 500 409/412
Teklui 500 250
Tonzang 500 401/402
Tuithang 500 406

Pawlpite kikhen kham Zomite mah in maw!

Zomi te minam min pua a, a om nailo mun te ah pawlpi ih din pen hoihmahmah na pi in, a om sasa mun te ah zomi te ih ki khemkhapkhap pen thunamtui hi khol kei leh ki lawm sa ing.India gam, New Delhi ah Burma(Myanmar) pan aa gambel a om Christian khempeuh ki pawlin 1990 kum in Delhi Burmese Christian Fellowship (DBCF) na phuan khia uh hi. Tua pawlpi ah kawlpau zang ding a cih uhhi na pi in a sawtsawt teh Falam pau leh mizo (Lusei) pau bek zang uh ahih man in mipawlkhatin mikim theih ding kawlpau tawh biakpiakna khatBurmese Christian Association (BCA) pawlpi 1994 kum September kha pan kipan in na nei uh a, tua a founder sungah ei zomi Pu Hau Suan Mung (TunCanada) na ki hel hi. Tua hun lai in a ki khawm mimal pen sawm leh sawmleh nga kikal khawng hih tuak hi. Ei mi khat leh nih khawng bek om uh hi.Kum 2000, ma in ei zomi khat leh nih ki beh lap sam hi. 2001 pawl teh eiZomi te pawlkhat a hon in ki tung a, tua BCA mah ah member lut in nahanciam in na makai to uh hi. Tua hun sung mah in Zomi ten eipau tawhkikhopna Saturday nitak sim in innkhat khit innkhat abanban in kikhopnana nei to suak uh hi. Tua nitak kikhop pen tun “Zomi Prayer Cell” ihcihcih pen hi. 2002 kum teh zomi hong kitam pian ta in pawlkhat te ZCF ahmember lut in pawlkhat te BCA ah lut uh hi. Tua pan kipan in BCA ah minamkim a ki hih hang, zomi tam pen a hih manin zomi te mah in makaih toto uhin kawl pau zang uh hi.HAKHA MITE;Tu laitak in New Delhi ah kawlgam pan a pai Christian te pawlpi tampi takom ta hi. A kiphuan masa pawlpi DBCF pan Hakha teng taikhia in ChinChristian Fellowship (CCF) cih uh hi. Tua pan kitam leuleu in mipawlkhatin Lai Christian Church (LCC) hong phuan a, tua LCC te khen nih suak inChin Believer Church (CBC) hong piangto leuleu hi. 2004 kum in Hakhasungpan UPC teng atuam in ding leuleu hi.MATUPI MITE;DBCF pen atam zaw Falam mi leh Matu te vive hi in Falam pau leh Mizo pauzang uh hi. Tua pan Matu te taikhia in Matu Christian Fellowship (MCF)hong piang a, tua MCF zong tun khen nih suak leuleu uh hi.FALAM MITE;DBCF pen Falam mi vive hi in, 2003 kum in pawlkhat taikhia in “LivingFaith Baptist Church” (LFBC) phuankhia uh hi. 2007 kum the tua DBCF panmah in pawlkhat in “Gospel Baptist Church“ (GBC) phuan leuleu uh hi.KACHIN (Jingphaw) ten zong 2003 pan kipan in Kachin Christian Fellowship(KCF) nei uh hi.SEVENDAY leh CATHOLIC zong ki om hi.ZOMI TE;Zomi Tedim kampau teng pen pawlkhat SEVENDAY hi in, pawlkhat pen CATHOLIChi. Tua lo a dang teng pen BCA vive ki hi khin hi. 2003 kum March kha pankipan in BCA ah Pastor pen Zomi sung pan Rev. Suan Khan Mang lehEvangelist dingin Evan. Thawng Khan Lian, Siama Mary Van Zing leh SiamaFung Par te kikoih hi. BCA ah Zomi, Falam, Kawl, Shian, Rakhaing, Kachin(Rawang), Kayin, Naga, Kuki (Thahdo), Mindat cih bangin minam kim hi intulaitak member mi 500 val pha uh hi. Pawlpi Upa, Numei makai, Khangnomakai te pen Zomi vive mah hi.Zomi te pen BCA pawlpi ah om khin in kipawlna ZOMI INNKUAN, ZNC, ZOMIWOMEN UNION (ZWU) cih bangin om in ki thutuak, ki pumkhat mahmah uh a hihman in minam dang akawl a zo in zahtak in pimuh mahmah uh a, UNHCRnangawnin thupi sim mahmah hi. Mi nam dang te lakah maipha ki ngah inPasian maipha ki ngah hi.Tua bangin Kawlgam bup tawh kisai biakpiakna te ah a makai ding in Pasianin Zomi te hong teel hong koih hi ci in ki angtang kipaak mahmah in Topatungah lungdam a ki koko hi. Pasian in Zomi sung bek hi lo, Kawlgam bupleh leitung gam tuamtuam ah makai ding in Zomi te hong koih hong teel ahih lam mangngilh kei ni. Pasian in hong lamsangin a lulam hong koihkoihta leh mang nuamlo in zomi sung bek mah cici leng, Pasian in minamdang tepia kha ding hi. Ih thupha ding ki tanlawh thei ding hi.Tua pen minam it lohna hi zenzen lo hi. Mi namdang tawh kipawl nuam keileng, minam dang te tung ah bang ci nasep thei ding ih hi hiam? Ih gam ihlei cikciang uk zo ngei ding ih hi hiam? Ni khat ni teh Pasian in Zomi tekawlgam kumpi, USA president ding khawngin hong koih leh ka Zogam bek, kaminam lak bek ah sem nuam ing ih cici lai diam?New Delhi ah 2007 kum June kha pan ki pan in Zomi Church Delhi (ZCD) hongpiang khia in, Tun 2008 November kha pan ki pan Zomi Prayer Cell makaipawlkhat te in mipi tawh kikupna om lo pi in khat leh nih thu tawhSaturday nitak kikhop pen Sunday sun 12:00 in kikhop hun leh kikhopna mun(RC biakinn) ah hong laih uh in Zomi pawlpi khat in hong ding uh hih tuakhi.Tun Zomi te khen 3 khen 4 ki suak ta hi. Na minam it nopna leh na Pasiannasep nopna pen thupi in pahtak huai na pi in, Ih Pasian leh ih minam penneusek semsem hang. Pasian gam leh ih minam gam zaisak semsem zaw ni.Pasian pen Zomi te Pasian bek hi lo hi. Mi namdang te zong it sawm ni.Ei pen a kipawl ding, a ki gum ding, a ki pumkhat ding te hi zaw hang. Kikhenkhen sawm nawn kei ni. Nang ai tuam ding bek ngaih sun ken la namipih te zong khual in.Zomi te kipumkhat ding a vei mahmah.Delhi pan.

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Mon Nov 3, 2008 11:02 pm (PST)
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Barack Obama: Murlen

Age:47
Birthdate:Aug 4,1961
Birthplace: Honolulu,Hawaii
Education: Columbia University;Harvard Law School
Wife: Michelle Robinson
Children: Two daughters - Malia(10) and Sasha(7)
Religious affiliation: United Church of Christ
Family: Barack Obama was born in Hawaii to a Kenyan father and a white American mother.His father Barack Obama Sr married his mother Ann Dunham while studying at the University of Hawaii. The couple separated two years after Obama was born. His father ultimately returned to Kenya where he became a noted economist. He died in a car accident in 1982.Obama's mother's second marriage was to an Indonesian man named Lolo Soetoro.
The family moved to Indonesia and Obama remained there until he was 10 when he moved back to Hawaii and lived with his grandparents while studying on a scholarship at the elite Punahou Academy. He has seven half brothers and sisters in Kenya from his father's other marriages, and a half - sister, Maya Soetoro-Ng, from his mother's second marriage. Carreer: After finishing college in 1983, Obama worked for a New York financial consultant and a consumer organisation.
He landed a job in Chicagoin 1985 as an organiser for Developing Communities Project, a church-based group seeking to improve living conditions in poor neighbourhoods. Three years later, Obama left to go to Harvard Law School, where he became the first black president of the law review. He worked as a summer associate at the the Sidley Austin law firm in Chicago, where he met his future wife. After graduation from Harvard in 1991,Obama practised civil rights law at a small firm in Chicago, then became a lecturer in constitutional law at the University of Chicago in 1993. Effective office: Obama won a seat in the Illinois state Senate in 1996. He won a heavily contested US Senate seat in 2004, carrying 53% of the Democratic primary vote in an eight-candidate race.

Ama thu ka tam theih deuhdeuh leh mi thupi ahihna mu semsem ka hih manin tawm kong at hi.
 Zing ciang November 4, 2008 in US President 44na ding kitel dinga, Barack Obama cing ding maw, John McCain cing ding cih kitel nailo hi. Obama a cin leh leitung thupiang lak ah African-American minam US President a suak masa pen hi ding hi. Tua manin tu kum kitelna pen "ciamteh tham thupiang (historical events)" a cihte lak ah kihel hi.
 Africa pan hong pai mikang zi nei mivom tapa khat USA ah US President dingin kitel cing cih hong himawk leh a lamdangpi khat hi ding a, "US ah ahi theilo omlo hi" (the country of possibilities) a cih uh a tangtungsak khat hi ding hi. "American Dream" a cih uh a taksuakna gam hi takpi zong kici thei ding hi. [American Dream: Na hih nop peuhpeuh, na hanciam zawh a, kuhkal taka na hih teitei leh na sawmna ciangciang na tun theihna gam hi. Hi banga mimal khat hanciamna tawh i sawmna tantan  tun theihna hih leitung buppi ah America bek om hi.... a cih nopna uh hi].
 Zomi khat adingin "Zomi Dream" masa pen America tun ding hithei kha dinga, tua gam i tun zawh ciang "American Dream" ah kilut suak pah in, i ut pen, i deih pen, i lunggulh pen, i lunglut pen, i hih ut pen, i hanciam nop pen cih bangte suakta takin kidelh kihih theita ding hi. US a tungsa Zomi te American Dream bang ahi tam.... tua bel kidong kei ni (mikang dan).  August 4, 1961 kuma piang, kum 47 pha pan khat adinga US President hih sawm cih pen thu maimai lo hi. Thu neu deksuai hilo hi. US in leitungbup a kem ci leng kikhiallua lo maithei hi.
Tua zaha nasep thupi a sem dingin kum naupangno khat kitel ding cih pen a lamdang hi. Ahih theihna ding lampi khat bek om a, a PIL man bekbek hi mawk hi. PIL peuh leh ahi thei lua hilel hi.  Bang hanga pil hi ding hiam? Bang hanga hizah a tupna, ngimna sang nei hi mawk hiam? Ka nu leh ka pa kum 2 ka phak in kikhen uh a, kei pen tagah hi mawk ing cih lungsim tawh kineu ngaihsut hetlo hi ding cih kitel hi. Ka pa pen mivom hi a, ka nu minampihte in sila in a zat ngeite hi, tua manin kei pen sila suan hi ing, sila banga ka om ding hi, sila lungsim ka puak ding hi ciin kineubawl lo hi.
Ka nu in pasal nei kik ahih manin kei pen ka nu ta masa khat lel ka hi a ka nu leh pa in kei hong it taktak ding uh hi ciin kithanem sak lo hi ding hi. USA pen na sawm a, na hanciam a, na kuhkal zawh a, na sep na zon ngap nak leh na sawm tantan na tun theihna gam hi cih lungsim hangsan leh suakta tak tawh tha kipia hizaw dingin ka um hi. Tua mah a Presidential Campaign sungin a gen tam mahmah khat hi a, tua hang mah in sangnaupang peuhmah in etteh pah uh hi. Tua manin khangnote lungsim zo a, a hanciam nuamte tha pia in, a kuhkal nuamte lametna khuavak mu sak hi.
Mi a suak nuam, mi a ban nuam, gual a ban nuam khangno, nungkik sawm vetvet lo a mi(ambitious) in Barack Obama nuntakna panin tha la uh a, ettehhuai sa bek hilo in etteh uh a, Hero in nei uh hi. Tua banga etteh tak mi zong hi takpi ahih manin thupi kasa hi.  Bang hanga etteh tak khangno khat suak hiam?
Amah leh amah a kigensa bangin a tangvalno tung laiin zu leh zatep khawng na ciamkha ngei taleh 'hihte hoihlo hi' ci a a lungsim kikhel hanciamna thak tawh 'kei mithupi ding hi veng e, kei mi lawhcing ding khat hi venge..' ci a hanciamna thak tawh kuhkal taka kal hong suan kik ciangin tuni tan hong tung himawk hi. Great change! Nu leh pa kician makaihna nuai ah khangkhia lo hi maithei, a pi leh pu kepna khawng bek tawh zong hih tan tung khollo kha ding; ahih hang, ama hanciamna hang bekbek tawh leitung mihing a khan gual lakah mi minthang leh mite zahtak penpen khat hong suak mawk hi.
 Harvard Law School pan Law tawh degree a ngah bek hilo hi. Tua sang ah a kah zawh kumkhat a cin ciangin a laisiam man leh a pil man bekbek in tua sangpan kihawmkhia laibu Harvard Law Review ah Editor sem dingin kitel pah a, a kum 2na ciang President sem dingin kitel a, a nuai ah editor 70 nasep makaihta hi. Makai, mipil i cihte a tuaci sa a piang hilo a, a hanciamte hi takpi hi. Zomi Paunak ah, "a pilsa a piang kuamah omlo" na ci uh hi.  Ama tangthu sim leng a thupina leh a khantoh semsemna i mu hi. Tuate khempeuh i gen man kei ding hi. Zomi lakah hih bang mi bangzah i om tam cih i ngaihsun ngei tam? I ngaihsun kha tam? I om zenzen tam?
Zomi sung pan zong Obama zaha hanciam om inteh, ama tunna ciang a tung om nailo kha thei ding hi. Ahi zongin amah banga hanciam leh kuhkal a lawm leh gual mai ah maizumlo, gual tungtuang bel om peuhmah ding hi. "Tagah khuasuak kua mahin dem zolo" ciin khangluite in paunak na nei uh hi. Haksatna kuam pan a hanciam teitei mi khat hong pusuak ciangin kuamah demzawh ding hilo hi cihna hi. Mi banga nu leh pa anglum pan khangkhia na hihlohna, sum leh pai kicing zat ding na neih lohna, sang hoih kah zolo na hihna, hong huh hong khoi ding takpi na muh zawh lohna pan hanciama na pusuakna mualvum pan na khuadak ciang na khe nuai ah mi tampi hong dakto ding uh hi. Tua pen hanciamna gah hi a, khum in lim a, mikim in ciamkha lo leuleu hi. Tua lak ah nang na kihel hiam? Nang na hi kha hiam? Â America ah hih banga hanciam mi khat ki pakta a, ki zahtak in thupi kisa a, ki etteh in a thupi semna dingin kilamsang semsem hi.
 Haina leh mawlna khukpi sungah a kibual hun lai un Zomite in bel tua banga mi lawhcing, hanciamna hang tawh gual demzote langbawl in haza uh a, nengniam nuam in minsia sak nuam uh hi. Langpan in ko uh a. Kei sang pilzaw thei ding maw, kei sang hau zaw thei ding maw; a suah a khanna koi lai hiam, a inn a lo bangcia hiam cih bangin kam dimdim in pau in hang buabua thei uh hi. Zogam Thak America ah tua bang haina khempeuh omlo a, Zomi khempeuh amau hanciamna ciat hahkat in kuhkal uh a, ni khat ni ciang a gah kilawmtak i mu dinga, ki ciamkha ding hi.
Tua pen laphuaksiamte' n, "Zogam hong pal ding" a cih uh hoh himai lo ding hiam!
Mihing pen i hoihna kizong leng hoihna kinei ciat hi. Hanciamna ki en leng kihanciam ciat hi. Tua banga hanciam tampi lak pan tu laitaka leitungbup in a min a gen ziahziah uh, a mitsuan, a et gige uh leh US President 44na hi thei mai dinga a lamet uh Mr. Barack Obama ahi hi. Amah zaha hanciam leh kuhkal tampi Zomite'n i kisam hi.
Nang na ut hiam?
Hau Za CinPhuitong Liim

