Sunday, June 13, 2010

Zomi Innkuan (Singapore): Nasep kihawmna

Zomi u leh nau,

Dec 28, 2008, Nipini in Zomi Innkuan (Singapore) kumkhat sung nasepnate
kihial bawl in, 2009 kum ading nasep mabante leh asem khiading makaite
ki-apna zong kinei thei pah ahihman in kum khat tawntung ong kalsuanpih
Topa min ihphat hi.
Kumcin Khawmpi ah 2008 sung nasep sa te etkikna leh 2009 sung nasep ding
maban tampi mah sepkhiat ding khensatna kinei aa, mihing in agel si-in
ataangtung sakding Topa ahihi.
2009 sung sepding athupi zawdeuh pawlkhat kong pulaak nuamhi. ZIS pen
minam leh Topa ading nasepna ah thatawh kituaklo zah in ahuaiham
kipawlna ahihi. Hihtawh kizui-in, Zomi Innkuan (Singapore)te Thungetna
in, "Topa aw na minamte tung aa nalah nop, napulaaknop, nasep nop
thuthuukte Zomi Innkuan (Singapore) onglak in" cih hi aa, Topa' ong lak
takpihi.
Mission - Gammial nasepna
Zanggam Kawlte lak Gammial nasep 2007 in mun nih ah ma kipang aa, 2008
in mun 4 ciang kibehlap to in 2009 ah mun 1 behlap zawh nading khensatna
kinei hi. "Khantawn ihsepna ah, Kha mangthang khat ihmat zawh naakleh
alungdam mahmah ding hihang" cihtawh kihanthawn aa kikalsuan hi aa, khat
bek hilo Topa in tampi ong puak ahihman in, naakpi lungdamna kong
pulaakhi. Eite in atuh ding nasep semding hang aa, apo sak, akhangsak
ding ahihleh Topa ahihi.
Tutak Kawlte lak Gammial nasepna teng in Yangon Khuapi gei ah mun 4,
(Hlaing-thayar ah mun thum leh Pattamya ah mun khat) hi-in Monywa aa
Hallelujah Pawlpite' Sunday School Mission ah munkhat ahihi. Tukum aa
kibehlap thakpen Rev Khoi Lam Thang ong muhkhiat hi-in, Yangon khuakiim
mah hi aa, Siapa mah bulphuhding ong hidinghi.
Huhna leh panpihna
Ong nuntaakpih lai Biakna Sia masate leh Siamasate nusiat Sianute huhna
leh panpihna ahihi. Hih huhna leh panpihna ii tup bulpi in, "Nuntaakna
hamsat mahmah hunsia sung ah ih Sia masate leh a nusiat a innkuanpihte
uhtawh ZIS in zinghuan nitaakhuan umkhawm nuamhang" cih hi aa, hih Zogam
pantah Siamasate agil uh avah masiah, Zomite ih gilvah loding, ih Zogam,
Zomite nosuah ngeiloding cih ahihi. Thungetna in khantawn anuntakna uh
akipia ihSiate leh ah innkuanpihte uh lungleengsak loding, gilkial sak
loding, zinghuan nitaakhuan tawh lung khamsak loding, meikuang
paisuaksak loding, a pasal nasep aneipa in anungta Pasian ahihlam mu
semsem sakding cih ahihi.
Hihnasepna tawh kisai kumkhat khit kumkhat tha kingah semsem in apia
nuam kibehlap semsem hi. Siate khat kha khat S$20 petmah tawh huhna
akipiazo hibek ahihhang, apiasa te lah sumh kisalo, apia nailo te'n lah
lunglut semsem ahihna tawh kizui in tukum Siamasa leh Sianute kigawm 5
behlapding kikhensat na omhi. Khasiangtho in alamdangpi in na ongsem aa,
"Mimal 5 khanto ni" akicih phetin abuplaak aa pianuam ompah mawk ahihman
in adangte kihel nading mun angah zolo zah ong suakhi. Tuabek hilo in
mimal 10 ciang abup, alomlom aa lanuam kituhteh ahihman in, makai
vaihawmte kicinlahna ongsuah phial uh aa, tua ahihleh mimal khan nawnlo
in khakhat S$20 tawh ankuang umkhopna pan, ci al meh zo zawdeuhding,
ci-in khakhat S$30 aa khattohding khensatna omhi. Tukum sung aa
piakthakding khensat Siate leh Sianute in
Rev Kam Khua Thang (Ygn)
Rev Lian Khup(Leilum)
Sia Sai Lum (Kawlpi - RC Pawlpipan)
Rev Tun Za Langh' Zi (Mualpi)
Rev Dam Nang' Zi (Mandalay) cihte ahi uhhi.
Rev Kam Khua Thang pen nuntaakna hamsa lualo ahihna tawh tuni ciang
akipialo hizaw aa, bangbang ahizongin ih minambup leh ih Zogam ading
ihneih Pa khat bekmah ong nuntaakpihlai ahihman in, anuntaaksung
zinghuan nitaakhuan a umkhawm ihihding lunggulh huai cihna tawh akipia
ahihi.
Tuni tuhun ciangdong Zogam Siamasate leh Siate nusiat Sianute kigawm 33
tawh ZIS in zinghuan nitaakhuan ankuang ki umkhawm ahihi.
Kawlgam Laisiangtho Kipawlna ah
Abeisa 2007 kum in Kawlgam Bible Society ah huhna tulza 6 (sang 6) ciang
kipuak zo aa, 2008 ciang in Topa in alamdangin Thupha ong pia ahihman in
Tulza 21(sang 21) ciang, azah li dektak huhna kipuakzo hi. ZIS ah
makaite in mipi tung pulaakna khat kinei ngei aa, tua in, "ZIS ihcihpen
Pawlpi hilo ihihman in na sehsuah sumpi peuhmah uh ong khia kei un" cih
ahihi. "Azenzen in ong kikhiat teitei leh Laisiangtho Kipawlna ah
paisakni" cih khensatna zong kinei veve hi. Ong khia kei un kicih
kawmkal ah ong kikhia veve in khasim phial in lai-ip aa kiguang sum
alomlom in ong kikhia, ong kipuak ahihman in Laisiangtho Kipawlna
puakding sum ong khang hathat in tuni tuhun in sumpi kigawm 2008 bup aa
puakzah kingahta hi. August 2009 cianghileh 2008 zah 3 peuhmah kingah
zoding aa awn 6 peuhmah puakzawh nading lunggulhna kineihi. Topa
Khasiangtho mahmah in ongpuak hiphialding ka ummawhhi. Thungetna in,
"Kawlgam Lst Kipawlna sum bei khempeuh ZIS in huhzawh nading" cih ahihi.
Kalsuanna thak-1
Apualam leitung tawh akizom ngeilo Zomite ong kizomsak, mitkeuh nailo
Zomite mit ongkeuhsak, khuamulo Zomite khua ong musak, khuazalo Zomite
khua ong zasak, tu-gaa, hei-gaa atawi Zomite khut laikung ong tawisak,
mailam kumtampi leitung khantohna sung aa atualtangding, amaingal ding
aa ong siam, Zomite ading anuntakna ongpia, alutang ong phum Cope Topa
in, Zeisu khekhap zui-in Tedim Khuapi ong siik, 2010 ciangin kum 100
acingding hita hi.
Hih kum 100 cinna Lungdam Pawipi Tedim khuapi ah 2010 ciangin kibawlding
aa, tuasung mah in,
Cope Topa tangthu,
Kum 100 Pawipi phawkna Magazine leh
Cope Topa ongtunma deuh aa kipan tuni ciang Zogam Christian tangthu( in
2 Volumes) ci-in laibu namthum bawlding Cope Centenial Jubilee Committee
(CCJC) in khensatna nei uhhi. Hih akibawlding laibu khempeuh Zomi
Innkuan (Singapore) in sumbei paaibei teng sik zawh nading (CCJC in
phalna ong piak naak uhleh) cih nasepding athak khensatna kineihi. Sum
leh paai tampi beiding ahihman in, ZIS member khempeuh in tukum aa kipan
2010 kum-lai dong khasim aa tawmta hanciamding gelna kineihi. Ngimna,
deihsakna, lunggulhna bang ataangtun zawh nading leitungbup Zomi
khempeuh in Thungetna tawh ong panpih ciat un.
Kalsuanna Thak-2
Singapore aa om Zomi khempeuh kikaikhawm in Cope Topa Zogam ongsiikzawh
kum 99 cinna phawkna, lungdamkohna bawlding kisawm aa, tua mun ah ZIS in
orginiser sepding leh, hih tawh kizui in ZIS pan aa kumsim kihawmkhia
"Zo Huiva" magazine zong Cope Topa Phawkna atuam vilvel in, leh
Singapore gimnam tak in bawl zawhding khensatna kineihi.
Kalsuanna Thak-3
ZCLS in ahanciam uh, Zomite tangthu kep cing nading Innpi lam na ah tha
leh ngal sitlo aa kihel zawh nading zong kihanciam nuam hi.
Kalsuanna Thak-4
Zogam pan apualam ihpial ciang apualam leitung tawh kigamla hetlo aa ih
om theih nading IT siamkul ahihna tawh kizui in Zogam Khuapite ah IT,
computer tawh kisai mipi sawk theihding phualpi phuh kawikawi ding
deihsakna omhi. Hihtawh kizui in ZIS in athak phuangding hilo in a omsa
kipawlna khatpeuh tawh nasep khopding zong hoih kisa in khensatna
kineihi.
ZIS sung buaina
ZIS in huhna kinaak piaklua ahihman in buaina om zelzel hi. Adiakdiak in
innlam hamsatna tamtuah khalo khangno te'n, "Midangte huhna ih piakpiak
natawh ei sung aa ihzatding sum omlo, van neng kisam lei nading nangawn
sum kisit nawnlo" ci-in phun thei uh aa, papii tetung heh ahihloh uhhang
lungkimlo uhhi. Alungdam huai mahmah ahihi. Papiite dawn kik na in,
"Tulaitak ei sangin ihgam, ihlei ihminam hamsa zaw, kial zaw, kisam zaw
uhhi. Ei pen migam milei ah nuam sakhin lel hilo ihihiam?" cih ahihi.
Hihbang buaina pen anuam mahmah buaina ahihi.
2009 kum Nipi masani in Sia Thangno (Mandalay aa Trinity AG Church,
Youth Pastor) in hanthotna ong pia aa, "Zomi Kipawlna Pawlkhatte in
akipawlna buaipih uh aa, ZIS in kipawlna ii nasepding tawh buai mahmah
nahihman un, etteh huai, pahtawihuai na hi uhhi" ong ci-in ong pahtawi
aa, ahikei phial zongin kinuam mahmahhi.
2008 Kumpha
2008 kumbei kuan, Lungdambawl hun aa kipan, ZIS Kumcin Khawmpi sung,
Kumthak sungteng Hongkong pan aa ong zin Sia Pau Lian Mang (TCC) hitaleh
Singapore TTC aa Th.D sinlaitak aa om Sia Nang Sawm Piang hitaleh in ong
makaih, ong lamlah ahihman in lungdamna kiciamtehhi.
Tuabek thamloh in Zomite Singapore tuncil phial aa kipan ong makaih ahi,
Sia Fung Dun, Sia Ngul Cin Thang, Sia Do Sian Thang, Sia Khai Za Dal,
Sia Khoi Lam Thang, Sia Go Khan Suan, Sia Tuan Khan Mung, Sia Vial Za
Thawng, Sia Nang Sawm Piang teleh ong zinsuk zinto Siate khempeuh tung
ah lungdamna kimangngilhlo ahihlam, amaute makaihna, Thupha piakna,
deihsakna omkei leh ZIS in na lianpi hizah kisemkha hetlo ding ahihlam
ka pulaak phapha nuamhi.

