MÂNGKÂNG ZO

Léisièt leh Léisièt phêngté

2011-03-21T05:28:00.000-07:00

Léisièt leh Léisièt phêngté(Earth and Earth’s plate)

Léisièt ahileh a mùnmùn a phalke!h, a phêngphêng a kiphalsuò ahi. Sumkuong pháw banga a phêngphêng a phalke!h a kikhenkhiè ahi. Léisièt ahileh atúnga patin a néi tàndóng in adàndàn in(layer upon layer) a kikhenkhiè a, dàn 5(nga) tahin a kikhenthèi hi. A dàn thûhpên khu Core ‘lâilung’ a kichi a, abànah Outer Core ‘lâilungpú’, khumí bànah Mantle ‘léituòmna’ ahia, tamí túng lién ah Athenosphere ‘túinêm dàn (semi-liquid layer)’ a óm a, tuámi túngah Léisièt phêngté ‘Tectonic plates’ a kingà(rest) a, a lâm(float) úh hi. Athenosphere túngah Lithosphere leh Atmosphere a óm úh hi.

Léitàng phêng túngta pênpên Lithosphere ahi. Lithosphere pên Suóngtùmpí chìna ahi. Lithosphere in ahuòp ahileh Upper mantle dàn phabèp khàt leh Crust ahi. Tamí bànah Hydrosphere-Ocean ‘Túikângpí’ ahi.

Continental Drift

Nidánglâi in, ‘Theory of Continental Drift’ kichi khàt Pu Anotonio Snider leh Pu F.B Taylor in na gén masapên úh hi. Tám Theory in a na hìl ahileh; Léisièt gamkài phêngté pên atùm vilvel in a na óm a, na kipià malmal lòu úh ahi achì hi. Léisièt phêngté kitàttuòdàn, kihèidàn, kikâhtuòdàn leh léisièt phêngté chi tuomtuomté khu Pu Alfred Wegener German mipil khàt in na hilchièn(explain) masapên hi. Amà’n a getdàn in Pangea kichi khàt léisièt gamkài gólpí khàt na óm hi. Tuámi pên Panthalsa túikângpí liénpí khàt na kuólkìp hi, a chi hi.

Pangea léitàng tùm pen Carboniferous hunlai in a na kéhkhè u’a, a phêngphêng in a na kiphalsuò úh hi.

Tuáchì’n khúm léitàng(Pangea) pên a na kéhkhè a, khàtkhàt in a na kikhenkhiè u’a, áwl áwl in, a na kikâh dèudèu u’a, na kigamlá dèudèutà úh hi, chì’n na hìl hi. Gravitational force zièhin sahlám ah a khínkhiè u’a, hlapí hù leh nisa hù (tidal and sun gravitation force) zièhin tùm lámah a kikhínkhiè u’a, na kite!nkhè úh hi. Tuáchì’n Urop leh South Africa gamkài phêng patsà in America, Asia, Australia gamkài phêngté a na piengkhiè ahi, chì’n na kige!n mìnthang úh hi.

Pu Jeffreys in tami theory pen a pòm hâsa leh têchi dihtahte a oplòu zièhin mipil Pu Jeffreys in hlapi leh nipi hù vàngin léitàng phêngté kikhenkhe zou sih vá chì’n na niélkàl hi. Tuáleh, léitúng a tâng leh muolté, zìnlíngté, muolpawhté leh silpieng dángdángté khu a hilchiènthèi sih hi, a chi hi.

Ahivàngin, Continental Drift theory zièhin mipil támpíté’n Léisièt phêngté, gamkài phêngté, bangchida%n a na piengkhiè ahi uòi? chìpên na ge!n leh na hìl masapên khàt ahi zièhin, léisièt pìlna lám sûité díngin suóngphà thupí pên khàt á’ng suohtà hi. Tuáchì’n, hún híng péi ze!l in, túnia kipom leh kisim; Plate Tectonics Theory híng piengdoh ahi. Continental Drift Theory pànsià in, khúm túngah díngin theory thâ khàt; ‘Plate Tectonics Theory’ kichi léisièt phêngté kinìltuò leh kikêhtuò, kikhínkhiétdànté chièn dèu in a kigénthèi hi.

Plate Tectonics Theory dungzuiin léisièt pen pheng(plate) lienpipi pheng 7(sagì) a kikêhkhèn leh kiphalsuò ahi. Khumi léisièt phêngté pên anéia léisièt na!l Athenosphere ‘túinêm(semi-liquid) dàn’ kichi túngah kingam u’a, a lâm úh hi. Léisièt phêng gólté khu Tectonic plates zòng a kichì hi.

Khúm léisièt phêng gólté ahileh chi 6(guh) a phá hi;

1. Pacific Plate

2. Eurasian Plate

3. African Plate

4. Indian-Australian Plate

5. Antartica Plate.

6. North American Plate

7. South American Plate

Tectonic Plates of the world

Léisièt phêng ne!uzàw 7(sagì) a óm hi. Tuáté ahileh;

i. Arabian plate

ii. Nazca plate

iii. Juan de Fuco-plate

iv. Carribean plate

v. Phillipine plate

vi. Cocos plate

vii. Scotia plate

Léisièt phêngté bangchi tàwn let úh ahi uòi?

Léisièt túng lím leh mêl guóng khu léisièt phêngté kùmzalom támpi sungteng a kitahtuò leh kikhíntuò zièh úh ahi. Tám léisièt phêngté pên sumkuong pháw tobangin a kitemtuò ahia, a kiphánkhàwm toh kibangin a óm hi. Khuchiin a kitahtuò zél u’a, a kikhíntuò let úh hi. Tám léisièt phêngté pên anuói lám a léisièt dànté (layers) toh a kitèkâh leh pên tuáté sánga zángzàw ahimanin, tuà léisièt phêngté pên khumi léisièt dàn túngah a lâm(float) hi. Leisiet phêngté leh phalté(rocks of lithosphere) kita%tuòna, kikhènkhiétna, kisuh tuòna, kikhi%nkhiétna leh kikâhna lim leh guóngté ge%nchiènna thusim khu Plate Tectonics a kichi hi. Tám léisièt phêngté pen hun chin in a piàpià(ta%ngta%ng) u’a kini!lni!l tuò ze!l u’a, tám leisièt phêng leh phêng kikâlah léisièt phêngté kikhènna leh kigàwmtuòna gamgíté(tectonic plate boundaries) a óm hi. Léisièt lâilung sung pên sùn leh zàn a, khawl ngái vàwt lòu a, pià zing ahi. Léisièt lâilung sàt zièhin Léisièt phêngté a piàpià ngìtngêt úh hi. Léisièt lâilung sa màmà khu léisièt vòt dàwm mùn atúng lámah a kiníltóu let a, khuchiin léisièt phêngté áwlnóunóu in a pià(tang) u’a gèntèna in, kùm khàt sungin inchi 2(ni) bang a táwn let hi. Léisièt saté atúng lámah á’ng kâitòu a, léisièt vòtdèuté pên a tumsuh a, anéi langah a kithòlsuh a, a kigòltum zél hi. Léisièt vòtdèuté a tùmsuh zàw chiéngun á’ng sakiá in, atúng lámah á’ng lâmtòukiá úh hi.

I. Kikhènna gamgí pen Diverging boundary a kichi hi.

II. Kigàwmtuòna gamgí khu Converging boundary a kichi hi.

Tám bang gamgíté ah leisièt phêngté a kini!lni!l tuo zing u’a, kikhènna leh kigàwmtuòna silté(tectonic activities) a túng(occur) ze!l hi.

Kikhènna gamgí(Diverging boundary)

Léisièt phêngté kikhèn zièhin túipí nuóiah muol leh tângté a pieng a, léitúng ah Rift valley(gamku!hsuh/gamkesuh) a pieng hi. Tám bang gamgí Léitúng a lu%ipí sa!upên Izipt gam a Nile lu%ipí, Red Sea, Israel gam a Dead Sea, Jordan gam a lu%ipí khuh Gamkesuh(Rift valley) túnga vei leh luong ahi. Muolpawhté(volcanoes) zòng tám léisièt phêngté kikhènna mùn ah a pieng támpên hi. Tám kikhènna gamgí mùn a léisièt phêngté á’ng kikhèn a, á’ng kikâhtuò chiéngun a kigamlá dèudèu u’a, a kikâhtuòna mùn ah Spreading/constructive boundary a pieng hi. Léisièt lâilung pàtsa híng kipàn ahimanin, a sa màmà a, apá ahi zièhin, atúng lámah á’ng lâmtòu a, léitàng kikâhtuòna mùn ah á’ng kikhólkháwm a, khuchiin, Léisièt pú thâ(new earth’s crust) a piengkhe let hi. Tám léisièt pú thâ in léisièt phêngté a sáwn a, a kigamlasah dèudèu hi. Tám bang siltúng pên Ridge Push ‘Geisáwn’ a kichi hi. Zìllíng/Zìnlíng ne!uté támnah a túng let hi.

Kigàwmtuòna gamgí(Converging boundary)

Tám kikhènna gamgí mùnté ah léisièt phêngté a kitahtuò, a kisutuò u’a, a kini!ltuò ze!l úh hi. A zóulà pênpá khu a nuói lámah a tumsuh(lu!tsuh) a, a zóuzaw pênpá khuh a túng lámah a dáwhtòu(kikhàwtòu) hi. Tuámi lu!tsuhna(tumsuhna) mùn khu Subduction Zone kichi ahi. Léisièt phêng lûi pawlkhàtté khu anéia léisièt saté sánga gihzàw ahimanin, Subduction Zone a pàtin Mantle sungah tumsuh let úh hi. Tám bang khu Slab Pull ‘Phêng Kài’ kichi ahi.

(i) Túikângpí leh Túikângpí(oceanic-oceanic convergence) kisuhtuòna mùn ah léisièt phêng gihzàw pên khu Athenosphere túinêm(semi-solid) sungah tumsuh a, a sungah túihuòl sa màmà suoh in, khuchiin á’ng kini!lni!l tuo ze!l chiéngun a túng lámah muolpawh dungsa!u niéngkáwi bangin a kiguichièn hi. Tuá zièhin Ring of Fire ‘Méikuongpí kuòl’ a kichi hi. Pacific Ring of Fire kichi pên Pacific túikângpí kuòl a, Antartica pat a, péisuoh in, Chile, Argentina, Andes, Rockies, California Faultlines, Alaska, Aleutian túikuòlgamté, Kamchatka leh Sakhalin túikuòlgamté, Kurile túikuòlgam patsa’n Japan túikuòlgam tàwnphei in, Phillipine túikuòlgamté, Indonesia túikuòlgamté, Papua New Guinea, Solomon, Vanuata, Fiji, Tonga, Somoa, Cook, Tahiti túikuòlgamté leh Hawaii túikuòlgamté leh túikuòlgam tampíté tuòn in a Pacific túikângpí khàiniéng bangìn a káwi kuòlkhúm hi.

Zàlah a, 90 zìnlíngté pên tám Pacific Ring of Fire mùn patsa híng pieng ngen ahi. Japan túikuòlgamté khu Eurosian plate nuóia lám peh a, Pacific plate pên a tumsuh zièhin ahíng piengkhiè hi. léisièt phêng gihzàw pên thakhàt a á’ng tùmsuh chiéngin zìnlíng híng pieng hi. Túikângpí nuói sunga híng pieng ahileh, Tsunami ‘túihuòltâi’ híng pieng ahi. Zokam in, Tsunami pen Túipi Zìnlíng chithei ahi.

(ii) Túikângpí leh Gamkàiphêng(oceani-continent convergence) á’ng kisuhtuò a, á’ng kide%ntuò chiéngun túikâng phêng(oceanic plate) gihzàw pên a tumsuh a, léisièt gamkài geiteng a suóngphêngté a kinì%lkáwitòu u’a, khuchí’n Andes leh Rockies tângsângté na piengdoh hi. Tám bang mùnté ah zòng muolpawh leh thûhtahtah a híng kipàn zìnlíngté á’ng piengkhiè hi.

(iii) Gamkàiphêng leh Gamkàiphêng(continent-continent convergence) a kita%tuò chiéngùn léisièt phêngté za!ng chipên a gihzàw sa%m óm khollòu ahi zièhin a tumsuhta sih a, tám mùn ah muolpawh chite a pieng khol sih hi. Gamkàiphêng leh Gamkàiphêng á’ng kisuhtuò chiéngùn Convergence Zone ‘kisuhtuòna mùn’ á’ng pieng hi. Tuáchi’n, Indian plate khu Eurasian plate néiah a tumsuh(lu!tsuh) a, tuá phêng(plate) nité á’ng kithuòp chiéngin Tibetan Plateau ‘Tibet gamsâng’ híng piengkhiè ahi. Tuá màbangin, Himalaya tâng sângté na piengkhiè hi. Tám mùnté ah zìnlíng huoisié támpí a túng let hi. African plate leh Eurasian plate na kide%ntuò zièhun Urop gam a Swiss Alps, Atlas tângté, Carparthian tângté, Pyrenees chiteng na piengkhiè ahi. Himalaya tângté pièndàn hichi ahi. Nidánglâiin, Angaraland phêng leh Gondwanaland phêng kikâl ah Tethys Sea ‘Tâithas Túipí’ kichi a na óm hi. Angaraland phêng leh Gondwanaland phêng a na kiníltuò u’a, na kidêngtuò úh hi. Tuáchì’n amàni na kisàikâh zièhin Tâithas Túipí néia kizam léisièt phêngpí á’ng dáwhtòu chiéngin muol leh tâng sângté na suoh úh hi. Lùipí lùitáté’n khumi muol leh tângté a na sumâm u’a, a na súisúi u’a, a na siemsiem u’a, kùmzalòm támpí zàw in túnia muol leh tângté, zânggam, kuòmthûh, haw leh kèn suohthèi hi.

Transform faults

Léisièt phêngté á’ng kihièttuò chiéngun khàtzàw sàngsàng a kesuh a, khàt pên a sângtòu hi. Tám banga a kihièt a kigàwttuò chiéngun Fault (Faultline) kichi a pieng let hi. North America tùmlám túikângpí geiah San Andreas Fault a óm hi. Kum 1906 in zìllíng huoise mama khàt na túng hi.

Zìllíng[Zìnlíng] bang è?

Léisièt phêngté(tectonic plates) á’ng kisuhtuò chiéngun guómthûhpí(fault, faultline) a pieng a, tám guómthûhpí gamgí ahíng pièn na mùn kikâlah amàté á’ng kigawttuò u’a, á’ng kihièttuò, á’ng kitàttuò zél u’a, híng kisáwntuò zél úh hi. Thakhàt a phêngpí khàt a kiéhsuh amà, ahisihleh a kinàwttuò chiéngun focus pàtsà’n thá/thahàtna(energy) á’ng pusuohdoh a, á’ng kithèzâh zél hi. Khúm hún chiéngin zìllíng hi.

Léisièt phêngté á’ng kisuhtuò a, á’ng kidèntuò á’ng kitàtuò chiéngun a hátmàw zaw pá khu Subdcution Zone ‘Guómthúh kuò’ sungah a tumsuh a, a hátzawpá khu a túng lámah a kikhàwtòu hi. Tachì a, á’ng kitàtuò chiéngun thahàtna(energy) némpí a á’ng pusuoh(páwt) a, a kihlà a, a kithèzâh let hi. Tám bang dìnmùn a Léisièt phêngté á’ng op chiéngun léisièt phêngté á’ng kithìn valuòi a, á’ng kihàw chiéngun Zìllíng chiin a kithèi hi.

Léisièt phêngté á’ng kihièttuò chiéngun khàtzàw sàngsàng a kesuh a, khàt pên a sângtòu hi. Tám banga a kihièt a á’ng kigàwttuò chiéngun zìl a ling a, zìllíng chiin a kithèi hi. Léitàng guómkuohpí Fault (Faultline) kichi a pieng let hi.

Léisièt thûh sunga óm zìllíng híng kipàt na mùn khu Focus kichi ahi. Khúm Focus túng lien(chet) a óm mùn(point) khu Epicenter kichi ahi. Léisièt túngah nisimsiel in, zìllíng néunéu támpí a pieng let hi, hina’nleh, a kithìn a kihàw lám a kithèipha sih hi. Focus mùn pàtsà’n thahàtna khu mùn tuomtuom lámah a kithèzâh let hi.

Zìllíng héi sungsungah a pieng let è?

Léisièt phêngté kisuhtuò kinàwttuò na mùn leh Léisièt phêngté gamgí zûl lahah zìllíng a pieng let hi. Tám gamgí zûlté mùn ah Léitàng guómkuohpí ‘Faults’ kichité a tám hi.

Khúm gamgí zûlté khu Kikhènna gamgí(Diverging boundary) leh Kigàwmtuòna gamgí(Converging boundary) ahihi. Tám gamgí zûlté mùn ah Léitàng guómkuoh ‘Faults’ kichité a tám hi. Léisièt phêngté kikâl leh a lâi lah vél ah zòng léitàng guómkuoh a óm a, khúm mùnté ah zòng zìllíng a pieng let hi.

Mississipi lùipí dunga zìllíng(1911-12 A.D) na túng khuh North America Plate lâikimtaha Léitàng guómkuoh(fault) liènpí khàt New Madrid Fault kichi khu a na kipià leh na kigàwttuò zièh ahi, chiin na kithèi hi.

Léitàng á’ng kihàw a, á’ng kithìn chiéngin Seismic waves kichi hùté pên mùn chinah a kithèzâh hi. Túilipí túnga suóngpém khàt a kisèlút chiénga túihuòl a kuòlkuòl(bémbém) a, a tâi bangin khúm zìl kilíng hùté(seismic waves) a tâizâh úh hi. Léitúng zìllíng a kithèi khu tám Seismic wavete ahi. Seismic wavete chini a óm hi; P-wave leh S-wave ahi. P-wave zìnlíng hù pên tangtah a tâi ahimanin, huoise se%ng lòu ahia, S-wave zìnlíng hù pên kisuhthìn-kitòuthìn leh kilúmlèt ahizièhin a huoise màmà hi. Zìl kilìn chiéngin P-wave amuònmuòn á’ng tâi masa a, tuàzóuin S-wave huoisetahin á’ng kithing hi.

Zìllíng in lámpíté, lèité, ínnté a suse thèi hi. Mínchìmté(landslide), muoltáwn(hillslide) leh buonluong(mudslide) a túngsahthèi hi.

Túikângpí nuóia zìllíng a op leh, Tsunami ‘túihuòltâi’ a kichi hi. Zokam in, Tsunami khu Túipi Zìnlíng chithèi ahi. Túkùm 2011, March hla ni 11 nia Japan túikuòlgam suòlám gam a zìllíng khu Túikângpí nuóia pàtsa híng kipàn leh híng pièng ahi. Japan túikuòlgam pên Ring of Fire gamgí zûl a óm ahimanin léisièt phêngté; Pacific Plate leh Eurasian Plate ahíng kidèntuò, ahíng kitàtuò zièh u’a khúm bang Tsunami huoisetah híng pieng ahi. Richter scale kichi pên zìllíng huoisiét leh huoisiét màwdàn kitèna scale ahi. Ahuoise màw pên nambat 1(khàt) ahia, a huoise màmà pên ahileh nambat 10(sàwm) ahi. 2011, March hla a na túng zìllíng khu Richter Scale a kitè chiéngin nambat 9(kuo) tàn hi chiin a kikhúmlút hi

Léisiet túnga Zìnlíng huoiseté

Léisiet túnga Zìnlíng leh Tsunami na piengteng

Túni tàn a, léisièt túnga zìnlíng(zillíng) leh zìnlíng toh kisai/kizúi Tsunami ‘Túihuòltâi’ piengteng zièha mihing 10,000(tu%lsàwm) sa!nga támzàw mihing si a kùm leh nité, a hàtdàn(Richter Scale) tám anéi bàng ahi.

Ani(Date)	Amùn(Location)	Mihing sizà	Richter Scale	Thusimté
01138-10-11Oct 11, 1138	Aleppo, Syria	230,000	Unknown	Kumzalom 15 laia, Ibn Taghribirdi in a na giel hi.
00525-05-21 May 21, 1525	Antioch, Turkey	250,000	8.0 (est.)	John of Ephesus in a na giel
01556-01-23Jan,23, 1556	Shaanxi, China	820,000(est)	8.0 (est.)
Oct11, 1737	Calcutta, India	3, 00,000
01920-12-16Dec 16, 1920	Ningxia–Gansu, China	235,502	7.8	Mínchìm, Gam kesuh
01923-09-01Sept1, 1923	Kantō region, Japan	142,000	7.9
Nov 1, 1755	Lisbon, Portugal	80, 000	8.7-9.0
Aug 27, 1883	Krakatau, Indonesia	36, 000
Sept 30, 1498	Enshunada Sea, Japan	31,000
Dec, 31, 1703	Edo, Japan	108,800+
Oct 28, 1707	Nankaidso, Japan	30,000
01908-12-28Dec 28, 1908	Messina, Italy	123,000	7.1
01948-10-06Oct 6, 1948	Ashgabat, Turkmenistan	110,000	7.3
Dec 26, 2004	Sumatra, Indonesia	300,000+	9.3	Tsunami túihuòlpí zièhin India gam Tamilnadu, Andamans, Indonesia, Sri Lanka, Thailand túipipang ah mi támpí na si hi.
02010-01-12Jan12, 2010	Haiti	222.570	7.0
March11, 2011	Sendai, Japan	2,00,000 vâl ínn leh lóu nèilòu a, tavài a óm Túni tan a sizà 10,000+	8.9-9.0	Garité túikângpí túngah saban bawm bangin a lâm hi. Te!mbáw mihing zakhàt toh túikângpí in tàwmáng. * Méilêng khàt mi támpí toh mâng * Phone line teng sesieng * Méilêngté khawl sieng * Tokyo Nuclear Reactor kikhá, mihingté kitáwl máng * Fuku.

KHUPCING AND NGAMBAWM

2011-03-16T13:34:00.000-07:00

Once there were two woman who were great friends and they loved each other very much. One day they made an agreement that if one gives birth to a male baby and other give birth to a female baby they would marry them to each other .Later in the use two pregnant women gave birth to a female and the other woman gave birth to a male baby.The male baby was named Ngambawm and the female baby was named Khupching. Khupching belongs to a royal family whereas Ngambawm belong to a poor family.
So their social disparities created a social barrier. Khupching’s parents retracted from their agreement to marry these two people.So they tried to seeparate them rightr from their babyhood. They used different cradles,but it was so amazing that the two babies join themselves in one cradle. Even in the field they thought that they had separated while ploughing the field they found the two babies join together in the evening in one cradle.As they grew up Khupching and Ngambawm loved each other very much. One day Ngambawm asked Khupching to marry him. But Khupching replied in songs:

(a) Ka tun va dongin,ka zuo va dong in khuokhâl tui bang hing la ve aw.[ask my mother ask my father fetch me like the dry season(autumn) waters.]

Ngambawm asked her parents.They refused/rejected him flatly.

Ngambawm sang this song:

(a) Na tun lah dong ing na zuo lah dong ing khuokhâl tui bang lâh nâilou e.

I had asked your mother and father, they flatly refused to marry you to me, but I can not fetch you like dry season(autumn) waters. On hearing her parents refused him,her love for Ngambawm increased day by day.
One day Ngambawm plucked a single hair of Khupching and he placed it under a stone which was near a waterfall of a stream.Khupching fell ill since then.Her mother decalred that if someone could cure her he will be her husand. When he heard this news ngambawm took back the hair from under the stone and put it back into Khupching’s head. Ngambawm cured her but her parents still refused him marriage to her. Ngambawm again took back and he put it under the stone nearby stream once again. She became ill bagain. Her parents again promised the same as before to one who could cure her. He took the hair and put it back into her head and she was cured. In this way he cured her many times.But her parents were adamanat not to mary her off to him. Ngambawm again hid her hair under a stone unfortunately this time her hair was lost in the running stream. So Khupching fell ill and died.

When the body was about to be buried her body swelled like a big balloon and the people could not extricate out of the house. The people were flabber-gasted and amazed about this phenomenon. No one could solve the problem. So they requested Ngambawm to come and help them out.
Ngambawm spoke to the corpse saying “Darling we are separated but this is the will of God, make your self small again and get out of the the door”. After that the corpse became small and was able to get out the door easily. Once again the corpse refused to get out of the entrance of the gate of the house by swelling big. again. Ngambawm said “Darling, make yourself small again one more and get out of the entrance gate of the house.” After that the corpse was easily taken out of the entrance gate.After Khupching was buried Ngambawm returned to his house filled with tears.

(a) Atui in hal e, têu a tui in hal ,hal jou nailou zawlching ngâi ing e.

(b) Atui suh inlu ong damdiel in luong e, Ching aw vâi bang na thâm na hie? [The waterfall was between us but it could not separate us I love Chingkhup more and more. The water flows gently but you died in this flowing water.]

One day Ngambawm planted a cockscomb flower on the tomb of Khupching. He saw a wild cat coming to pluck the flowers and he caught it by chance.When he asked the wild cat as to why it plucked the flowers every night it told him that it was sent by Khupching. He told the wild cat to pluck out the chicken’s feathers on its way to the Khupching’s village till he arrives there. Following the trail of plumes he finally arrived at the village where Khupching lives. On seeing her his joy knew no bounds. He and Khupching lived together in the house. One day the villagers went for fishing expedition She sent him also to join the villagers and she gave him the bamboo basket for collecting fishes.

One day Khupching said to Ngambawm, “ Please go back to your village,as soon as you reach your home kill one pig and eat its meat. After that hang a spear above your bed, and let free all the chicken from their roosts. Then, lie down on your bed facing the roof of your house whre you hanged the spear”. As advised by her he returned to his village soon and he did whatever things to be done as told by Khupching.As he lay on his bed the spear accidentally fell on his chest and he was killed instantly. After his death his spirit went the village of Khupching. He reached her house and they both met each other happily ever after.....

Source:Upto date History of Zo tribes by Rev. P.Khamdonang M.A

Internet-Khovél a Mipíthunèina

2011-01-26T00:54:00.000-08:00

Mihingté khanlètna lámzàwtna kùmzalom 12,000 tuóm in, léitúng mùn tuomtuom ah a na kipàndoh hi. Kùmzalom némpí péiin, gam leh léi, muol leh tângté’n hàl in, kidàitha in, gamlapípí mùn ah mihing pawl tuomtuom in a na khosà ú’a, tuázièhin hàm tuom, tàwndàn tuom leh chìndàn dáng chiét na piengkhiè in, a na kinèi chièt úh hi. Tuáchi’n tám mihing pawlte á’ng kisuhtuó chiéngun gâl leh sá in a na kiman let u’a, kidòu chitahin, a na kidou let u’a, ahilòuleh summêtbàwlna lámah a na kivéituò u’a ahisihleh a na kidou zél ú’a, a na kipawl zél un na khosà let úh hi. Tuázièhin, mihingté hàmdàn, tàwndàn leh chìndàn mihing pawl dángdángah na kihál káwikáwi in, hàmdàn, tàwndàn leh chìndàn dáng na piengkhiè in, na khangtòutòu ze!l hi. Teknolozi khànletna toh kizúiin kikàwmtuòna(transport) leh kihòumàtnaté (communications) á’ng khanglièn a, khuchi’n kùmzalom támpí pèi nuá in, mihing pawlté khuh phung leh tângté kiváihàwmna apàtin námpí kiváihàwmna píching gam(state) hìng nèithèi un, a táwpna ah, 1945 A.D kùm in khove!l púmpí ki-úhna díngin United Nations Organization(UNO) á’ng phùtdoh u’a, á’ng nèità úh hi.

Námpí pànsià gam námpí(nation) gam kisiemté piènkhiètna kùm sáwt sèng na!i lòu ahidàn ahi chikhu tàngthù simté’n a thèi chiét díng úh hi. Benedict Anderson in a làibú ‘Imagined Communities’ sungah chièntahin a gièl hi. Amá’n a gènna ah, námpí gamté(nation states) pên làibusùtna teknolozi leh làibúté làilám khànletna gàsuong (product) ahi a, khúmté zièha híng piengkhiè ahibòu hi, a na chi hi.

1439 kùm in Pu Gutenberg in làibúsutna a na siemdoh a, tuá zàwin, Urop gamté ah na kipolút hi. Tám làibúsutna in, mipíté Khahlàwna(Renaissance) leh lungsim Khovâhna (Enlightenment) a na tùn a, tám gèlin, mipí làisìmthèina(mass literacy), mipí lungsim pìlna(informed public) leh námpí gam tuomtuomté a na piengkhesah hi. 1990 kùm vél in léitúng ah Internet á’ng kipolút a, 2000 kùm zàwin khovél mùnchìn ah, tú hún chiéngin muthèi leh zahthèi in á’ng ómtà hi.

1990 kùm a, internet zàngmí tawmnóu khàt apat in, tú chiéngin léitúng pùmpí a, Internet zàngmí thènzà(billion) a chingtá hi. Internet pên mihingté kihòumàtna, kithuzâhna, kipàwlkhàwmna, kimùtuòna, ki-èttuòna, sum kòina, summêtbàwlna, sièmzìlna, sièmsìnna, làisimna, pìlna, thèina leh sil lámdáng, sil thupí leh sil dángdángté ngàthèi leh mùthèina mùn ahi. Mihing sièmna pìlna zóusiè ngàna mùn ahia, Gâlngam theipêng sánga zòng nâhpítaha thupízàw ahi. Khuchi’n thèina, sièmna leh sil tuomtuomté pên kíntahin léisiét túngah á’ng kithèzâh thèi hi. Internet in léitúng mihingté á’ng kinàisah sémsémtà a, khuchi’n Khovél Pawlpi(planetary society) á’ng piengthèità hi. Facebook máimái ah sángtùl(million) 500 a vâltá hi. Twitter sungah sángtùl(million) 200 a vâltá hi.

1999 kùm in khovél ah mobile phone sángtùl 12 vél ahi. Túni chiéngin, a kisìmdàn in, thènzà(billion) 5 vâltá a kisim ahi. Kùm tám lòu sungin, khovél a mihing zóusiè’n internet kizop mobile phone á’ng nèi chièt díng uphuoi màmà hi. Internet in mihingté thèina pên á’ng kikhêl lámdángsahta màmà hi. Kùmzalom kipat toh kizúiin, éi léitúng míté pên khovél piènchìl apatin sìm in, túni’n khovél tàngthù poimaw màmà lámká thuòm lâiah éité i ding chiéttà úh hi. Tám internet tungtàwn a, siémna pìlna, etthèi-mùthèité in i lungsimté úh a kikhêlsah nâhta màmà a, thèina kikhèllámdànna (information revolution) zièhin ani ani in, a hlà hlà in, a kùm a kùm in, Léitúng pùmpí (Khovél) a kikhêl dèudèutà hi. Tám thèina kikhèllámdànna in politiks, sumlepâisàina (economy) leh tàwndàn pièndàn lámsangah bàngtàn suhkháhna(impact) á’ng tùn diéi, chipên a kithèichièn nái sih a, himàleh a hù in á’ng zàp pànpàntà hi.