*Ki Khel Khangto* :Murlen Blogspot.com panin

Leitung kipei cih i theihkhit nungsang, na zosiah, a ngeingei, a veuveu inkhawlcip, omciplo ki khelkhel cih ki ngaihsun zom thei pahding hi.Leitung ki pei cihciang mainawt a ki pei cih zong phawk huai gige hi. Nungtawn lo, ki leh pei kik nawnlo cihna hi ding hi. Kumzalom (21) sung i luttaktak ciang, leitung akipei sawtlua zang khengval gawp a hi ding hiam,adang khempeuh zong lawhgawp hi ding hi ven, huihpi tuihual, sunami,zinlinna, theih ngei loh natna tuamtuam, khuahunte ki pei lua kisa maivom,maikang, upna biakna deidan om lo a banban bunuai pingpevei, phialzangawpmang, mang le tak ki thei lo zah dong hi ta mawk hi. Tua hangin, tuhunpen mipil ten "Age of uncertaity, full of unknown, no security onlyopportunity, no more must but only may" cih bang in leitung pianzia te mintuamtuam ki nei sak ta hi.Tua bang hun lai tak in, leitung makai te le mipil ten a lau penpen namkhatom hi.Tua in x-Factors (Ngaihsut khak loh te, phawk khak loh te) ci uh hi.Tua x-Factor te'n i phawk loh lai tak, i ngaihsut loh lai tak in hong bunuaivat thei ci uh hi.A diakdiak in I.T. lampang pilna siamna khantoh luat hang le adang khantohna tampi te huhau a hongpiang khia tuhun globalization (You can run but youcan not hide) hunciang, theih kician neilo, neih kician omlo, ut thu tawhgamta (hai, zawng, lungkhauh) gamneu gamzawng te le tua bang gam te sung aom minam neu cihtaak lo minam te in mailam neilo (Futureless) a suak nuamkei uh leh a ngaihsutzia, a gamtatzia te uh nasia tak in ki khel in, a mausang ngaihsutna picing zaw, muhna zai zaw (kapteh dimzaw) mite, gamte thungaihsutzia le gamtatdan te mitsuan enkaak kawmkawm in amau aituam dan lezia (group identity) te huntawh kituak in khangto tangzai thaksuah sak dinguh hi. Tuaciang bek in lemet huai mailam nei (Future possesing) te suak theipan ding uh hi."Kikhelna in ngaihsutna pan gamtatna tungtawn in kilangh khia hi. Kikhelnaom lo in khantohna piang thei lo hi."
*****By Ignatius Thang Sut Mung
****Chief Editor****
Zingsol thukizakna*

Thursday, October 8, 2009

Australia ah Khuakhai laam: Tunkhanpau makaihna tawh :Murlen

Zaanhal-in Zomi Association of Malaysia Lutangpipa' kiang-ah UNHCR uliante-in "CRC leh ACR te-ah luut kuullo, ZAM-tawh naseem khawmding" cihthu pulaak ahihman-in Zomite' ading-a gensiatna, gimhuatna, etkhialna leh kosiatna namcinte Zomi minam leh Pasian khualna-tawh apang tinten ZAM upateng' tung-ah naakpi pahtaakna omhi cihthu Zomite' maai-ah kong pulaak-hi. Tuabaan-ah, Malaysia-a ACTS makaaipinu Rose Mary-leh atanu Sarah (Malaysia IOM, UNHCR) te-tawh Nipikhuavaakni suunhun-in kimuhna hihlaai pan-in kana-nei uh-a, Australia Zomi Khuado 2008 laaileeng (flyer) te kana-lah uhciang-in lamdangsa zawzeen-in "Zomi thupi hongsakna" pulaak-hi. Tua nitaak-in Pa Nang Khup te' inn-ah honghawh uh-a, innkuan 5 khawngtawh holim ngeingai-in nuamsa peuhmah uhhi. Australia Zomi Khuado 2008 akibawlzia maanleh video muhtheihdingte- pen tangzaangte' zawhdaandaan- in hongki khahkhia ding-a, tuama-in hunkizatzia themkhat kongpulaak-hi; Mi 206 kihel-a, Organization 4 pan-in thugenna tomno kinei-hi. George Lekakis (Chairman, Victoria Multicultural Commission, State Government)- in Cialpi Honna hong neihsak-hi. Zokhai (Public Officer, Secretary; Zomi Association Australia INC)-in Zomite' ngeina Cialpite leh Khuado taangthu genna tomno. Tony Dib (Mayor, Councilor; Maroondah City Council) -in thapiak thugenna tomno. Judy McDougall (Migrant Information Centre)-in thapiak thugenna tomno. Pa. Tun Khan Pau (President, Zomi Association Australia INC)-in lungdam thupuak tomno
Khuakhaai laam (Zomi Khangnote) Huhnihna-ah Modern Music leh lasakna-tawh hunte nuamtak-in kizo-hi. Zomite Pasian-in Hongcing, Hongkhual, Honghuh tawntung tahen!
Zokhai

Zolaigelhzia : Murlen

Zolaigelhzia ding pen Zomi kampau azang apau neite kisam zo hi.Father of Linguistices ahi Noam Chomsky in Universal Grammarbu sungah bang na gen hiam cihleh, Pau pen(native speaker) a pau neite in akankhiat mah dik pen hi na ci hi. Zopau pen Tonal pau ahihi cih zong theitekta hang lungdam hi.Ahih zong tone pauaneite grammar pen Lai aw (vowel aw) ah na om zo ahihmanin Zolaigelhzia khelkhel lengzong a piangtheilo ding thukhat ahihi.Bang hang hiam cih leh Leitungah Tonal pau khempeuh in Awsuak lai Phonetic nei a, Phonology kinei hi.Tua ahihman na hi zaw ve aw.
Phonetic leh phonology kilamdanna khat gen. Phonetic ah Zo aw ih nei khempeuh pen Phonology ah kizangtheilo hi.phonology pen tool of writing hi a,Zolaimal(a kizang A-Z) laigelhna a kizangtengin Zo awsuah khempeuh kigelhthei kimlo ahiman na hi zo hi.Zopau bek zong hilo a leitungahpau khempeuh in hih ka gen bangin nei hi.Tua phonetics awmal i neite pen Zolai alphabetahomlo in lai i gelhna laimal in huaplo napiin aw a suakkik ciangin tua awmal omlote i aw sungah ong kihelzel ahihman na hi zo hi.Phonetic alphabet IPA chart sungah Zo awsuakbangzah om a, Zolaigelhna ah laimal bangzah kizanga,Laigelhna a laimal kizangtengleh phonetics Laimal akibang bangzah kinei a bangzah awmal Zolaimal awsuakte in huaplo hiamcihtel kul masa ding hi.Tua ahihman in,Hih atungaPhonetic chart leh Phonology chartte asawtlo in hong kisuah ding hi.Zopau(Tedim) pauAcousticsanalysis sis akibawlsanlaitak hi.Kuamah pen in Zolaigelhzia khelkhel kei ni a guai.
Linguiste kisamlo. Philologte kisam zaw cih banga argument dan a gen ding hipeuhmahlo hi. Philology hi bang in na kigen zo hi.'Philology is the study of the structure,historica l development and relationships of a language or languages.'
Study of languages restricted confind itself to philology during the British colonial or Fernand de saussaure period i.e. the historical and comparetive study of structure of a language. Linguistices or Modern linguistics brought synchronic perspective, that is thestudy of language and its structure spoken at a particular time.This gave a complete pictures of the linguistics scene. Its covered more areas like sociolinguistics, but also included philology. But, Philology is known as historical comparetive linguistics undermodern linguistics.
*Homograph pan in monograph ah *kalsuan taTu ciangciang a i Zolai gelhzia pen homograph din mun hiphot hi. I Zolaisungah homograph pen 50% val bang om a, leitungah homograph a tampen azang lai hikha ding hi. Mai lam ah i Zolai khantohna tawh kizui in homographhong kiam mahmah ding cih lametna lianpi kinei hi.Zolai ah homophone cih pen tu ciangciang i nei nai kei a, mailam ah tawmtawmhong kimu khia toto dingin lametna om hi. I lai khantohna tungtawn in hihbangin hong kikhento dimdiam ding ahihi. Zolai sunga a kisel cip thupi pawlkhat mailam ah hong kilangh khia toto ding hi.I muhnate thupi in i kikupnate tha ngah huai mahmah hi. I ngim i tupnatebangin ma nawt tek ni.Z- Zomite hanlungciam khangto diai!Discovery Series
Ka lungdam.S.Dal Sian Pau.
---------------------------------------------------------
1. Zolai pen i puah i zun ding himah taleh Zonet sungah kikup bek tawhkitangtung zo ngei lo ding hi. Ahi zongin i lunglut thu hi a, i kisap mahmahkhat ahih manin kei zong tawm hong kamkum nuam veve ing.
2. Nong sunkhiat thute atam zaw kei mimal in dik kasa hi. Ahi zongin nambat3 na sungah Jesuh le Khrih nong zat pen dik het lo hi. Laisiang Tho kigelhmasate sung ah tua dan mah in a kizang hiam? Kei zong tel tak kei mawk ingei.
3. I zolai ah J le R i zatna om nai vet lo hi. Tuni ciangciang ah zong kisamnai lo hi. Sia dangte hong kuppihna -ah Zolai omsa laihlaih kei ni cihkamkupna tampi i sim ciangin a omsa i zatsa Zeisu le khazih mah zat dingthupi kasa hi.
4. Mailam ah J le R zat ding akisap hun hong om a, i zat leh akisapna munmunah zat ding ahi hi.
5. Zonet ah kikup tawh tangtung zo lo ding cih hang, i kikup theih nadingmun dang om lo ahih ciangin hiteng mah pan kikum zel ni ei mataw.
Lungdam.
MichaelpauZogam.