Thupuak,

Hang Khan Lian
Zomi Innkuan (Singapore)

Kiteen lungdampihna: Murlen

Taang N. Pau Za Khup, Lamka
weds
Lia Lily Lian Muan Kim, Guwahati

"...he, lily kim, maligaon, guwahati mah hi inteek nu ding" hong cih ciangin "Aw, hi maw, nanga pen lily hoihte hi inteh maw..." ciin ka ciammuih a, hih pen 'official' takpi hita cih ka theisiampah hi. Ahang pen Guwahati ah lily paak hoih zaw hiven, mundang sa'ng!

St. Anthony's College, Shillong ah B.Sc. ka kah khop uh July 1994 pan ka kithuah uh a, minuam leh holim siam, kuamah tawh kitawng ngeilo, laisim hahkat leh hanciam mahmah khat hi. A sawtlo in PhD hong zo ding ahih manin lungdampih khol hang. [Degree lop leh mopawi thuah khawm ding i sak leh lawmpa in ngakzo nawnlo hi inteh, theisiam ni].

Theihloh kal in hun saupi na pai man a, "Za nga a hun diam?" (Rs. 500 a kicing diam cihna) cih hun khawng sawtpi na hita hi. Kongsak kongkhang ah puan khuisiam heel a zing leh nitak, sun leh zan, nu leh pa muhloh kal a taisim hunte zong kum tam kivei zo a. India Gate leh Lotus Temple mai a 'romantic fotos' te zong thring lua, 'hun lui' hi khin thamthamta; Sony World leh 'na u Khup nek ding apple, na u... ading kawlsing.... ' cihte old millenium hunlai pekpek hita. Hun i cih in hong ngak lo a, khoh sawmta leng kilencip theilo himawk hi.

January 7, 2009 zong ei adingin a ngeina bangin Ni leh Kha te hong suak dinga, lawmpa adingin bel 'nuih ni' hi ding hi. Bungmual New Lane kim ah muinam kiza dinga, biakinn dak hong gin ciangin KHUP weds KIM mopawi nuamtak kibawl ziahziah ding hi. Millenium lungdambawl a a inn vua ka hawhlai a, "Khup, na room ding hong kibawlsakta hi" a cihna inndei sungah lawmpa in lungdam maitai in nuamsa ding a, hun thak, ni thak, nuntakna thak hita ding hi. A nunghei kik hangin kisik lo ding a - a hoih pen ngahzo ahih manin. Gennop tampi om, later.

Dear Khup, na mopawi ah kong kihel theih loh hangin lungsim ngaihsutna ah kong phawk a, lungsim tawng pan deihsakna kong khak hi. Topa in nupa nuam hong suaksak in, tanu tapa tawi in hong siam hen.


Hau Za Cin
Phuitong Liim

"Buipi Lei kei inzong Khua ngai!"

"Buipi Lei kei inzong Khua ngai!"