WikiLeaks kichi zòng túhún chiénga, a na kipèipì thupuóhna(traditional journalism) dínga a digital lím leh mêl ahità hi. Túin Facebook ahileh Khovél ah gam liènté lah a, China leh India bàn ah athùmna in a pang hi.

1439 kùm a Pu Gutenberg in làibúsutna a na siemdoh zièha khahlàwna, lungsim khovâhna leh námpí gamté a na tùt bàngin, túnia internet sièmkhiétdoh zièh leh internet zoppì mobile phoneté khu zapí zahthèi dínga á’ng optàh zièhin, Khovél thèikhiétna(planetary consciousness) leh Khovél mipíthunèina á’ng puòh hi.

Tú khang ahileh Digital khang ahia, i hìnkhuo, i ngaituònaté úh, khovél hìnkhuo leh khovél lungtáng kuò in i khosa simtá úh hi. Internet in míté a kihâusahthèi a, a kinùisahthèi a, a kingâisahthèi a, a kigáwmsahthèi a, a kinúngsahthèi hi. Social networking sungah mihing khàt in lawm leh guolté nèiin, a sunga óm bàwlthèi, mùthèi, septhèi, zìlthèi, ngàthèi leh adángdángté zàngin a húnté úh a mang zél úh hi. Pawlkhàtté ahileh, léitúng mùn tuomtuom ah a zín lèlè u’a, a vâh káwikáwi úh hi. Internet ahileh khovél púmpí a, mipíté pànmùn lâhthèina khùtzah hòi màmà a suohtà hi. Mipí thèidínga kilawm léisièt(khovél) túnga siltúngté leh silpiengté gèntèna in, léitúng satna, hùikhuo kikhèlna, sum leh pâi lámsàina, hèlbawlna, nàt leh sàt, pùl tùn leh khovél susethèi, sukhathèi leh sildángté suhtúpna leh suhdamna kizàngthèi vànzah poimàwtah khu Internet ahi.

International Corporation of Assigned Names and Numbers(ICANN) in Board of Directors 2000 kùm in a na kitèlna u’ah, khovél pùmpí a ICANN sunga vote nèi khuleh internet nèiteng a kizáusah úh hi. Khuzièhin, Khovél a Mipíthunèina khuh Internet tungtàwnin a pièngtá hi.

Some thoughts on Zo Culture, Customs and Language

2010-08-20T01:43:00.000-07:00

By P. Kham Do Nang in his unpublished B.R.E Thesis; Upto date history of Zo tribes March,1994 (Zo ngaina leh tuonthu khangthu); Yangon, Myanmar(Burma).
We all know that our nationality would remain and exist only as long as we preserve our cultures and customs. But nowadays we can simply say that some of our sons and daughters ignored our own cultures and customs., and are ashamed of it because of being Zo tribes. Some cannot speak our mother tongue(Zo/Zou language). They even avoid and shun from observing and abiding their own cultures and customs. Some even substituted other national names instead of their traditional names. Some modernize their personal name which their parents named them at their birth. Some even look down and curse their own tribe of Zo people. These are the great mistakes and faults of their parents or guardians, who carelessly allowed them to ignore and terminate their precious culture and customs from the very beginning of their childhood.(Page 330).
Donot let your whole family speak other dialect except our mother tongue(read: Zo) especially in your residence and its compound. Never forget to give first priority to your nationality, culture, custom, mother tongue and God. Keep your nationality by preserving your valuable cultures and customs which are as precious a silver and gold, that your almighty God purposely and especially provide for you from the beginning of the creation of the world.(Ibid.Page 332)
Actually, words that are used in Zo songs are common language which are widely used by Zomi of Tedim and Ton Zaang townships. In fact, some Zo traditional songs have been used in Christian songs. To be in line with the present situation as well as for the preservation of Zo traditinal songs and cultures, the Zo Christians should consider the used of Zo traditional songs in praising God. Since, Zo traditional songs are as precious as silver and gold, it is our task to maintain and preserve such a valuable merit handed down from generations to generations. (Ibid.Page 333)
The original tongue of the Zote might be Hâidawi dialect. As the Israelites retained the Hebrew language so also if we are going to retain our real mother tongue, we must speak Hâidawi dialect, for it was the first and lingua Franca of the Zote descendants. Similarly, if anyone among the Zote descendants would like to print any book or Bible, he would use the Hâidawi dialect words, not because of its fitness but only for it originality. I believe we all agree to give first priority to Haidawi dialect as our Zote- original mother tongue.(Ibid.Page 442).

Historical background and records of the Zo/Zou people

2010-08-16T03:34:00.000-07:00

The Zo/Zou people
The name Zo or Zou is the name of a Tibeto-Mongoloid group of people, a sub-family of the Kuki-Chin race inhabiting the Chin State and Sagaing division of Myanmar(Burma) and also Chandel and Churachandpur districts of Manipur state in India respectively. These people have been calling themselves Jou or Zo/Zou, since the time immemorial, even before the advent of the British colonial rulers into their lands.
While many colonial civil servants and modern writers, have recorded and referred the Zo/Zou tribe variously as Yo, Yoe, Yau, Yaw, Zo, Zou; the Zo/Zous in Manipur state initially used the term ‘Jou’ to designate themselves with the establishment of their first Church known as Jou Christian Association1 (JCA) founded on 20th, February 1954.
The Zo/Zous firmly believed that they have originated from their ancient progenitor- Pu Zo meaning ‘grandfather Zo’ or Progenitor Zo or Ancestor Zo, and so, they firmly believe and claim that they are the original descendents of a historic eponymous person known as Zo or Pu Zo as proved by the genealogical records of various Zo clans since time immemorial.2 Unlike the meaning(connotation) as understood and denoted by some authors in the early 1940s and 1950s such as James Herbert Lorrain(Pu Buanga) had entered in his Dictionary of Lushai language and interpreted the term Zo to denote “the name of the Lushais. (Some use this name to include other neighbouring hill tribes.).” 3 or ‘Highlanders’.4, 65
Although, they called themselves Zo/Zou since time immemorial, the first historical written record about the Zo/Zous as reported by Mr. Hrangchuaka and Mr. Dawnthawma; in a bulletin ‘Khristian’ in the year 1926, thus; “ They all called themselves by the racial name or tribal name; Zo......” 7, 12
During the early 1950s written records of the Zou tribe in India began to appear with the coming of a new generation of educated Zous. This fact is proved by the Forwarding given by Mr. T. Gougin in the Custom booklet; The Jou Custom Book(Tondan) dated July 1957 A.D in which he records; “The Booklet entitled ‘The Jou Custom(Tondan) written in Joukam(language) is primarily intended to make known to the Government that the so-called Jou Tribe’ has also such a beautiful culture, usage and custom. It is hoped that the booklet will be of immense value for Officers/Magistrates for consultation in their day-today trial of the judicial cases concerning about Jou Tribes.”6 From early 1950s onwards, when they accepted Christianity and Modern education, and all throughout the 1960s, the Zo/Zous have been employing the term ‘Zomi’8 to denote their socio-cultural-religious organisations until 2007 A.D, when they shifted to the term Zou to denote their socio-cultural-politcal organisations in India. However, the Zos of Myanmar and the Diaspora people still hold onto the term Zo.11, 41, 60, 61
It is evident from the above that the usage of the spelling Zo7 or ‘Zomi’ came into socio-cultural, political and literary usage with the advent of Christianity and Western educations among the Zou people who were perhaps, the last group of Kuki-Chin race to accept Christianity and Western education.
The term Zo have been employed in many books written by the Zo/Zous themselves. The first complete version of the Holy Bible in Zo language 1983 A.D used the title ‘The Holy Bible in Zo’ and the second Holy Bible 1993 A.D also used the word ‘Zomi’ i.e Holy Bible in Zomi.
Mr. T. Gougin in his book ‘A Brief History of Zou’8 , (L) Thangkhanlal in his Zo primers9 and Mr. Gou Za Pau and Mr. Kaikhohau in their booklet Zo Sannemla10 and several others used the terms: Zo and Zomi to denote this particular Zo/Zou speaking tribe. The Zo/Zou elders have used it in naming a colony in Imphal in 1975 known as Zomi Villa67 and Zomi Colony.68. It has also been used continuously by the Zo Baptist Association (ZBA since 1962)11, Tonzang, Myanmar, the Zo Presbyterian Synod Church11 Myanmar, the Zo Holy Bible(ZBA version 2008), Dictionary of Zo Poetic words, Metaphors and Similes59, the Zo Christian Bible Church(2003)69, Upzie Kantelna70 Part II, 2004, Kalemyo, till date and it was used by the Zomi Christian Church12, the Zomi Kristian Labupi( Zomi Christian Literature Comittee)13, Zomi Colony, Churachandpur, Manipur since 1954 and a few years back.
Historical records
I) The earliest historical records of Zo was written by Fan-Cho a diplomat of Tang dynasty of China who mentioned in 862 A.D. a kingdom in Chindwin valley whose princes and chiefs were callled Zo or Shou or Zhou.14
II)Perhaps, the most genuine historical records of the Zo/Zou people were written down by Rev.Fr.Vincentious Sangermano; a Catholic Missionary who came to Burma in 1783, wrote in his book titled ‘A Description of the Burmese Empire’ wrote about the Zo/Zou people. The extracts are given as under:- “ To the East of Chien Mountains between 20o30’ and 21o30’ North latitude is a petty nation called ‘Jo’. They are supposed to have been Chien, who in progress of time, have become Burmanized, speaking their language, although very corruptly, and adopting all their customs.” 15
III) R.B. Pemberton mentioned about the Jo country in his book ‘The Eastern Frontier of India’ as follows; “The next river of any magnitude is that which under the name of Yooma Khyoung flows from north to south through the Jo country or that level tract which lies between the Dunghii hill, on the right bank of the Irrawattee, and the eastern foot of Yooma mountains: the sources of this stream are in about latitude 22o 30’, and from the shortness of its course, we have inferred, what Buchanan upon native information asserts to be the case...” 16
IV) Sir Henry Yule in his ‘A Narrative of the Mission of the Court of Ava wrote about the Zo/Zou people a follows; “...of the Yau country, lying along the river of that name, between the barren Tangyi Hills that line Erawadi, opposite Pagan and Mabasa of the Arakan Yoma-downg....The Yaus are great trader and are the
chief peddlers and carriers of northern Burma in 1839.”17
V) It is recorded in the History of the Chin Mission Northern Chin State combined by France Missionaries p.55, Bishop Bigandet sent French Missionary Fr. Lecomte based at Nabek since 1861 to survey the ‘Yo’ people around the Chindween valley in 18 6 4 A.D 18.
VI) Betram S.Carey CIE, Assitant Commissioner, Burma, and Political Officer, Chin Hills and H.N.Tuck, Extra Assitant Commissioner, Burma and Assistant Political Officer, Chin Hills wrote about the Zo/Zou people in ‘THE CHIN HILLS’ as follows:-
“The Yo tribe three generations back occupied the tract now occupied by the Kanhow clan of Soktes, and many of the Kanhow villages are inhabited still by
Yos, whose tribal name has given way to that of Kanhow. As has been shown in the previous chapter, Kantum, the Sokte, conquered all the inhabitants right up to the borders of Manipur, and Kanhow, his son, founded Tiddim village and ruled the newly acquired conquests of his father. The conquered Yos thus became known as Kanhowte, Kanhow’s men, and as they intermaried with the Soktes who settled north with Kanhow, there is no real difference between the conquerors and the conquered”19. It is told that the Zo/Zou people ruled over vast tracts of the northern Burma and its adjoining regions upto circa 1845 A.D. During the British Rule the Zo/Zous and their cognate group(Tedim Chin) were recorded as Kamhaus and their language was known as Kamhau dialect mainly because of their illiteracy and subjugation by the colonial rulers who propped up the Sukte chief Kanhow to suppress the Zos and the Siyins(Sizangs) of the Chin Hills. The British recorded the conquered villages as Kamhau tracts(ibid.; see map).
VII) Capt. F.M Rundall in his Manual of the Siyin dialect spoken in the Northern Chin Hills wrote like this; “I do not know the origin of the name CHIN. It is Burmese i fancy. Anyhow, the Chins donot know the word CHIN and call themselves “Zo”, “Zote” being the plural”20.
VIII) The National Archives of India, New Delhi (NAI), Foreign Department, Extl. A, October 1893, Nos. 33 - 34, dated Camp Falam, 28 September 1892, Nos. 80 -88 recorded Zou as Yoe. Official statistics for the year 1893 showed that the Zou tribe consisted of nineteen villages and 630 households, inhabiting a tract lying between 60 and 90 miles north and north-west of Fort White. The list of the nineteen Zou villages are: Tuitum, Nabu, Kwunki, Tuidam, Chenglam, Mulam, Vanglai, Loibual, Savum, Yimwell, Buksau, Tunzang, Tunka, Tunvum, Hawbon, Chilpi, Beltung, and Narlzan(Nahzang).” 21, 66
IX) George.A Grierson in the Linguistic Survey of India, Vol.3 Part III, 1904, India, writes about how the Kuki Chin people called themselves as given here;
“Chin is a Burmese word used to denote the variou hill tribes living in between Burma and the Provinces of Assam and Bengal. It is written and dialectically pronounced Khyang. The name is not used by the tribes themselves, who use the titles such as Zo or Yo and Sho” 22.
X) Initially, Rev. J.H Cope recorded them as ‘Jo’ extracts of which are as follows, “Ma sa in jo mi khem peu a’pau a’ki khat hi” ‘at first the language of all Zo/Zou peoples were identical’ “.... Jo mi hing te in a’i mu lai tak mang kang te in na a sem hi” ‘When Zo persons are asleep, the Englishmen are working’. “Jo pau ka’the ke hi, a’bai ke hi”23 ‘I don’t know Jo language, it is not easy’.
XI) In the year 1931A.D, a detailed Census of India24 was conducted under the supervision of Capt. J.H. Green for the Kuki-Chin group of people and their respective languages and others, in that Census 44(forty four) separate languages were recorded as belonging to Kuki-Chin group. In that group the Yo(or Zo) appeared at serial no.7.
XII) In the year 1926 A.D, two missionaries Mr. Hrangchuaka and Mr. Dawnthawma who visited the Zo/Zou land wrote their about them in the bulletin named ‘Khristian’ issue of ‘Phaipui Bial Presbytery Ro-rel, July, 1926 A.D. An abridged free rendition of its translation of the above write up is reproduced here in English:- “First of all, I would like to tell briefly about the land as described below:- The country is located in the Imphal areas and north of Guite tracts, between the lands of Meitei and Sukte along the valley of Imphal river. Like, the Lushei country they people have petty chieftains in the small villages which are not extensive enough. They all called themselves by the racial name or tribal name; Zo...; ....they are very ignorant and illiterate; I learnt that they fought against the Government few years back. Religion: They are all worshippers of spirits of their forefathers, and they practised animal sacrifices to propitiate the spirits. “I do not have a son. If I follow God will I have a son? They used to asked me,thus, the Zo ram ‘Zo country’ does not hear that God sent his only begotten son to redeem the sinners, therefore, I implore to you to please pray for this Zo people.”7
XIII) Rev. Liangkhaia in his book; Mizo Chanchin Bu I gives an account of the Zo/Zou people as Zoho te which is reproduced here: “Hêng kan kiang hnai a tlangmi, Pawiho te, Paihteho te, Thahdo hote, Hmar te, Kâwm te, Zoho te, Chiru te, Aimawl te, Khawl te, Tarau te, Anal te, Purum te, Tikhup te, Vaiphei te, Lakher te, Langrâwng te, Chawrai te, Bâwng te, Mual thuam te, Kaihpên te, Pangkhua te, Tlang lau te, Biate te, Hrangkhawl te, Bawmzo te, Miria te, Dâwn te, Takam te, Kumi te, Darlawng te ho nên phei chuan kan la in hlâ lo tih chiang tak taka hriatna tur a la tam a ni.Hêng hote nên hi chuan kan tawng te, kan ei zawn dân te, kan inthawi dân te, leh kan khawsak dân tam tê chu a la in-ang a, chuvangin chhui vak pawh ngai lovin kan la in hlat loh zia chu a hriat theih hlê a ni.” 25
Other recent historical records
XIV) Rev. Fr. Aloysius Ravalico S.D.B recorded his visit to Singtom village in 1951-52 where is celebrated Mass with Zou Catholics. He also mentioned about his visit to Kholien, Kathuong, Muollien, Muolnuom and Khuongtal etc in 1953.26
XV) Bishop Orestes Marengo S.D.B recorded about his visit to the Zou areas of the Chin Hills in a village named Kwawntal(Khuongtal) where he was warmly welcomed by the Headman. “By far the largest and farthest village of the Zou area of the Chin Hills was Kwawntal. Perched majestically on a high mountain overlooking the Burmese side of the Chin Hills, Kwawntal could boast of a hundred percent Catholic population except the headman. The front of his house was bedecked with the skulls of elephants, tigers, buffaloes, deers and other animals hed had hunted in his younger days.”27
XVI) Fr. Lazar Jayseelan wrote about the Zou people in the History of the Catholic Church in Manipur as given here; “Before the partition of India and Myanmar, the Chin Hills(now Chin State, Myanmar) and Manipur were under one administrative umbrella of British India. In the early 1900’s many Zous had already settled in villages like Khuongtal, Jangdung, Kathuong, Muollien, Sachihphaijang(Sajiktampak, Paldai etc. Later on during the Second World War, groups of Zou Catholics families from Khiangkan, Phaitu, Lennakot(Denlha), Langphun, Senam and Khampat in the Chin Hills also came and settled at Khuongtal, Kathuong, Muollien, Senam, Singkangphai, T. Langphun and Gelngai in Tengnoupal circle(now Chandel District) of British India.This indicates that the Zous have been living around the valley of Kana river and on the Lentaang mountains since the beginning of the 19th century.”28 “It was in 1939 onwards that one of the catechists of Tonzang parish with St. Paul like zeal in the person of Peter Haukhokam Tungdim of Langphun village in Chin Hills who started preaching the Catholic faith in and around his village and then at the Zou villages of Khuongtal, Jangdung and Kathuong. He finally preached at Muollien village in 1940. These villages are all in Kana area.” ibid He also spread the goodnews in the following Zo villages of the Chin Hills viz; Ta%lzâng, Buongmuol, Sielméi, Khiéngla%m, Khiéngka%n, Bongnuoi, Doljang etc. “After the Second World War i.e 1946 onwards there was a flourishing trade(buying and selling of horses etc) between the Chin Hills and Manipur of the British India through Sugnu-Khuongtal-Senam hill tract. Groups of Zou businessmen like T. Semzakhup and T. Suonkhen of Khiéngka%n, Carolus Khuolzachin, Marcus Huotza-ai and John Ngamkhosuon Taithul of Kathuong village.”29.
XVII) F.K. Lehman states in Illinois studies in Anthropology No.3 as follows;
‘Between Burma and India there lived a racial group of people who are living with their tradition and customs firmly. They were not easy in ruling. They worship ‘SHA’ which they often called it JIN. Their original name is Jou30.
XXII) Thein Pe Myint recorded thus “Even though, those tribes of people who are called Chin do not necessarily protest their name, their original name is, infact ‘Jou’ ”. 36
XXIII) J Gin Za Tuang’s book Zomi Innkuan gives an account of the migration of Zo people from the Chindwin river valley, other people called them Chin, he says, in fact, our real name is rather Zo.37
XXIV) Ngulkhohao Hlungdim in his book ‘A History of Manipur’(in Kuki)38 mentioned about the Zo/Zou people in connection with Zogal(Kuki Rebellion: 1917-1919) as given here in free rendition ; The Zou group of chiefs in Singat areas met at Behieng and they resolved to fight against the white rulers, if anyone does not take part in the war campaign he would be killed and burnt to cinders.
XXV) Sing Khaw Khai remarked about the Zo/Zou people in his book; Zo people and their Culture thus: “The Zo/Zous(Yos) are most unique in the sense of the name they bear and the culture they practice in reflection of the ancient Zo tradition. Their origin myth points back to times immemorial. No proper study has yet been made as to why the generic Yo as spelt in former literature was applied to them. Yo families are today living in north-east of Tedim town, in Tonzang township, in Kale-Kabaw valley, and also in Manipur state, India.” 39
XXVII) L.K Liana in his book Zofate Thuhla gives an account of Paite and other including the Zo as follows: “Paiteho hi thenkhat sawidan chuan ‘Paite’ Kal tate tihna a ni an ti a, ‘according to the version of some people Paite means Kaltate ‘sons of those who went’, Chimnuai atangin hmun dang dang ah an inthendarh a, an hnam tlangpui chu Vuite, Ngaihte, Teizang, Thado(Khuangsai), Sukte, Sihzang, Vaiphei, Baite, Gangte, Zo an ni. Tedim bial leh Tonzang bialah an awm a, tunah chuan Kawlphai ah leh Tiau tlangah tamtak an awm bawk.” 46
He also mentions about the Sukte chiefs and Zos and others as follows; “Sukteho hi a tirah chuan lalna lamah an ropui lo. ....Khanthuama lal chinah hian hnamdang lal Thado, Zo, Vaiphei, Vuite, Ngaite leh Khuano chu a hneh vek a, a ram a zauhta ani. Khanthuama hi 1840 ah a thi a, a fatlum(tatum) Zapaua a lal zui. Khanthuama fapa upaber Kamhaua chuan Tedim ah lalna khua a din a, Manipur ramri thlengin ram zautak a awp a. Chutichuan Sukte ram leh Kamhau ram tiin an nisemta a, Kamhau ram a zauta zawk ani.” 47
XXVIII) V. Lunghnema in his book Mizo Chronicles Chapter 24 under the heading “Manipur Chhinlung Hnahthlakte” describes the various Mizo-Kuki tribes; 1. Anal unaute; 2. Mayon(Mazawn) leh Monsang chi te; 3. Maring; 4. Lamkang; 5. Chiru; 6. Aimol(Aimual); 7. Purum; 8. Koireng(Kawlhren); 9. Kawm(Kom); 10. Chawngthu Hote; 11. Khuangsai chi (tribe); 12. Thado; 13. Rangte(Gangte); 14. Paite; 15. Vaiphei; 16. Hmar; 17. Zo; 18. Simte; 19; Baite; 20. Lusei. At serial no. 17 where Zo is listed he writes like this: “Zo tia chi anga in sawi hote hi Mizo hlahtu bulpui ber an ni hial awm e; ‘The Zo which is discussed as a tribe, seems to be the foremost and main root progenitor of Mizo’ . .....50
XXIX) H. Kamkhenthang mentioned about the Zous in his book the Paite; A Transborder Tribe of India and Burma, 1988 as follows; “The so-called Kuki rebellion of 1917-1919 was known to the Paite as Zougaal, a war waged by the Zou8 tribe….It maybe noted that the Thadou and the Zou are cognate ethnic units stemming from the Chin group”.51
XXX) Kham Do Nang in his Upto date history of Zo tribes recorded about the dispersions of the Zo/Zous from the Chin Hills during the heydays of Khanthuam Sukte thus; “ When Khan Thuam attacked Zote of Kaal Zaang village(Oct, 1843) all Zote descendant from Kaal Zaang and from some other surrounding villages shifted to such villages as Kip Zang, Tong Sial, Mual Nuam and Thal Mual villages, all situated to the west Manipur river(Gûngàl) of Myanmar. Some other Zote decendants shifted to Manipur state of India from the western Manipur river of Myanmar to avoid the great taxes of Khan Thuam(ibid., p.149) and to avoid the great dangers of Za Hau and Hual Ngo dacoits(ibid., p.117-119) of those days.44, 63 They all shifted again to Lushai Hills and the Lushai people now call them Paih Te” 43 They were driven out by their kindred but more powerful tribes(58). This fact is confirmed by an extract from J. Shakespeare’s book; The Lushai Kuki Clans as follows; “ There are eleven Vuite village, numbering 877 houses, in the south-west corner of the Manipur state and two in the adjoining portions of the Lushai Hills... The clan is generally known to the Lushais as Paihte, but Vuite is the term more commonly used by its members and in Manipur.”57, 63
Way back in the earlier 1940s, some Lusei/Lushai(Mizo) historians used to record the Zous as; Zo hote25 (Liangkhaia,1940) and in the late 1970s, they were recorded as Zomi53(Hranglien Songate 1977), as Zo51(Z.Z. Lien 1981) and in the early 1990s they were still described as Zo49 (Lunghnema 1993) and as Zote64(Guite, Zamzachin 1992).
Since the late 1970s and mid 1980s through 1990s, due to cultural and political awakenings, many of the Kuki-Chin-Mizo historians and writers have come to conclude that the original ancient name of the Kuki-Chin-Mizo race is Zo or Zou.