Common Identity??? : Murlen

1. It was not easy to put up all the facts in the paper read at theSeminar on Oct. 13-15, 2008 in the MZU on Chins as there was page limit.What I want Dr. Lai-U and those who have the same opinion with him is todistinguish national identity and geographical identity. If we take as avery good example on it, Dr. Lai-U from Mara geographical area is in hisclan Fachai from Lautu geographical area in the beginning. But he himselfexpressed that his ancestors migrated from Lautu Geographical area to MaraGeographical area. In that case he changed his geographical identity fromLautu to Mara. But he cannot change his clan name as that is concern withthe ancestry. National concept comes from ancestry and geographical identitycomes from the location of dwelling and living. 2. He cannot disowned his being Fachai clan no matter wherever he andhis descendents are living because Fachai come from his ancestry. But theirgeographical identity will ever changed to wherever they live as permanentsettlement. There are many Fachai clan men and women and Fachai families atpresent in Lautu geographical area. In geographical Identity, he is nolonger a Lautu local area person. But he is still related to Fachai peoplein Lautu local area for he is from the same ancestors of other Fachai inLautu area. They are his brethrens in having the same ancestors in theFachai clan. He himself proved that Mara is his geographical identity andnot his national name. It is exactly the same as an Indian may take UScitizenship. But in culture he is still remains Indians. Thus in culturalidentity he is Fachai no mater how long he is in Mara geographical area.Mara dialect is not Fachai dialect. It is the dialect of Mara geographicalarea. That is why he speaks the dialect of the local area where he wasbrought up and that is the way how we should explain in logical reason. 3. Mara geographical area could develop their geographical dialect.We are not pushing them to adopt other areas dialect. But what we mean ishe is not a different cultural group from Thantlang/Haka/ Matupi townshiparea people. They still can practice the same cultural tradition as thepeople in Thantlang Haka and Matupi townships though they still can practicetheir dialect by the people in the Mara geographical area themselves thoughit may have minor differences in vowels with other geographical localdialects ofThantlang Matupi and Haka townships. And the Mara dialect could be easilytransliterated not only to Haka Thantlang township dialects as it has anatural way of transliteration, but it could be transliterated even to Tedimand Duhlian dialects too.4. All cultural artifacts written in the book " The Lakhers byParry" on Lakher which is changed now to Mara recently are all exactly thesame as the cultural artifacts that are also used in Haka Thantlang andother parts of Matupi township who practice the same culture.5. In language, for person like me and others as adults, alldialects within this same cultural group are mutually intelligible in ashort period. Pu Lai U also understands all these dialects as they are tooclose to each other. Dialects in Haka cultural people are all the same inconsonants and the difference they have is only in vowels. The name of PuLai U can be transliterate easily as Lian Uk exactly like my name. Many ofmy relatives in Mara called me Paw Paw Lai U. I may have as many relativesin Mara as Pu Lai U has though our geographical area where we are dwellingare different as Mara local area and Zophai local area. Lautu cannot beMara and Mara cannot be Lautu as they are different geographical area thoughthey practice the same cultural tradition. All people in Mara geographicalarea are culturally and in blood very close to and linked to Haka ThantlangMatupi areas people. Many people and clans in Mara geographical area aredescendants of the ancestry of Haka Thantlang people. All the clans in Maraarea like Cinzah(Cangza or Cozah) and Hlawnching, Hlawnceu heng mual,Tthianhlun, have their brothers in Haka, Thantlang, atupi and Falamtownships in Burma. Descendants of two brothers cannot be differenttribes.Actually Chin people have no tribal system. We only have clan systemand geographical dialectal groups. 6. The wording "Tribal" is only used by India. It means undevelopedpeople degrading those people who are thought to be undeveloped. Peoplesometimes even comment that India use this degrading term - tribe to oppresshe national pride of the North East India people in practicing divide andrule policy on them. We request India to have mutual respect on otherpeople which has their own definite and clear cut boundary of territorywith distinct culture and language. Chin societies in differentnomenclatures have only clans and not tribes. There is also only indigenouspeople in the UN Charter and no wording of tribe in UN usage.Explaining the whole situation how it works:I will take here only Haka sub division as an example as it will take toomuch space to write the whole territory in which the Chin Hills Regulation1896 was enforced once by the British administration from 1896 to 1947/48till India and Burma Independence.***7. The British in their days of administering what is today Chin Stateas Chin Hills District with the ChinHills Regulation 1896 was formed intofive subdivisions on the minor differences in cultural boundary lines asTedim. Falam, Haka, Kanpetlet, and Paletwa Subdivisions. The wholeSubdivisions of Tedim, Falam and Haka area were ruled by the nativearistocrat royal families in hereditary system under the Chin HilsssRegulation 1896 before independence from the British. Some parts ofKanpetlet ,Paletwa and Matupi were ruled by land owners or the well to dopeople with the consent of the community concern in not hereditary systemthough some parts were ruled by aristocrat royal families like the rest ofthe subdivisions.8. Haka Sub division under the British administration was the widestone of the five with several dialectal groups though the whole people in theSubdivision all practice the same cultural tradition with minor differentdialects which are all mostly the same in consonants and different only invowels. The aristocratic royal rulers in the Subdivision were mainly ZathangChieftains , Cinzah Chieftains, Hlawnceu Chieftains, Thangnget Chietains,Siakhel Chieftains, Tthianhlun Chieftains, Lunghang Chieftains, LangleChieftains, Sawmhal Chieftains and Siakhel Chieftains etc. 9. After independence from the British, Haka division was formedinto three townships namely , Matupi, Thantlang and Haka. The whole threesubdivisions were divided into circle areas and each circle area was ruledby Circle Chairman and its council under the Chin Special Division Act1948.Thus Haka township was divided into 5 circles on the boundary lines ofminor differences in local dialects and usages such as : Zokhua circle,Mi-e Circle, Haka circle, Senthang Riva-hrawn Circle and Senthang-Bawinuhrawn circle though all the people in all the five circles practice the sameculrural tradition. People in each circle has different dialects in tonesor accent mutually intelligible at once or in a matter of weeks. You willnot see here Lai circle as Lai is what every local area call themselves intheir respective dialect. Actually Longtlai district should not monopolizethe term "Lai" by themselves. They should rather keep on the Poih orLongtlai district.10. Thantlang township is also divided into eight circles basing onminor different dialects in tone or accent such as Khualhringtlang circle,Vailamtlang circle, Vanzaangtlang circle, Zahnaktlang circle, Bual Circle,Zophai circle, Mara or Miram circle, and Lautu circle. The names of thecircles are all geographical local areas that respectively has minordifferent dialects in accent or different in vowel though the consonant aremostly the same. The dialects are mutually intelligible for the adult asthey are all very close to each other. You will not see here too any circlewith the name Lai. The reason is each regional people in circle dialect callthemselves all Lai.11. In the same way Matupi township was formed into several circles onthe line of dialectal and accent differences such as Zotung Cal-tthawngcircle, Zotung Lungngo Circle, Zotung Rezua circle, Mara Sabongpi circle,Mara Lailenpi circle which in Mara dialect is Lelaipi circle (which means inliteral meaning "Center big grand area or place circle), Cintlang circle,Ta-ua circle , Dai circle, Ngala circle. You will see here no circle withthe name Lai except Lailenpi which, in Mara dialect, is Le-lai-pi meaningcenter big place.12. There is no area which should monopolize Lai to be the only namefor the area concern as all dialects in Matupi, Haka, Thantlang callthemselves as Laimi, Lia mi, Lemi meaning being the same people from thecenter of the Universe. Thus what Salai STLN wrote about the sub tribe andthe main tribe is also totally wrong. The reason is there is no place or nogroup that can monopolize the term Laimi or Lai for one single area orsingle part in single or in group. Salai STLN seems not to know that alllocal areas of the various dialects mentioned here all have Lai, Laimi fortheir national name in their respective dialects. We have to see hereLailenpi is in Mara "Lelaipi". Here "Le" in Mara means Lai in Haka/Falamand other dialects, and "lai" in Mara means "lian" in Haka/Falam and otherlocal dialects. It means "Central or large, and "pi" means grand inalmost all the Chin dialects . So it is obvious that Mara geographical areain their local dialect also has for center "Le", and for large "lai", and"pi" for grand. Thus "Lemi" or "Le faw" in Mara also is Laimi or Laifa inthe dialects of other areas of Matupi, Thantlang Haka/Falam, Tedim andDuhlian. So no group or no area is sub of the other , and no group or areais the main of the others. They are all equally Laimi or Lemi or Liami atthe same time all together. "Liami" is in Lautu for Laimi in Haka/Falamand other dialects. I can understand or speak all these dialects though Ihave never take special times to learn them. It is such simple and easyChin different dialects. 13. Since time immemorial, before and after British administration,Zathang and Cinzah chieftains covered ruling most of the villages in Hakatownship, Thantlang township and Matupi township. Lailenpi village whichis supposed to be the center of Mara local area was ruled by Zathangchieftains though other Mara geographical areas like Sabongpi area,gaiphaipi area, Capi area were mostly under the Cinzah chieftains. Saihadistrict council area and Longtlai District council area on India side inMizoram were also ruled by royal families of Hlawnceu, Cinzah, Zathang andHlawnching, the names all being transliterated from Mara local geographicaldialects of the two, Lailenpi dialect and Tlosai dialect. 14. Chieftains in Zotung area like Lungngo village and Matupi Ngalaarea according to Pu Rev. Val Thang from Ngala(Matupi) were the samedescendants from Lunghang clan. The Lungngo Chieftains married to HakaChieftain descendants. Langle chieftains in Matupi area were said to be fromRadui and Cintlang villages.15. Mara chieftains of Sabongpi , Ngaphaipi, Chapi and in other partsof Mara area were all Cinzah royal families married to Haka chiewtaindescendants. Cinza in Mara area dialect is transliterate as Cangza or Cozadepending on Tlosai dialect or Lelaipi dialect. Chapi chieftain decendantswho are Cozah or Cangza royal families also maried to Zathang Chieftainsdescendants in Zophai circle and Haka chieftains descendants. Many Marapeople intermarried with these Mara areas ruling royal families Cinzah,Zathang, , Hlawnching, Tthianhlun and Siakhel families and all families inMara geographical areas are all linked and interlocked and knitted closewith Haka Thantlang and other clans in Haka, Thantlang Matupi townshippeople. Thus no people in Mara geographical areas were free of ThantlangHaka clans men descendants directly or indirectly. Thus the Mara area peopleas a whole have no distinct national identities from the people in HakaThantang Matupi areas culturally though the geographical local areasdialects spoken there were the same in consonant and different in vowelsfrom the other Haka-Thantlang- Matupi area dialects as mentioned before andat the same time, there is an easy natural system of transliteration fromeither dialect to the other. 16. The term "Lai" in many of the Chin dialects including Duhlian,Tedim and Kuki, comes from navels from which our umbilical cords are cut atbirth. It has the meaning of center. All the people who has differentgeographical identities among these different geographical areas asSenthang, Lautu , Zophai , Thor, Khualhringtlang, Vanzang tlang, Zanaktlang,Bual, Zotung,Mara called this navel Lai or Le or Lia. Mara of Lailenpi areacall it "a le le". T hus they all call their nationalname inrtheirrespectivedialects Laimi or Liami or Lemi . It all means the center people. That isour ancestors who stood from their mountain top believed that they were inthe center of the Universe by seeing their surrounding horizon in a widecircle. Any point in the thing that is round is all the center of the thingthat is round. They call themselves we are the people from the center of theUniverse which is really true as the earth is round. The name is veryscientific. We have in Tedim dialect Lailo which means center farm andLaitui which means center water or stream or river.Thus Laimi in Tedim andDuhlian dialects also are the "center people" as "mi" in all the dialectsmeans people. 17. Any people around the world thus can claim that they are peoplefrom the center of the Universe. But not many people in the world we know ofclaim like our ancestors to be the people from the center of the Universeexcept China in the term Tsungxua also is said to mean people from thecenter of the Universe. 18. Our ancestors therefore substitute Laimi for Chins when theBritish rulers adopt the Chins for our national nomenclature in the ChinHills Regulation 1896 as the first modern constitution of the Chin territorywith which it was ruled from 1896 to 1948 till independence of India andBurma. The term Chins in the law was defined as Chins includes Lushai,Kukis, Nagas, Chins in the Chin Hills and any person who adopt the Chinsculture and language. We do not want to impose on any of the people in theterm that Chins should be substituted with Laimi. We accept that ournational name is Chins though we still call it in our local dialect Laimifor Chins. The river name Chindwin is given after the Chin people that itwas within the Chin country. Thus Chindwin is inseparable from the nationalname Chins and thus Chindwin is for Chins like what Jordan river is forIsrael and Jordan peoples.19. Thus when the name of the territory of the Chins can be known inseveral names depending on inwhat language and dialect is it refered to, itis like in the case of India which is known as Bharat in Hindi and,Hindustan in Urdu and India is the name in alternative in differentlanguages. So Chins can have several names according to the severaldialects of the people in the Chins definition. 20. As we see in the paragraph # 18 above, the term Chins is mostinclusive of all the local nomenclatures to identify these people and it isalso the only nomenclature that is legally and officially ever recognized bythe colony nations of the British Empire which are all now sovereignindependent nations as the UN members and by the international law as thelaw of the British empire once in the long lasting history. 21. It is hoped that those who are educated in legal sense certainlyunderstand the special position of the nomenclature "Chins" for all thepeople under the definition of it given by the Chin Hills Regulation 1896and the Chin Special Division Act 1948. The Chin special Division Act 1948is also the statute of the Union of Burma recognized by the internationallaw as the legitimate law passed by the Parliament of a UN member nation,the Union of Burma.22. We all know that each territory of the thress sister states byitself at present are too small in geographical size as well as inpopulation and in economic potential to attract international attention asit has been commented in the book on international relation, "The UnitedNations and Portugal" by Franco Nogueira , Foreign Minister in thePortuguese , First Published in this Translation by Sidgwick and JohnsonLtd. 1963 First Tandem Edition 1964, Published by Tandem Book Ltd., 33Beauchamp Place, London, SW 3. 23. If people under the Chin defition ever have the desire to share asingle nomenclature as many people have the opinion on it, what the peopleunder the definition of Chins could consider as the first step is: ournational nomenclature could be either Naga or Mizo or Chins as the threestates have been each in distinct and definite clear cut boundary ofterritory and also Kuki could be one of our national name as the people whoaccept Kuki as our national nomenclature could have their clear cut definiteboundary of territory in the future. Thanks for reading it patiently. Lnk.From: YCCF-International@ yahoogroups. com