1. 2008 kum hong bei in, 2009 sungah Pasian in hong puak a, Ama' hehpihna
lian mahmah. TV te, Media te ngai lehang, 2008 kum, thu hoih-thusia tam pi a
pian lam kiphawk kik: gentehna in; Kawlgam ah May2-3, 2008 in Huihpi nung;
tua kiim mah in Galkap kum pi'n Kawlgam ki uk na ding 'thu khun' ci leuleu;
Sengam Sichuan ah zinling; Zimbabwe ah kitelna om; Sengam mah ah Olympic
kidemna om; Rasia ten Goergia kap; Hurricane huihpi in America gam khen khat
susia; North Korea te'n Nuclear Cooling Power sukham; Kineihsiam Paul
Newman si; lasa siam Madona te kikhen uh; Congo ah kidona na om-mitampi
kihem uh; Israel Prime Minster na sep tawlnga; USA ah tangthu thak
piang-Obama President dingin telcing; US ah sumvai buaina lianpi
piang-leitung bup lok gawp; Thai ah gam makai vai ki buai tetu uh; Mumbai ah
Terrorist te'n hiamgam zang uh; cihbang thu tampi piang. Ei gam ah e? Zusa
laang mahmah. Tuk kitung lo. An lak ding omlo. Mitampi an nek ding nei
lo. India
gamah tampi kitai, cih te. Thu dang tam khop khat om lai ding. Phawk khak
loh tamzaw lai ding.

2. Zonet ah e leh? Zogamnet zong? Pastor te vai; Zomi & Chin vai; Gataam leh
uisuul thu; Regugee thu;... Zo Aw thu cih te a kipan a banban-a hunhun in
thu tampi tak hi mai. Tua leh, group net dangah e-eh! Khonomtung zong ai ve
leh!

3. Nung deuh lamin, Khonumtung news panin bang thu hong suak hiam cih leh
"Kawlpi gam huam ah, leitang bangcia zai, mipi te'n bang teng nei, lo acre
bangzah nei … cih Kumpi'n sazian dong hi" cih thu hong suaksak uh. Tua khit
zawh ciangin Falam gamah, a gam bangcia zai-mipi te'n bang teng nei, lo
bangzah kho, bangcia zai cih te, gan bangzah khawi, cih te Kumpi'n kaikhawm
…" cih thu hong suaksak leuleu uh.

4. 2007 kum sung hiam khatmah in, Tedim gam huam ahi, Zozang, Tanzang, …
khua pawl khat, Kawlpi gamhuamah guang dingcih thu ginga, khua mi te'n a
utlohna uh, a na pulaak/pholaak khiatna thu group.net ah hong suak ngei.

5. 1990s kiim panin, Zomi te adingin College khat kikoih ding a kicih hun
in, Haka ah maw Tedimah maw- Falam ah maw … cih bialbual tengin , hong
kitawknawn sak kawmkal ah, Tai 9 ah hong kikip sak. Amin bang hiding cih thu
hong ging leuleu a, "Khai Kam Colleg, Chin College … cih dan thu tuamtuam a
kizakkhit teh, "Kale College," "Kale Degree College" KaleUniversity" cih
hong hi toto.

6. Tuma kum 1 lai ciangciang, Tahan leh Munlai kikal ah signboard kisuanga,
"Welcome to Kalaymyo…Sagaing Division" cih dan khat om na pi'n, tun tua
signboard tunga laimal na kilaih ta. Tai 9 lamah tua laimal na kisuang.
Nidang hun in, leipi lamah hih signboard kisuang ngei kici.

7. Kawlpi leh Tamu kikal ah, khua thak 5 kisaat. Kum honpi khat mah hi khin
zo. Amin te Kawlmin vive-khuami te zong Kawl mah. Gullu mual e le … koi
ciang ciang hita? Zola khat hong thang ngei zo a, "Tedim… Tonzang…Tamu
…Zogam khuapi te…" cih tuhun ciangin kiza ngei non lo. "The homeland of
the Chin people" cih la, zaknop lua- Sangpi-Sung Tin Par, Kyo Kya-Sandy te
lasak siam lua uh-Salai Thawnah thu ciim mahmah ei.

8. Tu laitak a-Kawlpi gamhuam a om, Zomi te tenna khua min khempeuh pen,
Kawllai/Kawlmin bek in kivawh.

9. Dr. Vumson in *Zo History* laimai 214 ah bang na at:

* The Chairman of the Zo Council, Sonkholian, was not
a member of the government. His office was first established at Kalemyo, but
the Burmanns in Kale Valley protested its presence. The Burmans put up
posters, some of which read: "Historically Kale and Kabaw Valleys are not Zo
Country. Chin Blood is Chin Blood; Burmese blood is Burmese blood; Do not
touch the Burmans. Do not touch a property that do not belong to you. If you
touch it, it will be replied by fire. Burmese politicians of the Kale-Kabaw
Valley; are you sleeping?" The posters were signed by "Burmeses Youth."*

* *

10. State gam huam a kihawm hun lai in (1974 kum?), Kawlpi kiim teng khen
siangna lian omlo a hi kha tam? Koi ciang Zogam huam-Koiciang Kawlpi huam
cih. Bang hang? Signboard pen Lepi pan, Tahan, tun tai 9 ah. Kum bang zah
sungin, kum 35 huam sungin.

11. Tuma, kum sawm bang zah (30 ci diam, 40 cidiam khawng khat pan in)
zanglei lo nei pawl khat te'n, Falam zum leh Tedim zum ah i pai sangin,
Kawlpi zum ah pai lehang nai zaw cih tawh, lo gam sazian pen, Kawlpi zum ah
guang zaw uh cih khawng khat. Tua teng tawh Kawlpi gamhuam zai semsem dan
hileh kilawm. Tuni dong mah om kha lai mai ding.

12. Kawlgam suahtakna hunma in, Pu Con Bik in Monywa nai-Kani-Minkin dong
ama gam huam kici. Zogam saklampan in, Nawikai khua a kici hiam aw khat, tu
hun Kawlpi gamhuam a hi Zayokyo te tawh ki khuasa khawm ngei cih thu.
Kawl-Shan-Zo- adangdang te zong kihelzauna. Kawlpi pen Sakmi khangmi
kituntuahna. Tun tam semsem.

13. Israel te, Solomon maan khit, a tapa khangah gam nih kisuah. Sak lam gam
722/21BC in Assyria te'n do, zo, uk pah in, tua zawh ah a dawldawl in midang
khut ah sal suak suksuk, koiciang ah a tangthu tawp cih muhkhiat ding hamsa
mahmah. Khanglam gam pen, Babylon te'n 586 BC kiim in, na zo gawp uh.
Babylon te khut nuai ah sal suak uh. Late 137 in hong thei sak. Boney M te'n
la in sa. Minthang mahmah. A tangthu uh hong pai suksuk, 1948, May in,
Palestine gam ah, UNO in Israel gam cih ciapteh sak, suaktakna ngah. Gam
omlo-mihing hihna omlo (No nation-no identity). Gam om leh hihna om
(Nation/land creates identity). Ahihhang, tudong tangthu zozo nai lo uh.
Gaza ah kido na om den. Tusung mahmah in zong Gaza ah Paula Hancocks, Hamas
te buaibuai lai uh. Leitangh! Gamlei! Moses hun pek pan- Canaan gam kidelh.
Gam hoih kidelhdelh-tung dong hi lai.