Bibliography and References Notes
1. J.C.A: 1954; Jougam-Thusuo Vol.I Douta March 1954 Ist year which is recorded as 10th Feb, 1954 by M.G.P/M.E.P in JCA Golden Jubilee Souvenir 2004. However, the Souvenir- Tapidaw 50; A Memento of 50 years of Christianity, 2004, p.15, 16, Zomi Colony, Churachandpur, Manipur, India, released by ELCC, Manipur cites the date a 20th February, 1954, Daijang village on page 4 and the last cover page with handwritten script.
2. Khupzathang, K.A. Capt.; Genealogy of Chin Race of Burma, 1973, Rangoon, cited in Sing Khaw Khai’s Zo People and their Culture, 1995, p.74. Way back in the late 1970s, as a teenager my mother used to tell me that ‘we are Zo suonte and the Vaipheis are also Zo/Zou suonte’ which quite were baffling to me in those days!
3. Lorrain, J.H.; Dictionary of the Lushai Language, 1990, p.569; Asiatic Society, Calcutta, 3rd print. It is not yet confirmed whether the entry of the word ‘Zo’ found at page 569 was originally incorporated in the first edition(1940, London) or not, it is quite probable that the entry for of the word Zo must have been done in the later editions of this dictionary. The first edition of the Dictionary of the Lushai Language, 1940 A.D .i.e the original print could be an authentic source to prove.
4. Ibid.; p.320. it is quite possible that the Zo and Mizo words must have been entered in the later editions of this dictionary in view of the long dormancy or latency of being applied to the Lushais of the Lushai Hills(Mizo as applied today) as recorded evidences are found from the writings of Lushai/Mizo historians/authors in the first part of 1940 and through the 1990s which are discussed under the headings of various authors here.
5. Kamzadou Samte.; Oral statement recorded by the author at Zoveng, Lamka, Churachandpur in 1995 A.D. He told that with the founding of the Z.S.P at Tuaitengphai village on 15th October, 1958, the letter Z was preferred over J and it began to be employed since then.
6. Jou Customary Book; Jou Tawndan dated 1-12-1957 forwarded by T. Gougin, arranged and edited by T. Gougin, Sub. Thangkhokam, edited by Mr Vummang, Mr. Jamkhogin and published by Nengjakham and Sianjahao.
7. Hrangchuaka and Dawnthawma; Khristian ‘Phaipui Bial Presbytery Ro-rel’ July,1926, a Lushai language bulletin published from Aijal. Its existence was not known the Zo/Zous themselves before the year 2000 A.D. This record was preserved by Mr. Dongzakai Gangte of Chiengkawnpang, Churachandpur, Manipur. It was publicized in the Golden Jubilee Souvenir of ELCC Manipur, in the year 2004 A.D at page 48 courtesy Pu. Dongzakai Gangte who runs as Zo Museum in Churachandpur.
8. Gougin, T.; A Brief History of Zou 1961, Churachandpur, Manipur. He used both Zo and Zomi to designate the Zou tribe. O is a dipthong equivalent to Ou adopted in the early part of 1990 by some writers. Ou dipthong i.e Zou spelling was finally adopted by United Zomi Organisation in the year 2007 by changing its name into United Zou Organisation, similarly, name change was affected by the Z.S.P and Z.Y.O subsequently.
9. Thangkhanlal; Zolai Bu Ina, Bu IIna leh Bu IIIna, 1973, Chura-chandpur, Manipur.
10. Gou Za Pau and Kaikhohau.; Zo sannemla, 1985, Zoveng, Churachandpur. and by the elders in naming a colony in Imphal known as Zomi Villa, Imphal, in christening Zomi Colony by Mr. Chinkham Munluo in the heart of Churachandpur town, by youth of Chandel district as Zomi Youth Association(1981), at Sugnu Lamhang and Zoveng village and in the Zo song book; Zokuomthawn, 1981.
11. AD 2000 ZO MAGAZINE; March 2001, Kalaymyo, Myanmar(Burma). Even though, Zo and Zou may appear morphonemically different, both o and ou are dipthongs, both have the same semantics to the Zo/Zous; descendants of eponymous progenitor Pu Zo or Pu Zou.
12. Tapidaw 50; A Memento of 50 years of Christianity, ELCC, Churachandpur, Manipur, India, 2004, p.15, 16, Zomi Colony, Churachandpur, Manipur, India.
13. Zomi Christian Literature Comittee.;Zomi Khristian Labupi, 1st edit 1954, 4th edit., 1989, Zomi Colony, Churachandpur, Manipur.
14. Fan Ch‘o.; Man Shu-Book of the Southern Barbarians, 862 A.D. Translated by Luce, G.H.and Edited by Oey, G.P., Ithaca, New York. Cornell University, Southeast Asia Program Data Paper No. 44. 1961, cited in Vumson, Zo History, p.1.
15. Sangermano Vincentious Fr; "A Description of the Burmese Empire" 1783 A.D, p.35, published in 1835 A.D, Rome in Latin, later it was translated into English by William Tandy D.D reprinted; Goverment Press, Yangon; MDCLXXXV.
16. Pemberton, R.B.; The Eastern Frontier of India, 1835 A.D, p.9, photographically reproduced in 1979 and 2000, New Delhi.
17. Yule, Henry; 1855, A Narrative of the Mission to the Court of Ava, 1855, p.279.
18. Go, Khup Za; Zo minam tawh kisai thu, 2001, p.18, New Delhi.
19. Carey, Betram S. CIE, Assitant Commissioner, Burma, and Political Officer, Chin Hills and H.N.Tuck Extra Assitant Commissioner, Burma and Assistant Political Officer, Chin Hills wrote ‘THE CHIN HILLS’ 1896, Volume I, p.140.
20. Rundall, F.M.; Manual of the Siyin dialect spoken in the Northern Chin Hills, 1891, p.20, Rangoon. Also, found in Kham Do Nang’s Thesis, p. 14.
21. National Archives of India, New Delhi (NAI), Foreign Department, Extl. A, Oct, 1893, Nos.33-34, dated Camp Falam, 28 September 1892, Nos. 80 -88.
22. Grierson, G.A.; Linguistic Survey of India, Tibeto-Burman family: Kuki Chin, Burma group Vol.3 Part III, 1904, p.02, Calcutta, India.
23. Cope, J.H.; A Chin Primer (Kamhau Dialect), 1920, Lessons No. 25 and 30; ABM Press, Rangoon and A Chin Primer in the Sizang Dialect, 1914, Lesson Nos. 16, 21, 22; ABM Press Rangoon, also cited by Khup Za Go in his book; Zo minam tawh kisai thu, 2001, p.22, New Delhi.
24. Green, J.H.Capt; Census of India, 1931, p.198, Vol. XI, Part I, A report by I.J Bennison, ‘A note on the Indigenous Race of Burma’ Government Printing Press, Rangoon, cited in Sing Khaw Khai; Zo People and Their Culture: A historical, cultural study and critical analysis of Zo and its ethnic tribes, 1995, p. 4, Chura chandpur, Manipur: Published by Khampu Hatzaw.
25. Liangkhaia, Rev.; Mizo Chanchin Bu I; History of Lushai Part I, 1940, p.4, para; 2,published by Hmingliana & Sons, Govt & Pvt. Contractors, Aijal, Printed by Mr. A.P Sircar at the New Lila Printing & Binding Works, 53, Creek Row, Calcutta.
26. Ravalico, Aloysius, Fr; The Herald of Jesus Christ, 1961-62, Shillong.
27. Marengo, Orestes, Bishop, SDB; N.E India’s unparalled missionary 2000, p.243-246, by Joseph Puthenpurakal SDB, published by the Vendrame Institute Publications, Shillong.
28. Lazar, Jayseelan; History of the Catholic Church in Manipur; 2005, p.60, para.1&3.(revised 2nd edit), Archdiocese of Imphal, Imphal, Catholic Manipur Publication, Imphal, Manipur.
29. Ibid,; p.62, para; 2, 3&4.
30. Lehman, F. K.; Studies in Anthropology No.3, 1963, p.179 (Urbans, Illinois: The University of Illinois Press).
31. -------do-------; The Structure of Chin Society, 1963, p.3, 2nd edit. 1980 arrangement with University of Illinoi, U.S.A, Firma KLM Pvt. Ltd. on behalf of Tribal Research Institute, Govt. of Mizoram, Aizawl, India.
32. Ibid.; p. 30, para; 1,3, lai lo .
33. Ibid.; lai lo and zo lo 53-56,
34. Ibid.; p. 165 zo puan rang
33+35. Vum Ko Hau; Profile of Burma Frontier man, 1963, p.238. para; 1, Bandung, cited in Mangkhosat Kipgen’s book ‘Christianity and Mizo Culture’, 1996, p.18.
36. Thein Pe Myint; History of Chin Special Division, 1967, p.172, Yangon, Govt. Press.
37. Gin Za Tuang, J.; Zomi Innkuan, 1973-4, p.16, Tedim.
38. Lhungdim, Ngulkhohao; ‘A History of Manipur’(in Kuki),1990, p.117, 119, 129, 153, 154, 155, 157, Molnom, Churachandpur.
39. Sing Khaw Khai; Zo People and Their Culture: A historical, cultural study and critical analysis of Zo and its ethnic tribes, 1995, p. 22-23, Churachandpur, Manipur: Published by Khampu Hatzaw.
40. Ibid.; p.2;
41. Kham Do Nang.; Upto date history of Zo tribes(Zo ngaina leh tuonthu khangthu) 1994, p.472, 489, unpublished Thesis for Degree of B.R.E, Myanmar Institute of Theology, Seminary Hill, Insein, Yangon, Myanmar.
42. Ibid., p.18, 49, Muallungthu conference 1946.
43. Ibid., p. 138 , Paihte
44. Ibid.; p. 117-119. In olden days, the Za Hau and Hual Ngo raiders were understood and designated as Poi or Pawite by the Zos. The Zos were constantly raided by the Poi warriors, so much so, that there was mass transfer of the Zos into the Poi culture and traditions, the Zos among the Pois/Pawis underwent acculturation process in course of time. Two classic examples are found from Vacih village(circa 1895; Lienzaw clans) and Senam61 village (1891-92; It is told by my unlces that about 80 persons belonging to the Tungdim clan and Mantuong clan were kidnapped by the Pois)
45. Ibid.; p. 473. Various names Zotung, Zophei, Asho, Yaw.
43+46.L.K Liana; Zofate Thuhla 1994, p.42, published by C. Lalsanglura, Printed by Zodin Pringting Press, Tuikual ‘S’, Below Vanapa Hall, Aizawl, Mizoram.
47. Ibid, p.43.
48. Ibid, p.12.
49. Lunghnema, V. Col.; Mizo Chronicles 1993, p.251 Published by H. Zairema, Printed at L & R Press, Churachandpur, Manipur-795128.
50. Ibid., p. 252.
51. Kamkhenthang, H.; The Paite; A Transborder Tribe of India and Burma, 1988, p.06, Mittal Publications, Delhi(India).
52. Lewin, T.H,Col.; The Lushai Expedition 1871-72, wrote that "the generic name of the whole nation is Dzo", as cited by Mangkhosat Kipgen in his book Christianity and Mizo Culture, 1996, p.18, para;2.
53. Songate, L. Hranglien.; Hmar Chanchin, 1977, p.1, sl.no; 5.,
Churachandpur, Manpur, India.
54. Lien, Z.Z, M.A.; The û-now People; An Historical Survey of the People viz; Mizo, Zomi, Kuki, Chin and the Allied Tribes of N.E India and Burma, 1981, Churachandpur, Manipur, gives the list of the Chin Tribe of Burma in which Zo is listed at serial no.9.
55. Shaw, William.; Thadou Kuki, Govt. of Assam, 1929, p.4, 5, Kohima.
56. Davis, A.W.; Gazetteer of the North Lushai Hills, 1925, Reprint 1987, Matero Company, Delhi.
57. Shakespeare, John.; The Lushai Kuki Clans, 1912, p.142, Macmillan& Co. Ltd, London. The Paihte or Vuite had already reached the Lushai Hills by about 1877 A.D, as reported by J. Shakespeare, when they took over the Hills. Lushai language does not have the letter ‘g’ which might have been replaced by letter ‘v’, and so in place of Guite, Vuite must have been found appropriate by the writer.
58. Kipgen, Mangkhosat.; Christianity and Mizo Culture, 1996, p.18.
59. Thanglienmang, Philip.; Dictionary of Zo Poetic words, Metaphors and Similes Vol.1, 2006, Zoculsin, New Delhi.
57+60. Ibid.; A Brief History of Sub. Peter Thangkhokam(1919-2000 A.D),
2006, p.19, Moti Daman, U.T of Daman and Diu, cited in Tungnung Khang Simna Laibu, 2008, p. 4, 6, 102, Zoveng, Churachandpur. 61. Go Lien, Andrew, Fr.; Na theisiem ta ei mah?, 2005, Yangon(Phaitu).
62. Vaiphei, Prim.S,; The Vaiphei Tribe, 1975, p.2 para; 1, K. Lengpau, Checkon, Imphal, printed at Churachandpur, Manipur, India.
63. Guite, Zamzachin.; Paite Tanchin, 1992, p.5, para; 2, published by N. Zatawn, printed at Tongvom Press, New Lambulane, Imphal.
64. Ibid.; p.5, para; 3.
65. Vumson.; Zo History, 1992, p.5.
66. David Vumlallian Zou.; Glimpses of Zou Ethno-History; circa 2004 unpublished.
67. Zomi Village.; It was founded the Zou Ex-servicemen association near Manipur Rifle Centre, North A.O.C, Imphal adjoining Kanan Veng, Imphal in 1975, with Mr.Chinkhozam Munluo as it headman.
68. Zomi Colony.; Mr. Chinkham Munluo as its founder chief in the heart of Churachandpur town.
69. Zo Christian Bible Church.; Established in 2003; a break way group of former Zomi Christian Church(Z.C.C) which was transformed into ELCC (now known as Manipur Evangelical Lutheran Church) in the year 2004 A.D at Zomi Colony, Churachandpur, Manipur, India.
70. Mang Kho Lien.; Upzie Kantelna Part II, 2004, Kalemyo, Myanmar.

UNITED V/S TRIBAL

2009-08-31T04:41:00.000-07:00

Much water must have run down the Meitei river, the Khuga(Tuitha) river and Chiengkon stream since the day, the contentious issue of transforming UZO into ZTC have been a very hot topic of debates and discussion among the upcoming Zo/Zou Tribals of Churachandpur district and Chandel district of Manipur.

The month of August, have been quite controversial one filled with propaganda campaigns, counter campaigns and claims and counter claims with full-swing canvassing period for the new generation of leaders who are restless to see much more changes in their community for quite a long time. I have been carefully following as a neutral observer of the events unfolding among this small tribal community of Manipur who number about 20,528 souls as per Census of India 2001, from my desk at Delhi since the day, i heard that United Zou Organisation(UZO) would be declared as Zou Tribal Council(ZTC).

I am personally not a status quo-ist or no change-zealot, change for change sake, I do not recommend, since, i am always for Changes which would be beneficial to the society or community as a whole. This time Change or No change it really did not bother me so much for one good reason that there is no resemblance of adherence to the rules and regulations read with the constitution of UZO. But what perturbed me quietly, are the manner in which changes are expected to take place without consulting the elders of the society and the learned views of the intellectual class or group of the community and as well as taking into account the public views and opinions which are the ultimate bestower of lawful authority on the ruler and the ruled.

As a student of history would recall that all the world’s great changes or revolutions were initiated by the people themselves, as opposed to the changes imposed upon them by the kings and queens of those periods.

The non-violent mass movement of the women-folks during the UZO General Assembly at Singat is quite laudable with respect to the progress of democratic practices in the community which is, of course, is the second such non-violent mass movement amongst the women-folks of this community. The first incidence which unwound in my youthful memories was the non-violent mass protest enforced by the women-folks of this community in the villages Singtom, Sugnu, Lokhijang and adjoining villages at the height of ZNC non-violent bandh of Hill areas in the month of June 1986 during which the whole of Chandel district, Churachandpur district, Sadar Hills were also completely affected. I happened to be one of the fore-front leaders in Chandel district which was blocked completely for whole day. Nearly 246 people were taken to preventive detention in Leikul Jail in Chandel town till evening. Democratic rights awareness has somehow caught up with the women-folks of the community. The society seems to be moving forward in the right direction in developing the age-old democratic principles of governance and administration.

A community or a society is formed by a collection of different class of people, different clans, different dialectical groups, different religious groups etc. The family being the basic unit of the society. Every family has to imbibe certain cultural ethos, cultural values, religious beliefs, norms of the family, heritage, traditions etc. in order to maintain and balance peace and progress.
So, also, every community needs to scrupulously imbibe their age-old cultural, traditional and kinship values in order to maintain a peaceful, progressive and a stable society.
When, these values are relegated to the backgrounds due to modernization factors such as individualism of western culture, too much consumerism, influence of internet etc, there is bound to be dysfunctional families and society, the resultant consequences are troubles and instability in the society.

In the light of the facts given above and the observations, i would apply the same yardsticks to the system of governance and administration of the UZO. UZO, since its inception has been much experimented in terms of its basic features, basic structures, basic aims and objects. Umpteen number of times, the UZO Constitution and Bye-laws have been amended, re-amended, doctored, engineered is unthinkable in terms of its real value and utility. The original aims and objects, basic features, basic structures have suffered much amendments and modification, so much so, that the new constitution of UZO does not carry much resemblance to the original works meticulously executed and set up by the founding fathers of the UZO in the late 50s and early 60s

It is to be noted that the Zou dialectical groups have been brought under one single umbrella-UMJO later on UZO by the founding fathers led by the intellectual and mass leader Pu T. Gougin M.A in the early sixties. In fact, UZO was christened in 1962 UZO General Assembly held at Singtom village in Chakpikarong sub-division of the then Tengnoupal district which is now known as Chandel district. The Zo Khoppi normally celebrated for 3 days in those days, used to be great event of socializing, renewal of friendships and kinship ties, all the more, they are usually great merry-making events something akin to the ancient religious rituals, customary and traditional of festivities of Zo people, variously known as Ton leh Ai, Sa-ai, Gal-ai, Kut etc. So far so good for oneness and unity.

Socio-politico-religious re-alignments occurred with the attainment of statehood due to electoral politics within the Zo/Zou community vis-à-vis UZO. UZO was literally turned into electoral party by the then leaders, the downward slide began in those years. Kinship ties began to suffer breakdown due to the effects of electoral politics within various clan groups of Zo/Zou people in Churachandpur areas. The Zou society had to suffer one major split up due to schism from the Thangkhal dialectal groups of Zou people in the late seventies due to electoral politics played by some upcoming leaders such as Pu S. Lienzakap who unsuccessfully contested against the President of UZO late Pu Thangkhanlal. Pu S. Lienzakap later on joined KNA, then on VNO, now I am not sure which party he is in. Apart from the Thangkhal speech groups, challenges were also posted against the mainstream political body of Zou people-UZO by some upcoming leaders like late Pu Semkhopao Samte, Pu Amchinkam Munluo, Pu David Kamzadou Samte unsuccessfully in their cases also.
However, the only real challenge to the electoral politics of 60-Singngat MLA politics were thrown by Pu T. Gougin the founding father of Zou people in India and his brother Pu T. Gouzadou, in spite of the omnipotent disunity within the Tungnung families. There seemed to be movement for two party system but somehow it did not materialize in full measure, in stead it took the other forms of political mass movement which led to the birth of Zomi National Congress in 1972 which was of course, not endorsed by UZO and its well-wishers.

It is pertinent summarize and to generally note with much regret that the past leaders have not really brought about any tangible or concrete progress in real terms, in the society as a whole which befits sincere applause by one and all, in a better light, considering the number of times they got elected to the Manipur Legislative Assembly since the attainment of Statehood in 1972.
One may give an everlasting credit to late Pu Thangkhanlal for holding the reigns of UZO for more than 25 years, but looking on the other side of the coin, one is led to think that in those days, the reigns of UZO might not have been worth the salt to be hotly contested as it is today, for the ultimate gains in tribal and kinship politics or else perhaps there were no active leaders who could sacrifice their time and money for partying and celebrations.
I do call a spade a spade for my people to begin thinking what we have been 5 decades ago and what we are today, what we will be in future times say 5 decades hence. UMJO/UZO has been in existence for more than 5 decades now. Except for the dingy Zogal Hall near Chiengkon stream in Zoveng, Churachandpur, we do not have anything tangible infrastructure left behind by our leaders in terms of offices or heritage buildings to show that we have really progressed forward since 50 years or more which are our source of pride and dignity as a tribal groups in the comity of tribals in Manipur. Just having an MLA of our same tribal affinity does not really mean much to assuage the feelings of economic backwardness of our people or one’s tribal pride.

When, I was serving as an Assistant Engineer(Development) in the office of Deputy Commissioner, Churachandpur, way back in 1994-95, I did not find even one soul belonging to Zou tribal which made me notice and ponder many things about the people at large. I was quite impressed to see quite many staffs of DC, Churachandpur belonging to other tribes other than the Zou tribals. It made me think quite a lot about the general plight of the Zou tribals of Churachandpur and Chandel areas. I became quite depressed at times as a member of the same society.

This much for the background note on the progress of this tribal group. Judging by the recent UZO General Elections held at Singngat village on the basis of the vote share and support garnered by the two contending groups one led by Pu Ginsuonhao Mate(UNITED party) and the other led by Pu Hangkhanpao Taithul(TRIBAL party) sitting MLA and sitting UZO President, curiously it is noted that the society seems to be trying to evolve into two party system like the one found in USA, which quite interesting for sure. We are all glad that it has come to pass off peacefully though there was a report that it was a little bit ‘sousang’ due to the dharna performed by the women-folks infront of the community hall. So far so good, we are UNITED in name or for namesake, so the in the process of UNITED vs TRIBALS, the TRIBALS are the losers for now.

The Singngat General Elections have given an edge to Pu Ginsuonhao and his party members in terms of elected members totaling 9(nine) out of 15, the rest were bagged by Pu Hangkhanpao and his party members the so called the TRIBALS or Zou Tribal Council party. The show is not yet over for now. The final battle for the post of Presidentship of UZO will be decided on 29th August, 2009 at its headquarters at Zomi Colony, Churachandpur, Manipur.

The electoral college for choosing the UZO President consists of 15 members recently elected called ZWC members and the 11 existing UZO Block Presidents, which gives us a total of 26 members of electoral college. The present intelligence gathered by ZOD members have given a tally of 13/13 for each of the contending parties, a sort of tie condition exists. However, some internal observers have given a tally of 14 for G.S Haopu party and 12 for HKpao party. Another source had given me an information that Hkpao controls 7 out of 11 Block Presidents and GS Haopu controls 4 Block President only. Until the D-day, these permutations and combinations will go on with internal and external bickerings and manourverings for simple majority. It has become a sort of mini-MDC elections where a lot of bargaining and gambling will certainly take place across and under the tables. In the process, the two party system is unknowingly evolving within the community in real sense of politics, which augurs well for the development of the community in future.

Having said this, i would also like to give a cautious note of warning to the leaders of change to follow certain established civilized decorum of behaviour and time honoured principle of protests as propounded by our Father of Nation; Mahatma Gandhi, who stood for pure Non-violence to his last breath. I advised the present and upcoming leaders of our community whoever attain victory, not to become a crazy for power and authority, not to hunger only for MLAship or namesake alone, but to care of the unity and solidarity of our community.
Lastly, I fervently advised them not to lose sight of the larger issues and gains which the society will be reaping out of mutual respect, co-operative endeavours, unity and solidarity in the march towards development and progress of our tribals.

Though, it maybe UNITED vs TRIBAL, I can see that both are brothers and sisters.

Genkhiel, tuotkhiel kingaisiem chiet va ui.
I remain with humility and love for our people.

Dated/New Delhi Philip Mangkang
27th August, 2009

LATE(Psalms)

2009-08-25T00:54:00.000-07:00

[Tam Late(Psalms) ei Zo Lakamtengte/Lahâmtengte{Poetic words), Kigêntênate(Metaphors), Kitêkâhnate(Similes) zangin ka’ng lèdoh hi.
Simtute’n na ngaidan ciét úh na kumthei gige díng úh hi. Mângpa’n thupina tangta hên]
By Philip Thanglienmang DANICS, M.A(Linguistics)

La No.1 14/1/2007
Simsing bang gillou, tawnkhielte gawlpâl sang bang khàl,
Mi musitpa cieldaw tunga toulou mipa khu a vângtâng e.
2 Sien cinthu siem bang sin a, pâh bang tawi kawm in,
Sûnkhuo zânkhuo omlouin, a lunglâi ah sielzatam den e.
3 Ama pên lûipang a tullim dawng ngîhngêh bang hi e,
A hun cienga, a ga dawn bang hing suong ahia,
Thelna vul ni ngailou toh kibang ahia,
A bânzâl zietsuon taphot a gasuong dîng hie.
4 Simsing bang gillou bânzâl zietsuon gasuong lou e,
Amate pen vâinêl hûilâng in a sêmmang giap to’bang ahi uhi.
5 Simsing bang gilloute pen thukhenna ah ding thei sihva un,
Simsing bang gilte kipawltonna ah sang bang buol sihva u’e.
6 Tung Sienmâng in simsing bang gilpa gamtat a thei a,
Nanleh, simsing bang gilloupa namtatna khu sina guomthûh ahi.

La No.2 14/1/07
Bangzieha Sien cinthu phawhloute lunghê uh ata’i?
Mihingte’n bangmaloupi khat khuom bang gêlgêl den uh ahiei?.
2 Simlei mângte ûm bang khawl in, houlung kum lunglâi huolkhawm u’e,
Tung Lûnmâng toh a thâunûlsapa dóuna vâi sûnkhuo zânkhuo in sielzatam u’e.
3 “A bânzâlte uh khâu bang sâttawng sieng va ui in, i kizopna khâute pâimangta va ui” a
ci uhhi.
4 Thangvân a tutkhawlpa si bang nûisan va aw e,
Topa in amahaw a musit dîng uhhi.
5 Tua ciengin Ama’n a lungthahna a lêl ding a,
A lungkimmawna lienpi toh a sugim dîng uhhi.
6 Nanleh, keima’n ka lêngpa pen Zion muol siengthou tungah ka tung dîng hi.
7 Topa’n ka dânpieh ka phuong dîng hi, ciin ei hil hi.
Tuni in keima’n nang ka’ng hin ahi a, nang pen ka tâ na hita hi.
8 Hing ngên in, sien cinthu phawhlou na gouluo dîngin ka’ng pedîng a,
Simlei mongli na goulam dîngin nang peva’ng.
9 Siatûl toh na sâtkêh dînga, leibêl kitênkhêzâh bangin na tênkhêhzâh dîng hi.
10 Tuaziehin, pilvang un, simlei mângte aw,
Simlei tung thukhente aw kihil ciet un.
11 Sienmâng sum bang bie unlen, a nâ sêm un,
Si bang nûi in, lâm bang pâh in kilîng ciet un.
12 A Vontawi dawn bang tuoh in lunghê khava,
A sinlungmuolna nêunou khat ang kuóng tamaleh mangthâi vâteh,
Ama tunga ginna nei mite a hampha ahi uhhi.

La No.3
Aw Topa, ei liengsahte leh dougâlte khaleite bangin pûl u’e,
Nasing vâupate bangin vûmden ta u’e.
2 Zatamte’n panpineilou ci’n nûiciem in ei lêl u’e,
Sienmâng panpi neiloupa’ ci’n ei nuisat uhhi.Selah.
3 Nanleh, Nang î Topa, ka lum leh ka phaw na hia,
Ka loupina leh ka simlu phongtu na hi e.
4 Ka âw nei sun toh Topa mal bang ka kou a,
Ama’n a muol siengthou, panin ei dawng hi. Selah
5 Zâlna lâikhun tunga, ka zâl cieng’n, tuitahin ka kîmu a,
Ka phâimit hâ tandongin Topa’n ei damsah hi.
6 Dougâl zatamte’n mang bang ei kân sawm u’e,
Sâng zatam dougâl gîng vawt si’ang.
7 Zuong hing thou in, Topa aw, aw ka Sienmâng,
Ka dougâlteng kha-hlâng na tawngsah sieng zouta a,
Sien cinthu phawhloute hâ zousie,na tawngsah siengzouta hi.
8 Hundamna Topa’a ahi a, na guolzawlna khu na mite tungah a om hi. Selah.

La No.4
Ka thudihna Sienmâng aw e,
Mal bang ka kou cieng ei dawng in aw,
Ka sinlâi duoi vangût ciengin aw, nangma’n mei bang na thengsah e,
Hekhuo ei tuo inlen mîm bang ka’ng thûmna nâu bang na sâng in aw.
2 Mihing tate aw, bangtanvei ka loupina khu zumna na suohsah dîng uoi?
Bangtanvei, silmangthâithei khu mu bang ngâi in, thudihlou na sûi dîng uoile? Selah
3 Nanleh, Topa’n Amama ngêl adîngin pasiengîngpa pen chî bang têlta hi chi khu
thei un, Ama ka hlat chiengin, Topa’n kei ei dawng na va.
4 Zâu kawm in pheiphung suon inlen, maw si’n,
Na zâlna lâikhun tungah kizaml inlen na lunglâi ah sielzatam in,
Khongâi khinkhian inlen, selung muongta in. Selah
5 Dihtatna kithoinate lân inlen, Topa kûngah na upna ngâ in.
6 Zatamte’n lêl u’e, “Koi e, koute silhoi ei musah dîng?”
Topa, na langmâi vângtâng limlien koute tungah hing tângsah in aw.
7 Selung lâm bang pâhna khu mîm bêm, tâng bêm
Lêt hun cieng sângin nei kipâhsahzaw e, Topa.
8 Muonna toh kidim in, kei ka lum dînga ka ki’muta dîng hi,
Aziehpên damna leh bitna ei guon Aw, Topa nang na hibou hi.

Late No.5
Mal bang hing kou ing e, Mângpa aw e,
Ka tongdam nâu bang na sâng bou in aw,
Ka khongâina gimnamtui in na pom di vawi, Sienmâng.
2 Mal bang kou a nâu bang ka kâna aw, gimnamtui in na sang in aw,
Ka Mângpa leh Sienmâng aw,
Na siengah mîmva bang hing thûm va’ng e, aw Sienmâng.
3 Zîngsang ciengin mal bang ka kikouna aw za vâteh,
Zîngmawng simsiel in, ka mâimit nang lam suon va’ng e,
Mîmva bang ka thûmna nang sieng lam ngat bou va’ng..
4 Aziehpên khelna tuonglam lâm bang pâhpi lou Sienmâng na hi a,
Tuachiin sietna pen nang toh omtonthei lou ahihi.
5 Michinglou khu na mâimit suon na ah ding sih va uh,
Tawnkhiel zousie nangin na huo hi.
6 Thudihlou tonglêlte na suse dîng hi chi ka thei a,
Mângpa’n tuolthat leh zuoutat mi hodîng hi.
7 Kei vâng ahileh, na sâumâng sungah pheiphung ka suon lut dînga,
Na khotuona simsienglou ah, nang zâuna lungsim kuo kawm in,
Na bieh-innpi siengthou tuonglam ah, na sinlâi sum bang hing be va’ng.
8 Ka dougâl zatamte ziehin, na thudihna toh ei pûi in aw Mângpa,
Ka mâimit suon thei dîngin, na tuonglam sizawl bang hing zangsah in aw.
9 Gin-opna kamteng a kam sung u’ah a om lou e,
A sinlâi sung uh sietna in dim e;
A lawl uh hânkuong kihong hi e,
A lei uh toh a zuoupoh uhhi.
10 Lounam bang nuoichimit siengin Topa,
A thumopna uh toh sing bang pua siengta uh heh,
A tawnkhielna uh zatamte ziehin puon bang pâi siengta in,
Aziehpen, amahaw’n nang dou siengta uhhi.
11 Nangma a ginna neite lâm bang kipâh uh heh,
A aw neisun toh kikou in kipâh uh heh,
Aziehpen nangma’n amahaw na hung hi,
Na min hêmthei bang loute zong lâm bang pâh uh hên.
12 Mithudih na guolzawl dînga, sênlâinâu bangin pom in,
Deisahna toh pom vâchin, lum leh phaw toh na tuom dîng hi.
Mawna nei in phuong in Mângpa.

La No.6 13/4/07 8.50 A.M
Aw Topa, na sinlâimuol ciengin ei sielphaw si’n aw,
Na sinlung awilou ciengin tonsiel bang ei sât si’n aw.
2 Loutuol patpuon bang nêm ing,
Hekhuo ei tuo siem bou in aw,
Topa ka gu ka tângte khamsiengta ei sudam in aw.
3 Ka hlagâu zong bâgawpta e,
Aw Topa bangtan lâhtui bang thâm dîng ne’ ?
4 Aw Topa, sul hing hei kia inlen! na khotuonate zâlin,
Ei hundoh inlen, ei hundam in.
5 Sina hânkhûh tuol ah, nang theizingna om sih e,
Kûlsîn sungpan ko’n lâm bang na’ng pâh diei le?
6 Zânkhuo’n dam bang tâu ing, duonglâi vulvaniang ing e,
Zâlna lâikhun taikhuovâl luoi bang kiveiden e,
Sênnâu bang kihlimmaw’ng, luonhli li bang cing e.
7 Lungzuon zatam sielsiel ing, phâimit simkhuozîng e,
Dougâl zatam mâimit suon ing, pâh bang muolta e.
8 Ka kâ ka mâuna Sien in nâu bang sâng e,
Zînlêng kolbu tawnkhelte aw, ka sieng tâisan u’aw ,
9 Topa’n ka thûmna mîm bang sa’ng e,
Ama’n ka tâuna ei sânpieh na va!.
10 Ka dougâl zatamte mâizumta heh, buoizâh gawpta uh heh,
Sul hei kia uh hênlen, simzawng bang mâizum pai uh heh.

La No. 7 22/4/2007 9.40 a.m
Ka selung kimsiengna, kei’a Zuo Sienmâng aw,
Ka sinlâi gil na siengah beng bang ngâ ing e,
Tonsiel bang ei sâtsât zatamte huongzawl pan,
Sál bang ei tandoh inlen, ei hundam in aw.
2 Nei hundam sih leh hûmpi nêlkâi in sangsa,
A baw kalâu bang amahaw’n ei bottel va uh,
Ei hunkhedoh dîng koima om sih e.
3 Aw, Topa ka Pasien, tawnkhielna ka bawl a,
Ka khuttung a tabang tawnkhielna a bân a’leh,
5 Ka dougâl’n ka lâukha tonsiel bang ei sâtnên heh,
Ama’n ka nuntâtna tuoltang dênna’n nei henlen,
Pâh bang ei kitawina al bang mangthâi heh, Selah
4 Kei toh gâlmuongpa khu ke’n gamsegûl banga ka viel leh,
(Vângkâi loupi a, ka suotâtsah ka mêlma hi e).
6 Aw Topa na lunglâihe duoisah inlen, zuong hing thou inlen,
Gie bang hing kizûn vawi, ka dougâl lunglâihe zatam e,
Zuongthou inlen, na thupieh thukhenna ei neipieh ta’n.
7 Tuaciin, mizatamte’n sang bang a buolna u’ah,
Lam bang pâh in, khuoi bang a’ng bawm dîng u’a,
Tuaziehin, na thangvân sâng pan, sûl hing hei kiata’n aw.
8 Topa’n mizatam tung’h thukhen va’n,
Ka thudihna leh ka dihtatna sulzûi in,
Kei tungah thu hing khenta’n aw, Topa.
9 Aw, sinlâimuolte khelna simlei bang tawp hên,
Sizawl bang zangte khuom bang khawkip in aw;
Tuonglam bang zang Sien in sinlâilung mâitmit suonzaw e.
10 Hlîm bang ka kisunna Sienmâng hi e, sinlâi siengte hundampa
ama hi e.
11 Thudih Sien in khenta e, singunei tung’h nisiel Sien lunghê
taluo e.
12 Sûlnua a’ng hei lou leh, a nâmtem tâthiem a,
A kangthal kuoizou in, a kamta e
13 Ama’n zong kûlsîn tanna bântawite a siempieh a.
A bawlsete tangthal muazum lâitan e.
14 En vawi, ama khu tawnkhelna, toh dimletzou hi e,
Tatsietna a sinlâi sungah pâi bang kuo e,
Sing bang káwi simthu, beng bang puo hi e.
15 Sina guomthûh a toukuohta e ,
A guomthûh tawkuoh sungah thel bang a keta valien e.
16 A simlu tung’h a tatsietna’n law bang a’ng khu kia va’n,
A gumtatnate pen a kânkot siengah sûlheikia va e.
17 Sienmâng a cinthu sîzawl bang a zang, lâm bang pâh va’ng e,
Tunglûnpên Sien min pâh bang tawi va’ng e.