Laimi is for All Chin-Kuki-Zomi-Mizo :Argument from Murlen

Here is how we should consider how to use our several national names indifferent dialects. We repeat every now and then that term Falam is the namefor it in Tlaisun local area dialect in Chin State. But it is calledFar-tthawk in Zahau local dialect and Balai in Zaniat local dialect . Thusthe city Falam has three names in different dialects of the Chins people inFalam township. It is like India has three names Bharat, Hindustan and Indiain different languages Hindi, Urdu and in English and other languages.Falam/Haka/Matupi area in their dialects call Burma Burmese =KawlThey call Chicken=ArThey call pig =VawkThey call cow=cawThey also call Indians =KalaThey also call Chinese = TulukThey also call Chins= Lai/LaimiNo one can ask them not to call cow =caw in their dialects. Because caw iswhat is cow in their dialects.In the same way no one cannot ask them not to call Chinese= Tuluk.The reason is Chinese in their dialect is Tuluk.In the same way no one can ask them not to call chicken = ar in theirdialect as chicken is what is ar in their dialect. In the same way as no one cannot ask them not to call Chicken =“ar” in theirdialect as that is what is in their dialect for chicken, no one can ask themnot to call Chins=Laimi /Lai as Chins in their dialect is also Lai/Laimi.Tedim call cow =Bong,They call chicken= akT hey call pig = VawkThey call horse or pony = sakawl.Tedim also call Burmese/Burma = Kawlte.They also call Indians = Kala-teThey call Chinese =Sente They call Chins = ZomiNo one can order them not to call pig =vawk in their dialect. The reason ispig in their dialect is vawk.As no one cannot order them not to call pig Vawk in their dialect, no onecan order them not to call Chins = Zomi. So Salai SNTL, we have to thinkin this way.People in Zophai tlang or Zophai cirle accept that they are Chins. People in Laututlang circle accept that they are Chins. People in Khualhringtlang circle accept that they are ChinsPeople in Mara tlang circle accept that they are ChinsPeople in Bual peng circle accept that they are Chins. People in Mi-e peng circle accept that they are Chins.People in Haka circle accept that they are Chins.So each circle or each geographical area here are all a part of Chins. Sowhat else?So it might go as a part is in the whole and the whole is not the part. So we can see now in the discussion of Pu Laiu and Pu Lian Uk that what wemean is all the same in Chins which in turn means we have find the answer wewant and there is no need of discussing this issue any longer. If they ask what do you call pig to FalamHaka in their dialect, they haveto say that it is Vawk. If people ask what do you call Chins in yourdialect. We are to say that it is Lai or Laimi in Falam/Haka/Matupi dialect,or Zo or Zomi in Tedim or K’cho in Mindat dialect and our Chin official nameis Chins. The national name Chins can be used in speaking any dialect if oneprefer to do this as it is the official name.Any people use Nippon as the name of Japanese country when they speak inJapanese. But Japanese themselves also use Japan if they speak in Englishand others. Thus we have to realize that the name of a people or country canbe several in different languages or dialects.We donot demand people to use Zomi in speaking any language or dialect. Whatis all about it is: it has long been recognized that they use Zomi in Tedimdialect instead of Chins when people speak in Tedim/Tonzang dialect andthat is how it is being used now . We do not demand that people will use the term K‘cho in any dialect orlanguage they speak. However, it has long been recognized since sixty eightyyears ago that the term K’cho is used in place of Chins when they speak inK’cho dialect and that is the way it is now being used.In the same way, we donot demand that the term Lai/Laimi be used in anylanguages or dialects. However it has been recognized that Lai/Laimi hasbeen used in place of Chins when people speak in Falam/Haka /Thantlang/Matupi dialects and it is now being use in this way forgenerations ever since people living today has not been born. There havebeen published many books on Chins in the dialects of Falam/Haka /Matupiusing the term Lai/Laimi for Chins as. Administrative offices inFalam/Haka/Matupi had issued many official correspondences in Chins in whichthey use Lai/Laimi in place of Chins as the correspondences were issued inthe Chin dialect . Thanks, Lnk

From: YCCF-International@ yahoogroups. com[mailto:YCCF-International@ yahoogroups. com] On Behalf Of Salai STLNSent: Sunday, October 26, 2008 10:06 AMTo: chinland@yahoogroup s.com; YCCF-International@ yahoogroups. com;zomi@yahoogroups. com; LAIFORUM@yahoogroup s.com; Metkhuabo@yahoogrou ps.com;'Rung cin'; kukiforum@yahoogrou ps.com; 'blessed
Zomi'Cc: 'Khuhly Robin'Subject: [YCCF-International ]
Re: Comments on International Seminar on ChinGroups: report

Dear Pu Lian,
It seems to me what you are talking about is all similarities whatever youcould find among Chin groups. In your writing, I do not even see an argumentat all. No specific premises and no conclusion, thus no proofs --- it ratheris simply the presentation the whole lot of all cultures, clans, languagesand the geographical areas of Chin groups.It is not to be twisted and misinterpreted when Dr. Laiu says: "So thebottom line is, if Lai equals Chin, then Mara people are a major tribe ofLai. But practical usage and connotation of the term Lai betrays thisimposed meaning. Practically, Lai is regarded as a branch of Chin. In thisconcept, Lai covers Falam-Haka-Thlantla ng and those associated with theseonly, not the whole Chin groups. This is the reason, we the Mara scholarswant to emphasize that Lai and Mara might have been brothers many centuriesago; but today, we have grown into two separate distinct tribes. This is theethnic realities of the present day. "What this para says is that if the term "Lai" is to be equated with the term"Chin" then Mara is one major group of Lai or Chin. So is if the term Mizois to be equated with the term Chin, then Mara is a group of Mizo. Hence,Lushei, Kuki, Paite, Zo, Khumi, etc would be the sub-group Lai or Mizo. Thatis:Chin= Lai = Mizo= (Lushei, Kuki, Paite, Zo, Khumi, Mara...)But Dr. Lian Sakong rightly did not equated the term Lai and Chin. He placesLai as a group of Chin. No Mara scholar attempted claims that Mara is notpart of Kuki-Chin-Mizo, but is one part as a disticnt and unigue, meaningMara is from Lushei, Lai, Zo, Cho etc. as Lai is differ from Lushei.So, Mara is not sub-group of Lai or Lushei or Zo, but sub-group ofKuki-Chin-Mizo. .However, as you sometimes claim that the term Laimi equated to the the wholeChin-kuki-Mizo group, then Mara would also fully eccept to be under Laimi.In reality that is not true at the present day.Unfortunately, as you yourself have pointed out that most campatitivepossible names for the whole Chin-Kuki-Mizo groups are Mizo, Chin or Naga,then it is unlikely that the term "Laimi" would be accepted in place ofKuki-Chin groups. That also means Mara cannot be under the term Laimi.Hence, Mara group would become the sub-group of Laimi if and only if the thewhole population of Chin-Kuki-Mizo group accepted the term "Laimi" to bethier national name. That is the point here.Honestly speaking, your writings on this matter are so confusing andcontradicting. And it is too early to cliam to be a winner of this debatebecuase all forwarded was posted by Dr. Laiu before you posted. I'm surethey will discuss with your presentation as detail as possible.We might also need to expose more with the techinical meanings and terms oflanguage, dialect, tribe, ethinic etc...keeping in mind that the UN charteris changing as human society develops...Sincerely,STLN

Kidop ding thu pawlkhat: Murlen deihsakna tawh

1) Don't put your mobile closer to your ears until the recipient answers, Because directly after dialing, the mobile phone would use it's maximum signaling power, which is: 2watts = 33dbi. Please Be Careful. Please use left ear while using cell (mobile), because if you use the right one it may affect brain directly. This is a true fact from Apollo medical team.
2) Do not drink APPY FIZZ. It contains cancer causing agent.
3) Don't eat Mentos before or after drinking Coke or Pepsi coz the person will die immediately as the mixture becomes cyanide.. Please fwd to whom u care
4) Don't eat kurkure because it contains high amount of plastic if U don't Believe burn kurkure n u can see plastic melting. News report from Times of India
5) Avoid these tablets they are very dangerous
* D cold
* Vicks action- 500
* Actified
* Coldarin
* Cosome
* Nice
* Nimulid
* Cetrizet-D
They contain Phenyl- Propanol -Amide PPA.Which Causes strokes, and these tablets are banned in U.S.
6) Cotton Ear Buds... Please do not show sympathy to people selling buds on roadside or at Traffic Signals..... Just wanted to warn you people not to buy those packs of ear buds you get at the roadside. It's made from cotton that has already been used in hospitals. They take all the dirty, blood and pus filled cotton, wash it, bleach it and use it to make ear buds. So, unless you want to become the first person in the world to get Herpes Zoster Oticus (a viral infection of the inner, middle, and external ear) of the ear and that too from a cotton bud, DON'T BUY THEM!

Please forward to all this may be helpful for someone..... .....
Mang Paite
Bangalore,India

Wednesday, October 7, 2009

I tenna leitung :

Pasian in leitung a bawl laiin bawl masak nei a, bawl nunung nei in, a upa om a, a naupang om hi. Tua pen tuni dongin a kizom paisuak hi a, na khempeuh ah kibang, vai khempeuh kibang, thu khempeuh kibang cih om lo hi mawk hi. A hoihpen suakta a, a hoihpen kihawi a, a hoihpen kizuun toto a, a hoihpen mah kietteh toto hi.