* *

14. Muundang gal et pak lehang, Pin Oo Lwin pen Maymyo kici ngei kici a,
nidang in Shan gam kici ci. Tun Madalay gamhuam ah om.

15. Kachin gam, suangkhuk teng zong, koi ciangciang tung ta-bang thuthu om?

16. I gamah e leh, ei theih loh kikal in, bang teng ki semsem!!! Tuma kum 40
leh tu kikal ah bang teng kikhel? Mai lam hun ah bang teng a kikhel lai tam?
Na lunggel ngei maw? Na ngaihsun kha ngei maw!

Buipi leikei inzong khua ngai!

Dal Khan Mang

Dear Sia Dal Mang (Hong Kong a Pasian' thuthuk sin Sia Dal Mang mah na hih
ding hong um ing),

Minute khat sungin 2008 sung leitung thupiang teng nong kimvel pih khit
ciang phasak nai lo in Zomite' ading thului limci pha mahmah khat tawh net
memberte kum thak hong dawnpihin thu le la nong mop manin lungdam huai sa
mahmah ing. Net member ka lut khak zong hampha kisa semsem ing.

Hih na thusun nih vei thum vei bang na sim phapha ing. Ngaihsut taak ka sak
mahmah kawmin ngaihsutna kizomzom keei lai ahih manin kei zong tawm hong kum
dih ning e.

Nambat khatna a leitung thu nong etpih kik pak teng in Zomite i tuntunna pan
mai kum thak sung leitung tawh i kalsuan khopna ah thu tampi tak hong
ngaihsun khol sak hi. Zogam mautam kialpi tawh kisai-in Chin min tawh
leitung level phialin na kisemsem zel danin news tuamtuam ah suak zel a,
Zomi bulphuh lam pawl bel uke ake aham lam uh ka za nai kei hi. Chin
bulphuhte leh Zomi bulphuhte' adingin 2009 sung a ngaihsut tak mahmah maban
khat hi dingin ngaihsun ing.

Nambat nihna ah na gen mah bangin 2008 net sung thu kikupnate pen min
kituhna leh mimal bulphuhna tam lua pian lai in 2009 ah bel phadawm zaw deuh
ta dingin lamen hang. Laisim mipi a atamzaw in zong tam a huam theithei mah
i lunggulh ta hi.

Gam vai leh minam vai zong nong kuppih mah bangin a ngaihsut huai taktak thu
hi mah ei mate! Galpi Nihna lai a Israel misite zah lang zong apha nailo
Zomi/Chin mite i maban ding sah lai mah ei... Khaikam khua pan Tahan, Kawlpi
a pha ngei khempeuh in gamgi vai signboard kisuangte mu tek dingin lamen
ing. Gam dang hong om san asawt khinte' adingin zong i gam lam thu hi bang
dan ahih lam a theihna ding uh hong suak pah hi.

Gun khawm sak siah a om a sangzaw pilsinna sang (College) om khempeuh pen
Zomite' adingin hong kipia dan mahin ka za ngei hi. Gamgi leh signboard teng
phuhna mun kilaihlaih a, i inn tual zangah i phuhsa singlamteh teng hong
kiphuksakin i tangvalte kivuavua ta hi. Tattung pen i innlim zangah hong
kiphut nai lo bek ai dia? Nungak pawlkhatte bang hoh... E hi lam gen dah ni.
Kong biang pusuak leng thuneite in i ip sung nangawn hong sawk sak banah a
tuamtuam nangawn hong sawk sak ngam lai uh maw!! (Security ci in paulap bang
siam mahmah lai uh mate).

Kawlpi dung suk en pak leng: Kawl zia hoih lo teng in i mite tampi a siat
sak khit banah ei mi teng nangawn Tedim, Falam, Hakha, Mizo, ei tum tek...
Tua tawh pha leh pha ding pha nai lo, Tedim lamte bang Sihzang Teizang, Zo..
ultung sak nuam tek lai. Khua om lai, beh om lai... I sanggam Falam lamte
zong tuadan mahin kikhen suksuk lai veve uh mate.

Mizoram State gen ta kei leng Kawlpi dung suk ah zong Tedim/Falam/ Hakhate
pen i hih kaka kei sam hangin Mizote' nuai ah a om khin hi pianpian leng
kilawm sa ing. Kawl pau tawh Zo Minam Ni awng ngeingai i ci dia? Zo pau lah
awliatna sungah kiza lo, Zolai zong kisuang lo ahih teh. Zo-Chin sungah
Tedim lamte tam mahmah, Pawlpi vai ah zong upa mahmah napi zato khat Lai
Siangtho sang gina khat lah nei lo. Tualpi leh hall kician na ngawn nei lo
zat nop ciang mi teng mai et kul i hi mah na guai? Tua bangpipi tawh Common
name/language khawng ei' a otpihin ultung sak ngam ding maw leh?

Tun bel ZOFA, ZYA, Siamsin Kipawlna cih bang dan hong om ta in mailam i sep
khop siam ding leh lungsim khat nei gige a i kalsuan kul ding hi. I theih
loh kalin hong kivalh tum dekdek ta hi. Tahan khua sung teng en kawikawi
leng Mizo veng i pai teh zanin lampi mei tang a, Tedim lam mite' tamna mun
teng mial hi. Tuk ciangin Mizo vengah buan le tui kisik kha nuainuai loin
kattaza kibuak a, Mizote' tenna leh ten lohna pen meitang leh kultal kizut
lampi tawh kikhen thei lian hi!

Amau hau tuam uh a huhna ngah uh maw, ci leng lah Tedim lamte sangin nak
hauh tuak loh lua uh sa ing. Huhna zong ngah lo uh a, Tedim lamte zahin
gamdang pai zong tam lo uh hi. Bang hang ahi tam? Tedim lamte taih inn leh
mawtaw tawh a om tam mahmah veh aw, ahih hangin a sial kong gei mahmah uhah
tuk ciang buan dim keei.

Hih dan khawng i et ciangin i Pasian thu theih dan leh i nuntak zia in van
holh lam bekbek paksak, ei kia ngal khaat tat nuam lua lai i hi tam ci ing.
Biakna makai atamzawte' thu gen zong nipi ni a khengkhia zolo, biakinn huang
pua a kan zolo vanholh theology tam lua ai tam? Kim le pam nuntak zia pen
Pasian' mite' sep dingin tuat kha lo lua kha i hi tam? Ei tum tak a sial ek
tam i kisak hangin Galpi nihna lai a Israel misi zah lang zong pha nai lo
mawk i hih teh thu bel a ngaihsut huai mah hi ci ing.

Pulpit thugen dan pian hi leh Egypt gam sabel teng lunglenpih niloh in
Canaan gam lak ding a ngaihsun zo nawn lo hi leng kilawm hi. Biakna makai
tampite in Canaan gam la a ei' nek ding ei mahmah in sep tawm ding sang
Egypt gam salsuahna mun a pute' hong piak mah lunglenpih lai hi kha leng
kilawm hi. Takkheh!! Khangthak Zomi han lung cianm khang to diam!

Sia Dal Mang' gen mah bangin i Zo paunak ah *"Buipi lei kei in zong khua
ngai"* ci buang i hih teh Zomite gamlak i vak kawm kawm (Migration/Angsung
bek thei/Min deih lua) mahin khua ngai dih ni. I theih loh kalin i gam i
lei, i pau i ham, i biakna nangawn hong kinawm valh dekdek hi lo hiam? A
mihing cikciang hong kinawm valh tam? Tampi kinawmvalh khin lai hi. I dok
khia kik zo diam?