La No. 8
Aw, Topa, koute Topa, simlei tungah,
Na min ni bang a lûn a, zâng a lawi bang kithang den e!
Thangvân kânla sângsawn ah na loupina ni bang tâng e.
Thangvân sâng ah na loupina dawngkhawnsah cie!
2 Sênnâu vondeite tonglêl vângin,
Na dougâlte pal bang nanna dî’n, zaitha hâtna nei guon a,
Nang zaitha hâtpen na hia, na dougâl sing bang sie cie!
Batphulapa ning bang ngûisah cie.
3 Na siemsa thangvân kânla sângsawn, aw, ke’n selung ka siel ciengin,
Nangma siembawl solhlapi leh si-alte.
4 Miliem bang ahia, nangin na ci ngaituo lawmlawm buong aw e,
Miliem vontawi, gâthâng bang nang vê lawmlawm aw e?.
5 Ama pen na kûisiemte nuoi lien ah na siem a,
Zâtâtna leh loupina mânglukhu na khuhsah aw e.
6 Na siembawl cingteng, na siemsateng kuom bang luosah cie,
A bânzâl neiah silcinteng sing bang sie cie.
7 Tute, bawngte, lawite, sielte tualeh ganhing cinteng,
8 Tunglêng vate, kângtuipi limngate leh a sunga piathei cinteng,
A bânzâl neiah sing bang sie cie.
9 Aw Topa, koute Topa aw, na min bangzatah a ngai e chi!,
Simlei tungah na minngainou hêmthei bang louchimla ung e.

La No. 9 14/8/2007 12.20 PM
Ka sinlâilung zousie toh, Sien aw, lam bang na’ng pâh va’ng,
Na silsiemsa loupiteng ke’n phuongzâh va’ng.
2 Na tungah ka lâilung dam vangût e, sî bang nûi ta’ng e,
Na minngainou sûnnâu bang zaila’n hing awi va’ng e,
Aw, nang Tungnungpênpa.
3 Ka dougâl zatam sûl a’ng hei ciengun, na vântuol mun ah,
Kipalpua sieng va un, mangthâi siengta va uh.
4 Aziehpên nang’n kei thuneina leh kei lunglam na thei hi,
Na mângtouna ah na tou a, thudih na khen hi.
5 Nangin lawkite na house gawpzou a, migiloute na sumang zouta hi,
A minte uh, kumtawn kumtawn adîngin na sumil zouta hi.
6 Aw, dougâl, suhsietnate tawntung in a tawpta hi,
Khopite na suse zouta a, a muolsuongte uh toh, mangthâisiengta u’e.
7 Hinanleh, Mângpa khu kumtawn in a hingzing dîng hi,
A mângtouna khu thukhenna dîngin a siemta hi.
8 Ama’n simlei tung thudih in thu a khen dínga,
Ama’n mite tungah dihtatna toh thukhenna vâi a hawm dîng hi.
9 Liengvâite dîngin Topa kibutna ahi dînga,
Hesuo genthei chienga tâina ahi.
10 Na minngainou theite’n, lumsuong bang a’ng bel uh,
Aziehpên Ama sang bang suite pen Topa’n tâisan sih hi.
11 Zion a buol Ama khu zaila ngai in lam bang pâh va ui,
Mi zatamte lah ah a a siembawlte leh a phatnate phuongzâh un.
12 Sisan lam sûichienna a nei in amate a thei hi,
Ama’n kingâingiemte nâu bang kâna a hai sih hi.
13 Hekhuo ei tuo bou in aw, Mângpa,
Kei ei hote khutsung pan a,
Ka thuoh hesuona ei theipieh in aw,
Sina guomthûh dawngkot pan a ei kâitoupa na hi.
14 Tuachiin Zion tanu tunkot ah,
Ke’n nangma lam bang hing pâh va’ng,
Na hundamna sungah kipâh zingta va’ng e, Mângpa.
15 Lawkite î, amahaw bawlsa guomthûh sungah a tummang siengta u’a,
A pilthâng siete u’ah, amate a awhlia siengta uhhi.
16 Mângpa khu a thukhenna a vâihawmsiem na vângin a kithei hi,
Sinlâimuolpa pen ama pilthâng kamsa sungah a awhta hi,
Hig-gã´ion, Se´lah.
17 Sinlâimuol leh Sienmâng thei bang hai,
Namchin teng pen kâmmei vângkhuo ah gimthuoh va uh.
18 Miliengvâite a kimangngil den sih dînga,
Mizawngte kinepnate zong a mangthang tawntung sih dîng hi.
19 Zuong hing thou in, Topa mihingte vâihawmsah si’n,
Na mâimit suonna ah, lawkite khu kithukhenlu hên.
20 Zâuna lunglâi guon in, O, Topa, namcin zatamte’n
Mihiem ahibou u’hi, ci khu a’ng kitheidoh nadîng un. Se´lah.

La No.10. 19/8/2007 11.00a.m
Ò Tópa bangzieha kei pan a, váng-ìnlá na ta’ì?
Ò Tópa bangziéha kéi genlieng nei et lou a, na phâimìt na sêl ahiei?
2 Migilòu in kiliénsahtáhin mizawng a génthèibâwl valién hi,
Amaúte’n a ngaituosa uh a silbáwlté sungah kithunlût valéh úh hên.
3 Migilou in a lungtang deigawna a kiphatsahpi phuàt léhlòh a!
Tópa huottah êngsiétna khu thuphâ a pe phuàt uh hi.
4 Migilòu in a kilétsahna sahmêl ziehin Tópa sang bang sûi lou hi,
A lungsim zóusie ah, Tópa a òm váwt síh hi.
5 Ama gamtátnate khu a huòise zing ahia;
Na thukhénna pên ama’ mâimit suòn phâh dîńg guol ahi síh hi.
Tópa’n a mêlmate pên hùimút suong sè a bángsah hi.
6 A lungtáng sungah ama’n hichi’n a dàpkuò hi;
“Kei pên ei kisulohta sihva, gèllieng kici póuma sínkha náwn si’áng”, a chita hi.
7 A kambém sungah osié a dim a, zuóu leh nâl tóh a kidím hi,
A lei néiáh khèlna leh thulìmlòuna a óm hi.
8 Khodung gáwllám thu‎òm îsìpna mún áh a dàptou a, mâwneilou khu a thàt zêl hi,
A mìt-hà in mizawng a dou hi.
9 Hûmpînélkâi in a kuò sunga pátsa sáté a dàpngâ bángin,
Mizawngte a dàpngâ khínkhíán hi,
A lênpí kàmsa sungah mizâwngté khu a huóilút hi.
10 Mizáwng khu a hûplút thèina díngin a bóhkhùp a, a kingiémkhièt phuát hi.
11 Pasien in tuami mizáwng khu a mángngìl in a ngáituò a,
Pasien sahmêl kiphuolmángsàn mukiathei malmal lòu dîńgin a tuót hi.
12 O, Tópa zuong híng thóu ìnlen, na bânzâl híng zâhdoh ìnlen,
Kingièmkhiètpa khu híng mángngìl sí’n o.
13 Migilou in bangziéha Pasien a simmaw ahiei?
Ama’n a sinlâi sungah Pasien tûlmaw sì’âng a chi zíuziáu hi.
14 Khèlna leh gènsiétna na muzóuta a, na enzóuta hi,
Na khùt sunga na sankia(requite, return, avenge)theina dîngin a zawng khu na kûngah hing kipelût heh, Nangma paneilou panpi na hi.
15 Migilòute leh mikhélte bânzâl bantán in aw,
A khélna zousie sûidoh sieng in.
16 Topa pên kumtawn kumtawn adînga Lêngpa ahi,
Lawkite khu Ama lênggam sungpan in a mángthâita uh hi.
17 O, Topa kingièmkhiètte deigawna na zâhpièh zóuta a,
Nangma’n a lungtángte úh na siempiéh dí:ng hi.
Na bíl in amaúte kikóuna na zasah dí:ng hi.
18 Kibawlgenthéite leh paneilòute tungah thû a khen dí:nga,
Tuachiin léitungmi in a bawlgénthèi nawnlou nadí:ngin.

La No.11
Tópa tungah ka gínna khuòm bang ka phutdèn a,
Lênmuol khûp in lâukhá, vá bang lêngmangta’n ci si’n aw e!
2 Migilòute’n hiémzàh phut in, a thálte kuòita u’e,
A tháltángté toh sinlâi siengte kâplia dîńgun a kuòinêmta uh hi.
3 Suóngphûm khu chîmkhêta leh aw e,
Mithudíhte’n báng a báwlthèi dí:ng uóilé?
4 A biéhinn siêngthou sungah Tópa a buol a,
Tópa mângtouna khu vânt‏úng kânlâ sângsáwn ah a òm a;
A mâitmìt suón in mihing tâté a a khotuo a, a ze-ét khínkhiàn hi.
5 Tópa in mithudíh a ze-ét lét a, hiná:nleh migilòu leh gâlgumnawte a huó hi.
6 Migilòu túngah lênthâńgte, kâtsuong(brimstone) leh meikuongpi a khièh dîńga,
Khopihûi se mama in a sêmmangta dîńg uh hi.
7 Thudih Tòpa in thudih thumá:n a ît a; sinlâi siengte khu a mâimit in a suón chimla
vangút hi.

La No.12
Tópa aw, ei panpi in, mithudih ómta síh,
Migin-óm zóng mihing táté lah ah a puátà hi.
2 Michìn in, a innvêngte uh kûngah bangmalòu chinteng a lêl u’a,
Lungsim kûlthúh kop kuòkawm in, kam leh muâ nâl in thu a gên uhhi.
3 Tópa in kam leh muâ nâlte a âttán dîńga,
Kilétsahthûte gênnâ lêi khu a âttán dîńg hi.
4 Amahaw’n ‘Ka kam leh ka muâ uh toh ka suóhta dîńg uhhi’ a ci u’a,
‘Ka kam ka muâ kou’a ahi’ a ci u’a, ‘Kòi e, kóuté túngâ tuong ? ci’n a kilétsah uhhi.
5 Mizâwng kigénthèibáwlnâ mi-ngâu kâ leh mâunate theita’ng, túin leh, ka thoukhe
dînga, Keima’n ka vêngbit dîńga, a simmàwte apátìn ka kâidóh dîńg hi.
6 Tópa thûté khu thusiengthou ahia, méikuong sunglâi a, dangkâ sagîvéi kihá:lvá:m
siéngsét bàng ahi.
7 Tám khanghóilòu lah a pánin, Ò Tòpa amaté vêngbít inlèn,
Ò Tòpa kêm táwntúng in àw.
8 Migilòu pên a kipâhtàwi ciengin amaúté a thangpha mama leng uhhi.

La No.13 18/Nov/2007 12.00 O’clok
O, Tòpa bangtàn néi mángngíl dîńg ahiéi ?
Kùmtàwn âdíng ahiéi? Bángtàn na mâimìt beng bàng na sêl di’éi màh?
2 Bángtàn ka hlagáu túngáh ka kihênêm di’éi àw e?
Bángtàn ka dougâl ka túngáh a tuong di’éi âw e?.
3 Ei khotuó ìnlen ka kikòunâ áw éi zâhpiéh in àw.
Ka phâimìt hing tângsah in aw, tuáchiâ néi báwlpiéh síh léh,
Mìtsînna khuô áh sîna ka tuóhkha dîńg hi, Ò ka Tòpa Pasièn.
4 Ka dougâlpa in, ‘Ama khu ka nuòinétzóutà hi’ a chi kháh sángin,
Ka thúmna pen gimnam tui bángìn éi sânpiéhtà nàw in,
Éi génthèibáwlté’n ka liêngvái chiéngin lâm bang a kipáh u’e aw.
5 Hinánleh, na khotuòna lum báng ka suong zíng hi,
Na hútdàmna ziéhin ka sínlâi lâm bang kipâh hi, Tòpa.
6 Tòpa’n ka kúngtúng áh phátna zóúsíê a’ng buòh sùh a,
Tua ziéhin zailá ngàitèng tóh Amá ka pâtàwi dîńg hi.

La No.14 18/Nov/2007 1.05 O’clock
Mimâw’n sinlâi sungah, ‘Pasién óm síh hi’ a cizóutà hi.
Amáte khu a muòt ahi u’a, mûdâhuoi nâté a tóng zóutà uhhi,
Silhói bawl kòima khatbêh a òm síh uhhi.
2 Pasién thèi leh sûi a òm éi ci’n,
Tòpa in vântúng sâng pànin mihing táté a ensùh hi.
3 Làmhlàng tuónpíl ngén ahita uhhi, a ûnpí un, a buasiengtá uhhi,
Silhòi bawl koima khatbêh a òm sih uhhi, khatbêh zóng òm váwt sih hi.
4 Tàwnkhièlté’n lungsim a néi sih uh amah?,
Ka míté tânghlâ nêh bángìn a ne ziéu u’a,
Tópá min hêmthéi bángin a lóu ngái sih uh hi.
5 Pasién pen khang thudih toh omton ahiziehin;
Amate pen zâuna toh a kidim uhhi.
6 Liengvâipa’n Topa hlîm bang a bêl ziehin,
Ama’ thuhil nangin na nûisat ziéu hi.
7 O,Israel hutdamna khu Zion sung pan a,
hing kipandoh ahi chi khu thei chiet unlen,
Topa’n a mite saltanna uh a’ng sûtpieh chienginleh,
Jacob a kipâh dînga,Israel a lungdam dîng hi.

La No. 15 18/Nov/2007 1.08.00 to 1.35 P.M
O,Topa na biehbûh sungah koi a buolthei dîei?,
Na muol siengthou tungah koi a têng dîei?
2 Dihtaha kalsuonpa,dihtatna toh nasêmpa,
A lungtang toh thudih lêlpa,tamte ahi uhhi.
3 A lei toh migênseloupa,a innvêngte tunga silsie bawlloupa,
A innvêngte hâmseloupa ahi hi.
4 Topa gîngte zânapepa;nanleh a mâimit suon toh migilou musitpa,
Ama’ kisietbawlna zieha phubâ lâhsawmloupa,tamte ahi uhhi.
5 Summêt sâng vâlkâi a,hawmloupa,
Mimawl tunga noptuomna laloupa,
Tamteng zousie bawlpa khu a kisulohzou vawtsih dîng hi.

La No.16
Ei kêm in Topa, aziehpên nang tungah ka ginna ka’ng ngam hi,
2 O! ka hlagâu in, ‘Nang ka Topa na hi; ka phatna a’ng kuonna na hi’ a chi hi.
3 Lei a om misiengthoute,mihoipênte amate tungah ka nopna zousie a om hi.
4 Koizong pasien nuadel,amate sisan kithoina ka pom sih dînga,a minte uh zong
ka nephu in a lou tuonsih dîng hi.
5 Topa khu keima gamluo phalkhat leh keima dawnna khuot ahia,nangma’n
ka goutan dîng na koiching hi.
6 Gam nuom leh mun hoi na gamgiteng kei’a dîngin a kigîtta a,
Gou siengthou ke’n ka nei hi,aw nuom sâm e!
7 Thuhoi ei hilzou Topa phat va’ng;
Zân lâi a,salêng ka tuon chiengin
Ama’n ka khuttu in lampi ei hil hi.
8 Ka masangah Topa ka pangsah zing dînga,
Aziehpên Ama ka zietlang ah a pang a,kei ka tawn sih dîng hi.
9 Tuaziehin,ka lungtang a kipâh a,ka loupina a nuomzouta a,
Ka pumpi zong lam-etna toh a kitawldamta dîng hi.
10 Nangma’n keima hlagâu gawtmun ah na nuasie sih dîng a,
Nangma misiengthou zong muotna na tuohsah sih dîng hi.
11 Nangma’n hinna lampi nahing kawmu dîng a,
Nang opna ah nopna bukimna ka ngâ hi,
Nangma zietlang ah,nopna tawptheiloute a om tawntung hi.

La No. 17
Thudih kikouna khu dawnpieh in,O,Topa,
Kam leh mua zuou lou patsa hing pawtdoh,
Ka kâna leh ka mâuna na bildaw inlen ei zâhpieh in aw.
2 Ka thuoh dîngte nangma sieng pan in hing suoh hên,
Tan bang kimna na mâimit in suon zing hên.
3 Ka sinlung tui bang sieng na muta a,
Zân in zong na mu sieng a,na theichienta a,
Ka kam leh ka mua pen in khelna tong dîngin na sêsih hi.
4 Mihingte silsep toh kisai nangma thu gênte bangin,
Sumang panin kei nei hundam hi.
5 Na bânzâl khau toh ei tu inlen,
Ka kalsuonnate kipalpualouna dîngin khuom bang ei dou in aw.
6 Ei dawng vâteh chi’n na min mal bang ka’ng kou e,O,Sienmâng,
Na bil ka sieng lam ah hing ngat inlen,ka hâm ei zâhpieh in.
7 Vâng mu bang nei ngâina ni bang tângsah vawi in aw,
O, nangma ahing ngamte khu a dougâl zatamte patsa in,
na bânzâl ziet in na huhing hi
8 Na mâimit suon chimla’n ei en ve’n,Topa
Na hlalîm nuom neiah nga bang lêng va’ng ,Sienmâng
9 Ei gentheibawlte patsa’n,sang bang a’ng thâ sawm,
Ka dougâl huosete patsa’n.
10 Amate pen ki-uongsahna toh kidim uh ahia,
Tungsûnni bangin lûn hai e,chi’n tong lêl den u’e.
11 Amate’n a’ng kuolkipzouta u’a,
Lukûn in a mâimit uh kei langah a’ng suon pheita u’e.
12 Humpi nêlkâi sahing dugaw bangin tuachi’n,
Humpinou bangin nêh dîng buh in,
Mun îsip lahah a dapvâh kawikawi hi.
13 O,Topa zuong hing thou inlen,agilou khu thalpaisuh in aw,
Gilou-na nâmsâu patsa’n ka hla hing hundam in aw.
14 Mihiemte nangma khut pansa’n, O Topa,
Tami sietlei a mihiem gouluote pansa’n,
Na goumanpha phuòl toh a sung a lâi na dimsahte,
Tá leh nâu toh a kidimta u’a,sildangte pen nâusênte díngin na henpieh in.
15 Kei vângin,thudihna in na mâimit ka suon let díng hi,
Nangma toh kibanga ka khahlaw chiengin ka taita díng hi.

La No. 18
O, ka thahâtna Topa ke’n na’ng ît va’ng e,
2 Topa pen ka lumsuongpi leh ka kulpi ahia,
Ama ei hundampa ahi,ka Sienmâng ka tha,ka zung,
Ka kibâtna; Ama khu ka muong dínga,
Ka suohtâtna kí leh ka khuompi ahi.
3 Lam bang pâh thei,Topa mal bang ka kou va’ng,
Dougâl zatamte patsa’n siel bang ka suohta díng hi.
4 Sìna lummei bang a’ng zîng e,
Sien theilou sîngta zatamte’n
Ka lâukha zil bang líng u’e,
5 Meidíl in kâmmei bang ei bawm e,
Gàtháng in ei kham e
6 Sinlâi mei bang a zín chiengin,Topa mal bang ka kou a,
Sienmâng aw e, chi’n mal bang kou ing e,
A biehbúh sungpan in ka aw a zâkhie hi,
Nâu bang ka kâna,A bil in ei zâhpieh h.
7 A lungthahna siel bang lien e,
Simlei zil bang líng,luòi bang kivei,
Tâng suongtawphate zil bang kithing e!
8 A kuonâh sungpan khumei siel bang suoh e,
A mua pansa’n kâmmei kuongpi pawtdoh e,
Suongmeihol tawkuong e.
9 Thangvân sângte thal bang a kápkhie e,
A kéngtot nuoi khu simzìn in zêl e
10 Vântungmite tungah va bang tuong e,
Huisi dam sêm tungah va bang lêng e
11 Ama’n simkhuozîng sang bang kibuhna’n zang e,
Khimzîng tûipite Ama puonbûh hibou e,
Khimzîng lummeite zong hi veve e
12 A vângtâng mâi ah lummei zâme, dâi bang theng e,
Thangvân gielpite leh kâmmei âm pimpem,
Bangmalou suohta e.
13 Thangvân sâng lel dawnte patsa’n Topa vânging bangin kikou e,
Sângpênpa’n a aw khu gielpitangte leh kâmmei kuong a guon e.
14 Hi e,a thaltangte a kâpkhie a,amaute a thêzâhta uh e,
Thangvân lâiling kânsâng leldawn panin sepsuh e,
Sang bang tâizâhta uh e.
15 Topa na nâhkuo sungpan a hu pawtkhie in tongluong in,
Simlei tuite leh leitung suongtawpha mîm bang piengsah e!
16 Tung thangvân pansa keima a’ng lâhkhiet,a’ng khiehsuh,
Tuite panin keima a’ng sawhdoh hi
17 Ka dougâl zatamte leh ei hote lah panin
Ama’n ei hundam a,aziehpen, kei’a díngin ka melmate hât sêngtaluo e
18 Ka hamsiet ni in amate’n ei kham den kêi u’a,hinanleh Topa khu ka bitna na hi e
19 Munzâng nunnuom zâu lah ah sang bang ei pui zêl a,
Kei tunga Ama a lungkim a,tuachiin ama’n sal bang ei huhing hi
20 Topa in ka thudihna dungzuiin,lawmman ei sângsah a,
Ka gamtat sienthouna dungzuiin ei guon hi
Na zaidamna in keima ei thupisah hi
36 Ka kêngtotpha na golsah a,tuachiin ka kêngte a kipilta sih hi
37 Ka dougâlte sûlnung ka zui a,muol bang ka khûpzouta a,
ka manthâisah masangsie’n ka kinuale sih hi
38 Thoutheikiata lou díngun ka sâtliem sieng zouta a,
Ka kêngte nuoiah nasing bang ka shie siengta hi
39 Aziehpen,nangma’n dougâl thahâtna kawngga nei gâhsah a,
Keima ei doute khu nangma’n ka nuoinet in na koita hi
40 Nangma’n ka dougâlte ngawng zong nei pie,
Tuachiin ei mudate ka suhmang thei nadíngin
41 Amate aw sângtahin a kikou u’a,a dawng díng koima a om sih a,
Topa kûngah zong a kikou u’a,hinanleh Ama’n a dawnbut sih hi
42 Tuachiin,vutvâi ka suo a,hui mût bep díngin ka sâtguoi sieng a,
Gawllam dunga kituonchîl díngin ka pâikheta hi
43 Mite kidouna panin nei hundamdoh zou a,
Tuachiin lawkite; ka mithei ngai loute,
Makâi in nei siem,amate’n keima na a tong díng uhhi
44 Ka awgin a zâh chiengun ka thu a mang díng u’a,
sîngdangte ka khut ah a’ng ki-âpkhe díng uhhi
45 Sîngdangte a mielsuh díng u’a,
A kibuhna munte u’ah,zâu pum in a om díng uhhi
46 Topa hing zing e,ka suongpi ka patawi hi,
Keima hundamna Pasien khu patawi in om hên
47 Keima phubala khu Pasien ahibou a,
Ama’n mite ka nuoinet díngin a koi hi
48 Ka dougâlte pansa’n ei suohtasah a,
Kei ei doute sângin tungtuong zaw in nei domtou a,
Mihuhamte panin nei hunkhie hi,Nangma’n
49 Tuaziehin,O Topa,lawkite lah ah Nangma ka’ng phat dínga,
Na min zaila ngaite toh ka phat díng hi
50 Hundamna thupi Ama in A lêngpa kûngah a peta a,
Tualeh A thâunupa tungah khotuona a lahta a,
David tungah zong a lahta a,tualeh a hlâh a suonte tungah
kumtawn adíngin a khotuona a lahta hi

La No. 19
Tunglam thangvân sângte’n Sienmâng loupina lam bang pâh e,
Thangvân kânla sângsawnte’n a thupina langsah u’e
2 Ni sim in,a tongluon vânzawl lâiah,zokuom bang thâwn e,
Zân sim in,a sinlunggil va bang phawng e
3 A awgin kizâhlouna hâm leh pâu mawngmawng om nawn si’e
4 A hlâh a suonte’n simlei zêlta e,
A tongluonte’n simlei mong zêl e,
Amate sungah tung sunni puonbûh suong e
5 Moupa cinthu zîngni tâikhuovâl gilbu-al langmâi lang bang e,
Tâihât zîngni kitâidemna lâm bang pâh bang e
6 A sûlheina cin thangvân mong pat mong in zêlsuoh e,
A heina a lênna cin simlei gûl bang vielkuol e.
A hu sua huikhi bang lângin,sim leh thangvân lang e
7 Mângpa dânpiehte sim bang kim e,hlagâu a hleng a,
A thupuonte pêlngai vawt si’a,mipilte a mawlsah hi
8 Mângpa dânpiehte sîzawl bang zang e,
Sinlung lâm bang pâhsah e,
A thupiehte damtui bang sieng e,phâimit va bang pil e
9 Mângpa lâuna sîtui bang sieng kilkel e,khuom bang kip den e,
Mângpa thukhennate sîzawl bang zang e,sûnni tâng bangin dih zing e
10 Hima e! tahaw pen ngûn izaw!, ngûn tah siengzawte sânga
kideigawzaw ding hi e, khuoizu leh khuoibâl sânga hlumzaw zong hie!
11 Tua bân ah,tamte in na suohpa a kithuhil a,tualeh tamte
a kizûi leh nuomman lienpi khunah a om hi.
12 Koiin a khielna a theithei diei mah?
Nangma’n ka dap tawnkhielnate panin ei siengsah in aw
13 Mawna liente patsa’n na suoh ei humbit inlen,
Huoisetaha,tawnkhielte’n ka tungah nuomtuol hing tuonsah si’n aw,tuaciin keima dihtat ta va’ng in,tualeh tawnkhelna lienpi patsa’n kei pen mawnabei in hita ve’ng
14 Ka tongluonte,ka sinlâi sung kûlphûm tongluongte, na mâimit
suon in sum bang ît tahên, ka tha,ka zung,ka hundampa O,Mângpa.

La No. 20
Simlei buoina dawn bang na tuo ni ciengin,
Topa’n hlim bang nang sung a,
Jakob Sienmâng min in lum bang na’ng sungta hêh
2 Biehbûh panin huna ei hlâh in aw,
Zion tungtawn in ei hâtsah in aw
3 Na sillat zousie theizing in aw,
Nang’a dínga kihâlna sillat na sâng in aw,Selah
4 Na sinlâilung a om bangin ei guon in aw,
Na togndam lêl khu guo bang ei khieh in aw
5 Na hundamna lâm bang pâh va ung e,
Tualeh,ka diellapte uh Topa min in khâisâng va ung,
Topa’n na nget zousie na’ng peta hên
6 Topa’n a thâunûlsa a hundam hi,cikhu thei inlen,
A vân siengthou mun panin a kikouna aw a za dínga,
A khut zietlang toh ama hundam va
7 Mi kimkhat in lêngtâi(kângtalâi) a ngam u’a,
Kimkhat in sakolte a ngam u’a,
Hinanleh,koute’n ka Topa uh ka Pasien uh min theizing va ung
8 Amaute a pua u’a, tuoltang dênna’n a kineita e,
Hinanleh,eite pen i zuongthou kiata u’a,
Sia khuom bang i kip denta uh e
9 Ei hundam un Topa aw,ka liengvai ciengun
Kumpipa’n ei dawng paita hên.

La No.21
Aw,Topa lêngpa’n na bânzâl khau a kipahpi díng a,
Na hundamna sungah kinâhpâh ve’n izaw !
2 Nangma’n ama lunglâi gulte tuoiguo bang na khieh a,
Tongdam luonsiem a’ng luon a,na sieng a,
mîmva bang a’ng thûmna khu na îh sih e,Selah
3 Nangin guolzawlna hoi zousie na guon a,
A lutung ah,ngûn siengthou lukhu na khusah hi.
4 Na kûngah nuntâtna mîm bang a’ng thûm a,tuaciin na pie a,
Damsawt kumkhuo zong a’ng thûm a,na na pie hi.
5 Na hundamna sungah a minthanna a lien a,
Zâtâtna leh loupina ama tungah na pie hi.
6 Kumtawn a díngin,a vânglien pên in na siemzou hi,
Na sahmêl toh ama khu nâhpitahin lam bang na pâhsah hi.
7 Topa pen lêngpa’n a gingta a,
Tuachiin Topa thupipên khotuona zâlin ama a det zing díng hi.
8 Na bânzâl zeitha in na dougâl zatamte a nuoinet díng a,
Na bânzâl ziet in nangma hing mudate a zou hi.
9 Na he chiengin amate meiphuol kileh na suohsah díng a,
Amate khu Topa in a valtum siengta díng a,
Meikuongsie in a kâtum siengta díng uhhi.
10 Simlei zatamte panin a hlâh leh a suonte uh,
Mang bang na mangsah díng hi.
11 Na tungah silsie a’ng bawlsawm u’a,
Sitheina vanzah toh a’ng thâsawm vâng un,
A lawching thei tuon sih uhhi.
12 Amate kâp dínga,na thaltangte na kuoi ciengin,
Amate zâu in nangma’n kinuaheisah vâteh,
13 Nangma bânzâl hâtna zâlin,nang kipâtawi heh,
Na thahâtna ka phat díng u’a,zaila ngaite toh ka’ng phat den díng uhhi.

La No.22
Aw Sienmâng ka Sienmâng,bangdi’a sang bang nei tâisan e,
Bangci a, gamvângla mun a om a,na panpina nei khieh lou e,
Nâu bang ka kâ,ka mâuna zalou namah?
2 Aw,ka Sienmâng sûnni tân ciengin nâu bang ka kap a,
Hinanleh, nei zâhpieh sih a,
Zânkhuo sawt ciengin zong ka sip zou sih hi.
3 Awle,Nangma Siengthoupa aw e,
Israel pâhtawinate nangin na ngâ zing aw e.
4 Hima e,ka pu ka pate’n nang gingta u’a,
A ginna uh na tungah a’ng ngam u’a,
Tuaciin nangma’n amate na hundam hi.
5 Nangma kûngah nâu bang a’ng kap u’a,
Tuaciin na na hunkhie a,
Amate’n na’ng gingta u’a,na buoizâhsah sih hi.
6 Hinanleh,kei pen mihing hi nawn si’ng,
Lungnou bang bep ka hia,mihiemte etsat ka hi giap a,
mihingte musit hita’ng e.
7 A’ng mu sunteng in ei nuisat a,ei ensan ta e,
Lusu kawm un,a leisan pimpemte toh hici ei gensie uhhi.