Singkung khempeuh amau hun ciatah hong pak bangin, amau hun ciat ah gah in, amau hunciat ah a teh uh pulh hi. Mihing zong amau pian pan a hunkhat sung nosuak in, hun khat sung thahat in, hunkhat sung khangham uh a, amau hun ciat in kihei in, mihing bawlpa geelna bangin a lampi tawnkim ciat hi. Minam zong amau minam hun ciat ah hong khanglo uh a, amau minam hun ciatah hong khangto in, amau minam hun ciatah kiam kik uh a, a thak hong piang zel in, a luite pulhkik zel hi. Tu laitak ZOMI te khantoh laitak hi a, a khangham dingin a kithawithawi tawh kibang hi. Leitung huihdik dan theiin, leitung kalsuan hong thei uh a, leitung kiheizia en in amau zong gamtat hong kisin laitak ahi hi. Bangtan khangto lai ding cih akigentheih loh hangin a mailam limci mahmah hi.

Sen (Chinese) te khangthu pen kum 5000 bang phazo a, amau khantohna pen tuazahta ahih hangin a ekbuk uh siangtho nailo hi kici hi. Tua pen a khantohna uh a bukim hetlohna khat hi ciin mihing khantohna (civilization) thukan mite in gen hi. Sen te philosophy, a lungsim geelzia uh, nuntakna (life) bang hiam, mihing lungsim bang hiam, mihing ngaihsutna bang hiam, kumpi i ich bang hiam, innkuan i cih bang hiam, etc.... cihte limtakin a theihsa uh, amau khangthu ah a omsa ahih hangin a bah mahmahna khat uh na om veve hi cih hong kilang hi. A pualam pan a kilanglo a sungtawng ah a theite muhdan tua hi.

Leitung mihing tuamtuam i tenna gam leh lei a kibatloh mah bangin i nopsakna zondan, i nekzon dan, i ngaihsut dan, i huihdiik leh i khanna kibang lo hi. Lungkimna kibanglo a, lungnopna kibanglo hi.

Nisuahna lam gama omte "Asian" i cihte in innkuan khawng thupi bawl in, kikholh liailiai, kiholim liailiai, annek khop liailiai, kikhoppi neih liailiai cih khawng nuamsa hanga, nitumna lam gamte in tua bang thupisim khollo uh hi. Moto hat mahmah ah tuang dingin nakpi a sam leeng lianga tai zaza ding cih khawng nuamsa zaw uh hih tuak hi. Kikholh leh kiholim cih khawng thupi in ngaihsunlo uh a, amah bek mah nopsakna thupi sim uh hih tuak hi. Zomi leh Asian te in bel i kiim i kianga mite khempeuh vekpi nopsakna kilunggulh mahmah hi.

Mun pawlkhat ah zi leh pasal khat aneih khit nak leh nupa nuam ahi maw, hilo maw.. sihtan kiteng ding hi pah a, mun pawlkhat ah nop a sak kei leh amau ut hunhun in kikhen kik ding, nopsa lo pipi a kiten teitei loh ding ci uh hi. Biakna leh minam pawlkhat in pasal in zi khatvei thu in khatsang tamzaw a neih theih lai in, a nuntak sung tawntung khat bek mah tawh a tul om a, a zi in omloh san hita leh a neikik nawnlo zong om hi. Pawlkhat leuleu in lah kitenna om sese lo in nupa bangin omkhawm, ta nei, tengkhawm lel uh hi.

I tenna leitung pen tangthu zak nop mahmah bang hi mai hi.

Upna leh lungkimna zon dan kibang lo kawikawi a, singbul suangbul mai ah kun a lungkim ziau a omlai in, bangmah kul asa lo zong om veve hi. nek leh dawn kicing peuh leh lungkim a om laitak in, midangte nek ding zonsak nuam a dim a ha in om leuleu a, nei val, zangval ta leh midang a hawm nuam vetlo, a hopsawm vetlo zong diil zezen zel hi.

Annek a kibatloh manin nuntak sung zong kikimlo a, melhoih dan, sisan suah zong kibanglo zel hi. Kum 40 a putek a omlaitak, kum 70 a zong thahat mahmah minam om zel a, numei sung pan piang vive na hi sawnsawn uh hi. Din tantan a pha om a, kawng ciangciang a pha om in, bil ciangciang a pha om leuleu hi. Saivok banga ngo a omlai in meihol banga vom om leuleu a, Zomi banga melhoih zong om dingin ka lamen hi. Singteh lohing bek a ne nuam a om laiin, ganhing sa leh sisan kihello a anne lo pawl zong om leuleu a, mekawk tan ciat lei (tongue) nei ciatciat i kamlimna kibanglo hi. Sathau (fat) nek phamawh salo a om lai in, singgahthau (vegetable oil) bek ne ding a ci kenkan pawl zong omlai tazen hi.

Naungek a pian pan a sih tan zasan (chilli) nelo a om laitak in, a pian nitaka a kam dim a zasan a kibak zong om hi cihte, mihing mah kikholhpih lawm dinga hoihpen hi ci a omlai in, ui leh ganhing dang khawng lawm dinga deihzaw om cihte i gen khin zo kei ding hi.

Tomcik in gen leng... i tenna leitung pen lamdang i cih nop leh dik, nuihsuakhuai i cih leh zong dik, kilehbulhgawp i cih nop leh zong dik, bukim ci leeng zong a kimlo bang hiam kitheilo ahih manin dik, bukimlo ci leng zong i upmawh banglo ahih manin dik, haksa ci leng zong dik, nuam, baih ci leng zong dik, ............ aaaa..... na ut bangbang ci lel o...

Ken bel a bawlpa pilsi incia ka ci hi.


Hau Za Cin
Phuitong Liim

Kolkata a College kah ut te ading :Murlen

Kolkata a College kai itam naikei ua, a theilou bang ihihkhak ualeh chi-in application form kihawm hun laitak ahihman in hiai ah information bangzah hiam kahon taaklang hi.

Bangziak a Kolkata di?
1. Living cost niam
2. Van man kiman.
3. Eineek dandan ne uh- An (rice) mah ne unchin neek lam a le buaihuai lou pah.
4. Eilawi dandan a kimawlna lungluut uh, football bangchu...
5. College leh university hoih pipi India adiing a sithuailou phetlou a India Today Top ten College List a telpha ban leng Kolkata a om tampi om ahihman in...(St Xavier, Presidency College, Scottish Church College- hiaiteng thum bang a ST hihbaan ah Christian te adia reservation zong um nalai!!! Top college ngen hizomah!!)
6. Innlam toh kinai.
7. Leh adang tampi anopna na theihbeh diing omlai, hong om phot himhim mah ve...

Ahoih mahmah nawn khat bel Online ngen a apply theih sim vek inchin...
Hiaite ahi a website te uh:
1. www.jadavpur.edu. hiai Jadavpur university kha English sinna dia hoih mah2 chi uh ahihbang aw...
BA leh Bsc leng semester wise ngen ahi a, lehkha sim leng zangkhai tuan mah2 leh kilawm.
Last date: June 7 ahita...
2. www.scottishchurch.ac.in

June 2,2008 apan online application kihong diing ahi.
3. St Xavier College- www.sxccal.edu
4. Presidency College.- India a commerce sinna dia college hoihpenpen te lak a khat. Delhi a SRCC toh ki-elthei mahmah.

Hiaiteng banah Numei College hoih pipi leng om nalai.
A website te uah details hoihtak, fee stucture, admission procedure etc, kipia ahi... Ngaihven kin in.
Delhi a College Hoih lawngel khollou muh sang inchu Kolkata ah apply lechin India a top college khawng na tangzaw khamohna!!!

Siamsinte khualna in...
Pau Jehou Samte,
Kolkata

Change (Hun kikhek)

Change (Hun kikhek): Rev. Dr. JM Ngul Khan Pau in, "I tenna leitung hong kikhek ding hi. Nuntakzia hong kilamdang ding hi. Hun hong kilaih ding hi...." ciin New Millennium i lut toh ding lai in Zomi Khangno kikhoppi, Lamka CBA biakinn ah na genkhol hi. Warning hong pia khol hi, ci zaw ni. "Hih hun kikhek sungah na kiginkholh kei leh Dinosaur bangin na mangthang ding hi. Tua ahih manin hih 'hun thak' sungah nungta siam dingin kigingkhol in" ci hi. Kigingkhol cih ciang' kithawi, kisakhol, ki adjust, adaptation a cihna hi ding hi. "Pil mahmah hun hi a, hai mahmah hun zong hi. Nang koi zaw na hi hiam?" ciin i khangnote kisuut kik dingin kamteh a, Zomi khempeuh lungsim limlang ding hong luikhia Sia Job Thawngno tawh nasia takin hih hun thak i lut ding thu na gen uh hi. Amun ah ka om loh hangin awkhumna pan ka za hi. Tu in Millennium thak i lut panpan a "Change" nakpi takin i phuto pah hi. I nawkto gawp a, i sanggam melmak luttoh gawp khak leh i kisui kha ding hi. US President dinga kilamen Mr. Barack Obama in "Change" acih pen ei zong tuahkhak gige hi hang. Tulai leitung pilna hun ah thu theih mahmah hun hi a, thu tel mahmah hun hita hi. Bu lungsim leh ko hun lai in tua bangin ka sem uh ci a kisial hun hinawn lo a, ka hauhna, ka liatna uh hih bang hi ci a kisial hun beita hi. Hun thak hi a, hun hoih ah i lut hi. Ahi zongin hun thak ah a nungta siamlo te kinuihsan ding a, mi phalo in niamkiat ding uh hi. Ama kiphatsakna tuipi ah tum mang dinga, kua mah in thudon lo ding hi. Tua manin i hun thak lut pen bangci in kalsuan ding i hi hiam? Khatvei, Pa Lalengzauva Ngaihte in, "Upate in i tangpi tangta nuntakna ah (society ah) a sia a pha kembitte hi leh hoih ding hi (moral guardian)" cih khat hong pulak ngei hi. I tangpi tangta nuntakna i et leh Zomite pen a kikhahzau bawnghon tawh kibangin, eima utna lam ciat ah gamta in, eima hoihsak lam ciat ah i pheng vak a, ann omna ding hi a i theih lam ciat i manawh hi. Tua pen a ki tonkhawm hetlo nuntakzia hi a, mihing namkhat khantohna dingin a hoihpen hilo ding hi. Mimal in lawhcing in, mimal in hau in, mimal in i pil hangin tuate khempeuh gawmkhawm siam kei lehang tuate pilna, hauhna, theihna i phattuampih kei dinga, mimal a siat ciangin i minam zong sia pah ding hi. Tonkhawm siamin kipawl diamdiam siam leng bel mikhat minih thusiamna bek tawh zong mihonpi in khantohna leh masawnna nakpi kingah dinga, minam bup in khangto leng mimal khat leh nih a puk hangin minam kisia lo ding hi. Tua pen hih globalization hun thak sungah Zomi khempeuh in ingaihsut mahmah dinga hoih hi in ka thei hi. Group khat hiam, pawl khat hiam bek madawkna tawh minam bup kimadawk zo lo ding hi. Minam khempeuh kikholhna leitung hita ahih manin Zomite zong minam banga i khuasuah nop leh i tonkhop a phamawh thu hi. Leitung khangto ta, internet mek peuh lecin na thu theihnop khat peuh kingah theita hi. Tua bang leitung ah mikim in thu theihna hun khop kinei ciat ding cih lamet huai hi. Tua ahih manin kikhembawl, kawlngian tawh kikhem cihte hong kizang thei nawnlo dinga, a kitheihkhiat ni ni pen zuau khemte a ki up nawnloh ni hi ding hi. Tua manin ahi bangbang kitheihsak hun (transparency) hita hi. Transparency tawh kalsuan a, na vai hih bang hi, na thu hih bang hi kicihna ding leitung ah professionalism kisam hi. Sep siamna kisam hi. A sem siam dingin kisinkholh kisam a, a kisinkhol dingin thu theih kisam hi. Tua manin Zomite hih hunthak ah bah hetlo a kal i suan sawm leh kisinkholh (training, professional training) kisam ding hi. Gentehna in, football kisuih ciang a thukhen ding bek zong qualified referee kisamta cihna hi. Phit tum siam kisamta hi. A siam bek kisamlo a, phit tum siam hi, tum thei hi cih thuneihna laidal (certified referee) kisam hi. Ahang pen a kimawl khangnote pen a dik, a diklo thei khinta uh, khem theih hi lo, zawhthawh thu tawh "kei thu hi" cih tawh thukhen hun hi nawnlo hi. Thudik thumaan tawh thukhen hun ahih manin. Tua dingin a kimawlte zong kimawl dan a thei sitset hih ding kisam hi. Tua ahih manin kimawlna ah hi in, nekzonna ah hita leh, a hi ding bang hoihtaka thukhunsa i neih kisam hi. Tua pen i neih ngeiloh i zat ngeiloh thu hi. Upate in amau thukhen bangbang a a vaihawm hun uh hong bei hiaihiai ta cihna hi. Tangval upate vaihawmna leh general a hih hunte uh a kheng diaidiai kihi ta a, CHANGE sungah Zomi khempeuh a kilut hita hi. Moral guardian ding zong upate leh khanghamte bek hithei nawn phalo a, thudik thumaan theite hong hih hun a tungta tawh ikibang hi. Khangham leh upa te lak ah thudik thumaan theilo zong om theih ahih manin, a khangno zaw ahi phial zongin a thuthei leh thusiamte nangawn in i nisim nuntakna hong lamlak ding (guide) a kisap hun kitungta hi. Tua pen a tomin ci leeng pilna tawh vaihawm hun hita hi. UK, US cihte khawng tua tawh na kal suansuan khin uh hi. Tua ahih manin na khatpeuh ah siamna, pilna, theihna tawh vaihawm ding hi a, kum leh sepzah kisial a nasep hun hinawn lo hi. Khangnote zong pilzaw thei a, khanghamte zong haizaw thei veve hi. Tua ka cih ciang khanghamte ka zahtak lohna hilo hi. Tua bang Change ah i kisin tohtoh hun hita lo hiam? Tua ahih kei leh kitotna, kinopmawhna tuamtuam piangsak thei ding hi. Kitotna, kinopmawhna te in pankhawmna subuai, susia ahih manin khantohna ziakai sak hi. Business Industry bangin vai khatpeuh ah siam, thei, semthei cihte kizang zawta leh i minam kikhangto zaw thamtham pah ding hi. Makai ding zong kisinsak in, khoppi vaihawm ding zong kisinsak henla, kimawlna lam sai ding zong kisinsak detdet leh i kalsuannate hong siangthozaw in transparency omzaw dinga, professional zaw (siamnel zaw) in mi khempeuh lungkimzaw ding hi. Gentehna khat ah, US gam College leh University te ah kimawl dingte zong kimawldan a siam dingin kisinsak uh a, amau zong amau mimal in kisin uh a, ki ukzawhna cihte nei in a phit tum dingte zong limtakin a siammah hi pah hi. Tua bang munte ah kitheihkhialhna piang lo hi. Zomite in i tualsuak lungsim i lungsim i paih a, organized minded lungsim i neih ding hun hita in ka um hi. Tua pen CHANGE lianpi hi a, baihlo ding hi. Ahi zongin sawm leng kizo ding hi. Tua ahih kei leh hih hun kikhel in hong nopmawh sak den ding a, eiteng mah i kitawng ding hi. I khantohna ziakai semsem dinga, ni khat ni ciangin Dinosaur banga maimangin Titanic Tembawpi bangin i tum mang ding hi. A hun zui a i kikhel theihloh man hi ding a, a mun tawh kituaka i kihei theihloh man hi ding hi. Minam banga kalsuan a, minam lungsim neih i sawm leh cihna hi a, lawm leh gual, veng leh paam, khua leh tui khawng ciang bek nop tuam ding i sawm leh bel hih i thugente kisam lo ding hi. Bawng khat go a pawi bawl ziahziah ding hi lel a, baih mahmah hi. Hau Za CinPhuitong Liim
Back to top Reply to sender Reply to group Reply via web post Messages in this topic (2)
14b.
Re: Change (Hun kikhek)
Posted by: "Nang Thang Bawmkhai" sbthangpi@gmail.com
Sun Oct 26, 2008 7:09 pm (PDT)
Dr. Cin in zomi tetungah deihsak na leh thusauipi muh natawh ong laigelh tethukim pih mahmah ing.Hun limci, hun manpha, hun dik leh hun thak lam ah ih kikhel ding huntungmahmah ta hi.Thumaan na mang ngei lo hi.itna tawh, thangpi