Sanginn ah Zolai i sin loh nungsang; zum neu pen nangawnah Kawl pau pau
theilote mi bang lo danin hong kimuh nungsang; khualai ah khangthakte Kawl
pau bekbek tawh akiho nungsang; Khangnote Zolai tawh zawl lai kikhak thei
nawn lo uh ahih nungsangin i minam hong kivalhtum dektak mah suak lo ding
hiam?

Negative lam tawh a gen nuam ka hi kei a, i dinmun leh hihna man tak
ki-encian-criticize ngamin change/flexible/ inclusive cih dan khat lungsim
tawh 2009 kum thak sungah kihanthawnin leitung level ah mapang khawm thei
ciat leng ka lunggulh man ahi hi.

Sia Dal Mang leh Zomi khempeuh "Kum Thak" thupha maw. God bless Zomi...

Rev. Thang Van Lian
Seoul, Korea

Chieftainship abolished: Murlen

INTRODUCTION:

On the 9th of October 1950, the then Chin Affairs Council proclaimed the 20th of February 1948, Chin National Day. From that time onward, February 20th of every year became the National Day of the Chin People. Thus, February 20th is not only regarded as a memorable day, it is promulgated the national day.
This kind of proclamation calls for in-depth study and thorough analysis of the case. It is an affair of the whole nation and a challenge to every Chin. So let us examine the matter exhaustively.

CRITICAL ANALYSIS OF THE ISSUE

About Chin National Day, some argue that it's not only the 20th of February 1948, that is so important, but also the 20th of February 1918 and 1940. For on those two days, certain memorable events for the uplift of the Chin people took place, too. Even without the 20th of February 1948, February 20th could still be a landmark in Chin history. Among those who hold this view, the statement of Mindat Zuzin (alias Ke Khui Sing) might be most explicit.. In Chin National Day Golden Jubilee Magazine, he writes: "… On the 2 0th of February 1918, the Chin Education Uplift Society was formed at Maymyo (now Pyn-Oo-Lwin) , and groundwork for the Chin people started.... On the 2 0th of February 1940, British rulers (Mcracken, the Commissioner of Magwe Division; Naylor, the Deputy Commissioner of Falam; and Poo Nyo, the Superintendent of Kanpetlet) attended a mass meeting at Kanpetlet. When those British officials turned down the demand of the people, the Chin Hills
Union Organization, led by Vawmtu Mawng, and the masses numbering about 1,000 reacted in outrage, and the three officials fled in terror…" (Chin National Day: Golden Jubilee Commemorative Magazine, p. 70. Translated from Burmese by the author). In that same Magazine, Robert Siang Lian wrote an article on the Chin National Day, but did not mention the 20th of February, 1918 at all. It might be that he did not deem it worth mentioning, or did not accept it as one of the days which brought about the Chin National Day. Also, unlike Mindat Zuzin, who put the year of the episode at Kanpetlet 1940, Robert Siang Lian recorded it as 1938, not 1940. Moreover, according to Siang Lian, the number of the members who attended the meeting was "about 300 members of the Chin Hills Union Organization, …and about 300 government servants …(altogether about 600)," and not 1,000 (cf. Chin National Day: op. cit, English Section, p. 24). Note that according to Siang
Lian, there was no ordinary working class, i.e., the masses who attended the meeting, but in Zuzin's record the masses
numbered about 1,000.