8 Ama’n Topa a gingta hi,tua ziehin Ama’n hundam na ve’n,
Ama khu a mâimit suonlana ahia,Ama’n hundam heh.
9 Hilehzong,ka num sûl sungah pat ei na suohsah nangma na hia,
Ka nu nawitui ka tawp lâiin nangma’n kinepna nei guon hi.
10 Ka nu sûl sungpan a na tunga ei kingam ahia,
Ka nu gilsung pansa a,keima Pasien nahi tabou hi.
11 Buoina leh gentheina nâita,ka kûng pan gamla si’n aw,
Azieh ahileh,panpi díng koima om sih e.
12 Bawngtang tampi’n gawlpal bang ei îm kîmkot ta u’e,
Bashan bawng hâtte’n ei kuolkumta u’a,ei buoisahzâhta u’e.
13 Humpi gilkiel sa dugaw bangin a kam kâh u’a,
Ei êhmal nuom ziehun a hâwh vapom uhhi.
14 Damtui bangin ei kibota e,ka gu ka tângte kisongsolawita e,
ka sinlung khuoilu zun bangin ka ning sungah zun siengta e.
15 Hlêngkam gawtâ bangin ka zaitha gawtâta e,
Ka lei in ka khahlâng a liehtou e,
Sina vutvâi khu lah ah nangma in ei pûi cie.
16 Se-uite’n gawlpal bang ei ûmta u’a; migilou hon in ei îmkuolta u’e,
Amate’n ka khut leh ka kêngte sunta u’e.
17 Ka gu ka tâng zousie ka gên maithei a,
Ei en pempom u’a,mithla louin ei dugaw et uhhi.
18 Ka puonsilte kituin phun a sân u’a,
Amahaw’n a tehteh in a kihawmta uhhi.
19 Aw, Topa kei ei gamlât da in aw,
Ka zaitha na hi,ei panpi díngin hing kinaw ve’n aw.
20 Nâmsâu patin ka hla hundoh inlen,
Se-uite lah pan ei hundam in aw,kei ngai nang
21 Humpi te sina kam patsa’n ei huhing inlen,
Sakol kîkhatneite patsa’n ei hundoh in aw.
22 Ka u leh ka nâute kungah na min phuongzâh va’ng in,
Mihonpi kikhopna ah nangma hing pâtawi va’ng.
23 Topa zâute aw,ama pâtawi un,
Jakob suonte aw,Ama tawisâng unlen,
Israel suonte aw,Ama gîng un.
24 Liengvâite liengvaina ama’n a ensan sih a,tualeh a ho tuon sih a,
Tualouin zong,Ama mâimit liengvâite suon ngamla díngin zong a koi sih hi.
25 Mihonpi kikhopna ah nangma ka’ng pâtawi dínga,
Ama gîngmite tungah ka thuchiemna ka pe díng hi.
26 Zaidamte’n a nêhkhop mu díng u’a,
Nêh leh tâh kiningching neiin,a lungtai díng uhhi.
27 Simlei ninglite’n theizing uh henlen,Topa langah kiheita uh heh,
Topa mâi ah namchin zatamte bie bang kûn chietta uh hên.
28 Lênggam khu Topa’a ahi a,Ama pen namchin zatamte lah a Uhpipa ahi.
29 Simlei tunga sî bang nuite nâu bang tai va un,Topa khu amaute’n be va uh,
Topa mâiah leivui tuolpuong a kipawite khu Ama bie in,a kûn chiet díng u’a,
Koima’n ama hla a son in a hingsahthei sih díng hi.
30 Suon khat in Ama nâ a sêm van in,Topa mâiah khangkhat in a kisim díng hi.
31 Amate hing pei va un,a mipite tunga Topa dihtatna khu,
Piengsawm momnoute kûngah kihil heh a chita uhhi.

La No.23
Mângpa khu kei ei cing, ka belamcingpa ahia, kei kitasam vawt si’ang,
2 Louhing dawngte pouna mun ah,keima sang bang ei kuolsah a,
Damtui sieng veina mun ah ei kitawldamsah hi.
3 Ka hla a damsah kia a,a min lawi bang thanna díngin,
Ka pheiphung suon, sizawl bang a zangsah hi.
4 Sina kuomthûh gawllam pheiphung ka suon zongin aw,
Sina gîng si’ang
5 Ka dougâl zatamte mâimit suon díngin,
Ningzu âisa toh nei vâhkham hi,
Ka simlu gimthâu namtui toh a nûl a,
Ka hâi ningzu toh a dimlêt hi.
6 Simlei tung tâng bang damsung in,
Na khotuona leh na phatna khu tung sûnni bang tâng zing va’n,
Mângpa sâuhlîm sungah nunnuom limnga bang lâm denta va’ng.

La No.24
Simlei tunga asung a om namci zatamte, nuntâtna nei leh neilou cintêng Tung
Lûnmâng’a ahi
2 Amate pen tuipite tungah ama’n a na phut a, tuizînte tungah a na tung hi.
3 Tung Lûnmâng lênmuol tungah koi a kâthei diei? A buolna siengthou ah koi a dingthei
diei?
4 Bânzâl tui bang sieng nei leh sinlâi sieng pâi bang kuo, a hlagâu khangthei hût sang
bang sûilou leh hlagulloupa, zuoutah a ciemtui neloupa khu ahi.
5 Ama’n Lûnmâng guolzawlna , tualeh a hutdamna Sienmâng panin thudihna a ngâ dîng
hi.
6 Tami khang pen nangma sang bang a’ng sûi khang ahia, na mâimit suon cimlou khang
ahi,O Jakob, Selah.
7 Na simlu thel bang thousah ciet unlen, nou sielkotte leh kumtawn dawngkotte
kângsah un aw, thupina lêngpa hing lût ding ahi.
8 Koi e, thupina Lûnmâng ? Lûnmâng khu a hât leh a lien a, dougâl nanna ah Lûnmâng a
lien hi.
9 Na simlu thel bang thousah ciet unlen, aw,nou sielkotte leh kumtawn dawngkotte
kângsah un, thupina Lûnmâng hing lût ding ahi.
10 Koi e, thupina Lûnmâng ? vângtungmite Lûnmâng?, Ama thupina Lûnmâng ahi,Selah.

La No. 25
O, Lûnmâng na siengah ka hlagâu ka’ng domsâng e,
2 O, ka Sienmâng nangma ka’ng um hi, mâizum ei pe si’n aw,
Ka dougâlte ka tungah lêngsah si’n len, ei nuoinetsah si’n aw.
3 Nangma sûnhâi bang a a’ng ngâh pouma in zumsuo si’n aw,
Ziehbei a tawnkhielte bou zum uh heh, Sien aw.
4 Na tuonglam zotna ei hil in aw Lûnmâng, na gawllam zuina ei hil in aw.
5 Na thudih lam ah sizawl bang ei zawl inlen, ei hil in aw,
Ka hundamna Siengmâng aw na hi cie,
Nangma lim bang bel in, sunni ka mang hi.
6 O Lûnmâng nei khotuonate leh nei hepi-lungsietnate lou bang tul ngai lou ahi.
7 Ka khangdawng hunlâi a ka tatkhielnate leh ka mawnate khu nei khotuona zâlin leh na
phatna ziehin ei mêlcipi si’nlen na theizing si’n aw, Lûnmâng.
8 Lûnmâng khu a hoi leh thutah ahia, tuaziehin,
Ama’n mimawte khu tuonglam pûi dîng hi.
9 A zainêm khu thukhenna ah a lampûi dînga,
tualeh Ama’ tuonglam a hil dîng hi.
10 Ama thuciemte leh thuhilte nâu bang pomte pen Lûnmâng khotuona leh thutah a
tuonglam ahi den ding hi.
11 Na min manmawna dîngin, ka khelnate zatamte tui bang ei siengsah in aw, Lûnmâng
12 Lûnmâng sum bang bepa khu bang ci bang e? ama khu a deilam bangin Ama’n a hil
ding hi.
13 A hlagâu a dâidam dînga, a hlâh a suonte’n simlei kuom bang a luo ding uh.
14 Lûnmâng thugosie khu ama zâute siengah a om a, a thuciemna a lah ding hi.
15 Ka awna lênthâng katlawm ka khut leh kêngte ei sûtpieh dîngin,
Lûnmâng mâimit suon cimla’ng e.
16 Liengvâi leh hesuo ka hi, na mâimit ei suon inlen, hekhuo ei tuo in aw.
17 Ka sinlung buoina siel bang lien e, guomthûh ka kiehna leh
ka gentheina panin ei kâitou in aw.
18 Ka kongkuo, ka nat ka satna ei theipi inlen, ka tawnkhielna zatamte
ei ngâidam in aw.
19 Kei dougâl zatamte ei theipi inlen, ei gumhuotna uh pen siel bang a lien a,
ei mudâna uh pen gamhuoisie bang va-iâh e.
20 Aw, ka hlagâu na hlahlîm ah buolsah inlen, hundam in,
nang ka’ng upna khuom bang kip e, ei mâizumsah si’n Sien aw.
21 Na sienga ka kingap ziehin, thumânna leh thutahna in ei damsah heh.
22 A buoinate zousie patsa’n Israel, hundamdoh in O, Sienmâng.
By Philip Thanglienmang

Rising tone at the end of the syllable indicates Nominative case Pasién= God
Level tone indicates Possessive or Genitive case Pasiên= of God

GLOSSARY OF ZO-ENGLISH
âisa=poetic form.meat,flesh.
amahaw=they
awhlia= suffocate to death, die of entrapments.
bân= declension of bâng. smeared, filled.
bântawi= khutlâi, vanzah. instruments, tools, weapon.
batphulapa= avenger, one who takes revenge.
baw kalâu= that which is torn into pieces.
bawlsete= persecutors.
belamcing=shepherd
beng= pâi, kawng. basket.
bottel= torn into several pieces.
buolna= opna. dwelling.
damsung=life time,days of life.
Damtui=poetic form(pofo). water
Dawng=Tender,Young
dawngkhawn= thawn. echo, resonate.
dihtatna= zuoulouna. integrity.
dougâl=pofo.enemy,foe
duoisah= nêmsah. soften, weaken.
gâlmuongpa= one who is at peace, peaceful person.
gâlmuongpa= one who is at peace.
gâthâng= thâng. snare, trap.
gawllam=pofo.path,route,track,street,lane.
gie= mul. plume, feather.
gimthâu=fragrant oil.
gumtatna= huoisetatna. violent dealing
gumtatna= violent dealing, wild behaviour, tyrany.
guomthûh = kietheina lei thûh. ditch, pit.
guomthûh= deep pit.
hâi=cup
hesuona= trouble, suffering.
hingzing= everliving, eternal.
Hla=Soul
hlîm= shadow, shelter.
hoipa=one who is good.
hote= those who hate, haters.
huongzawl= camp, compound. clutch.
kâitoupa= one who lifts up or raises up.
kam= kuoi, kiging, sie. bent a bow or lay a mine.
kangthal= thal. bow.
kânkot = kot. door.
kânkot= door.
khawkip= sudet. establish firmly.
khelna= gîtlouna. wickedness.
khotuona=mercy,kindness.
khuttung= hand.
kibutna= refuge, shelter.
kûlsîn tanna bântawi= tool for death.
kûlsîn= shina, sina. death.
kuol=lie,rest,relax.
kuolsah=cause to lie or rest.
kuomthûh=deep or dark valley
lam= for, of.
lâm=dance
lawi=buffalo
lawki= pagan, heathen.
lawmlawm= so much, very much, exceedingly.
limnga=pofo.fish.
lou= kou. mention, call.
Louhing=Grass,Vegetation
lunghê= lungthah. angry.
lunglâihe= lugnthah. angry.
lunglâihê= lungtangthah. angry, enrage.
lunglam= cause, wish, desire.
mâimit suon=behold,see,look at
mâimit= mit. eye.
mâimit=pofo.eye.
Mângpa=Lord
mangthâi= mangthang. perish,vanish, extinct.
mângtouna= laltouna. throne.
Miliem= mihiem, mihing. man, human being.
minngainou= sweet name.
mizatam= people.
muolsuong= memorial, monument.
ngâ= rest,lay to rest.
ningzu=pofo. wine,liquor.
nûl=annoint,apply oil.
nuntâtna= hinna. life, existence.
phatna= praise, goodness.
phatna=goodness.
pheiphung suon=walk,go.
pheiphung=footsteps
pilthâng siete= ensnarements, entrapments, snares.
Sang=poetic form(pofo);Animal
sângsawn= sângpên. highest.
sât= persecute, strike, beat.
sâtnên= beat thoroughly, persecute.
sâuhlîm=pofo. long house,house.
selung= lungsim. mind.
si’ang=sih va’ng,i would not
siembawl= bawlte. creation.
siembawl= doing, act.
siembawl= work, work of one’s hand and finger.
siemsa= bawlsa. created thing.
simlei=pofo.earth.
simlu=pofo.head.
simthu= cinthu, thu. word.
sina=death
Sing bang káwi simthu= falsehood.
singunei= migilou. wicked.
singunei= wicked.
sinlâi= lungtang, lungsim. mind, inner thought.
sinlâilung= lungsim, ngaituona. mind, thought, idea.
sinlâimuol= a wicked person.
sinlâimuol= lungsim hoilou. wicked.
sisan lam= for blood.
sizawl= kâitui zawlna vanzah. water pipe.
sîzawl= scooped wooden or bamboo water channel.
sizawl=straigth water pipe
suichienna= inquisition, inquiry, investigation.
sûl= nua, nung. back, behind.
sûlhei= kile. return, go back.
sûlnua= nualang. backside, behind.
sumang= destroy.
sûnni=pofo. sun.
tabang= this.
tâina= refuge, shelter.
tâng=millet.
tâng=shine.
tangthal muazum= arrow.
tatsietna = khelna. mischief.
Tatsietna= iniquity.
tawkuoh = sâikuoh, khutkuoh. dug, digged, that which is dug out.
tawnkhelna= gîtlouna. iniquity, wickedness.
tawnkhielna= gîtlouna. iniquity, transgression.
thangvân= vân. heaven.
thanna=of fame or popularity.
thudihna= thumânna. righteousness.
thukhenna= thutanna. judgement.
thuneina(right)
thupieh= thuhil.command, order.
Tonsiel bang sât= persecute, illtreat, oppress.
tonsiel= ton cienga siel kigou, siel, sawmsiel. mithun.
toukuoh= khutkuoh, sâikuoh.dig.
tu= belam. sheep.
Tunglûnpên=Tungnungpên. Most high, Almighty
tunkot= entrance, entry, gate.
vângkâi= zieh, san. cause, reason.
vântuol= heaven.
zatam= tampi, nempi. many, plenty.
zatam=pofo.many,multitude,plenty
zûi in= tawn in. according to, as per, in a manner.
Zuo Sienmâng= Lord God.
zuongthou= thou. rise up, wake up.

MOTHER TERESA toh Ka kimutonna thute

2009-08-18T04:53:00.001-07:00

:-Philip Thanglienmang
Dated 2nd OCT 1985
MORVI, GUJARAT STATE, INDIA

Lukhdhirji Engineering College, Morvi ah Bachelor of Civil Engineering zil a ka op lâi in,Mother Teresa in ama phukhiet Missionaries of Charity in tagate vâna mun enkhe dîng in nimit 2 October 1985 kum in Morvi ah ahing zin hi.
Amanu pên Nobel Prize ngâtu leh mi minthang ahijieh in Kei zong ka guolte toh amanu va kimupi dîng in ka va kuonta uh hi. Ka zilna mun uh pên luigal lam ahi a,ka cycle chiet uh ka kihia chiet uha MC te centre ka tungta uh hi. Ka tun tah un Mother Teresa ka kimupi thei pai sih uh hi.Ajieh ahileh amanu khu ngâhnu siengthoute toh chapel sung ah lungsim khongâina ana nei uh hi.Ka ngâhngâh uh a,ka ngâh chim khop mai uh hi.Vân a um ka pa uh(Our Father) leh Zahuoi Mari(Hail Mary) thûmna tampi vei angêt uh ka jâ a, Rosary thungetna apibawl mama a,tua lâitah a ka na ngaituo pên ahileh Mother Teresa pên Nu Mari toh kikum zing a gamtâng mi ahi chi ka theikhie hi.Naikâl ni tuom thungetna aneijou un Mother Teresa leh ngâhnu siengthoute a ûnpi un inn mâi ah ahing pawt dohta u’a,mukhâh nâilou mi ahiman in ka leisan mama khop mai uh hi,aguong sang amah? Ahilouleh aguong nêu ama? chi zong ka thei lou ahijieh in ka na enchien leh khum mite lah a atompên khu Mother Teresa ana hi thepthop kawi valong! tuachi in ka theichien ngâl a, ke’n zong ka del phei a,ka va khutsa pai hi.Ka dinton gêl leh amanu pên ka bilkhum tan bep a sang ahi giap hi.
Amanu in agên thupi pên khu ‘God Bless You’ chi’n akimupi tapou leh amanu hing nousiet poupou mite tung ah thupha abuohkhum hi.
Tuajou in, tagate vâna munpi a haw dîng in akuon a, kouteng in zong ka zui dîmdiam uh hi. Khum mun a nâusênte ava ve kawikawi a apom let a, ahoupi zêl a, a zût sipsep hi.Tabang a nâusênte ahing pom leh zût lâitah in amahaw akipâh thei mama uh a, tuami ka et chiengin nu in tate a ît mabang in Mother Teresa in zong a ît hi chi ka lungsung ah ahing kilang a ka tang in in lamdang ka sa hi.Taga sawmnga tuom a om hi.Khumi mun ah doctor leh nursete law nei lou mi kipekhe(volunteered)ngen ahisim hi.Volunteer a nasêm mi tampite a om uh hi.
Missionnaries of Charity convent ah akilekia a, khunah kou pawl in zong tawi theitheiteng tawi in amanu autograph ka la chiet uh hi.Kei in Hostel room sung a ka kilâhna lim khat ka tawi a tuami tung ah Mother in ‘God Bless You’ chi in akhutsut ngêi in ahing giel pieh a kei in zong kipâhtah in ka lungkimna thute amanu kûng ah ka thuh sawn hi.Amanu in ka kikhen masang un hichi in ahing vâihâh uh hi, “Young men God loves you be kind and generous to your fellowmen,May God Bless You” achi hi.

BLESSED TERESA A STEP FROM SAINTHOOD
Mother Teresa pên Albania mi ahi.Yugoslavia gam nei a om Macedonia gam sung a Skopje khuo ah August nimit 26th 1910 kum in apieng hi.Skopje khuo ah 1910 kum mihing 25000 vêl ana om hi.

1950 Kum in Darjeeling a om Lorretto Convent nuasie in Calcutta khopi ah ahingtung a miliengvâite,migentheite,mitvaite leh miphâhte enkol dîng in MC society aphut khie hi.Ngâhnu siengthou 12 toh kipankhie in tunidongin ngâhnu siengthou 4,500 vâl tagate vâhna,zatou-innte, leh sang-innte enkol un gam 133 ah a omta uh hi.
1979 kum in Nobel Prize angâ hi.
October 19 2003 Nipi ni in Rome sung a om Vactican Khopi ah Mother Teresa shinua kum 6 leh hakhat jou in kum 83 upa Pope John Paul II anina in Kolkata a ana ngai Mother Teresa pên St.Peter’s Square leituol mipi 3,00,000 mâi ah asulungkim(to beautify) hi.Tam pên
Katholik Biehna tângthu sâu sung a kinawpên lah a khat ahi.
Naikâl ni leh alang sung vingveng Mass zuina leh hunjahna aneijou un, India numei lâmsiemte’n pâpe chituomtuom leh chimnamtui tawi kawm un alâm uh hi.Mother Teresa sisterte aza-aza in a sari dum uh toh kithuom un la asa uh a,Kaldinalte nâi puontuol san toh kithuom un a akiguol uh hi. Presidentte puonsil dumte in akivon uh hi.
Ahuohdamlou leh ahâtjounawnlou Pa Pope John Paul II in adammawna phawh lou in hunjahnateng amang a,ahâm siengjoulou phiel in suhlungkimna kamtengte phûisamna aneijou hâmhâm hi.Tuajou in,athatawlna dîng in ahunngâna pên apanpitute in English leh Italian hâm in asimsuoh uh hi.Mumbai Kaldinal Ivan Dias,Kolkata Archbishop Lucas Sircar leh adangdangte in athugênna asim uh a Pa Pope in hichi in agên hi;Ka mimal in tami numei hângsannu;keima kûng a om zing dân a ka theinu tung ah kipâh ing.
Mother Teresa lim lienpi ahing kihonkhiet lâitah in mipite’n pâtâtna khut abêng uh hi.”Amanu pên Samaritan miphapa chiemtêna ettontheimi ana hi hi.Pa Pope in achi hi.Amanu in anêupên himai atêl guoh hilou in anêupên têngta(suoh) hiding na têl ahi.achi hi.
Roman Katholik Biehna sung ah Mother Teresa tuinle suhlungkim(beatified) mite lah ah 1315 na ahi. Amanu pên Pasien kûng leh avêngte kûng a akipumpieh jieh in amanu lungkimna lienpên ahia tualeh anumei hina zie thupipên ahinsung in amang hi, achi hi.
Amanu khu Pa Pope in suhlungkim(blessed) ahita chia aphuondoh
lâitah in Mc sisterte jousie pên anap-ahî toh akitehta uh a,mipite’n pâtâtna khutbêh thupi tah in, anei uh hi..
Khumjou in, Mother Teresa mâivun kin leh nûimêl lim lienpi Bieh-innpi mâilam a kitâ khu mipite muthei dîng in akihawhkhie hi.
Roman Katholik Biehna dân jui in misiengthou suhlungkimna khu atawmpên a kum 5nga têitêi ngâ ngâi ahi hi.Ahivangin,Pa Pope in tami dân khu akoikhie a,Mother suhlungkimna dîng in tam dân koikhietna anei toh kijûi in amanu shijou
kalsie kum 2ni jou in koikhietna thu apie hi.
Kum 83 upa Pa Pope in Mother Teresa pên ama mimal lawm in ana sim a, amanu pên misiengthou hina pieh pai dîng in ana ngaituo vâng in Kaldinal pawlkhat in tuachi a bawl dîng in ana phâsahpieh sih uh a, tuachi hitaleh nua lam chiengin midangte misiengthou phuonna lam ah peidân hâsa khat asuoh dîng hi ana chi uh hi.

Roman Katholik Biehna sung ah mi koipou khat Misiengthou(saint) suo masang in tunkot nivei kân ngâi ahi.Amasapên in tua mipa/minu min a miracle khat apienkhiet ngâi hi.Tam khu Blessed kichi ahi.Anina miracle nina amin a apien chiengin ama pên Saint(misiengthou) chi’n akiphuong thei pan hi.
Siensuona(canonization) hitheina dîng in miracle(sillamdang) ni bêh apien ngâi têitêi ahi.
North Bengal South Dijnapur district a om singtâng numei Monica Besra
gilpi natna huoisie(gilbawtum=abdominal tumour) pên Mother Teresa tungtawn a thûmna ana nei leh ahing adam thut a,tuajieh in Mother Teresa suhlungkimna dîng chiemtêna lienpi ahing suohta hi.Monica Besra zong khum hun mang thei dîng in Vatican khopi ah apûi uh hi.

Mother Teresa thahengnu Superior-general Sr. Nirmala in zong ahing jou a,India Kumpi thaheng in MOS for law and justice Pu.P.C.Thomas zong ahing tel hi.
Mother Teresa lim lienpi ahing kihon tah in mi pawl khatte in India gam mother Teresa lim tuonna diellâp akhut un atawisâng u’a alehtou uh hi.
Pa Pope in amângtouna ah tou in anualang ah St.Peter’s Basilica kilang singseng kawm in Mother Teresa theijingna silte Archbishop Lucas Sircar leh Fr.Brian apatin asâng hi.
Monica Besra thudohna akineina a agêndân in hichi in agên hi; “MC sisterte in ka kawng ah Mother Teresa lim ahing khîpieh u’a tualeh thungetna ahing neipieh uh hi. Tuami ni ahileh Mother shini kum khat achinni ahi khelkhel hi. Tuabang ahing bawl joutah un ka mit angûi mama a,ka k’îmutsuoh in lupna sêna’n ka kineita hi.Ka lup sung in ka î'mut a tui mama hi. Tomkhat jou in ka hing khanglou a, ka khahlaw bepin ka gil ma ka ngaituo tinten a, tuachia ka gil ka zût leh a sung a a bawtum om pên khu ana om nawnta sih a ka tahsa omdân ajâng huoi thut hi.”

Katholik hitaleh hitasih leh a ennuommi tampite ahing kikhawm uh a, Vatican vâisaite hisâpdân in St.Peter’s Square tuolpi ah mi atawmpên in 3,00,000(tulza thum) hing kikhawm in asim uh hi. Tuahun a mipi kikhawm Vatican Khopi sung a dîng in atampên leh amasapên in zong akigên hi.
Zân khuomiel khopiguo ju zêl a,zîngninou ahing suoh diei? chia Vatican vâisaite a khongâi lâi un zong hunmanna dîng hun ahingtun bep in zîngmawng khovâh hoi amuthei u’a zîngninou val singseng muthei in a om uh hi.
Kaldinal Telesphore Toppo in hichi in a gên hi; “Mother Teresa siengthounu hisahna apatin biehna chinteng ahing kitheisiemtuona dîng ka lam-en hi. Eite’n sillamdang hingpieng pai heh chi i lam-et sih u’a,tualeh thakhat in zong bangma kikhêlna a om thei sih hi;ahi zong i lam-en sih uh hi.hinânleh tami hunjahna pên Pasien nasepna ahi. Tualeh mitampite’n Mother Teresa in eite ettê dînga ahing nuasiepieh thuhilna;hamuonna,kituona,kilemna leh mipi nasepna etsahna ahing pieh ahi chia i pomna dîng uh ahibou hi.”achi hi.

Mother Teresa in a Kristien hina na phuol ngai mawngmawng sih hi. Ahivângin,
leitung a om Hindute,Muslimte leh adangdangte apatin pâtâtna ana ngâ veve hi.

Mother Teresa in 1979 kum a Nobel Peace Prize asânna nia athugênna ah hichi in agên hi,“Ke’n Pasien ka ît hi;ichi u’a hinânlehzong i innvêng-louvêngte i ît sih uh leh i Pasien îtdân uh pên abukim sih hi,ka chi nuompên ahileh nangin na mit ngêi a na muthei,na khut ngêi a na thamthei,na tênpi,na giepi na innvêng-louvêngte na ît sih leh na mit a na mutheilou Pasien bang na chi ît diei? ”.achi hi.
Pu.Navin Chawla in Mother Teresa tângthu a gielna ah hichi in agên hi

......to be continued....

Lâi Siengthou bangci pien ahiei?

2009-07-16T05:34:00.000-07:00

By Philip Thanglienmang(16.07.2009)
Pulahna
Lâi Siengthou pen leitung pumpi a lâibu zousie lah a, lâibu minthang pen ahi.
Khovel pumpi a, lâibu zousie lah a, mesin(khawl) a, kisun leh kikhen masa pen Lâi Siengthou ahi. Tuni tan in, leisiet tungah hâm leh pâu, kam 2200 vâl in a kilêdohzouta hi, ciin a kikhumta hi. Tua bân ah, leisiet tunga mun tam pen leh simthei dínga kihawmzâh tam penpen ahi. Khuleh, leitung pumpi a lâibu lûite lah a, thupi pen leh kihoi kepching pen, kikhum hoi pen ahihi. Lâi Siengtho Thuhun Thâ maimai zong a kigielsa(manuscript) pen tul sawm leh thum(13,000) tah om ahi.
Tu khang ciengin, Lâi Siengthou khat i dei ciengun Khristien lâibu kizuana khat ah, I va pei u’a, tuanah a man toh kituoh in I leithei zieuta uh hi. Ahisihleh, Hlattuomte sutsa leh Bible Societyte sutsa Lâi Siengthou khat I la u’a, I simsuh thei paita uh hi.
Tuami Lâi Siengthou man pen a man tahtah sângin nâhpitah a ngiemzaw in I muthei na lâi dêp uh hi. Sum in hisâp ding hita lei, a man pen gên tham cing lou ci phot vai.
Hinanleh, Lâi Siengthou man tahtah leh a manphatna thei mi bangza i om díng uoi le? Pasien sawltâhte’n tuami lâibu neina díngin, man loupitah, guntah a na pekhedohta u’a, tunia eite’n tam lâibu i neithei uh ahiei? ci pen i gêlkhata uoi? Bangtan genthei-hâsatna, gimthuohna leh a leitung hinna uh tanpha tân khop in a na pang u’a, a na bawlkhie uh a, tunia tami lâibu; Lâi Siengthou I simthei pan uh ahi, ci pen i ngaituo khata uoi? Lâi Siengthou letdohte pawlkhatte pen gam khat apat in gam khat ah a tâimang u’a, kiphuol kawikawi u’a, gutate kidelgam bangin mun tuomtuom ah, tam Lâi Siengthou lêkhiettheina díng leh khetkûitungtheina díngin a na dieng lêlê kawi uh hi. Hamsatah leh gimgentheina tampite thuoh kawm in, Lâi Siengthou a na muolsuo pan uh hi. A na kimandohte pen suongkul sungah gawtna lienpi tangin a na om let uh hi. Pawlkhatte pen gimthuohna a kipiehzaw un meikuongpi sungah a kihâltum zêl hi.
Leitung tângthu muthei sungpan in Lâi Siengthou tângthu pen kum tulli vâl sung vingveng a lut a, a pienkhietna díng hun pen kum 4000 tan sung a huom ahi.
Hun tuomtuom, khang tuomtuom, hina tuomtuom, hauna tuomtuom, nam tuomtuom, khanletna tuomtuom toh kizuiin mipil misiem mite’n tam Lâi Siengthou pienkhiettheina díngin panmun leh sepkhiet nempi a nei u’a, a kisiemkhiet sung mawngmawng kum 1500 vêl lût pha dínga up ahi.
Tam Lâibu khat in leitung a namcinteng leh mihing tampi hinkhuo leh sahkhuo a hleng lamdangzou hi. Mi pawlkhatte’n tami lâibu kithezâhtheina díngin a hinna uh zong tân ngam phiel in, a tângkoupi uh hi.