Myanmar Constitution :Murlen

The Official English Translation of the Constitution of the Republic of the Union of Myanmar as adopted on 29 May 2008 - Printing and Publishing Enterprise of the Ministry of Information. Zomi International Network
http://zomi. org

Cancer Update from John Hopkins : Murlen

This information is being circulated at Walter Reed Army Medical Center as well.

No plastic containers in microwave.

No water bottles in freezer.

No plastic wrap in microwave.

A dioxin chemical causes cancer, especially breast cancer.

Dioxins are highly poisonous to the cells of our bodies. Don't freeze your plastic
bottles with water in them as this releases dioxins from the plastic.

Recently, Edward Fujimoto, Wellness Program Manager at Castle Hospital ,
was on a TV program to explain this health hazard.
He talked about dioxins and how bad they are for us.

He said that we should not be heating our food in the
microwave using plastic containers.. .

This especially applies to foods that contain fat.

He said that the combination of fat, high heat, and plastics releases dioxin
into the food and ultimately into the cells of the body...

Instead, he recommends using glass, such as Corning Ware, Pyrex or ceramic
containers for heating food... You get the same results, only without the dioxin.
So such things as TV dinners, instant ramen and soups, etc.,
should be removed from the container and heated in something else.
Paper isn't bad but you don't know what is in the paper.
It's just safer to use tempered glass, Corning Ware, etc.
He reminded us that a while ago some of the fast food restaurants moved away
from the foam containers to paper. The dioxin problem is one of the reasons...

Also, he pointed out that plastic wrap, such as Saran, is just as dangerous when
placed over foods to be cooked in the microwave. As the food is nuked, the high
heat causes poisonous toxins to actually melt out of the plastic wrap and drip into the food.
Cover food with a paper towel instead.
This is an article that should be sent
To anyone important in
Your life!
ALSO ------------ --------- --------- -------
Bottled water in your car
very dangerous.
This is how Sheryl Crow got breast cancer. She was on the Ellen show and said this same exact thing. This has been identified as the most common cause of the high levels in breast cancer, especially in Australia .
A friend whose mother was recently diagnosed with breast cancer and the Doctor told her: women should not drink bottled water that has been left in a car.
The doctor said that the heat and the plastic of the bottle have certain chemicals that can lead to breast cancer. So please be careful and do not drink bottled water that has been left in a car, and, pass this on to all the women in your life. This information is the kind we need to know and be aware and just might save us! The heat causes toxins from the plastic to leak into the water and they have found these toxins in breast tissue. Use a stainless steel Canteen or a glass bottle when you can!
LET EVERYONE WHO HAS A WIFE / GIRLFRIEND / DAUGHTER KNOW PLEASE.

Kitenna maan kiten ma-an

Kitenna maan kiten ma-a na lakte uh nong suaksak masak a kimuh khit ciang tu in kitenna taktaka maante kimu a, monu lah melhoih, nang lah kilawm, kituak-kilawm hilhial uh ciai, kong lungdampih hi. Tun bel Ngaih Anglai Ah hi takpi ta ei maw! Zo Phualva kop bang maciang na suanpih ding na angkawi lianu tawh vondeih zatam tawiin tangbang dam Sian in hong siam hen aw.

Khaih, thutak bekbek zong papi vai lua ven... tawmkhat ciak leeng hilo dia? Akingah diam?

Tua ni, Changi Airport, Singapore na tun laitakin, immigration check na zawh ciang na pusuahna ding kongkhak nambat na gen laitakin Sia Dongbawi, London cih dan hi leh na dip, lungtang kisai pen bangzah a pha dia, 210 rpm pawl mah ahi diam? Gate pua ah na tuanna ding moto tawh hong dawn na 'Cingno' lungtang kisai zah zong e.... muh lah munuam, ngaklah la ngaklah... ahih hang... nervous, maizum sim... huuuiiiii..... kongkhak na pusuah ciang.... internet pan na ngah a maan leh a tak na tehkak ciang a maan sang in a takah a zah za tampi in hoihzaw cih na tel tak ciang... hmmmmm... 'Zogam tangval taktak ka hi'... cih lungsim tawh nui hiuhiau kawma hong dawn 'ngaihno' khut leen nuam a na khut na sawk phei diat duat ciang.... a kikal a electric current pai pen..... na kikhut let uh ciang na khut bek uh hilo in... hmmm... a ban bel a feeling kha te bekin theita inteh... na kiang vua na 'Cingno' tawh hong dawnte zong na mangngilh pak uh minit khat hun sung pen a nuam penpen hun masa (leitung pianzawh) ahih ding ka lamen hi... tua laitak leh a tawp dongin, 'leitung ah nungak khat bek om hi.....'

Khut kilen hialhial a na tuanna ding moto hong tawi uh lamzuana na pai uh ciang bang na kiho masa pen vua leh... Singapore Airport pan khuapi sung lam zuana na taiphei uh ciang 'romance' pen a mang ngeinawnlo ding memory ah omta dingin ka lamen a, Singapore nisa nuai ah lukhu khat khu khawma, 'Cingno in lukhu tawh na pumpi nisa hong liah a na vakkhawm hial hial ding uh aw.... Sakhi nupa Lotul khungah nitum kuana hong taa khia hial hial tawh kibang dinga... Singapore khuapi etlawm sak si in cia maw... na kituakpih Sente leh minam khempeuh in 'hihte geel bel hampha ei' hong ci ngeel ding uh hiven... (gen khia ngam uh hi leh).

Khuapi sung mun hoih tuamtuam leh etnuam kilawm tuamtuam en a na vakna te uh (na vak khak uh leh), a bawlte kisik kei si un cia maw... Zolia leh Taang khavang mubang kingai nunuam ngabang lengkhawmna dingin..

A 'ni' a tun ciang, na mai ah hong kipaipih a, a mit tangtaka na etpak ngamloh laite, a melhoih san hilhial puanngo kilawm tak tawh kikhuh a kuamah in a lemnailoh meel na muhte, a khut na let a zungbulh na bulhsak hunte, kikhahkik ding ut nawnlo zah donga na pomcip ut hunte in tuni in 'tua hun' cih hi ta a.... history hita hi. Hunlui suakta a, ahi zongin lungsim ah cikmah ciangin lui thei dingin kong upsak kei hi.

Mi nih ki itna hangin mipi hi zah biakinn ah hong paikhawm a, nasep ding tampi nusia in sum leh pai tampi beiin hong uap a, mun gamla pi ah om tampi te in lungsim tawh ong phawk in hun nuam na zat ding uh hong deihsak cih ciang ITNA pen a thupi hi mawk mah ei maw! Mi nih ki itna hangin lungdamna om a, mi nih ki itna hangin maitaina om hi. Mi nih ki itna hangin gualnopna om a, mi nih ki itna hangin pawi (celbration) om hi. Mi nih ki itna hangin kimeltheihna tampi pianga, mi nih ki itna hangin cikmah a kimu ngeilo kigawm in pumkhat suak a, sihna lo buangin a khen nawnlo dingin Nupa kop suak uh hi. Mi nih ki itna thupi a, mi nih ki itna zahtak huai hi. Mi nih a ki itte Topa Pasian in thupha pia henla, khansawt Zotang bang damin, vondeih zatam hong tawita hen.