Contact was made with both of them by phone on the 17th of February 2004 to find out the reasons for the discrepancies between the two versions of the affair. Both of them affirmed that they have written evidences to document their respective claims. After three days, (that is, on the 20th of February 2004), Mindat Zuzin included the two events of February 20, 1918 and 1940, in his Chin National Day speech, emphasizing their importance once again.. That same night, Mindat Zuzin was asked if he had written documents to prove that the Chin Education Uplift Society was formed on the 20th of February 1918 at Maymyo. His answer was negative, but he did mention the fact that on that day the Chin Education Uplift Society (one of the leaders was Vawmtu Mawng) made a protest against the decision of the British authorities to rescind the teaching of Burmese language in Chinland.
In light of the above ambiguous and somewhat contradicting assertions, it became clear that regarding the origin of Chin National Day, the statement of Vawmtu Mawng, the vice chairman of the Chin Education Uplift Society which was founded in February 1918, and the chairman of the Chin Hills Union Organization that had direct confrontation with the British authorities in 1940, is most reliable and authentic. Moreover, it may not be wrong to say that Vawmtu Mawng was a key figure who championed the promulgation of the Chin National Day. On the 20th of February 1951, at 10:00 am, Vawmtu Mawng delivered a speech on Chin National Day at Mindat. In his message he mentioned briefly the years 1918 and 1940 in connection with their resistance against the English, but did not elaborate on the incidents of February 20, 1918 and 1940, nor include them in the factors that brought about Chin National
Day. Below is a short excerpt from his message:
"The Southern Chins, in particular, had always been joining hands with the Burmese revolutionaries and fighting against the British rulers over the education system in 1918, over religion in 1927, and over administration in 1935" (Chin National Day: op. cit, Burmese Section, p. 60. Translated from Burmese by the author) As seen above, Vawmtu Mawng did not even mention on which date or month of 1918 the Chin Education Uplift was formed. Neither did he mention the year 1940. However, in that same message, he did declare in the clearest terms that the event on 20th February 1948 was the true cause for the birth of Chin National Day:
"A general meeting was held in Falam and was attended by about 5,000 representatives of the Chin people. Among several proposals, proposal number four, which was put forward on the 20th of February 1948 was the main factor that gave birth to Chin National Day (Chin National Day: op. cit, Burmese Section, p. 65.)" Therefore, only Vawmtu Mawng's statement, which was that the decision made on the 20th
February 1948, was the primary and sole cause of the founding of the Chin National Day, is reasonable and acceptable. It is, quite obvious that the statement of Vawmtu Mawng is most definite and worth analyzing with regard to how Chin National Day came into being.
On the other hand, the claims of others that both February 20th of 1918 and of 1940 needs to
be taken into account for the birth of Chin National Day appears to be just an attempt to vindicate
the designation of February 20th as Chin National Day. In fact, if one gives much importance to the incident at Kanpetlet on the 20th of February 1940, in which the interests of Vawmtu Mawng's group and the British's collided, the rebellion of the Sim tribe and the Hakas in 1917 against the British, as well as the resistances of the Sizin, Kamhau, and Tlaisun, etc., during the invasion of Chinland by the British troops count, too. Ignoring these incidents while emphasizing the activities of Vawmtu Mawng and party to the
extent of making it the foundation of Chin National Day is tantamount to doing injustice to history. It also means groping for pretexts that the 20th of February 1948, is not the only day that bred Chin National Day. Moreover, the protest made in 1918 was to say "no" to the decision of the Bristish government to replace the teaching of Burmese in Chinland with the teaching of the Chin language. That means Vawmtu Mawng's Chin Education Uplift Society prefers teaching Burmese to Chin language in Chinland. So, can we, the Chins, praise the protest which was made to deny the teaching of Chin language in the Chin schools? May it never be!
There are two reasons that February 20, 1948, is regarded as a glorious day for the Chins. One is that on that day the first congress of the representatives of the entire Chin Hills was successfully held. Concerning this Robert Siang Lian writes:
"[20th February, 1948] is a landmark in the history of Chin Hills because it was the first time that all the Chins were able to hold the general meeting and achieved national unity among themselves. So, 20th February is an historic and meaningful day for the Chins, because all the Chins were able to achieve national solidarity on this very day." (Robert Siang Lian, Chin National Day and National Unity, CND, GJC Magazine, p. 26). The date inside the brackets is the author’s addition.
When Siang Lian said, "It is a landmark in the history of Chin Hills because it was the first time that all the Chins were able to hold the general meeting and achieve national unity among themselves," he seems to emphasize the unity they achieved more than the reason they achieved that unity, or the purpose of having that unity. This view of Siang Lian is shared by many others, too.
If one glorifies the 20th of February 1948, on the grounds that the first Chin congress was held and national unity was achieved on that day, and overlooks or ignores the cause of such event, it is disagreeable because it could suggest that any unity attained even for a mean purpose could be glorified. This is unacceptable simply because when people unite to do something wrong, that unity, in itself, is already wrong. The act of unifying to do wrong things cannot be appreciated or valued. So, in the final analysis, without knowing the reason for achieving unity on February 20th, one cannot conclude that this day is either glorious or honorable. It is, indeed, a landmark in Chin history, but this fact does not necessarily qualify it as honorable or glorious.
In other words, if we honor February 20th just because it is the day that national unity was attained, we may be taking the matter too lightly. However, if we commemorate February 20th because unity was achieved for an honorable cause, the day deserves hailing. The reason it happened is more important than what happened and how it happened.
Another motive for holding February 20, 1948, in great esteem is that "the rule of the hereditary chiefs" ended on that day. This aspect puts greater emphasis on the reason, and can be clearly seen in the message of Chin Affairs minister Vawmtu Mawng:
" On the 9th of October 1950, the Chin Affairs Council declared the 20th of February 1948, the Chin National Day not only because the Chins were freed from the yokes of blood-sucking hereditary chiefs who obstruct the development of the Chin people, but also because the rule by the elected Councilors was introduced on that day. "(Chin National Day: op. cit, Burmese Section, p. 66. Translated from Burmese by the author).
Here Vawmtu Mawng stated clearly the reason for attaining solidarity among the Chins.
According to him, the reason for designating February 20th as a glorious day is that on that day
(1) the system of hereditary chieftaincy was ended and (2) a new government system (the rule by
the elected Councilors) was introduced. Which country in the world has ever marked the day on which their old governing system changed as their national day? If an independence day is named 'national day', that is a different story. In that case we would call the day we attained independence from an alien nation our national day. After that we would be under no other nation’s rule. Only then should we celebrate
that day as our national day. The Singaporeans call their independence day (August 9) their national day. And it is reasonable and acceptable because they were governed by no other nation from that day forward. We, the Chins, did not call the day we attained independence from the British our national day. Because we do not now live freely, as our forefathers did at one time, the day cannot qualify as our "National Day."
Some may argue that our national day is not the day on which our forefathers' administrative system ended, but the day the British era chiefs ceased. The bottom line is that the Chin chiefs under the British ruled their subjects mostly in the same manner our forefathers ruled their ancient land. So, dismissing the British era chiefs soon after independence is tantamount to rejecting the governing system of our forefathers. Therefore, the day the British era chiefs ended was the day the administrative system of our forefathers (the invaluable part of our culture) became null and void. In short, the day of ending the governing system of a nation is not the same as the day of gaining independence by that nation. They are two separate things that have different significances. Therefore, February 20th, the day on which our forefathers' governing system was changed and discarded, is not worth calling "Chin National Day"; and naming it "the birthday of the
Chins (Lai Phun Suah Ni)," is meaningless; nay, it is ridiculous. Even if we recognize the 20th of February 1948, as the day the Chin people achieved national unity for the first time, we would rather call it "Chin Union Day" than national day.
It is usual that when a governing system of a country becomes obsolete, the populace or the government substitute it with a better system. Thus, if the day the governing system is changed is called the national day or the founding day of a nation, some countries would have more than ten nation founding days, for the longer the history of a nation, the more likely it is that that nation has had different kinds of governing systems. Vawmtu Mawng elucidated why he called the chiefs blood suckers and hinderers of the development of the Chin people, as shown below:
"Grain tribute: Each house had to pay half a bushel of maize, millet, etc., to the chief annually.
Labour: One member of each house had to work one to three days a year in the fields of the chief.
Meat tribute: Whenever a villager bagged an animal he had to give some specified portion to the
chief. To free them from those sufferings, 5,000 men who attended the February 20, 1948, conference at Falam voted in favor of eliminating the hereditary chieftaincy in the Chin Hills, and only 17 objected to the proposal." (Chin National Day: op. cit, p. 65. Italic is the author’s).
If one compares what Vawmtu Mawng enumerated as the sufferings of the Chins under their chiefs with the sufferings of other nations under their suppressive rulers, the sufferings of the Chins are not at all worse or more severe. Therefore, it is not proper or fair to call our chiefs blood suckers or obstructers of development. About development in those days, history tells us that the ignorance of the people as a whole and their isolation from the outside world for centuries, coupled with the British's unwillingness to educate them, are the main factors that hinder development.
To enable us to judge rightly how severely we suffered under our chiefs, we need to study the sufferings of others under their own rulers. We will not need to look at different peoples. Just a glimpse at God's chosen people, the Israelites, will be enough for us to see things in a proper perspective. . Setting aside the sufferings of the Israelites under alien kings, the hardships they endured under their own kings was not at all lighter than what the Chins suffered under their chiefs. Let us examine how Israelites should suffer under their kings, namely Saul, David, Solomon, etc., as foretold by the LORD.
"He (your king) will take your sons and appoint them for his own chariots and to be his horsemen, and some will run before his chariots. He will appoint captains over his thousands and captains over his fifties, will set some to plow his ground and reap his harvest, and some to make his weapons of war and equipment for chariots. He will take your daughters to be perfumers, cooks and bakers. And he will take the best of your fields, your vineyards, and your olive groves, and give them to his servants. He will take a tenth of your grain and of your vintage, and give it to his officers and servants. And he will take your
menservants and your maidservants and your finest young men and your donkeys, and put them to his work. He will take a tenth of your sheep. And you will be his servants." (1 Sam 8:10 -17).
And so the Israelites had their own kings for hundreds of years and endured untold hardships without grudging. They knew that to have their own land with their own kings was Chin History the way in which they could show the world that they were a sovereign, independent nation. To make the contrast more clear, let us compare the sufferings of the Israelites under their own kings to the sufferings of the Chins under our own rulers.
Did we do as much works for our chiefs as the Israelites did for their kings?
No. We work for our chiefs just one or two days in a year.
Did our chiefs ever use some of our daughters as their cooks and perfumers? Far from it. Our chiefs were never lustful. They kept a very high moral standard and they led exemplary lives.
Did our chiefs ever confiscate our best fields and gardens and give them to their servants just as the kings of Israel did? Not at all. Everyone had his own fields which could be passed on to his descendents.
Did our rulers ever force our sons to forge the arsenal for the warriors? Never. Every village had its own blacksmith who earned his living justly by working in his smithy.
Did our chiefs ever demand one tenth of our grain? Nay. Only half a bushel a year was demanded.
Did our chiefs ever take away our best domestic animals? Never. Did our chiefs ever take our best servants? Never. They had their own servants who came to them voluntarily to become servants, and those who were captured for slaves.
Did our chiefs use their subjects likeslaves? No. When a man did a wrong thing he was judged fairly, according to the law of the land. The punishment was meted out fairly, in proportion to his wrongdoing. Moreover, whenever a man was judged, the chiefs never did it alone; he was always assisted by his councilors. Even the slaves were treated humanly and very leniently. Slaves were permitted to mix freely with members of their host family, as if they were legitimate members of the family. A slave could even marry his master's daughter and became his heir.
If this is true, why are we, the Chins, so resentful about having our own chiefs? Why can we not take pride in the days when we were under our own chiefs with quite a perfect governing system and quite a rich culture? As a matter of fact, the rejection of our own rulers shows that our magnificence has worn down, our noble-mindedness has frayed, and we are on our way to becoming a people of no status.
If we look at the history of Israel further, we see that they had no kings for more than 300 years, i.e., during the time the apostasy and oppression covered the whole land. As recorded in Judges 21:25, "In those days there was no king in Israel: every one did what was right in his own eyes." That period is called min-meh-naing- ngan in Burmese. In min-meh-naing- ngan people usually behave like beasts; there are no taboos of any sort. How fortunate we were to have chiefs (rulers) in the days of our forefathers so that our Chinland was never in the category of min-meh-naing- ngan.
Every governing system in the world has its advantage and disadvantage. Even so-called democracy has its advantages and disadvantages. So, to point out only the weaknesses of any governing system, including the chieftainship of the Chin people, to the extent of making it a dark age without considering its advantages is tantamount to doing injustice to the history of mankind. It also shows that we are vengeful people with ignoble mentality. We might regard our olden-day rulers as harsh and pitiless when, in fact, they carried disciplined judgment in one hand and mercy in the other. Therefore, they can be classed as expert rulers (chiefs) of their day. Our neighbors such as the Arakans, Indians, and Burmese had kings. We can read from history books that those kings, too, had shortcomings. The sufferings of the people under their kings might not be lighter than that of the Israelites, but those nations never celebrate the fall of
their kings and the end of their kingdoms. For instance, the Burmese do not mark the day on which their last king was taken prisoner as their national day. On the contrary, even today they long for their days of kuh-min-kuh- chin, kuh-`hi-kuh- nan. They are not ashamed of their kings and rulers. We, Chins, ought to be like them. We ought to follow their way of thinking in this regard. Even if the way of living and the system of government of our forefathers were not so advanced, they deserve our recognition and esteem. If we are ashamed of our parents, our ancestors and their lifestyle, and see only the weaknesses of our past rulers, and celebrate the day their rule ends as the founding day of our nation, there will not be a more degenerate and despicable people on earth than we are.
Lamentably, we often teach our young people to be happy when they ought not be happy, and inculcate in them a keenness to take pride in things for which they should not be proud. We instill in them hatred and contempt for our old chiefs as if they were despots. Thus, we create a Chin History complex situation in which it is difficult for our young people to differentiate between what is right and what is wrong, what is white and what is black. Some of our learned men are very fond of preaching and writing in condemnation of our old chiefs, but dare not utter a word or jot a line in despise for the alien rulers. Can we call such a deed gallantry? No. Can we call such writers men of insight? Nay. Can we call such people patriots? Not at all. They are just the bearers of pointed spears of grudge and hatred.
Truly speaking, the day on which the rule of the chiefs ended is the day the Chin governing system, which our forefathers had adopted for centuries, came to an end. Every clean-hearted man with deep insight will say that the old governing system of our forefathers is an invaluable part of our Chin culture.
Are we to say, then, that the system of hereditary chieftaincy should be continued up to this day? No. Are we to say that the wish of the majority on the 20th of February 1948, is to berelegated? Nay. Even today the wish of the Chin majority is to abolish the system of chieftaincy. If this is so, shall we disregard the wish of the majority? Not at all. There is no better thing than to introduce a new administrative system, according to the needs of the day, which will benefit the people. But the day on which the administrative system changed is not the national day of the country concerned. However good the new governing system may be, the day on which it is adopted should not, nay, cannot be called the national day of any country. One simple reason for this is that we have changed our governing systems not less than three times after 1948 (in 1962, 1974, and 1988). That would give us more than three national days already. It is absurd.
The uneasiness for the loss of our administration system does not mean, though, that it should be re-introduced; it only means that it ought not be condemned too utterly. Some would argue that even if February 20th is not called "Laiphun Suah Ni (the birthday/founding day of the Chins" it is still "Chin Phunpi Ni (great race day/national day)". To call it "Chin Phunpi Ni" would not be sensible for, we did not become a great race, or superior race, on that day; we were already a great race long before that fateful day. Some may say that we should continue to celebrate this February 20th since we, Chins, do not have other days for gathering together in unity. But celebrating February 20th will not enhance the forging of the Chin unity, for the concept of its use is already wrong. It is important to note that we can have unity
without February 20th. There is no tangible benefit for celebrating February 20th. The drawback of
commemorating February 20th far outweighs the benefit. It is sad if the 20th of February celebration is
the only way for the young Chins to meet one another and to renew their spirit of unity, for to
celebrate with merriment the day on which one part of our invaluable culture is buried implies that we
are still politically naïve and immature in our judgments.