Tuni a tam banga i khutsung u’a, i tawithei masang un, kum tulli(4000) sung vingveng mawngmawng, tam lâibu pen suongngawt, suongphêng, singna, savun leh papyrus tung pou ah a na kikhumlut masa hi. Aigupta(Izipt), Babylon khangluigam, Syria leh mun dangdang ah, khanglui lâia Lâi Siengthou na kigielsate tampi muthei in a om a, khanglui van nengthem nempi zong a kitoukheta hi. Tua ahimanin, Lâi Siengthou khangsutna pen ei mihingte thei díngin thanophuoi leh lawphuoi ka sa hi.
Lâi Siengthou pen baitahin a na khanglien sih hi. I gênsa ma bangin, genthei-hâsatna tampite tuoh pum in na khangkhie a, na picing pan ahihi.

Tua hun lâi a, leitung a gam-uhte leh vaihawmte ci khu Greekte, Romante leh Lêng dangdangte’n tam lâibu pen phietmang, suhmang leh thâimang têitêi díngin kum tampi a na suol u’a, a na sawm tinten uh hi. Thuhun Lui hun lâi in zong lêng kimkhatte in Pasien thu leh late a na thuse khol sih u’a, a na kikhumna savunte, a nopnop un, a na botkêh u’a, a na hâltum uh hi. Medieval khanghun in zong Pawlpi(Church) in Lâi Siengthou lêkhiet díng pen a na nâh khâm let uh hi. Hinanleh, vângphathuoi i ci diei mah? Pasien in a mite simthei têitêi díng ci in, a khutlum toh a lâibu siengthou pen ei na keppi zing a, tuniin eite’n i dei bangun i tawitheita uh hi.
Tami ka lâigiel na mu a, patsa’n Pasien huhlâkhumsa Lâi Siengthou pen ngainatna, zâtâtna nei kawm in, nangin untutahin hing sim nuom va teh, ci kinepna lienpi toh ka’ng pulah hi.

Báwng-1
Lâi Siengthou lâibute koi na gielkhiet ahiei?
Pasien in Ama leh Ama a kihildohna díng a têlkhie hi. Mêl leh guong tampi leh lam tampi tungtawn in Ama leh Ama a kihilta hi. Lâi Siengthou bu pen Ama leh Ama a kihilna chikhat ahihi.
Lâi Siengthou pen leitung mihingte kunga cientah a a’ng kihilna leh Hlagâu Siengthou bawltheina zieha Pasien mite’n Ama thuphate, tanchinhoite a’ng muthei, a’ng simthei leh a’ng gênkhiettheina díng u’a, a na piehkhiet vânnuoi a lâibu thupipenpen ahihi. Kihilna i ci ciengin, Pasien mihingte kungah tahsa leh kamteng a, thugênna leh a na kihilna cina in i thei masa díng uh hi.

Tânglâi in, Sinai Muol tungah, Mosi a houpi a, tuaciin, Pasien in Ama khut tung sese patsa’n in Mosi khutsung ah Thupieh Sawm a na pie hi, ci pen i thei ciet uh hi. Pasien in, phawnghlângtah leh kicientah in, Nazareth Jesu khu Pasien Tapa ahi, ciin a pulahzouta hi.

“Nang ka Tapa îttah na hi, nang tungah ka lungdam hi” (Luke 3:22). Hlagâu Siengthou in Pasien mite’n Ama thumân siengthou ngâ díng leh theikhethei dínga theina a pieh khu Huhlâkhumna(Inspiration) i ciin a kithei hi. Tam banga Pasien thumân siengthou sângtheite’n amauh hâm leh pâu in Pasien Thu leh Late pielkhie leh khiellou in mite kungah a hilsawn uh hi(II Peter 1:21).

Lâi Siengthou sungah lâibu sawmsagi leh ni(72) a om a, Protestant Lâi Siengthou sungah sawmguh leh guh(66) a om hi. Tami lâibu pen khenni in a kikhen hi. Thuhun Lui; Jewte lâisiengthou bu 39 a om a, Thuhun Thâ bute 33 (27 Protestant sut) a om hi. Thuhun Thâ pen Mângpa Jesu leh Khristien masate tângthu ahi. Lâi Siengthou pen i gênsa ma bangin, a’ng piendohna díngin kum 1500 tuom a na lût hi. Pasien in, a nop leh, Ama Lâi Siengthou pen Ama kam mama toh gênkhie in, a gieldoh díngin, bailamtahin mikhat a na têldoh thei tham hi. Hinanleh, tua bang ahi sih hi, Pasien nasepdân leh Ama na deilam. Ama deisah, Ama têltuom mi khat leh ni, mi pawlkhatte tungtawn in na a nasêm zaw hi. Mite hinkhuo tungtawn in Ama’n na a natong hi. Leitung theina leh muna panin, gam sung ki-uhdân pansa in, ci leh nam khanletdân dungzuiin, namdangte toh kisuhkhâhna dungzuiin, mihingte’n
Pasien thumânte, Pasien thuhoite, Pasien hoinate, Pasien thupinate, Pasien loupinate leh thugûh nempi a na theidoh uh hi. Khum theinate leh munate, a khang a khang in, kamteng in a na gênsawnsawn zêl uh hi. Mânghâm in, Oral Tradition a kici hi. Zokam in Thulêlsawn i ci uh hi.

Hun hing peitou zêl in, hunkhat ciengin, mihingte’n lâigieldân a’ng theitah ciengun, suongngawt, suongphêng, savun leh papyrus tungah a na khumlut uh hi. Tuaciin, a khang a khangin, khangsawnte theithei díngin, a’ng omta hi. Tam tângthu i sim lâi in, I theikhiet khat ahileh, Pasien in mimal, mipawl leh namcinte tungah nasep thupite a na sêmdoh hi, ci pen a kilangcien mama hi. Hinkhuo a silpiengte, siltungte leh sil-optandân dungzuiin Pasien nasepte i muthei uh hi. Eite’n Pasien koi ahiei? bangci bang ahiei? Ama hinate, A siemsa a mite tungah A phatnate leh a hoinate cientahin a Lâi Siengthou sungah muthei in a kikhumzouta hi. Tua ziehin, eite’n Pasien ngêlngêl i theita uh hi.

MOSI: Khanglui Hebrew leh Khristien tawndân in Mosi pen Thuhun Lui lâibu ngate gieltu ahi ciin a pom uh hi.
Tuami lâibu ngate pen Pentateuch a kici hi. Israel mite dânpepa zong a kici hi. Jewte updân, peipidân dungzuiin Mosi pen Israelte khangthusutna, innsung thu leh late, khanglui late, pupa tawndân, tângthu lui khawmpa ahi. Tuate pen ama’n a na gieldoh ziehin khangsawnte muthei díngin, a om denta hi. (Exodus 24:7, 34:1).

Izipt gam a Israel tate suoh leh sal dinmun a a na op lâi un, Mosi na pieng hi. Pharoah gilou khat a na khanlet lâiin, Izipt gam pumpi a Israel pasal nâusên kici tapouma thâgam díngin thu a na pie hi. Tua ziehin, Mosi pen a nu leh a pa’n bawm kiphan sungah a na siel u’a, luidung pang ah a na hlâta uh hi. Tua hun lâiin, Pharaoh tanu taneilou tuami luidung pang ah a na kisil hi. Tuami nâusên pen luidung in a’ng taisuhsuh a muta a, a kâ a zâh ciengin, a silate a sawl a, tua nâusên pen a tawmsah hi. Tui a patsa a mukhiet ahimanin, Pharaoh tanu in Mosi ciin a minvawta hi. Amanu in a lâ a, lêng-inn ah a khangliensah hi. Tuachiin, Mosi pen lêngpa tate toh kikim in pilna siemna zilthei in lêngte innsung ma bangin a na khangkhie hi. Israel tate suoh leh sal a a op lâi un, Pharaoh in nâhpitahin na semgim in a genthei bawl hi. Mosi in a’ng khanlet ciengin, Hebrew ahi ci khu a’ng theikhedohta hi. Nikhat Izipt mângpa khat in Hebrew ta nasêm khat a genthei bawl ziehin, Mosi in tuapa pen a na thatta hi. Tuabepin, ama pen a tâigam a, gamdâi, gamgaw mun langah a tâimangta hi. Nikhat belâmte cing a gamlah a a va pei lâi hun in, Pasien in singbawh kuong ahivanga katumtheilou a musah a, tuami mun ah, a houpi hi. Pasien in Izipt gam ah pei kia inlen, Israel tâte teng Canaan gam ciem ah va puimang in, ciin a thuhilta hi. Mosi in tuaciin, Pasien thupiehna bangin Israel tâte saltânna pan in, Izipt gam pan a puimangzou hi. Canaan gam ciem zuon a, a pei lâi un, Pasien in Sinai Muol tungah Mosi tungtawn in Thupieh Sawm ahilouleh Thukhâm Sawm a na pie hi. Pasien biehpieh díngdân, mihing pawl sunga optandân leh zuidingte, hla leh tahsa a poimaw tawndânte a na pie hi.

Joshua: Mosi si nuain, Israel tâte lamkâi in Joshua a na pang a, Canaan gam ciem a na lutpi hi. Pasien in ama zong lâigiel díngin thu a na pie hi.(Joshua 8:30. Joshua in Mosi si hun si dân leh Mosi si zaw a, silpieng dangdangte a na gielkhie hi.

Samuel: Israel tâte Canaan gam ciem a lutzaw un, Samuel siempupa’n Israel sungah vâi a na hawm hi. A nâupanlâi in Pasien in Tâumâi tung pan in kimutuo khop bangin a houpi hi. Kum tampi Israelte siempu, thukhen leh zawlnei in a na pang hi. Israelte lêngpa masapen Saul kicipa Siempu Samuel in sathâununa a nei hi. Tua bân ah, Israelte lêng hoipen David zong ama’n sathâununa a na nei hi. Samuel lâibu I leh II na ah Israel lêngte tângthu leh gamtatnate a na giel hi. (I Sam 10:25).

Lêngte: Israel lêngte leh Judah lêngte teptêna lâibute sungpan in thu leh la tampi a na kikhum hi. Tuami lâibute ahileh; I, II, Lêngte, I, II Chronicles(Khangthusutna) ahi.

David: David tângthu pen Lâi Siengthou sunga dínga tângthu ngainophuoi pen khat ahihi. Ama pen Bethelehem khuo a na têng Jesse tâte lah a a gietna pa ahihi. Gamdâi lam a, a pa belâm cing a a op lâitahin, Pasien Israel nam lêngpa díngin a na têlkhie hi. Pasien in Siempu Samuel khu ama lêngpa zaluona sathâunu díngin a na sawl hi. David pen mihing hângsan leh mithahât mama khat a na hihi. Ama’n Philistine milien leh mihât Goliath a sâili tang khat toh a na that hi. Ama pen laphuosiem leh tumging tumsiem mama a na hihi. Thumna leh La tampi ama na gielkhiet ahi. A tapa Solomon lêngpa zong apa banga pil leh siem, lâgiel siem mama a na hihi. Ama’n Thupilte(Proverbs), Siempudân(Ecclesiasticus), Solomon late a na giel ahi ciin a kimêlci hi.

Zawlneite(Kamsângte):
Isaiah, Jeremaih, Ezekiel te zawlnei thupite ahi uh hi. Ahun dungzuiin, amate Pasien thusim a ngâ let uh hi. Israel mite’n milim, sing leh suong, pasien dangte a na zui ciengun, Pasien in Ama thugen díngin zawlneite a lah u’ah, a na sawl let hi.Gamdang, midangte’n a busim ciengun, zawlneite’n mipite a na hânthawn leh u’a, a na hênêm zêl uh hi. Israelte suoh leh sal, gamdang a a kipuimang ciengun, zawlneite’n kinepna thute a va gên let uh hi. Joel, Amos kicite’n zong Pasien kam a na sâng let uh hi. Thudihlou leh thumânlou a, kihuotbawlnate a mawpai mama u’a, Hundampa a’ng peikia díng kinepna tanchin hoite leh thuhoite a na tângkoupi uh hi.

Ezra and Nehemiah:
Juda mipite Babylon gam a, Persia lêngpa khutnuoi a suoh leh saltâng a a na op lâitah un Ezra kicipa khat Siempu leh dânsie in a na pang hi. Bieh-innpi cîmsa leh kêhsa lamthâkia díngin, Pasien mipite lamkâi in a na têldoh hi. Pasien hing bou na bieh díng uh ahi, cia na tângkoupa khat ahi. Persia lêngpa zum ah, Nehemiah sâplien(bulien) pi khat in a na pang hi. Ama’n Jerusalem khopi lamthâkia na díng thupha lapha te Pasien hlatna a na sângthei hi. Daniel zong Babylon mun ah, milien milal khat a na suoh hi. Ama’n Pasien hing leh hâttungnung pen pa a na tâlang hi.

Thulêlsawn(Oral Tradition):
Lâigieldân kibawlkhiet ma in, mite’n Lâi Siengthou tângthute pen kamteng in a na lelsawn u’a, a na kimopsawn uh hi. Thu leh late a na kigên sawnsawn zêl a, tuaciin a na kimêlci khinkhian let hi. Vumkhawl ciengin tumphuol mâiah, biehpiehna mun ah, nasepna mun ah, gâldouna mun ah, nâupanlâiin, hun bihkhiet ci omlouin, mite’n la a na cîng let u’a, thusimte a na khuolcîl mama uh hi.
Tuaci ma bangin Thuhun Thâ(Khantan Hoi) tângthute zong kamteng in a na kilel sawnsawn let hi. Tanchin hoi Mathiu, Mark, Luk leh John thuphate pen nuazuite’n a na mu uh leh a na thei dungzui u’a, na kigielkhie leh na kikhumlut ahihi.

Thuhun Thâ gielte:
Mathiu: Mathiu kicipa pen Jew a na hivangin Roman kumpi siedongpa khat a na hihi.
Amite’n a na simmaw mama mikhat a na hihi. Mângpa Jesu in a nasep a’ng mutah ciengin, a hinazie dungzuiin
Ama nuazui díngin a hlân a, tuaciin Mathiu in zong bangma khawhsahna neilouin a zuipai hi. Tanchin pha Mathiu lâibu ama na giel ahi.

St.Mark: Mark mintawn ahileh; John Mark ahi. Anu pen Jesu nungzui khat a na hihi. A nâupanlâi in, Jesu thupha gênte a na zâ let hi. A’ng gol bepin, Jesu tanchin hoi gên díngin Peter leh Paul toh a na zin lele kawi hi. Peter a bungbu langah a na kikhâilia zaw in, Peter in Jesu kungthu a na lelteng leh amama thei leh zâhteng a na gieldoh ahi. Tami lâibu pen Tanchin pha Mark lâibu ahi.

St.Luke: Lâi Siengthou gielte lah ah, Luke maimai Jew mi hilou hi. Ama pen Greek doctor khat a na hihi. Khristien a suonua in Paul nuazuiin gam tam ah a zinkhie hi. Jesu khanguol tampi toh a na kimu a, a na kihoulim thei hi. Tuaciin, Jesu thu leh la tampi a na khawmthei a, a na gielkhethei hi.
Tanchin hoi Luk lâibu ama na giel ahi. Sawltâhte tângthu leh Pawlpi(Hlattuom) masate thute zong ama na giel ahi.

St. John: Andrew sanggampa; John kicipa Jesu nuazuite lah a, nâupang pen ahi. Jesu îtpa na kici hi. Ama zong Mark bangin a nu Jesu nuazui khat a na hihi. Biehna upa leh Pasien thupha gên in a na pang hi. Tanchin hoi John giel kici pen ama na gieldoh ahi. Khrisiente hlagâu lam a hâtna theina dîngin lâihlâh tampi zong a na gieldoh hi. Ama’n Kihilna lâibu a na giel hi.

St.Peter: Peter pen Galili ngamanmi a na hihi. A sanggampa Andrew toh Jesu nuazui in a na pang uh hi. Jesu nuazuite lah ah, ama pen lamkâipi in a na pang a, Jesu muon leh suonpenpa a na hihi. Khristien masate hânthawnna leh thuhilna in lâigiel tampi a a suo hi. Peter lâigiel Ina leh IIna Thuhun Thâ sungah muthei in a om hi.

St.Paul: Paul kicipa pen a kipatcîl in Khristiente leh Jesu mêlma lienpi khat a na hihi. Jew mite dínga mipil misiem khat a a na hihi. Damascus khuo tan a, Khristiente man dínga kângtalâi a a tâi lâitahin, Jesu in a kithalpaisah a, a mittawsa in a hlâ hi. Tuabepin, nuazuite kungah kilah díngin Jesu’n a na sawl a, a va kilahta leh, a mit in khuo a’ng muthei kiata hi. Tuana kuonin, Saul pen Paul a’ng suohta a, Jesu nuazui laha thupipen khat a suohta hi. Roman gamteng ah a zil kuolkuol a, Jesu thupha a va tângkoupi hi. Biehna tampi a na phutkhie hi. Gingtu masate sim leh thei díngin lâihlâh nempi a na gieldoh hi. Tua lâihlâh 13(sawm leh thumte) khu ‘Misiengthou Paul lâihlâhte’ a kici hi. Thuhun Thâ sunga thuhoi thuphate lah ah, ama lâigiel tampen hi. Misiengthou Paul lâigielte pen Thuhun Thâ kisiem masang peh a na om ahita bou hi.

MY BRIEF MEMOIRS OF ZSP AND ZOD(2009-) -PART III

2009-06-09T04:59:00.000-07:00

[Part-II has been already written but unpublished in systematic book form covering the period from ZSP Freshers Meet 2008, formation of illegal ZYO uptil the rejuvenation of ZOD].
[The present essay i.e Part III is not yet complete, it will be updated as per the changing times.]

Our ancient Zo proverb says like this; ‘Good deeds or goodnews do not cross the doorpost, but bad deeds or bad news cross nine hills’[Thuhoi in kot kânla, thusie in muol kuo kân].

Last month on 16th May 2009, the brother of Pa SK Mung Ex- Chairman ZOD expired in AIIMS due to protracted illness. On 17th May 2009, morning while, we were busy in the hospital(AIIMS), getting clearance from police and AIIMS administrations for embalming of the dead body, I happened to see Mr. Khakhai Zou very busy making frantic phone calls calling to some people maybe he was making calls in the name of the pseudo President of pseudo-ZYO so people could come and join, in large numbers to the deadman’s brother’s house in Vasant Vihar, New Delhi maybe to show solidarity in the movement for total elimination of the ZOD and its lovers. Anyway, I did not bother much about his odd behaviours.

When the embalming began, I happen to have casual discussions with Mr. Haulienkap about the manners and methods of Condolence in Delhi since our Zo/Zou society which comprises DLC, ZCF, HOY, Catholic Church etc. Mr Haulienkap, was of the opinion that the future Religious services or Condolence Meetings in the society could be taken over and conducted by the Church or Denomination to which a person or the deceased belongs. He said that the whole CONDOLENCE MEETING and Service should be managed by the Church or Fellowship affiliation as it was done recently for one student, if anybody would like to condole the dead they can speak at the time of ‘Speech if any’. I thought that was perfectly fine and right. When SK Mung left AIIMS, he also told me that the programme will be conducted and managed by his Church leaders in the name of House of Yahweh.
I went home to GK-I to changed myself, then had lunch and after lunch we proceeded to SK Mung’s residence at Vasant Vihar, New Delhi.

When we reached there, I saw that the Condolence collection Table was manned by a youth leader; Mr. Bruce Thangkhal, who himself is a kindred of the deceased- Suantah family. 'Where are other students leaders say ZSP leaders or ZYO leaders at that function? I asked myself in my mind. Why have the kith and kins of the deadman, play such a role in the deadman's condolence? I asked myself.'

Next, when I saw that the programme, it was already printed and designed to exclude me and ZOD, it was done to include ZYO alone and it only, so unabashedly and deliberately programmed to show that ZOD, does not exist anymore, as if that would serve the purpose finally. I said to myself ‘ Oh, how foolish it is, they do not even know their own Zou practice of Cultural precedence in kinship system’. Immediately, I wanted to claim my ancient cultural right as NUPHALPA and as the Chairman of ZOD, I decided that I should surely pay my last respects to the deadman; Late Pu G. Yisrael, come what may, who can obstruct me, since he was my NUPHALPA, therefore, I requested first Pa SK Mung to give me a chance to perform my last respects as NUPHALPA and as ZOD Chairman. He readily admitted the truth of my request, he, thereafter, directed me to the Elders of the House of Yahweh. I met them and requested them to give me chance to speak on behalf of ZOD and the Zous of Delhi, they readily agreed to my request, I, also requested them to give me chance to speak as the NUPHALPA of the deceased to which, they agreed as well. Unexpectedly, Mr. Samuel Samte son of GK Samte, on hearing that I was given these permissions, felt so much disturbed, so much so, he retorted to me saying something like this; ‘ZOD min a thu na gen ding leh, kou dakkal thum nasep a thawn china ave maw’. I replied to him saying that whether it is ZOD or ZYO or ZSP we are all doing good works in the name of our society, so what is your problem?. I was thinking to myself at that moment, he must be having the dictator mindset of Mr. Khakhai Zou, who thinks that whatever he does is perfect and all must follow his rotten rules and dictatorship. He hurriedly muttered some words and left the place. Readers please take note, the tents and samianas were erected by the tent-house dealers as ordered by Pa SK Mung also paid by them, it is not the ZYO.
Later on, I was informed by one of the elders, that Mr Samuel Samte, told to them that ‘programme can not be changed or should not be changed just because Mr Philip Mangkang is an officer(DC), he is not important to the society’. To which, the elder person of House of Yahweh replied that in every programme, there is given in the footnote which read ‘Programme is subject to last minute changes’, so there is no question of not changing programme as per our cultural ethos and conductor’s wishes.

Mr. Thangsuanmung Suantak was sent to get the programme retyped and reprinted, in the meantime, he could not gather enough courage as a man, to change the programme as approved and instructed by the Church leaders of House of Yahweh, instead, as I was informed, he secretly called Mr. Khakhai Zou and Mr. Paunou Zou [I was informed that they were drinking the whole morning in the house of Mr. Khakhai Zou in Vasant Vihar] Suddenly, they appeared literally as if they were swooping down from nowhere or maybe from Mr. Khakhai’s residence, they arrived at the Condolence venue, rushing like flash lightnings, the speed with which they reach the venue could be compared to the speed of the swords of Sohrab and Rustum of famed English Epic. I was sitting in the courtyard of SK Mung’s house, I suddenly saw Mr. Paunou Zou and Khakhai Zou passing by small ingathering not even trying to notice anyone sitting over there, as if they were on some emergency calls inside SK Mung’s house.

At once, Mr Khakhai Zou, in his fits of great rage and great anger, started to raise his voice and began to shout and he started to command the Elders of the House of Yahweh and Mr SK Mung not to print ZOD in the slot of Speech if any or anywhere else in the programme, because according to him ZOD and its adherents exist no more. So, that I would not speak first or get chance to speak or let me speak at all. Mr. Khakhai Zou and Mr K. Zou, told bluntly the house owner Pa SK Mung and others that If ZOD was printed on the programme; both of them literally threatened Pa SK Mung and his family members with the dire consequence that they would report the matter to ZYO headquarters in Churachandpur, Manipur, not to receive or welcome the DeadBody of Pu Ginzamung Suantah at Churachandpur and even stop ZYO members from condoling the deadman!. To this threats, Pa SK Mung retorted to do whatever, they think fit for them to do as they like, and he was ready to bear its consequences. Next, they examined and highlighted the time of the dead of one of his brothers in Lamka sometime in 1990s, wherein, they accused that once upon a time, SK Mung’s family even hoisted Vaiphei puandum as their flag in their compound during the condolence programme, and they are said to have accused him of disloyalty towards Zo/Zou society read vis-à-vis UZO.

Shouting and hot arguments ensued in that haggling for ZYO’s prominence and so called fight for its Supremacy over ZOD in Delhi. Had these two people knew the Traditional, Ancient Customs, Ethics and Mores of our Zo society(Zo Upadi), they would not behaved so wildly and unbecoming of educated persons, shamelessly opposing the very same organization to which they?/he had sworn allegiance and oath of office in the name of the Almighty God and held the posts for quite sometime.
[It is not confirmed whether ZYO Hqtrs at Lamka would have really received the deadbody or not, as per reliable sources, the ZYO Hqtrs did not receive the deadbody, in stead it was received by all the deadman’s NUPHALTE(wife’s sisters’ husbands) at the at Tulihal Airport, Imphal, then on it was accompanied by all of them with several vehicles upto his home in Beaulahlane Veng, Churachandpur.]
That illogical and uncharitable command was flatly rejected by the Elders of the Church and Pa SK Mung. The reactions to the rejections of Khakhai and K Zou’s commands were totally uncultured, uncivilized and mean to the core. These are the qualities of the so called leaders of our society in Delhi.

They somehow forcefully coerced the Elders of House of Yahweh and Pa SK Mung not to write anything consisting of ZOD, as if ZOD is their sworn enemy. There was much haggling, shouting, howling and threats from Mr. Khakhai Zou should the programme contain ZOD word at all. Mr Khakhai Zou, shamelessly even questioned their ZO/ZOU-ness of the house owner Pa SK Mung and other members of his family, bluntly asking him whether he is ZOU or Not?, if that be so, that is if the answer is YES, his demand and contention were that ZYO should take total hold over the Condolence Programme and it service and disallowed any speech to ZOD and its lovers, which was of course, not approved by the Elders of the House of Yahweh and Pa SK Mung. Pa Haulienkap Suantah also spoke like a real man that day. He was reported to have said that, that was their FAMILY PROGRAMME, and no one, no outsider(read with Mr Khakhai Zou or K Zou or Mr X ) could come and interfere in the affairs of their family matters on that day. One time, I thought of entering SK Mung’s house, but I was advised by U Niengboi(wife of the deceased) not to come inside, the house, to which I agreed, but I managed to see Mr Khakhai Zou with redfaced anger talking to Mr Haulienkap and others shouting on the top of his voice to them, I looked at him with disdain in my mind and went out at once as advised by U Niengboi and others too.

From that time onwards, I did not know what all heated arguments and hagglings went inside the house. I was informed that Mr Khakhai Zou challenged Mr SK Mung’s Zou-ness or Zouism, to that insult and scornful remarks, Mr SK Mung directed Mr Khakhai Zou to get out of his house with folded hands in “Mr Khakhai Namaste, Please get out of my house’, you have not come to condole and bereave my brother’s dead instead you have come to propogate ZYO interests, I am very sorry”. In spite of these, he did not move at all, instead he went on muttering his own words. Such is the quality of the so called pseudo ZYO leaders of Delhi. It is against all civilized norms and behaviour to claim the supremacy of one organization over others and the house owners on the day of mourning and sadness. ZOD lovers would have taken action there and then, but they were better informed and educated people respecting the feelings and emotions of the members of the deceased person. They in fact, realized that they had come to mourn and share their sadness with the family members of the deceased and not to propagate any organization’s interests such as ZOD or XYZ agency. They had great respect for the ancient Zo traditions of mourning and sadness and so they respectfully showed great restrain and control themselves against the shameless propositions of Mr Khakhai Zou, so that they do not hurt the emotional feelings of the bereaved family members. They had come to pay their last respects to the deceased and not to showcase ZOD or TPO or XYZ’s causes.

After much hala-gula and much futile arguments and shoutings by Mr. Khakhai Zou and Paunou Zou in semi-drunken stupor inside their house, Mr SK Mung came out of his house, while, I was pondering over their uncivilized(3rdclass) and wild behaviours, at the main gate, Mr. SK Mung approached me saying ‘Philip, Sandypa please do not mind about these unfortunate incidents created by Mr Khakhai Zou and co., I am greatly displeased with them, since you are more educated and more understanding man, so let me not print ZOD in the programme, however, you can pay your last respects of my brother as NUPHALPA/NULAMPA, please’. I was very shocked to see the helplessness and humility of SK Mung for the first time in my life, since my arrival in Delhi in 1996. I could not find words to reply him for nearly two minutes, after two minutes, I requested him to give me Family Precedence over others in the programme to which he readily agreed, then I said no more words.

Programme which was to start at 6.30 P.M managed to begin at about 7.50 P.M led by Lalmuon Gangte of HOY(House of Yahweh). Since, I was to speak as NUPHALPA, I was given chance to speak just after Pa SK Mung’s speech.

After my speech was ‘Speech if any- ZYO and others’ etc, which I could not recollect all of them well.
After thanking the conductor and programme making committee(HOY) with mild apology for scenes created by some uncivilized persons(programme fiesco) because of my claims as NUPHALPA to let me perform my last respects and farewell and as ZOD lover. I read out the names of my NULAMTE(wife’s sisters) and NUPHALTE(their husbands as well), I honestly, with my soulful feelings and sadness respectfully paid my last respects and farewell to a man whom I know him quite well while I was at Churachandpur for 3 and half long years- firstly on behalf of myself and my family members, and lastly as a mark of respect and love paid him respects with Zo Puonlaisan(Zo male traditional shawl) on behalf of all the Zous/Zos of Delhi and NCR in the name of ZOD, saying Goodbye! U Ginmung. The so called ZYO leaders like Mr Khakhai Zou and Mr K. Zou spoke of their past experiences in Delhi, as if to prove that they were the master pioneers of Delhi regions in the 1980s, bypassing most often the main issue of condoling the deadman. They highlighted their valours of exploring the jungles of Delhi. They had highlighted that ZYO is All India organization, as if people would blindly believe them. They had unsuccessful tried to use illegally established ZYO Delhi as their tool to malign ZOD which was going very well until these two men combined to washed it out of Delhi. After the Condolence Meeting both of them vanished like a thin air, in Zo language a saying goes like this; ‘Pheisamte banga lêngmangthang sieng uh’-they vanished like the one-legged imps. No one was seen at night, the so called ZYO lovers.

In the evening, the ZOD youngsters and elders, guests join in for the traditional common meal thrown by Pa SK Mung and Mrs Chingboi(intehnu) with the courtesy of Mrs. T.Rebecca Nuomzavung wife of Mr. Philip Thanglienmang. Meals were served by Mrs. Chinglien and Mrs. Rebecca Nuomzavung. It is very strange to note that none of the so called Pseudo ZYO leaders were seen in programme of keeping awake and spending the night(Zânhâna) at Vasant Vihar with the bereaved family.

At about 2.30 A.M, Mr. Haulienkap alongwith Mr. Bruce Thangkhal, Mr. Richard Tungboi, Mr. Vincent Letminthang went to collect the deadbody at AIIMS for onward journey to Indira Gandhi International Airport for cargo bookings. At about 3.00 A.M, Mrs. Niengboi, Miss Buobuong(daughter of Niengboi) were seen off upto the Airport by ZOD Chairman and NUPHALPA; Mr Philip Thanglienmang alongwith Mrs. Rebecca Nuomzavung, Mr. Samuel Kamlun, Mr Douminlien, Mr Chuchung, Mr Bruce Thangkhal, Mr Letminthang, Mr Richard Tungboi, Kammuonmung, Mr Haulienkap and few others the names of which I could not remember. We returned to Vasant Vihar, had red tea and went home to GK-I, reaching in the morning at 6.30 A.M
INTOLERANT AND DICTATORIAL MINDSET AND DICTATORSHIP OF MR. KHAKHAI ZOU AND HIS FOLLOWERS(PUPPETS).