(Lungdampih man hi e, gen khial a om leh hong maisak un).

argument on CLAN : Murlen

I would like to respond to Pu Lian Uk's argument.He said that 'clan' is the defining factor for identifying variousgroups in Chin Hills as one nation living in different geographicalareas. The groups here refer to the people in question - Lai, Zophei,Zotung,Mara, Lautu, Zomi, Mizo (Dulien as he repeatedly used), etc. Of course,he alsomentioned the cultural affinity and closeness we have as well. Let'sdissectone by one: LU - 1. He gave an example of Fachhai (Fachai) clan citingthe case of Dr. Lai-U Fachhai, who originated from Lautu speaking area. Icompletely agree with him when Pu Lian Uk said, even though Dr. Laiu goes toMara geographical area, he cannot disown his clan. He will still be Fachhailike all other Fachhai clans. Absolutely to the point. He also added, "buttheir geographical identity will ever changed." Very true. This statement clearly identifies one thing. That is theexistence of a clear geographical demarcation of different languagespeaking people. So, even though you have your fellow same clan people in onegeographical area - when you move to another geographical area where they speakdifferent language, you need to speak that language. This is also true with many people around the world. If welook closely at European history, we can see that there were many peoplesharing the same last names but belong to different geographical areas. Thereare many identical surnames or last names which can be taken as Clannames from many different geographical areas - England,Scotland, Nederlands, Norway– mostly these people however speak Germanic languages. It was believed thatthey must have spoken Proto-Germanic or Common Germanic language in the past.Possible period is 5th century BC to 1st Century BC. ** we will come back to this point too. Pu Lian Ukalso added, "He cannot disowned his being Fachai clan no matter wherever he andhis descendents are living brcause Fachai come from his ancestry." (Quote as itis). Very true, he cannot and he should never disown them. Thiswill play a very important role in stabilizing relationship between the two geographicalareas of Mara and Lautu too. (I bold the word geographical areafirst coined and used by Pu Lian Uk so that we can come back and seehow this will play a pivotal role in the shaping people living in it). Pu Lian Ukalso said, "Thus in cultural identity he is Fachai no mater how long he is inMara geographical area. Mara dialect isnot Fachai dialect. It is the dialect of Mara geographical area. Marageographical area could develop their geographical dialect. We are not pushingthem to adopt other areas dialect." Pu Lian Ukassumed that there is Mara dialect, we must recognize that this is hisassumption in the first place. Let's try to understand if this is true. It means,Dr. Laiu cannot speak Lautu language which his ancestor might have spoken,because he has moved to "Mara geographical area". So, the question we wanted to answer ultimately is : has Mara(language/dialect) developed enough to be counted as a language or does itremain only a dialect? We will answer this too. His Pu Lian Uk name is usedas LU hereafter. Any paragraph after LU are my response: LU -3. But what we mean is he is not a different culturalgroup from Thantlang and Haka area people. Absolutely, Dr. Laiu is not from a different cultural group.Though due to different geographical location, some sort of differentcultural form may start to appear. LU – 3. They still can practice the same culturaltradition as the people in Thantlang Haka and Matupi townships though theystill can practice their dialect by the people in the Mara geographical areathemselves though it may have minor differences in vowels with othergeographical local dialects of Thantlang Matupi and Haka townships. They don't need to take permission from anyone whether theywill practice the same cultural tradition as the people in Thantlang Haka andMatupi townships. We can see the emergence of different geographical area whichmay start to behave differently from the inhabitants of its adjacentgeographical areas. The same thing happens with Proto-Germanic people. Thoughthey may have the same common ancestor, later on they start to have a cleargeographical area inhabited by different language speaking people. English,Nordic, Dutch, Scottish, they are all from the same Proto-Germanic root. Andthis form of social change too must have occurred among our people. Ourancestor hypothetically must be the same like Germanic languages'speaking people. No social group takes any permission to speak differentlanguages or dialects. It is an inevitable phenomenon which no scholarscan prevent nor will be able to do so. The scholars are merely an interpreterof what is happening, if they do correctly, history will show such and their workswill be highly respected, otherwise, their works too will fade away like fallenleaves that will decay in few months, and they will not be remembered nor beever seen again. This is a historical fact no one can deny. LU – 4. And the Mara dialect could be easily transliteratednot only to Haka Thantlang township dialects as it has a natural way oftransliteration, but it could be transliterated even to Tedim and Duhliandialects too. Very true, absolutely to the point. That's why they aregrouped together under the same language family by linguistic experts andethnologists. Transliteration is always possible between the same language families.Not only Kuki-Chin-Mizo languages but others too. Even those Germanic, Romance,Khmer languages, etc too are like that too. Take any other languages,transliteration has never been difficult. There is always a natural way oftransliteration for those same language family – that's the reason why they areclubbed together. However, being able to transliterate doesn't mean that onelanguage is inferior to the other and vice versa. All Semitic languages toohave the same grammatical structure; we can transliterate them very easily. Butthey remain different languages, if we want to call those Germanic languages asdifferent dialects of German, no one will stop us. The same case happens withGermanic languages. English and Dutch can be done transliteration. But theycannot be called dialects of German language today. If some people wanted tocall English as a dialect, they do so at the risk of being laughed andridiculed at. No one will stop them to do such. English speaking people haveclear geographical area, so does Dutch speaking people. They are called England andNederland/Netherlan ds respectively. LU – 4. All culturalartifacts written in the book " The Lakhers by Parry" on Lakherwhich is changed now to Mara recently are all exactly the same as thecultural artifacts that are also used in Haka Thantlang and other parts ofMatupi township who practice the same culture. It can be true, for they came from the same culturalbackground. Kuki-Chin-Mizo people share many things. As I have establishedearlier, due to different geographical area, some sort of different culturalform may start to appear, more or less it should be the same. But to usewording like "exactly the same" may be a little too much exaggerateddescription. Some sort of different culture could appear. Remember,hypothetically we share the same root like the Proto-Germanic. LU - In language, for person like me and others as adults,all dialects within this same culturalgroup are mutually intelligible in a short period. That is the reasonwhy they are grouped under the same family language by those mentionedscholars. We will take Western Slavic languages as an example,especially Czech and Slovak – these two languages are mutually intelligible. Ihave friends from both the two language speaking people. They watch movies inboth the languages and understand them fully – a good reason for Czechoslovakia until they separated some yearsago as Czech Republicand Slovakia,two different sovereign countries. Likewise, there are many other languageswhich can be understood mutually by both the speakers, that doesn't diminishand decrease the value of one or the other. Both may be two separate languages.Slovakiais not dialect of Czech, it is a language on its own. The question we've raised so far is, is Mara a dialect ofLai hawlh or a separate language. I hope readers to check more on dialects andlanguages. The complexity of our problem is that Zyphe and Mara are very close,so does Lautu and Mara but Mara and Lai is far apart. However, within Marapeople, we have dialects. I don't know if Mara is not a language what will be! LU - Pu Lai U also understands all these dialects as theyare too close to each other. Dialects in Haka cultural people are all thesame in consonants and the difference they have is only in vowels. The name of Pu Lai U can be transliterateeasily as Lian Ukexactly like my name. Many of my relatives in Mara called me Paw Paw Lai U. I may have as many relatives in Mara as Pu Lai U has though our geographical area where we aredwelling are different as Mara local area and Zophai local area. Very true, this shows how close we are. But that doesn'tmean that our languages/dialects can never develop as a mature languages. If welook at the world history, we find that in course of time, many languagesbecome extinct however, some languages survive. LU - All people in Mara geographical area are culturally andin blood very close to and linked to Haka Thantlang Matupi areas people. Many people and clans in Mara geographicalarea are descendants of the ancestry of Haka Thantlang people. All theclans in Mara area like Cinzah(Cangza or Cozah) and Hlawnching, Hlawnceu hengmual, Tthianhlun, have their brothers in Haka, Thantlang, Matupi and Falam townships in Burma. I agree absolutely, we are very close, no doubt about it.Many Germans who have migrated to English speaking countries have a very closeand blood relationship with their counterparts in Germany but we can say they havebecome English due to their new geographical area of inhabitance. InGermanic languages speaking countries they do share the same phenomenon. Today,we have Wagners, Muhlenberg, Schurz, Hoover, etcyou will find them in Germanyas well as other Germanic languages speaking countries like England, USA, The Nederland, etc. Thegeographical area where they live is very important. Even though Hoover is Hooverwherever he goes, but he will identify himself according to the geographicalarea where he comes to live. What's the use for him to keep saying that he is aGerman when he lives in England.Even though he can participate in Germans related programmes and culturalactivities, but you can see the limitations. With time passed by, hisdescendants may say, they have German ancestry. This happens to many peoplearound the world. Most Lai (Pawi) and Mara (Lakher) officers working in innerMizoram, say Aizawl, their children often say my dad was Pawi, my dad wasLakher. We can't help them becoming Lusei speaking people, this is due togeographical area as you have rightly mentioned. I agree that your observationis very true. Geographical area perhaps is one of the most defining factor forany nations or tribes as distinct and unique people. The most important factor therefore, cannot be just languagebut it can be geographical area which will continue to shape the new language(if we may call it). It can become very different from the previous languagethey speak. What we need to understand is that if Dr Lai U is a Lautu Lai whycan't he continue to speak his language when he came to Mara geographical area?The reason perhaps is the people living in this particular geographical areatend to speak different language or dialect which Dr. Laiu can't help speaking.There is this tendency. Since there is clearly demarcated geographical area fordifferent languages/dialects, these continue to develop as time goes by. LU - Descendants of two brothers cannot be differenttribes. Actually Chin people have no tribal system. We only have clansystem and geographical dialectal groups. Descendants of two brothers can be different tribes if youbelieve the Holy Bible and the history of other people. We too are mansocially, so we may have behaved like the rest of the people in the world. Look at Isaac and Ishmael. They are two brothers but what dothey have in common today except that they are the descendants of Abraham! I amnot saying that we will become like them as almost like an enemies that theyhave become today. But for you to say that descendants of two brothers cannotbe different tribes doesn't stand the test of the past experience in humanhistory. LU - The wording "Tribal" is only used by India. It meansundeveloped people degrading those people who are thought to be undeveloped. .People sometimes even comment that India use this degrading term -tribe to oppress he national pride of the North East India people in practicing divide and rule policy on them. We do not have problems how Indians called us using anydegrading terms and words with inferior connotations. All we want isdevelopment at the same time preserving our territorial integrity and alike.. Bybeing clubbed together with the rest of tribals, we have more things to gainthat lose. LU - We request India to have mutual respect onother people which has their own definite and clear cut boundary of territory with distinct culture and language.Chin societies in different nomenclatures have only clans and not tribes. There is also only indigenouspeople in the UN Charter and no wordingof tribe in UN usage. I think our (Mizo) people in Indiaknows how to deal with Indian government at New Delhi. Thanks to you for your concernthough. The set up we have now is satisfactory, if we want more, I'm sure wehave many good leaders who will not take such cases lightly. They will surelygo ahead. The present set up as I said is something we are okay with. LU - There is no area which should monopolize Lai to be theonly name for the area concern as all dialects in Matupi, Haka, Thantlang callthemselves as Laimi, Lia mi, Lemi meaning being the same people from the center of the Universe. Hm, Marasnever called themselves Lia mi - this is very foreign to them when it comes totheir common name. If there is Lai language and the rest are considereddialects then we can see how monopoly takes place. You don't say, but you didit in action. Which one is more dangerous. If all the languages are Lai - thenwe may called them Lai languages. But there will be confusion because there isLai hawlh. Why should Lai hawlh only becomes a language and others will notbecome a language. Who is monopolizing here? I hope readers will judge. Intrying to promote Lai hawlh as a language, you have reduced all other languagesto a dialect. This is very unfair on your part. Perhaps you are afraid that wecan't achieve unity if the rest too are accepted as languages. Zophei may be spoken only in 14 villages (12 in Burma, 2 in India)but Mara is a language spoken by 100 villages/towns in India(40) and Burma (60) and they have differentdialects which they mutually understand. One doesn't need to grow up (become anadult like you mentioned) to learn the different dialects. We understand oneanother. Any language one needs to learn perhaps is not a dialect (for commonman's understanding) . English spoken in USAand Englandare not the same, they are clearly two dialects. Likewise, Koreans in theNorth(Democratic People's Republic of Korea)and South (Korea Republic) LU - Salai STLN seems not to know that all local areas ofthe various dialects mentioned here all have Lai, Laimi for their national namein their respective dialects. I seriosly doubt this. Maras never say they are Le-faw(Ngiaphia) Le-saw(Tlosai) . Like Mizos, they have adopted Mara to be their name.You are trying to justify the word 'Lai' to cover the whole people groups inthis area. In practice it is not. When certain people in Chin states say theyare Lai, it cannot cover the whole people groups living in this area. It is thesame as Hmar (North). Hmar cannot cover Lushais, Paites, and others. Lai(Center) means the center. What about those in the South? East and West? AmongKuki-Chin-Mizo people, Lais