CONCLUSION

It is good for the Chins to have a day which is worthy of celebration but if there is no such day, let it be. It is not proper to keep February 20th as our national day just for the sake of having a national day. If we are so inclined and determined to have such a national day, why don't we find a day in 1921 on which the decision to replace Burmese language with Chin language in the Chin Hills schools was made? If we decline to call the day on which the decision to teach Chin language in Chin schools our National Day, we have no other day, so far, that is fit to be called our national day.
On the other hand, the proposal made by some Chin leaders that December 4th should be the Chin National Day seems to be unconvincing and unacceptable. We were not told that any event deserving to be called a landmark in the history of Chins ever took place on that day. The other suggestion that the term Chin National Day should be changed to "Chin Special Division Day" or "Chin State Day" is also not reasonable and fitting, because gaining a political status of a Special Division or State is not worth hailing, in the first place, for a nation that had been living freely and under no foreign rule for centuries.
The fondest dream is to call our independence day "National Day." Nevertheless, we have not had such a day since the British came and conquered our land. Therefore,

1. If we still wish to mark February 20th as a memorable day, it might be more appropriate and meaningful to call it "Chin Union Day" instead of "Chin National Day.
2. The prudent study of the Chin history leads us to conclude that, so far, the day that deserves to be called "Chin National Day" is the day the decision was made to replace the teaching of alien languages in schools in Chinland with national (Chin) language.