“Dictator is one who does not RESPECT OR ALLOW OR TOLERATE divergent views or ideologies of the members of a society or he does not feel the need to accommodate the views of a larger sections of the society nor allow it to partake in it”. Such a system is called Dictatorship[Philip Thanglienmang]. What we are having in Delhi is Pure Dictatorship of Mr. Khakhai Zou and his idealogues like Khamchinpao@Paunou alias K. Zou.

Khuttum ziel ngam phiel khop a, i Zoupi khat ahilouleh midang sini manni a ZYO ngaina mama banga mi innsung lum a va kitomthei, mihingte’n bang lunglai a gêl uh ahi diei maw?, 1998 kum in, ZSP phiet mang ding chia pangte Mr. Khakhai Zou leh Mr K Zou ahi u’a, tu-a hun lâiin ZSP mang ding na chi u’a ahileh, ZYO phut vâi chiâ, ka na gên lâitaha, Pu Gouzadou phu hibou, Delhi ah Goudou thu kila sih chia, Dâltu leh Khâmtu, Deiloupa Mr Khakhai Zou ahihi. Tuhun a, bangchidân, ZYO a’ng chi thupi ngâi a'diei aw?. ZYO ngâina a hi sih u’a, mimal ahilouleh mi khat lunggêl(idealogy) zûi maimai giap a hizaw uh hi, ahisihleh mimal khat ideology demsethei maimai a higiap uh hi. ZYO thupizaw amah? ahilouleh A si a mangte thupizaw e?.

ZYO thupizaw amah? ZOD?. Mi sini manni a ZOD zong sita chia, va kikou mawh pen pilvâi hi mawngmawng va na chi uoi? ZOD pen Mr. Khakhai Zou leh Mr K Zou lungtang ngaituona toh a si hitamaleh zong mihing tampite lungtang sungah hing nalâi thouthou hi, chi khu mangngil sih uh heh. ZYO min tuonlou zieha misipa luong ZYO Hqtrte’n dawnsah si’ang chia kigâlgih va-iah pen, Zote tawndan leh chiindan ahisih hi. Tam Delhi a papi khat leh ni in ZYO Hqtrs te a Control thei valong ahileh pen ZYO Hqtrte bangmalou ahi uh, china hilou amah?. Inn lam a i nam lamkai kichite’n lah, bangma ngaituo tahtahna nei lou hi uh leh kilawm!, Delhi Zou/Zo te lah a, hâichi hoilou a’ng thê toh kibang in ka ngaisut hi. Nidanglai a, tangval tavai pawlkhat in singtang numei a kitenpi zou chiengu’a a dap nuasie vakhian uh toh kitethei tham ahita hi, Delhi sunga eimite dinmun.

When, ZSP, UZO, ZYO, ZOLENGTHE, ZOKUAWMTHAWN, ZO KUOM THAWN, ZOKUOMTHAWN, PU ZO, ZOPATONG, Zomi Theatrical Society, Zou Literature Society, Zoculsin etc etc etc can exist as a charitable cum philanthropic and socio-literary-cultural-political organizations, I wonder who has given them/him the authority to dictate such nonsense ideas and t/he/y is/are nobody to say that ZOD cannot exist, ZOD is no more. Someday, they/he may begin to declare that TPO or MTO or SPC or MPO or PPO or Zo or Thangkhal’s Khalvontawi does not exist anymore or for that matter thet/he could dare condemn some new born agencies or societies in Manipur and India. Foolish thoughts isn’t it?. It is like saying Mr. Paunou Zou or Mr Khakhai Zou or Mr. XYZ does not exist anymore. Would both of them agree to such statements ?, I do not think it so.

On 7th June 2009, Sunday, I was told by some youth that Mr Mangkholun, Malsawm, Ginshanglian Samte, Khaibiak and Upau had secretly called the so called defunct ZSP Delhi executive meeting to discuss the future course of actions, I do not personally accept the legitimacy of this body led by Mr Mangkholun who had violated all the civilized norms of our organizational rules and etiquettes, of course, instigated by none else, the very constitution or byelaw of ZSP as some would like to call it, clearly stated in its first article’ To work in tandem with ZOD’, he blatantly ignored and violated because the persons whom I had described above are promoting him to do so, shamelessly.

Now, the moot point is, even without amending the articles of ZSP byelaws, they went on executing plans and conspiracies to snub the ZOD and its lovers in every possible ways and means undescribable ways of wicked persons, to ensnare the lovers of ZOD and its leader. Till date, the money collected by the so called ZSP leaders have not been accounted for by anyone. Now, the freshers who are new to Delhi situations, would be the first preys of these wayward and aimless youths.

Therefore, my advice to all FRESHERS to stay away from these socalled leaders. I think it is high time that a right thinking youth leader should rise up and speak up for the good of our society in Delhi, maybe a semi-revolution or corrective measures to straighten the path of our society. What to talk about the money collected by Mr. Zamlunmang from some Zou leaders to the tune of thousands. How long can you sell yourself to such a cheap activities, it is better to beg than to cause such unnecessary problems in our society! my dear brothers.

“God created man to enjoy the fruits of the earth, but the evil-one destroyed their relations by beguiling the weaker sex”. Come on Man! why don’t you let others enjoy the fruits of the earth, in stead of cheating and beguiling the weaker ones and innocent fresh students, for so long, or for how long?, can you fooled in making them believe that you are the chosen one of the society, who has given you the only and only privilege to love them as your own and not anybody else.

I thought of keeping quite and forgetting all the past misdeeds of these nonsense leaders who proclaimed themselves to be the true lovers of our struggling society in Delhi, I was thinking and expecting that the our society in Delhi will be enlightened by our Zou leaders in Manipur, and the Church leaders in Delhi and right-thinking people of our society in Delhi, but it is very unfortunate, nothing has much improved since 2008, that is why time and again, I have to write these unpalatable words of truth and enlightenments because my conscience does not permit me to stop writing the rots which befallen our Zo/Zou society due to the wicked conspiracies of some pseudo leaders who are not classified properly till today, as to what tribe he or she belongs.

So, sad! its pitiful, you know he sees but pretends not to see, he hears but pretends not to hear, listens but pretend not to listens, he knows but he pretends not to know. I am hoping against hope that someday our society will rise again like it used to be in the past years, so that the poem of Late Sir Rabindranath Tagore becomes a reality in the much maligned and rudderless society of ours!.
"Where the mind is without fear and the head is held high; Where knowledge is free;
Where the world has not been broken up into fragments by narrow domestic walls; Where the words come out from the depth of truth;
Where tireless striving stretches its arms towards perfection; Where the clear stream of reason has not lost its way into the dreary desert sand of dead habit;
Where the mind is led forward by thee into ever-widening thought and action -Into that heaven of freedom, my Father, let my country awake"

Philip Thanglienmang
DANICS
Chairman, ZO/ZOU ORGANIZATION DELHI

Kamsuichienna Tângthu(History of Linguistics)

2009-04-29T05:37:00.000-07:00

By Philip Thanglienmang M.A(Linguistics)

PULAHNA

Kam, Hâm(Language)
Mihing pawlte kihoutuona dinga kizang siemthu awginsahna(vocal symbol)thumal kizah chiengin Kam ahilouleh Hâm a’ng suoh hi. Mihing pawl khat sunga mimalham(idiolect) tuomtuomte a’ng kigawmkhawm khu Kam ahi(Hocket 1958: 322).
Zilthu hâmtengte khu Kam ahi. Tam bangin Kam ahisihleh Hâm pen mipil dangdangte’n zong amauh ngaidân chiet un Kam bang ahiei chi pen a gen chiet uhhi.

Kamsuichienna(Linguistics)
Science pilna, siemna leh a vanzahte zang a, mihing hâm leh pâu(kam) suikhietna khu Linguistics kichi ahi. Zokam in Kamsuichienna i chi ding hi.
Linguistics subject sungah ham suichienna chituomtuom a om a, kamham chizie dungzuiin linguistics chituomtuomte in ding chiet uhhi. Linguistics chituomtuomte ahileh; general linguistics ahilouleh theoretical linguistics, descriptive linguistics, comparative linguistics, historical linguistics leh applied linguistics ahihi. Tamte khat poupou pen ham(kam) khat suichienna in a kizangthei hi.
General linguistics thusimte a kuon in, historical leh comparative linguistics suichienthei ahi. Historical linguistics khanletdan suichienna dingin kam/ham masa thusimte chienthei a kul a, tualeh ham hing pieng nuakhiate theichien ngai ahi.

Kamsuichienna Tângthu(History of Linguistics)
Hâm pen mihingte hinkhuo dinga poimaw mama khat ahi. Nichin i hinkhuo manna u’ah, i zang u’a, i ham u’a, i nâh i tâh uh ma bangin i ngaisut u’a, sil leh ten bangin i tuot u’a, ham bang ahiei chi’n thuhtahin i ngaituo ngai sih uhhi. Ngaituo thuh ding sil in zong i na tuot lou mai thei uhhi. Ahivangin, kamsuisiemte(linguists) dingin ham kichi pen scientific tah a suichienthei sil lu khat ahi,chiin a pom uhhi.
India gam ah, kamsuichienna(linguistics) lamsang toh kisai in genta lei, Mangpa Jesu Krist pienma kumzalom tampi peisa hun khanglui lai pat a na kipan ahitabou hi. India gam sunga khangluimite in kamsuichienna lam na habawl na pen uh, bangzieh e, I chi leh, a labu siengthoute sunga kamgindan, hamgindan leh awsuo a na kepbit nading u’a, chientah, mantah, dihtah leh thuhtah a a na suidoh uh ahi.

Linguistics tângthu sût ding chi lei pen ngaituona tampi na op te lah a hing kitengkhie pawlkhat I sim ding uh ahi bep hi. Lâipil tampite na ngaituosa uh hâm ahilouleh kam tungtâng toh kisai sim ding tampi om na lâi hi. Mihing khat in leitung a linguistics khangthu toh kisai pilnate amatang a amawh theisuoh thei ding ahi sih hi. Ngaidân zâtzât leh thusim na omsate mun leh gamkai dungzuiin a kibang kim sih a, tuotdân chi tuomtuom leh thusim tuomtuom na om ahimanin, a khang akhang in na tuotdânte na kibang suoh thei lou phot na hihi.

Greek/Grikte ngaituonate
Hâm toh kisai lâibu na omsate patsa i et chiengin, heipen a pat ding ahiei chi pen tuot hasa mama hi. Lâibu na omsate lah a patsa in hâm tângthu poimaw mamate hkitengkhie in tuate kisim ahi.
Europ gamkai sungpan a sim dingin, Greco-Roman khanglâi a hâmkam(linguistic)/ kamhâm pilna na kimukhie lâibute, Pederson in Linguistic science in nineteenth century a na na mukhiette, Chomsky in hâm lam toh kisai a pilna a na suikhietteng, kumzalom 17 sunga lâigielte, kumzalom 10 tuom lah vêl leh Khahlawna hun a na kigielteng, tamteng na kisim deu ahihi.
Asia gamkai dingin gênta lei pen Chinate, Arabte leh Indiate kamsuisiem mipilte tampi na om tham hi. Kamsuichienna pen tu hun chiengin pilna lien dangdangte toh kikim in dinmun a neita hi. Kamhâm pilna lam pen mihingte theina leh zilna ahilouleh tawndân ngaina bangin sil peisate khanglui pilna leh siemna kigawmkhawm a, mâilam mânawt ahi. Nâupang khat a nêu pan a a’ng khanlet bangin kamhâm pilna ahilouleh kamsuichienna pen nâupang bangin na khanglien toutou zêl a, tuni chiengin pilna khangliensate toh kitêthei khop in dinmun a neita hi. Nâupang khat a’ng khanlet chienga khotheina, kihlenna, gentheina leh hamsatna a’ng tuo tou ma bangin kamsuichienna in zong tuachi bang kihlenna leh khanletna na tuoh hi. Vannei(environment) optan dungzuiin kamsuichienna zong tuachiin na khangtoutou a thatkhat thu a, hing kipan ahi tuon sih hi. Peimasate lâigielte, khanglui thusim na omsate leh kamhâm pilna na omsate ettê kawm in, kamsuichienna(linguistics) na piching thei pan hi.

Europ gamkai a kamsuichienna thupitahin na khangtou mama hi, chi pen I theita uhhi. Himaleh, tam gamkai a kamsuichienna na khanlettheina pen gam pulam patsa kamhâm pilna na kipolut zêl ahiziehin tuni tam bang dinmun ah a’ng omthei pan giap ahi bou hi. Adieh in, gênta lei, India gamkai sungpan a khanglui kamsuichiente(ancient linguistics) na puohkhiet; Sanskrit Grammar leh Phonology(Ogindân) patsa kamsuichienna pen pichingtahin Europ gam ah na kizilthei hi. Europ gamkai sungpan a leitung pilna zousie na piengkhie dân a a’ng op chiengin, tam kamsuichienna zong Europ gamkai pansa hing khangkhie dân in leitung ah a’ng kipomdohta hi. Tachi ahivangin, Europte pen kamsuichiena lam ah a na masa uh ahi china hi malmal lou hi. Europ gam a kamsuisiemte’n a kithupisahna(superiority) ding uh bangma a om tuon sih hi. Phonetic leh Phonological Theory lamsang enta lei, India gam sunga khanglui kamsuisiemte na tuotdohte leh na gieldohte leh Europ gam a kamsuisiemte mukhiette uh a kitêkâh chiengin India kamsuisiemte mukhiette pen nâhpitahin a sângzaw hi. Tam bang I chi chiengin Europ gam kamsuisiemte mukhiette pen India kamsuisiemte mukhiette sângin ngiemzaw mama hi.

Europ gamkai kamsuisiemte masawnna deu ahileh, nidanglâia khanglui Greek kamsuisiemte lâigielte pansia in Europ gam kamsuichienna tângthu na kisûtthei hi. India gamkai a Sanskrit kam a lâigielte pen a na kipatkhietdân leh a bul a bâlte na kithei khol lou ahi. Rom kumpi gamkai sunga kamsuisiemte’n Grik lâipilte thusim leh theikhiette na sût toutou zê u’a, tuachiin Latin grammariante in Middle Age lâipilte kungah na pesawnthei uhhi. Tuana kuon in, Romante lênggam mun leh gam ah, lâipilte khanletna toh kituoh in Khahlawna hunlâi in leitung mun tuomtuom ah a na kithêdal hi. A khang akhang in, thusim theite leh theinate a na kikhêl zêl hi. Tuachiin, Europ gamkai sunga kamsuisiemte pen kamhâm pilna lamsang ah gam thâ sât masate toh dinmun khat a koithei ahi. Ta bang ahimanin, Europ gamkai sunga kamhâm pilna khangthu pen leitung buppi adinga kamsuichienna khangthu chi dinga kilawm ahihi.

Kamsuichienna khangthu a kisût chiengin Grik lâipilte na mukhiette pansia in a kisui zêl hi. Hâm toh kisai a, Grik mipilte na suidohte pen tuniin zil pen leh sim pen khat a’ng suoh hi.Grikte na luo na gamte; Asia Minor tumlam tuipipang, Aegean tuikuolgamte, Sicily suolang tuipipangte, Itali simgam leh mun dangdangte pen gam nuom leh gam gâsuong na mun a na hi ziehin amate pilna lam leh lâipilna lam ah na khanglien masa pen uhhi. Grikte na khanletna toh kizuiin amate lah ah lâipil mi tampi na piengkhie hi.

Khanglui Grik mipilte’n kamsuichienna lam ah a na lunglut mama u’a, tami lamsang ah amate pen mimaste ahi uhhi. Kum tampi kamsuichienna lam ah a na nâh suithûh uhhi. Kamsuichienna toh kisai in thusim tampi a na gieldoh uhhi. Europ gamkai sunga dingin Grikte pen lâigieldân leh lâigelte(written text) thûhtah leh dihtah a na suikhe masate na hi uhhi. A hâm gielkhietdân leh a hâm uh peidân tawndân tângpi na suikhemasate ahi uhhi. Europ gamkai sunga Classical European Grammar a na puohkhiet bân u’ah, grammar suikhietna lam ah kumzalom tampi na makâi uhhi.

Grik lâiplite’n ngaituona(philosophy) tuomtuomte a’ng ngaituo chiengun hâm(kam) lam hing pienkhietdânt ah a na lunglut u’a, hâm bul leh bâl na suithupi uhhi.
Grikte guoh hilou in, hâm bang na chi pienkhiet ahiei? chi pen leitung tânga tuon patsa mihing lungsim a na thâm zing ahi. Khanglui Grik tângthusût Herodotus in Aigupta lêngpa Psametichus tângthu khat na giel hi. Psametichus in nâusên ni a pienkhiet u’a, pansa in, bang hâm in a hâm mawngmawng uoi, chi thei nuom na ziehin, koima toh kimulou dingin a dâitha(isolate) hi. Tângthu kigendân in, tuami nâusênte a’ng hâmkhiet theithei patsa un, ‘bekos’ thumal a kam u’a, patsa’n ahing pawtdoh a, tuami kammal pen Phrygian hâm in ‘tanghla’ china ahihi, tuaziehin Phrygian hâm pen leitung pumpi a hâm upapen ahi, a na chi hi.

Hâm pienkhietzie thusim
Vânnei awgingte tûtna patsa hâm piendân thusim pen Manghâm in Nativistic or Dingdong Theory of origin of language a kichi hi.a Tulâi hun chienga kithei dânin hâm hing pienkhietdân pen vannei awgingte(sounds in nature) kitut nuom a kuon a hing piengkhie ahi a kichi hi.
Hâm pienkhietzie suina toh kisai a lungbuoinate(Glottogonistic problems; problems relating to the origin of language)
Khanglui mipil ngaituomite(philosophers) in hâm kichi pen hâtangtahin na suichien sawm let uhhi. Ngaituonate lamsang thute a na kikup chiengun hâm toh kisai buoinate na pieng zêl hi.
Kamsuichienna toh kizuiin, mihing hâmtengte leh awgingte bangchi dân in a kichimat ahiei? chi thute tampi na kikum zêl uh a, na buoipi uhhi. Tam bang kikupna pen a kigêndânin, Protagors(480-410 B.C) in a na puohkhiet ahi chi pawl a na om a, pawlkhat in Pythogoras(572-497 B.C) in a na puohdoh ahi a na chi uhhi. Bangbang hitaleh, Grik lâipilte na puohkhiet ahi chi pen i theichienta uhhi.

Analogists pawlte tuotdâin hâm pen vannei silpieh(gift of nature) ahi chiin na gingta uh a, mihing tawndân patsa hing kipan ahi sih hi, achi uhhi. Tuachi ahitâhleh, kawikhat ah, dih veve hi, aziehpen, thumal awgin leh a sunga a khietna pen kituohtahin a om a, a kitheichien thei hi.
Ngaituonate, pilna, siemna, khutsiemna(artistic work), etnuomhuoite(aesthetic), vâihawmna(administration), politigs, khankhuo(tradition), pienhoina ahilouleh gamtathoi(moral) leh lungsim khantouna lamsang pen Europ gamkai sunga dingin Grikte patsa hing kipandoh ahi.

Grik Klassical Khang(Age) hunlâia, Grikte lâipilte’n a na tuotkhiette leh suikhietdohte zousie a kuon in, pilna tuomtuomte Europ mipilte’n a na lasawn u’a, tuniin amaute pen lungsim, ngaituona leh kam pilna lamsang ah lungsim a u leh nâu ahi uhhi. Bangzieh a, bangchi dân a, Grikte tuachi lawmlawm a, na pil na siem masa uh ahiei? chi pen theichien hamsa mama hi. Leitung tawp dongin azieh kitheithei lou maithei ahi tazen hi.

Babylonmite sângin Grikte a na pil mama zaw u’a, na khanglienzaw uhhi. Kamsuisiem Bloomfield in Grikte pilku dân a ‘Tânglâi a Grikte’n, midangte’n thu khat a na thu sim lou pou pen khu a suichien zêl uhhi’ Tam ahi, Grikte leh midangte na kibahlouna , chiin a hil hi.
Grikte’n tua hunlâi in zong midangte hâm dang na omzou ahi, chi pen a thei thamta uhhi.

Summetbawlna leh gam uhna lamsang toh kisaiin, Grikte leh zâtdangte na kisukha tham dingun a kigingta hi. Grikte gam uhna gam a, zâtdangte, namdangte hâm leh pâu na za zou, na theizou ta ding uhhi. Gamdang leh Namdangte hâmtengte pen Grik hâm sunga a na kilâhlutzou ding ginlelna thute na kikumzou uhhi. Grik hâm sunga gamdangmite hâmteng/thumal/thuteng a na kilalut zel hiva chipen upmaw thute leh ngaisutna pen Herodotus, Plato(Cratylus Dialogue) tegel in na tuotpha hi.

Tânglâi Grik hâm pen hâmnêu tampi in na kikhenthei hi. Mun tuomtuomte ah, mi tamlou in a na têngton u’a, amauh tum chietin, a na khosa let uhhi. Grikte chipen Grik hampawlte tênna gamkai pen a gam opdân singtâng gam pien a na hi a, tuikuolgam nêunêute ah na têng u’a, a na kithêzâh uhhi. Tuami thamlou, gâllêng namdangte’n a gam uh a na luogam u’a, a na opkhum let uhhi. Tuaziehin, tam bangin hâmnêu tuomtuomte na piengkhie ahi, chiin mipilte’n ei hil hi.
Hinanleh, tam hâmnêute pen hâm khat pansa na piengkhie(originated) leh na pieldoh(diverged) a na hihi. Tami hâmnêu kisûnte ziehin in hâmpi khat nei dânin a na kingaisutthei chiet u’a, tuami ngaituona in Grik mipi pumlum pen chi khat sa khat in a na gamkhawmzou hi.
Grik mipite a khuo khuo, a gam gam, a tui tui a zâlenna nei a kivâipuoh chiet in a na khosa uhhi.
Mângkam in Greek ‘City States’ a kichi hi. A khuokhuo, a tuitui in zâlêntahin na kivâihawm let uhhi.Khang tampitah, amauh leh amauh, gâl leh sa a a na kisim u’a, luong leh bân, lu leh sa a na kilâhtuo vângun, kumzalom 5 hunlâiin, namdangmi Persia gâlhângmite in a na lu u’a, na sim let chiengun Grik mipite na kithutuona let uh khat ahileh; Grik mite pen sisan khat, hâm khat neite ahi uhhi, chiin hatangpet zên in, a mêlmate uh a na doudâl let uhhi.
Grikte hâmnêute pen a unpi in na kigielkhe tuon sih hi. A poimaw leh a zau deuteng bep na kigielkhie hi. Kholâi hâmnêu(spoken dialect) simlouin, Grik lâitheite’n Homer laphuo ‘Illiad’ leh ‘Odyssey’ tegêl pen tua hunlâia Grikte hâmnêu khatbêh toh kibang in a na tuot sih uhhi.
Tamte pen mipi kikhopna munchin ah a na sim let u’a, lahâm thupi mama khat in a na ngaisut uhhi.
B.C Kum tûl (first millennium 1000 B.C) kipat tuom in Grikte lâiteng na kipokheta hi. Tuami lâiteng zahdân pen Attic(Athenia) khanglet hun in na kizang thupita hi. Roman kumpi a’ng khanlet toh kizuiin tumlam Grikte lâiteng zuiin Roman lâiteng a na piengkhie a, tuniin leitung pumpi ah, lâigieldân lâiteng kithêzâh tampen leh zah tampen a suohta hi.

Grikgam sungah lâigieldân leh lâiteng khang nitah a tuomtuom in na khanglien hi. B.C 2000 hun lâiin Mycenaceante in kammal gindân(syllabic sound or syllabic writing system) leh milim(logogram) zang in lâigieldân khat na pokhie uhhi. Tam pen linear B a kichi hi. Hun sawtpi kuomtah tam lâigielte simthei louin na om hi. Grikte hâm kunglui vawt pen khat in a kituot hi.

Khangmiel(Dark ages) hunlâi in Dorian gâlhângte’n Grik gamte a na sim u’a, tuaziehin, Grikte’n a lâitengte uh leh a lâigieldânte uh a na mansuota uhhi.

Grikte lâiteng tailouin, Aigupta gam ah zong lâigieldân lâiteng leh milim na kizang hi. China gam ah zong lâigieldân na kizang zou hi. Aztecte in zong lâigieldân na nei zou tham hi. Amaute lâigieldân pen milim, salim, valim, singlim leh kawmu lim(sign, shapes) chi pou a na zah uh ahi.

Grikte’n Phoenician lâigieldân a na zang uhhi. Tami lâigieldân sungah, odâite(consonants), kawmulimte(signs) leh ogingte(vowels) a na kizang let hi.
Grikte pen lâiteng leh lâigieldân pokhe masapente a kichithei tuon sih hi. Bangzieh e?, i chi leh, amate’n Hebrewte lâiteng sunga odâite pawlkhat zangin a lâiteng sung u’ah oging díngin pawlkhat in na kawm uhhi. Grikte tâumui in a gendan in, Cadmus in tuipigâl(overseas) pansa in Grikte lah ah lâiteng leh lâigieldân a na polut hi, chithu na om ngai a, tua ahimanin, Grikte lâiteng kunglui a na kipatkhietna pen khuolgam ahi chiin a kingaisut hi.

Grik lâipilte’n thuteng Grammatko a na chi chiengun, lâithei, lâiteng zahdân thei, lâigielthei, lâisiemthei mi a na china ahi. Lâisiemthei leh lâigielthei pen Technique grammatical thei na chi uhhi.

Socrates ngaituonate
Socrates in lâiteng zahdân tungtâng thu ‘Dialogue’ kichi thusim sungah na gielzou hi.
Kumzalam 5 B.C hun tuom in Grik lâipilte na kidohbuoina leh na kihoulimna uh thupipen khat ahileh; thuteng/thumal/kammal adiehin hâm(kam) leh pâu in bangchi dâna a khietna a’ng neithei ahiei? chi thu pen na buoipi sawt mama uhhi.

Socrates in a na ngaisutdân pen; sil min mi min khatpoupou in a thumal ogindân khat chiet a kinei uh a, tam bang min leh ogin pen sil khat poupou, tualeh min khat poupou in a min dihtah khat a kinei hi. Tam banga thumal opdân pen Grik leh namdangte’a a kibang kim hi, chiin na ngaituozou hi.
‘Onoma’ minlawna(noun) pen thuguiching sunga themnêu pen ahi achi hi. Tuaziehin, mi hilna ding leh vanzah poimaw pen ahi, chiin a na gen hi.Minlawna chini a om hi. Minlawnakop leh minlawna tam. Thumalte pen silpienzie leh optandân dungzuia piengthei ahi a chi hi.
Ama ngaisutdân ahileh, lâiteng peidân tângpi pen sil ahilouleh min potu optandân leh pienzie dungzuia na kiphuo ahi, chiin na um hi. Tam banga a ngaisutnate etshana dingin, minlawnakop khat ‘Poseidon’ thumal pen posi ‘feet’ ahilouleh ‘pous ‘feet’ leh desmos ‘a fetter’ kigawmton a hing piengkhie hiva chiin a gen hi. A min phuo masapa’n Poseidon adingin tuitung a pei hasa va chia a na gel zieha, tuachi bang min a na vawpieh hi, chiin a gen hi. Tua thumalte gel tamtah a gawmkhawm mai hilouin, a kilaw chienga a ginngai(euphony) nadinga lâiteng pawlkhatte na kipâikhedoh hiva chithu a gen hi.

Minlawna tamte pen a lawdân leh a ogindân bai leh hasatna toh kizuiin om deu hileh kilawm chi thu a na gen hi. ‘Lambda’ i chi chiengin i kam sungah i lei pen a kitholsuh a, tuachiin ‘l’ zah dingin a kilawm a, Phi i chi chiengin I hu tampi sêngin a kilou let a, lungthah chienga I hu beibei a I kisên toh kibang a sim ziehin, ‘ph’ zah dingin a kituoh deu hi. Tachi banga, lâitengte a kiman vangin, a Socrates mudân in, a kilebul zong tampi a om veve hi. Ettênna in, ‘skleetotes’ sunga ‘l’ a op vangin, a khau lam genna ahi vethou hi. Cratylus ngaisutdân ahileh hichi ahi; Lâiteng zahdân leh lâigieldân pen azangmite kithukimna(agreement) ahisihleh zûidân(convention or custom), zahdân ahi ngengngong hi. Tam bang thuteng/lâiteng in a kawmuna lim pen a kihlengthei zêl ahi. Thuteng khatpoupou a kihlen malaisie a dih ahia, a kawmu pen khu hâmzangte(speakers) in a pomkip lâisie uh, a mân ahihi. Hâmzangte in tua thuteng/thumal/kammal khu a kawmu lim a’ng hlen chiengun, a khietna tuompi khat a’ng neita ding hi. Tuaziehin, lâigieldân dihtah leh mântah heipen chi genchien thei ahi tuon sih hi. Aziehpen, lâiteng kibang hitave’n a kibanglou hitave’n, khumte pen sil/min kibang ahilouleh kibangloute dinmun a zong pansahthei kuom(veve) ahihi. Kithukimana leh zahdân na omsa, tuate toh lâiteng na kizang toutou zêl ahibou hi, chiin a gen hi. Tua ahiziehin, i lungsim sunga omte khu i hing hâmkhiet chiengin tam lâiteng zahdânte leh peipidânte in pulahna a’ng neisah hi.