were perhaps the most powerful people, who weremore advanced than the rest they had gun (silai in Mizo) first and are proud tocalled themselves being in the center. This however, does not signify theirnational name. Smaller groups like Zophei, only with 14 villages were perhapsall the time the subjects of Lais and since they say too close to them, thereis this inseparable link compounded by political compulsion and othernecessities that they want to accept Lai as their national name. Perhaps,others too can share such identity if they have more things to gain. But theymay never call themselves as Lai. LU - We have to see here Lailenpi is in Mara "Lelaipi". Here "Le" in Mara means Laiin Haka/Falam and other dialects, and"lai" in Mara means "lian" in Haka/Falamand other local dialects. It means "Central or large, and "pi" means grand in almost all the Chin dialects . So it is obvious thatMara geographical area in their local dialect also has for center "Le", and for large "lai", and "pi" for grand. Thus "Lemi" or "Lefaw" in Mara also is Laimi or Laifa inthe dialects of other areas of Matupi, Thantlang Haka/Falam, Tedim and Duhlian.So no group or no area is sub of the other , and no group or area is the mainof the others. They are all equally Laimi or Lemi or Liami at the same time all together. "Liami" is in Lautu for Laimi in Haka/Falam and other dialects. A very good insight. The problem though is Lelaipi is justthe name of a town/village, not a tribe name whereas Lai is a tribe or nationalname as you seem to want to project which we disagree. LU - I can understand or speak all these dialects though Ihave never take special times to learn them. It is such simple and easy Chindifferent dialects. This tells us how close we are and this should always beviewed and taken as an advantage for all future endeavours. However, it takespain for someone like me who doesn't live in sandwiched geographical 'tiny'Zophei area who can hear regularly most of the languages spoken in the area.. Inthis regard Zopheis are blessed people, who can link others. I bet they musthave been a good interlocutors and negotiators in the past for differentspeaking people groups in this part of the world. I do not understand Lai atall, if I learn perhaps I can. But what is more difficult is for any Laispeaking people to understand me. Whenever I visit Lai (Pawi) speaking area in India theycan't understand me a bit. What a dialects! LU - 13. Since time immemorial, before and afterBritish administration, Zathang and Cinzah chieftains coveredruling most of the villages in Haka township, Thantlang township andMatupi township. Lailenpi village which is supposed to be the center ofMara local area was ruled by Zathang chieftains though other Mara geographicalareas like Sabongpi area, Ngaiphaipi area, Capi area were mostly under theCinzah chieftains. Saiha district council area and LongtlaiDistrict council area on India side in Mizoram were also ruled by royalfamilies of Hlawnceu, Cinzah, Zathang and Hlawnching, the names all beingtransliterated from Mara local geographical dialects of the two, Lailenpi dialect and Tlosai dialect. Absolutely, true. The Kings/Chiefswho ruled over much of Mara geographical area were Hlychho (Hlawching),Chozah(Cinzah) , Zawtha (Zathang) shared the same Clans of other powerfulKings/Chiefs of Lai. It cannot be a coincidence. Even though there are moreMara Kings/Chiefs whose clans (Khuhly, Azyu, Bohia, Notlia, Lava, Alapi,Mathipi) may not be found among Lais (Pawis), perhaps they may be found amongother Chins. The reason can be explained inmany ways. Firstly, as we have established earlier, these people are from thesame root. Therefore, perhaps they continue to keep the same clan name whereverthey move. Secondly, Maras were lessnumerous, meaning less powerful in many ways, and it makes sense for them tohave Kings/Chiefs from powerful clans, morever, Mara Chiefs used to marry thedaughters of Lai Chiefs thus forming an alliance against enemies and alsoreduced the chance of one invading the others. Let's take the Duke of Normandy asan example. They were the rulers of what we now know as Norman, French andBritish. They are the same people who ruled in Franceand Britain,due to their smartness and good ruling skills they ruled many countries likethis, but they cannot make them one people. So, when these rulers rule thosedifferent countries – their subjects speak different languages, not differentdialects. They too have to communicate to their subjects in the language of thesubjects. Rulers may keep changing but the language remains the same. Hypothetically let's say MaraChiefs who belong to Cinzah, Hlawnching, Zathang come down from Lai (Pawi) and establishtheir Chiefdom or Kingdom, why should they speak a very different dialectswhich their Lais counterparts cannot even understand them. Perhaps we may saythey were they from the same people group who have evolved to speak a slightlydifferent dialects, as time goes by the difference becomes bigger and biggerand all the dialects including Lai hawlh dialect evolve into what we have todayas different languages. This is a hypothetical assumption like you did for Laisas covering the whole Chin groups. They may share the same clansafter all their roots are the same. But to say that Mara Chiefs are sub-tribeof Lais is not only acceptable but wrong interpretation of the facts. Whatabout we say this way – Lais are the descendants of Maras as you can see the similarities in manyforms? It is unfair for Marasto do the same thing. Lais are Lais, Maras are Maras. Lautus are Lautus, none of them aresub-tribe of the other. The main problem with us is our unifiedidentity – name, we do not have one. Owing to the stated reasons, Maras arenot Lais. I do not know about Zotung, Zophei, Lautu and others. The term Laimi,Lai is unacceptable for our common – unified name for all Chins for Marapeople. As we move down to point no.19 I will explain more. LU - 16. The term "Lai" in many of the Chin dialects includingDuhlian, Tedim and Kuki, comes from navels from which our umbilical cords arecut at birth. It has the meaning of center. All the people who has different geographicalidentities among these different geographical areas as Senthang, Lautu , Zophai, Thor, Khualhringtlang, Vanzang tlang, Zanak tlang, Bual, Zotung,Mara calledthis navel Lai or Le or Lia. Mara of Lailenpi area call it "a le le". T husthey all call their nationalname inrtheirrespective dialects Laimi or Liami or Lemi . It all means the center people. Hm, this one village name cannotbe used by Marasto call themselves as Lai. This does not amount to all Maras calling themselves Lai. A good point toestablish your argument though. The closeness we share in many forms areundeniable and one can establish this view or that view as per he deems fit,but the practical usages cannot be denied. LU - 17. Any people around theworld thus can claim that they are people from the center of the Universe. Butnot many people in the world we know of claim like our ancestors to be the people from the center of theUniverse except Chinain the term Tsungxua also is said to mean people from the center of the Universe. Chinese thought they are in thecenter of the world and Chinaas you'd mentioned stands for that. But I haven't heard any Maras claiming this and calling themselvesLe-faw or Lia-saw. If someone doesn't call themselves, we can't FORCE them. LU - 18. Our ancestors thereforesubstitute Laimi for Chins when the British rulers adopt the Chins for ournational nomenclature in the Chin Hills Regulation 1896 as the first modernconstitution of the Chin territory with which it was ruled from 1896 to 1948till independence of Indiaand Burma.The term Chins in the law was defined as Chins includes Lushai, Kukis, Nagas,Chins in the Chin Hills and any person whoadopt the Chins culture and language. Opposite is the truth. Ourancestors did not substitute but when British rulers must have adopted thisChin name rather than Laimi. Perhaps it was controversial as it is today andthe Britishers must have kept that in mind the fact that it can be monopoly bycertain groups. Even if they have used Lai State,other Chin brothers will not say they are Laimi, but will say I am Lautu, I amMara, I am Zotung, etc while Laimis will continue to say I am Laimi. I hope Idon't need to go too far here. Laimi is the term Mizos will neveraccept, then why we should be so obsessed on imposing using the term Laimi toother Chins. All of us accept that even Mizos are one and the same ethnic groupas others including Lais and Maras.You have even included Duhlian/Dulien as part of Laimi due to your generosityas you try to expand the meaning of Lai to all. But in reality, Mizos willnever accept Laimi as their name. No matter how many doctorate degrees we pileup using such papers, I don't think it will convince anyone in Mizoram. If thatis the case, why should we so obsessed with imposing Laimi to be the NATIONAL namefor all Chins? Laimi simply doesn't cover the whole nor is an accepted name formany including Mizos. You cannot use different yardstick for Mizos and Maras. That's the reasonwhy I said earlier that promoting Laimi being equal to Chin has this hiddenpolitical agenda. We can still achieve this political agenda even if Maras donot say they are Laimi. This should solve some problems. LU - 18. We do not want to imposeon any of the people in the term that Chins should be substituted with Laimi. What you said is far from thetruth you have exposed above. In other words, it soundslike let those who wantto become Laimi become Laimi, who doesn't want will see the consequences. If we clearly say, Laimi is notequal to Chin and Laimi is not an acceptable name for our shared common name,if you keep trying to establish all those wishful assumptions, it is there forall to see that you are imposing it. LU - 18. We accept that our national name is Chins though westill call it in our local dialect Laimi for Chins. The river name Chindwin is given after the Chin people that it waswithin the Chin country. Thus Chindwin is inseparable from the national nameChins and thus Chindwin is for Chins like what Jordanis for Israel and Jordan people. This is a very clever way to impose Laimi for all the Chins.The tragedy among our people is that we do not have this common name contraryto what you wanted to project as Laimi. This is really a sad thing. However,how sad it appears, we need to live through. Thus, when people say Chin, that person can be Laimi orMara, Zotung or Lautu, Senthang, Kuki, etc. It is not necessary for that guy tobe first Laimi and then his sub-tribe name. There is no such sub-tribeespecially for Maras.They are an equal partners and brothers. LU- 19. Thus when thename of the territory of the Chins can be known in several names depending oninwhat language and dialect is it refered to, it is like in the case of Indiawhich is known as Bharat in Hindi and, Hindustan in Urdu and India is the name in alternative in differentlanguages. So, Chins can have severalnames according to the several dialects of the people in the Chins definition. So, do you mean Chin = India, a common usage for Indians andthe world and Bharat/Hindustan is like the national name used by Hindi and Urduspeaking people, will it be Laimi for us? Those Hindi and Urdu speaking peoplehave been calling their country as Bharat and Hindustanrespectively. We Marashave not identify such land to be Lailand or Laimiland or Lairam, we have beencalling our land as Mararah or Maraland. Why Bharat and Hindustanstand tall, because they are used by the people. In SouthIndia, those terms are rather foreign to them. So, we can'tinterprete ours completely based on this model. Your assumption is good but that is only a POSSIBILITY notthe fact used by the people. The MAIN PROBLEM is that we do not have ONE name. This canbe a unique case and it should dealt uniquely as well. These are two different views and opinions, we may AGREE toDISAGREE. We will continue to present our views to our people, they are veryrational people, they will think which view is more acceptable to them. We aremerely players. LU 20. As we see inthe paragraph # 18 above, the term Chins is most inclusive of all thelocal nomenclatures to identify these people and it is also the onlynomenclature that is legally and officially ever recognized by the colonynations of the British Empire which are all now sovereign independent nationsas the UN members and by the international law as the law of the British empireonce in the long lasting history. Yes, very true. We should just use CHIN, not LAIMI. Theproblem is why are you trying then to equate Chin = Laimi then? Laimi is justone part of the greater Chin. For Maras,being Chin doesn't mean they have to become Laimi first. They are Chin alreadyand they don't need to go through Laimi to be Chin. The same goes with otherstoo. LU - 21. It is hoped that those who are educated in legalsense certainly understand the special position of the nomenclature"Chins" for all the people under thedefinition of it given by the Chin Hills Regulation 1896 and the Chin SpecialDivision Act 1948. The Chin special Division Act 1948 is also thestatute of the Union of Burma recognized by the international law as the legitimate law passed by theParliament of a UN member nation, the Union of Burma. True, the word CHIN is, but not LAIMI. LU - 23. If people under the Chin defition ever have the desire to share a singlenomenclature as many people have the opinion on it, what the people under thedefinition of Chins could consider as the first step is: our nationalnomenclature could be either Naga or Mizo or Chins as the three states havebeen each in distinct and definite clear cut boundary of territory and alsoKuki could be one of our national name as the people who accept Kuki as ournational nomenclature could have their clear cut definite boundary of territory in the future. But Not LAIMI. CHIN is an already established word which weall accept so far. But not LAIMI. If we think that for Marasnot to call themselves LAIMI amount for them not wanting to share a singlenomenclature, it is not true. It is not our fault that we are Maras today. It is God's given identity andlanguage. The problem is not with Laimi either, it is God who made things thisway. We accept it or deny the truth, the price will be paid by us. CONCLUSION:I wonder some of us(you) we are so worried that Maras and other Chins arenot Lai dialect speaking people as reflected in your writings. And they mustcalled themselves Laimi. If some groups want to accept that, well we shouldwish them good luck. To tell you the truth, I wish we all speak the SAME languagewith different dialects so that I won't have problem understanding thelanguages whether I travel to Thantlang or Saikao, Lelaipi or Bualpui NG. Butthe reality is not the same. These languages have evolved so differently that Ican't understand them anymore. I need to learn or hear often. If we speak the SAME LANGUAGE it will makemuch more sense for our unity, as a nation we will be stronger with biggerpopulation, the plus points are endless. But just for the sake of that we can'tignore the ground reality. This unique reality must be dealt uniquely as well. The reality is that we speak different languages, fromZophei man view point it may not sound very different but for us it is and wedon't want to cry why God didn't make us to speak English orMizo(Lushai/ Dulien) or Lai Hawlh. We accept what God gives us and we recognizethat in the interest of the larger Kuki-Chin-Mizo group, we always try tocooperate with them. But if such goodwill are taken for granted, Maras will always standfor who they are, why they are and how they are. For any political gain, I believe no one should twist thefact and try to portray if Chin people speak the SAME LANGUAGE. Chin peoplespeak many different languages – such as Lai hawlh, Mara, Zotung, Zophei,Lautu, Zomi, etc. Once again Laimi is not equal to Chin. I have just responded to whatever claims you made. I'll behappy to respond to any other response as I see deem fit. Therefore, these two are two opposing views, that willcontinue to compete.