EPILOGUE

There are some Chins who think that the Kawlte (Burmese) have always opposed our having National Day, and had attempted to abolish it by changing the term National to Union or People, etc. Moreover, they see as a stooge and henchman of the Kawlte any Chin who dares to question the worthiness of celebrating our National day on February 20, 1948.
To the best of my knowledge, the Kawlte never tried to change National with Union or People. However, they tried to change Chin National Day with Chin Special Division Day in 1966.
This is what I know about the Kawlte's involvement:
The security committee of Chin Hills (the chairman being Kawl) had a meeting on the 6th of January 1966 at Tedim High School. At that meeting the committee decided to change the term Chin National Day to Chin Special Division Day. This decision was reaffirmed at the meeting held on the 31st of January 1966 at No.1 Kaleymyo High School, and was endorsed by Party Supervisor Chairman Maj. Mynt Thein on the 19th of February 1966. However, this decision was turned down by the Revolutionary Council at Yangon (by the same Kawl leaders). The statement issued by the Revolutionary Council at Yangon on the 25th of November 1966 says, "Chin National Day is Chin National day (Chin Amyotha Nih di Chin Amyotha Nih ta hlin phit di)," and thus reaffirms the term Chin National Day. In other words, though some lower rank Kawlte tried to change Chin National Day with Chin Special Division Day, the higher authorities did not want to change it.
So, it is inaccurate to classify as a stooge or henchman of the Kawlte anyone who opposes the term Chin National Day, or the use of February 20th as the assigned date of commemoration. For instance, in 1956, Pu Za Hre Lian, the former Chin Affairs Minister, proposed to celebrate Chin National Day on the 4th of December instead of the 20th of February for his own reasons. But we know that he neither did it just to please the Kawlte nor was asked to do it.

Zomi Innkuan Columbus ( ZIC ) kiphuan:Murlen

Posted by: "Thang Pau" khekpau@yahoo.com
Sat Dec 27, 2008 8:46 pm (PST)
Dear Zomi u leh nau,

2008 kum December 13 ni-in USA - Ohio state Columbus khuapi aom Zomi u leh nau te in Zomi Innkuan Columbus ( ZIC ) siksan in Biakna lam ah tha hat semsem zawhna ding lunggulhna tawh Zomi Christian Church - Columbus atom in ZCC Columbus pawlpi ki phuankhia hi.

December 25 ni-in Lungdambawl pawipi tawh thuah khawm in Biakinn kong honna ki nei a, Dr Tung Za Pau leh S/m Don Ngaih Lian te nupa in biakinn kong honna leh Lungdambawl biakpiak hun sungin hanthotna tuamtuam te leh gualnopna te ong makaih man in tha ki ngah mahmah hi.

Lungdambawl ankuang uumkhopna nitak 5:00 p.m. hun in Keel sa lim mahmah tawh ki nei khawm a, tua khit ciangin Rev Dr Tung Za Pau leh Pa Thang Cin Pau - President of Zomi Innkuan Columbus in ZCC biakinn kong honna ong neih sakin, Lungdambawl biakpiakna leh gualnopna hun khempeuh nitak 10:00 p.m. hun in nuamtak in kizo hi.

Thupuak,

Thang Cin Pau ( Paupi )
ZIC President
www.zogamphonecard. com
www.christiananswer s.net

SALU HAWM KITUHNA BEK:2008

2008 sung salu hawm kituhna vive tam sak lua kha mawk hang in 2009 sungah
bel ngaihsutna thak leh muhzia a hoih zaw khat tawh net sung thului sim nuam
taktak ta hang ei guai.

Pasal vai takin sa ben dan ding lam kikkum ni in thu i kinial leh zong
satang tawh kisai lam hi ta leh maw. Salu kikheuh sa teng tawh mipite an
nong vak uh leh vaitamin kisamin sungpai mang kha ding hi hang.

Min kituh peuh, a founder kituh peuh, a zang masa pen kituh peuh net sungah
nong khah uh ciang tha hong dah sak lua. Na kituh nop uh leh nomau lai a
tuamin na kikhak ta un. I debate dante pen khantohna ding tawm sa lua mahmah
sa ing.

"Ko mai kum ciang tua sep sawm ung," "Nung kum pek pan ko sep sawm sa uh hi
in ko hong sem zaw nung" cihte pawl lamah kal thak suan sawm ni ei guai.

God bless Zomi...

Rev. Thang Van Lian
Seoul, Korea


Posted by: "Hang Khan Lian" hangkl@zomi.net
Sat Dec 27, 2008 1:13 am (PST)
Lamka lamte'n Yangonte zat ma pek in zangkhin ahihteh Yangon te'n zong
nazang nawn kei vuau leh. Singapore te'n zong Yangon te zatma in zang khin
hilai.
hkl

On Sat, Dec 27, 2008 at 6:50 AM, graceofgod100 wrote:

>
>
> Hih Zomi Idol a kici tawh kisai a vaihawm te theih ding:
>
> Hih Zomi Idol a kici a ki hih sawmpen ... A Title Ownership a om khin
> a hih man in a min dang khat na zang zaw le uh mai lam ah buai na om
> lo zaw ding cih pen hong ki thei sak nuam hi.
>
> 2007 in Yangon ah Zomi Idol a masa pen ki hih khin a hih man in
>
> hih min pen na ki zah taak sak leh hoih ding hi.
>
> A Thei kha lo a hih uh leh na thei ta uh hen la, a thei pipi a a zat
> sawm uh a hih leh na laih le uh hoih zaw ding hi. Hih "Zomi Idol" min
> a kizang sa pen a min dang na phual lel zaw le uh hoih zaw ding hi
> cih pen Zomi bup in a theih ding in hong zasak ing.
>
> Hih "Zomi Idol" Title pen 2007 in Yangon ah a kizang sa hi cih pen a
> ki theih na ding in hong zasak ing.
>
> Lai at,
>
> Zam Khai
> --- In zomi@yahoogroups. com , "Thang Thawn Tuang"
>



Hoih kasak mahmah American Idol ka et cil lai pek in hih thu thupi kasa hi nozong thupisa tek ding hi uh teh. Kei zong tawm hong hong kumpih nuam ingh, khialh na aom leh hong ngai dam masa un.

American Idol, S'pore Idol, Zomi Idol cihbang in, min za toto ka hih teh hoih ih sak te ei zong hihding pan khia ding ci-in ih hanciam nate thupi sa mahmah ingh.

Tua zom in Kawlgam ah, Zomi te zong' "Zomi Idol" cih nong patkhiat tek uh thupi sa ingh.

Kei muh na-ah ci leeng, Ih vek in, " Zomi ihhih teh' Zomi mah deihtek ih hihi. Ih om na tek ah lah bawlnuam tek ih hihi". ci-in ka mu hi.

Gentehna in,

Tedim "Zomi Idol"
Kalay "Zomi Idol"
Yangon "Zomi Idol" etc .... cihdan in minvawh hi lehangh' Zomi sung ah ki thu tuak na leh hanciam khopna om theizaw tam ci-ingh.

Ih om na ciat ah Zomi Idol hong kiphuan kawikawi leh koicih vaihawm ding ci zaw ni. Ahang in Ei te Zomi te ih hihi.

Kawlgam Zogam sung ah, Zomi Idol cihpen a kinei himhim hita ahihman in hanciam in manawt ni.

Min mah ki deih tek ahih teh Tedim ah aom nai lo khat aom sakpa pen amah' Founder or Pu hipah lodia lawm te cihdan in, Kalay leh Yangon ah' aom nailo khat aom sakpa zongh' hidanmah hihpah leh, hoih in na um uhhia leh guai, kei ngaihsut na bek hi.

Banghang hiam' cihleh, kiselsel in, ki kapkap lehangh' Ih nasepkhiat te anopzah ding nuam theilo dinga, ih khantoh zah ding ki khang to theilo ding hi.. Ki picing thei lo ding hi cih' ih theihsa ciat hi.

Ei Zomi te, 'Zomi Idol' A minbuai pihsawm kei ni. cih hong thumnuam ingh kei ai peng in.

Koici khantoh ding cizaw ni
Mungpi.