Hâm thu toh kisai a, Plato ngaisutnate
Greek lâipil(scholar) leh philosopher Plato in B.C hun kumzalom 4th kipat lâiin, in zong kamsuichienna lam toh kisai thu leh la nempi dohna leh dawnna tampi a na podohzou hi.
Theatus leh Sophists sungah hâm lamsang toh kisai a na ngaisutnate a kimuthei hi.
Thuteng/thumal zang a thugên maimai sângin i lungsim, hâm leh sil/min kigênkhete kinâidân, kizawitawndân leh poimawdân a na mukhie hi.
Plato in thumal/kamteng i zahte uh leh sil mi kipete a kizopna a op ngai sese amah? chiin na gelchien hi. Plato in tam bang kizopna a om sih hi, chiin na pang hi.
Vannei a sil pawlkhat a kigawmthei lou ma bangin, thuteng pawlkhatte gawmthei, pawlkatte gawmtheilou in, a om hi.
Lungsim peipidân khat zuia, silte i tuotdânte uh, i minvawdânte uh a kingaisut chiengin, tam atunga kigen thusim toh a’ng kizawitawn deu hi.
Ama’n a ngaisutdân, pen thutengte bangchidân a dihtah a guol a, thugui(statement) mântah leh a khietna(definition) dihtah suichien thei ahiei chi khu a na khuolchien hi. Tuana kuon in, Formal logic a na pokhie hi.
Sophists lâibu sungah, Plato in onoma leh rhema thutengte a khietnate a na hilchien hi. Plato in rhema pen ‘nasêm’ a chia, onoma pen ‘nasêmtu’ min ahi, achi hi. Onoma ‘name’ Rhema ‘phrase or saying’ , tulâi grammar(hâmdih) in genta lei, noun leh verb chithei ahi. Logos ‘thuguiching(sentence)’ china ahi. Plato in Grikte hâmnêu tuomtuomte a thei a, chientahin a khenkhethei hi.Grik hâm in namdangte thumal a kawmte nasan zong a na thei hi. Plato in Hippias patsa a na zildoh hiva, chithu na ki-um hi.
Ama’n logic leh grammar a na khenkhe sih hi. Grammaticke teche pen grammar chia lethei ahi, tami lâibu in lâiteng kiguoldân leh kigawmdânte a na hil a, morphology ahilouleh syntax thute bangma a na genkha kawi sih hi. Grikte lâiteng zûidân thute bou a na gên hi.

Silte leh a minte kizawitawn ahi chi thu pen ama’n a pom sih a, hâm khat sunga peipidân leh zahdân kizui a, hâmtengte kisiem ahi achi hi.
Ahivangin, ama’n, tam hâm leh thumalte bangchidân a, dânpi khat zui loua, amathuthu a, na piengkhie ahiei? chi zong na suidoh sawm tuon sih hi.

Aristotle ngaisutnate
Ahivangin, ama sangnaupang Greek laipil Aristotle in kamteng leh sil minte pen a kizopna om ahi, chiin na lêpan leuleu hi.Aristotle gêndân in, kamteng/thumal/thuteng leh sil min(a lim, a guong) ahileh tuami hâmzangte zûidân(convention) lâhdân leh, amauh leh amauh kithukimdân(agreement) ahi leltah hi chiin a na gen hi. Tulâia, kamsuisiemte pomdân tam bang ahi. Kamsuisiemte ngâidân ahileh ganhing khat min tuomtuom nei pen azieh a om sese a, a om ngai vatêh sih hi. Tuachiin Mangkam a dog kichi pen, German kam in hund, French kam in chien, Spanish kam in perro, Russian ham in sobaka, Hindi ham in kuttā, Kannada hām in nāyi, Zokam/Zohâm in ûi leh kamdangte ah a min tuomtuom a kivaw hi.

Stoic ngaituona(Stoic Philosophy)
Kumzalom B.C 4th hun tuom a ngaituotute pawlkhatte khu Stoics na kichi uhhi.
Tuate lah a ngaituotu minthang tawpna penpa Roman kumpi Marcus Aurelus(161-180 A.D) ahi.
Amate pen ngaituotu Aristotle nuazuite; Peripatetics kichi pawl demsete ahi uhhi.
Kamsuichienna lam ah nasep nempi a na nei uhhi. Tua hun chienga, symbol/sign kichi pen ‘semanion’ chiin na minvaw uh hi. Akhietna ‘meaning’ pen semainomenon na chi uh hi. Ogindân, kamteng, thuteng osuodân chite a na pokhie uh hi.
Hâm zahna ah, a khietna neilou kamteng ‘legein’ a na pokhie u’a, a khietna nei thuteng ‘propheresthai’ a na podoh uh hi. Tam bang thuteng a na puohkhiet ziehun awgindân zilna(phonetic study) lamsang ah a’ng kimangthei hi.

Paanini leh Sanskrit hâm
Iran leh India gamkai teng a hâm inkuonteng pen Indo-Iranian ahilouleh nidanglâi in Aryan(Indo-Aryan) a na kichi hi. Rigveda late lâhkhawm pansa in Sanskrit hâm a’ng kimuthei hi. Kumzalom 1000 B.C hun a na kigielkhie hi dinga gintat ahi. Huikhuo opdân hoilou ziehin lâgielte na kigawlching theita ahi. Akhang akhang in, thu leh la, kam leh mua in na kipesawnsawn zel uhhi.
Siempute’n kithoina phuiteng a na zahzah uh, ahimanin, kum B.C 400 tuom in hamdîhsiem(grammarian) Paanini in a na gielkhie pan hi, chiin a kigen hi.
Kumzalom tampi Sanskrit na khanlet zouin, Sanskrit pansa in Prakrit na piengkhie hi. Prakrit hâm pen Buddhism biehna a’ng khanlet toh kizuiin na khangtou tou hi.

Sanskrit lâipil Paanini(circa 500) in kamsuichienna toh kisain, Sanskrit grammar Astādhyāyī(600-300 B.C) kichi laibu sungah na giellutzou hi.
Sanskrit hâm pen hâm pichingtah, kituptah, hausatah, loupitah ahi., Bloomfield in, mihing pilna muolsuong thupi ahi, chiin a na gen hi.

Tamil grammar laibu; Tolkāppiyam
Tam ban ah, Tamil grammar laibu; Tolkāppiyam(3rd century B.C). Tam laibu gel in, tua laia, mite hamdan leh awsuodan hoitah leh kituptahin a na giellut uhhi. Tuachiin, Hemachandra(12th century A.D) in Prakrit hamleng a na gielchien a, ham tangthu giellut dan a na bawl masapen hi. India mite pen amauh kam/hâm mai a na poimaw ngai ziehun, amauh hâm leh midangte ham kitêkâh ding thute na buoipi sih u’a, tuaziehin, comparative linguistics(kamsuichien kitêkāhnate) lam a na sai vet sih uhhi. India gam sungah, linguistics zilna lampang pen kum 2500 malai a patsa na kithei ahitabou hi, leitung kamsuisiemte’n a na mangngil uh hileh kilawm ta bou hi. Tulai linguistics kichi pen kum zani zathum maimai upa ahi bep hi. Tumlam kamsuisiemte’n Sansksrit ham a na muchien zieh u’a, India gam sunga linguistics a na upatdan leh a na khanletdan hing kitheichien pan ahihi.

Catholic siempute na khumsate
Kumzalom 19th hun sungin lâilam sang mawngmawng pilna siemna na khangtou mama hi.

Adiehdiehin kamsuisiemte Grimm, Whitney, Meyer-Lirbke, Max Muller, Burgmann, August Schleicher, Franz Boaz, Edward Sapir, Bloomfield te’n kamsuichienna lampang a na khangliensah mama uhhi.
Kumzalom tampi peisa hunte ah, Roman Catholic siempute’n India gam ah hâm tampite na zilzou un, na khumzou uh hi. Sir William Jones in Sanskrit a na zil masangin, Catholic uhpite (Portuguese, French, German) leh Catholic siempute’n India gam sunga hâm leh pâu tampite a na zilzou u’a, a na gielkhie zou uh hi. Italian Filipo Sassetti in Lingua Sanscruta na giel lâibu sungah Italian thuteng leh Sanskrit thumal kibang tampi a om hi, chiin na khumzou hi.

Sir William Jones
Khahlawna khang patsa in Europ hitaleh America hitaleh, lâipilte tampi na piengkhie u’a, leitung pilna na belapzou uhhi. Kum 1786 kum in East India Company a nasêmpa; Sir William Jones in Royal Asiatic Society Calcutta mun ah, ama na mukhiet thusim a na simdoh hi. Ama’n a na mukhietdân ahileh, Sanskrit, Latin, Greek leh Germanic hâmte na kitanâu uh ahi chiin a na hil hi. Sanskrit hâm hausatdân(richness), guong loupi, pichindân(exquisiteness) kitupdân(perfection) leh a kungluidân a na hilchien hi. Latin sângin a hausazaw a, Greek sângin a kitupzaw hi, a chi hi. Sansrit, Greek, Latin, Gothic, Celtic hâmte pen hâmbul(proto-language) khat pansa na piengkhie hi, chiin na gen hi. Tam bang kamsuichienna lam toh kisai a, phuonkhietna a’ng nei a patin, kamsuichienna lam ah lâipilte a na thalawp mama uhhi. Tam bang mukhietna kuon in, Mângkam/Mânghâm suichienna nasatahin a na kibawl toutou a, Mângkam tângthu leh Mângkam kungluite na kisuidoh hi. Tuachiin, tam hâm kitanâu zousie pen Indo-European Innkuon Hâmte (Indo-European Family of languages) chiin a’ng kiminvawta a, tuana kuon in historical linguistics pen subject tuom vilvel khat in a’ng kitawita hi.
Mângkam a kisun; Sanskrit grammar masapen kumzalom 19 hun laiin na kisunzou hi.

Jacob Grimm(1785-1863) in Deutsche Grammatical kum 1818 kum in na suo hi. Khanglui leh Tulâi Germanic hâm hâmdih guongte (grammatical structures) tomkim in a hilchien hi. Kum 1822 kum in German, Sanskrit, Latin leh Germanic hâmteng a ogin kibahdânte a hilchien hi.
Tam lâibu sunga ogin kihlendânte ‘sound shifts’ khu Grimm’s Law kichi ahi.

Radio patsa Smartphone(Radio to Smartphone)

2009-04-06T01:07:00.001-07:00

By Philip Thanglienmang,
DANICS,
B.E(Civil Engg Ist class), M.A(Linguistics)

Ei leitung mihingte’n tulaia sil zahthei, zâhthei, muthei, ettheite leh khawlsiem silte pen ahi mawng dingin i ngaituo u’a, koite na ngaituo ahia, koite’n lungsim tampi seng a, a na mukhiet leh puohkhiet uh ahiei? , chi pen i tuot vatêhta sih uhhi.

Tâitheina, lêntheina mesinte a na op masang in i pu i pate un, kammal a zah chiengun, leitung tawpna chi kammal na suo leng uhhi. Leitung tawpna kichi pen hei sung a na hi diei chi pen koima’n a genchienthei nawnta sih hi. Bangzieh e? i chi leh, khantouna leh khanletna toh kizuiin, mun chin leh gam chinteng ah mihingte, a ut ut un, a tungtheita uhhi.

Thuthang saite leh limlahte patsa in TV leh cinema ki-etthei ziehin leitung pumpi(khovel) a silpiengte, siltungte i kâ nêu sungah i enthei zieu ta uhhi. Tu hun chiengin leitung pen khotanêu(hamlet) bangin a kingaisuttheita hi. Manghâm in global village a kichi a, ei hâm in, leitung khotanêu chithei ahi. Bangzieh a? leitung khotanêu kichithei ahiei ? chi thute enton vai. Tam thu leh la toh kisai a i gelkhawm dingteng pat ma-in, khovel, limlahna ah kipan lei kichien pen dingin ka um hi.

Kum 1824-28 kikâl sungin Nicephore Niépce in tulai a, limlâhna(photography) hing kipatna; heliography a na bawlkhie hi. Amasapen in, ama’n suongphêng tungah gamlim a na tussah hi. Tuazaw in, sumsan tungah lim a na kilangsah hi. Sumsan sanga hoizaw chiin siakâng tungah lim a na kilangsah hi. Tua hunlai a limlahna a na siemkhiette pen hun sawtpipi ni ni ni thum nisa in a na kikhawsah ngai hi. James Clerk Maxwell, Scot mipilpa’ n Michael Faraday na mukhiet electromagnetism tungthu thûhtahin a na suikhie a, kum 1873 kum ‘Treatise on Electricity and Magnetism’ lâibu a na suo hi. Michael Faraday ngaisutnate(ideas) bulphu in, ama’n kum 1855 kum in lâigiel khat na suo hi. Tuami a laigiel sungah, electric(khawlmei) leh magnetic hute(effects) taitheina huikhuo(medium) limguong(model) khat a hilchien hi. Kum1888 kum in, German mipil Heinrich Hertz radio hute(radio waves) a na mukhie hi.Hertz in radio hute a na mukhiet a kuon in, Italian mipil Guglielmo Marconi pen tuami radio hute suichienna lam ah a na lunglut mama hi. Ama’n a na ngaisut pen bangchi leh, gamlapi a om mite khat leh khat kihoutuona in a kizangthei diei? chiin a lungsim a sinsim na huolhuol hi.

Radio hute toh kisai in, bagnchi leh, mun gamla tandong radio hute zangin huikhuo ah kihoumatna a piengthei diei? chiin, etkhietnate tampi vei a na bawl zaw in, kum 1897 kum in Guglielmo Marconi in wireless telegraphy a na bawlkhie a, tua na kuon in, ngâithei radio na khanglien in, Europe leh America gam ah, thuthang zâhsahna, thu poimawte phuonna a na kizang let hi. 1872-1877 Stroboscopic disc toh limte a banban in na ki-enthei pan hi.1884 George Eastman photographic film na siemkhie hi.

1877 kum in, Thomas Edison in siakâng phêng kiviel(tinfoil cylinder phonograph) tungah mihing aw( ‘Mary had a little lamb’) na khum masapen hi.1885 Chichester Bell leh Charles Tainter in phonograph zat nina a siemdoh gel hi. Tuami mesin pen Graphophone na kichi hi. Khuoikhep tungah a lam a kigit hi.

1887 kum in phonograph zat thumna Emile Berliner in na siemdoh hi. Tuami mesin min ‘Gramophone’ na kichi hi. 1887 Thomas Alva Edison in motion picture camera patent na nga hi.1888 Thomas Alva Edison in khuoilumei lum tungah lim na khumlut sawm hi. . 1894 Guglielmo Marconi in kum 20 a chin kum in radio tangthu na siem hi. Ama’n a tenna khuo Bologna, Italy ah radio masapen a na siemdoh hi.

1895 France gam ah, limpia(Motion pictures) mipite’n na ki-ensah masapen hi. 1897 Ferdinand Braun in TV kapna kizang; Cathode Ray Tube na bawldoh hi. 1907 TV limlahna in Cathode Ray Tube na kizang panta hi.

1923 TV kapna picture tube; Iconoscope na kisiemdoh hi. 1927 Al Jolson telna limpia hamthei masapen ‘The Jazz Singer’ na kibawl hi. 1927 Mipil John Logie Baird (August 13, 1888 – June 14, 1946) kichipa pen khovel a, TV na siemdohpa leh na podohpa ahia, ama’n color TV kilangthei masapen zong a na siemdoh hi.

Kum 1927, Baird in London patsa’n Glasgow mêl 438(750km) gamla in TV limlahna na bawldoh hi. Glasgow Central Hotel Glasgow ah TV na tungin, na ki-enthei hi.1928 kum in John Baird in limpiate leh a aw kikhumtheina mesin a na siem hi.

1929 Vladimir Zworykin(USA) leh Manfred von Ardenne(Germany) in cathode ray tube a na siemtou uh a, electronic telivision ah a na zang uhhi.Thuras loudspeaker 1933, from AT&T Archives1930 Bing Crosby in radio tungpan in ‘I Surrender Dear’ kichi la khat na sa hi. 1930 bul lam in, TV limlahna etkhietna tampi na kibawl hi. 1936 London khopi ah Television lahna masapen na om hi.

1938 Color TV lahna George Valensi in na pokhe masa hi. 1945 America(USA) gam ah TV 7000 sanga tawmzaw a na om pan a, station 9 maimai na om hi. New York ah 3, LA leh Chicago ah 2 tuoh, Philadelphia leh Schenectady, N.Y ah khat tuoh na om hi.

Scott phonautograph Mary had a little lamb on engraver 1888from before Edison Edison tinfoil cylinder from Gramophone Berliner recordingon lateral groove

Kum 1970-80 tandongin ta bang kammal pen na kiza ngai na lai hi. bawm bang a lien Radio na kingai zel hi. Leitung khanlet dungzuiin, radio pen a’ng neu deudeu a, 1990 tan in transistor radio neute ngen a na kizangta hi.India gam sungah 1996 kum tuom in Mobile handset golte a’ng khanglien mama hi.Tua hun laiin, Delhi, Bombay, Calcutta leh khopid dangdang a têng, mi hausate beh in, a na nei zou giap na lai uhhi. Delhi Government ka zop kum 1997 kum in Sub-divisional Magistrate(SDM), Chanakyapuri sub-division, New Delhi District mun ah ka na tou hi.

Tami New Delhi district pen India gam sunga milien milalte tênna mun leh gam ahi. India sunga Member of Parliamentteng tênna ban ah India gam uh milien milalte opna mun ahihi. Delhi. Kumpi in kou SDM zousie Airtel Handset Mobile khat chiet ei na pie uhhi. Tua hun laiin, India gam sungah mihausa tahtahte loungal in mobile handset a na tawizou sih uhhi. Tua ban ah, mobile handset mawngmawng a tawm in a na tawm na lai hi. Kum 1997 kum vel in, India gam sunga mobilete simta lei pen 10,000 zong pha lou ding hi. Mi hausate vanzah maimai danin a na kituot kawi hi. Tuachiin kei pen hing eimite lah a, mobile handset zang masapen khat ka suoh hi.

Tuachia hun a’ng peitou zel toh kizuiin, mobile handsette a’ng pung sêmsêm a, minautangte zahthei leh tawithei dingin a’ng kisiemta hi. Mobile handsette zong a’ng neu deudeu u’a, a’ng mel lawm deudeu u’a, tu hun chiengin, a neu a lien in, ngahnu tangvalte’n Fashion bangin a’ng kitawi chiet dêmdûmta vanuh hi. Leitung kikhêl kin mama na sa sih uh amah? Kei mu danin vang leisiet tunga mihingte electronic vanzahte pen ani ni’a kikhêl danin ka mu hi.

Ngaituo vawi uh tah, kum 1850 kum dongin ei mihingte zahthei vanzah bil a ngaithei mawngmawng bangma na kisiemdoh nai lou hi. Tuni’n eite’n i ette uh, i zahte uh, i mute uh, i tawite uh, pen bangchi banga na kingaituo ahia, bangchi banga mipilte’n na ngaisut u’a, na puohkhiet uh ahiei? chi pen tuotkhah dingin zong i gelta sih uhhi.

Mobile phone tawizouloute pen a changkangloute china a suohta mawh hi. Tam zong eimite kisietna vanzah lienpi khat a hing pangthei ahimanin, pilvangtah a, zah leh man dingin hoi ka sa hi. Mobile phone guoh genda ta vai, tuni’n bil a ngaithei, zahthei, mit a etthei mobile TV, mun leh muolte etkhiettheina phone lah hi kuom, computer-laptop lah hi zieu!, eima mimal thu leh late, laibu leh lai poimawte gawlna sâlpi(big barn/storehouse) in a kimangthei zieuta hi!

Tuachiin, i pu i pate’n tângmi pil leh phuithei mite a na gengen uh; Pu Galngam in sa chin a na hênlutna theipêng; Galngam theipêng i chi pen uh, tuni’n leitung khantouna toh kizuiin, ei lah ah, electronic silsiemte khanletna toh kizuiin, Galngam theipêng pen Pendrive lim leh mêl in i lah u’ah, melmuthei in a’ng omta hi. Tami Pendrive sungah tanglaia Pu Galngam in gamsate a zaza a, a na thunlut ma bangin tuni’n eite’n thu leh la I neite uh, laibu tampi, laigiel tampite inn dim zên ding khop pen tam Pendrive neu lingleng nou thûl sungah baitahin I guonglut zieu thei lien uhhi. Tuni’n Pu Galngam in tam bang sil omthei ahilam thei leh pen kipah sêngin nuinuita ve’n maw law!.Mihingte pen mobile phone lim leh mel lawm in a kilungkimthei ta sih a, a thatha lam kidei ahimanin, tuni’n electronic mipilte’n mobile phone mawhna(tam) mai dei khopta lou uh, ahi chiengun, a silsiem uh, min tha dingin, Smartphone a’ng chi touta uhhi.Smartphone ban ah bang a’ng om tou kia diei? chi pen i ngaisutthei ding uoi?

GUOTUI KHOLKHAWMNA (Rainwater Harvesting)

2009-03-29T02:30:00.000-07:00

Philip Thanglienmang

DANICS, M.A(Linguistics)

Ei leitung mihingte dinga huisieng leh tuisieng a poimaw mama hi. Kumtawn a tuisieng dawn zing thei ding bangin I ngaisut uhhi. Tuisieng manphatdan theilou mi tampite i om na lâi uhhi. Tuisieng pammai dan leh poimawdan theilou in, i mawh buohmang na uh hun tampi mun nempi na om maithei hi. Mi; atawmzawte’n tuisieng pen a tawptheilou, a beitheilou tabangin a mawh tuot uhhi.

Mihing hinna díngin i nâna uh; huisieng(oxygen) bân in, tuisieng(fresh water) a poimawpen hi. Luidungte leh leinuoi tuikhûhte khu mihingte tuidawn lâhna a suoh hi. Tuhun chiengin, leinuoi tuikhûhte zong a'ng kihâzah sêngtâh ziehin, a kang sieng ding a kisata hi.
Luidung a tui luongte khu khawlsilsiemnate(industries) leh mihingte natoh silbawlte ziehin, a nini in a nieh deudeu a, tuachiin luidung tampite pen dawntheilou a suohzouta hi. Leitung khantouna leh khanletna toh kizuiin, mihingte natoh silbawlte leh silsiemte ziehin tuinêhte, tuinâhte, gundung, luidung, vadung, tuisam pulnate leh leineitui khûhte(groundwater reservoirs) a nini in a nín deudeu a, a nieh sêmsêmta hi.

Dawnthei tuisieng omsunte zong dei bangin a kiningchingthei nawnta sih a, leitung mihingte dawn dingin a kichingzouta sih hi. Tui ziehin gâldouna leh buoina tampi hing pieng ngêi va chi a ki-upmaw mama hi.

India gam sunga mipilte mudan ahileh, tam gam sungah guotui hing kesuh mawngmawng a sim chiengun, sângtul 4,000 cubic metre a pha hi, chiin a’ng hil uhhi. Tamza lah a panin, selisuosekhat(one fourth) maimai a na kizangthei bep a, a dangteng pen tuikangpi zuon in a luong siengta hi.

Tam banga guotui kesuh mawh luon mangte chinna díngin Dam tampi a kilamzouta hi. India gam ah Dam gol 4,500 a om a, dam neute pen tulsawm val bang a om hi. Dawnthei tuisieng Dam tampi toh kikholta mana’nleh zong mihing mising aleli(quadrupled) in a pung zel a, mimal sim a(per capita), zahthei leh dawnthei tuinêh pen a kiemsuh zel hi. A kihisapdan in, dawnthei tuisieng pen mimal sim in cubic meter 6,000 apatin cubic meter 2000 in a kiemsuhta hi.

Hichi bang dinmun ahitâh ziehin, mâilam hun ah, mihingte bang a dawnta ding uoi? chia a kingaisutsut chiengin mipilte’n vântung pan a hing kesuh guotuisieng(pure rainwater) kholkhawmna bawl dingin pha asa uhhi.

Kum sawmli sawmnga peisa hun sungin mihingte’n leinei tuikhûhte a hâzah sêng taluo man un, a leng(level) a kiemsuhsuhta a, kum khat in, feet 1 apat feet 4 tan a kiem zel hi. Tam banga leineitui khûhte a kiem zel leh pen mihingte hinna zong sietna lam ah a tongkha ding hi, chiin mipilte’n a’ng hil uhhi.

Guotui Kholkhawmna(Rainwater harvesting)
Khovel a tui sieng penpen chikhat khu guotui ahi. Guotui Kholkhawmna kichi bang e? A phattuomna bang ahia ?, i inn chiet ah guotui i kholkhawmthei diei? Tuachi hita bang leh khumi guotui a sieng nalai diei? Sum leh pâi bangza sên a ngai diei? Guotui a’ng kieh chienga, tuikhûh sung khat a, kizawltung leh kikholkhawm khu Guotui Kholkhawmna kichi ahi. Mangkam in Rainwater Harvesting kichi ahi. Tam guotui pen zahle ding leh leinei tuikhûhte suhdimna zahthei ahi. Vântung apata hing kesuh tuisieng na kikâizawl in, tuihu a lêng mangsah loua, leinei a lutsuhsah loua, pâmmailoutah mantamloutah tualeh mawh luon mangsah loua, mite zahthei dinga, mun kituptah a na kikholkhawm khu Guotui kholkhawmna.

I pu I pate’n guotui sieng poimawdan na thei uhhi. Inn a lam chiengun, bihla tui tuhna chi’n guotui tuhna dingin guomkuoh na hoi siem uhhi. Singtanglei; Zolei a na hlaw chiengun guotui kete mama na zang un, haichi leh antelouhingte na chîng let uhhi.

Tulai chiengin tuinêh hing hâsat toh kizuiin mite’n guotui zawldan ding leh kholkhawm ding dan ahing ngaituo poimaw mama ta uhhi. Tam silbawl theina dingin mun lienpi ngailou hi. Guotui kete kholkhawmna ding mun golpi poimaw lou hi. Tuikhûh kangsa khat amaw? Leinei a tanki kiphûm amah? ahisihleh leitawkuohte pou zahthei ahi.

A poimawpen theiding khu tuisieng a’ng vâng sêmsêm ding ahia, tuazieha tui khêtzahdân leh kholkhawmdân lamsang thupi seding ahi. Bangma zousie Kumpi tungah bangteng kimawh ngap sih vâi. Eima mimal chiet in bangchi leh tui ka kholkhawmthei diei? chia panlâh chiet ding ahizaw hi. I gam sunga tuikhûhte, vadungte, luidungte leh gunpite sungah silnieh leh buate mawh selut sih va ui, tuin a kihêh masangin pangkhawm chiet va ui. Tui kichi pen i theisa mabangun i hinna uh ahihi. Tui na omlou hitamaleh nang leh kei i om diei? chi pen ngaituo dingin hoi ka sa hi.

Ei mihingte dingin tui kichi pen tui mawhna hilou in hinna tui ahihi. Tuaziehin, koipou tami kei laigiel sim tapou, u leh nau, tui manphatdân, tui kholkhawmdân, tui zahdân, tui vândân(rarity, shortage), tui poimawdân kiziltha kia va ui.

O, Pupa lâukha: A tribute to Pu T. Ngulzakhup 1918-2009

2009-03-25T04:25:00.000-07:00

JCA(1954) founding Chairmanpu T. Ngulzakhup sini(20/3/2009) in a tu a tate opna mun; Bharatnagar, New Delhi ah ka va vâhlut leh, unau Delhi Lutheran Church te’n ama sunna kibawl sawm ahi, chiin ei na hil uhhi. Tuachi ahileh, chiin kei zong kipâhtahin tuami hun mang dingin ka nu-uh; Nuomzavung toh ka ngah u’a, naupangte toh ka khawllim uhhi. JCA founderpa ngaituona leh sepkhiette thei khomkhom in ka na kikum uhhi. Kum sawmgiet val tusawn mom sawn muthei a, kum sawtpi Pasien ama a damsah hiva chiin zong ngaidan ka kikum uhhi. JCA founderpa sini in bangtengpi ka tuottuot a, tuotmaw tuotthei tampi ka na tuot hi.

JCA founderpa’n tuni dinmun a Zo/Zou hlattuomte ding dingin na mamu masa sâm lou ding hi a!, bangchi tuh in a lungtang ah na a sa tuntun diei maw? chiin ka tuot hi.

“Tangkuong tunga lungsim sinsim khâu bang na huol kawm a, sun annkhing na neh laite uh, ka lungsim in ka tuot zêl hi. Tuni donga Zogam mieldante ka tuottuot chiengin, tua hun laia Zogam bangchi tuh a na miel a na hi diei aw ? chi bang ka ngaisut let hi”

U Haulam leh U Kamkhosoi te pa ahi chi zong tammi ni in ka thei pan hi. U Haulam Sugnu khuo a a’ng pêm hun lai ka na thei a, ka be ka phung ahi, chi zong ka na thei a, hinaleh, JCA founderpa tapa ahi chi pen ka na theikha vawt hilhiel sih hi. Tam bang thute ka’ng thei bep in, JCA founder khat ka neusen pienna khuo; Sugnu gamlei a, a’ng kivuithei pen ka mimal lungsim ngaituona toh hampha ka kisa a, ka lung a dam mama kawi mawh hi!

Zogam mielnate tânvâh dinga na kalsuon I pu I pate; tapidaw masate lungsim ngaituona thupi ka sa hi, thupi na lawmlawm u’e ! chi loungâl gendan ding, a dang ka tuotdoh thei tuon sih hi. Bangchih chiengin Zogam mielnate kei zong ka suvahthei diei? chiin ka lung ka huol ngitnget hi. Zogam ah lah va kalsuonthei si’ng, Delhi beh ah, bang ka bawlthei ei ? chi ka ngaisutna ahita mai hi.

I Pu I Pate pen Biehna khat a na luongkhawm dieldiel sa lai, bang khopihui leh solna lummei na kâikhum a’diei maw ? chi’n ka lungsim ka tuottuot let mawh hi. Tumlam huisie lâng a’diei maw? Suolam?, Mâllam huisie lâng a’diei maw? awle, Simlam tongsie?
Zohâm ngawingawi a, Laisiengthou(Holy Bible) nei ding a na ut va tun lai u’a, a lungsim tuotdan ding uh, ka geldoh kia hi. Mite’n Zote simmaw leh musit bawl a, na bawl lai u’a, ni mu masa hla mu masate ahi u’a, bangteng lunglai a na huol khawm zel ding uoi maw? chiin ka tuot sawnsawn hi. Lungkituoh tahin, Zo/Zou Bible neitheina dingin, Zomi Inter confessional Bible Translation Committee khat a na phutkhie uhhi. Tam committee in Holy Bible in Zo kichi pen kum 7sagi sung vingveng na letdoh uhhi. Zaitha pat bang sai in a sun a zan in, I pu I pate ham ngêl zang a, Laisiengthou nei ding chiin khamul saupipi khawi pawlkhat toh kiteh in mi simmaw nawn lou dingin hating pet pum in na pang chiet uhhi.
Ahi’nlah, Holy Bible in Zo a’ng kizaw in, Simlam huisie hing lâng in, tongsie zatam Zo/Zou te sinlai sungah solna lummei bangin a na kâisah zou hi. Simlam Zolengthe khuong in na pu na pate lungtang simmaw unlen, na pu na pate hâm ngaina sih unlen, kouma lungtang leh mikang sapkângte lungtang pozaw uh lachin pen na khangtou zaw ding uhhi, chiin solna sâisîp a na mutkhum chietta uhhi. Simlam sâisîp tum ngaina mite’n Zo/Zou te pupa tongdam ngainou leh luonsiem nou khâu bang na sâttan hiauta uhhi. Zu bang mawl mielmiel Zo/Zoute nâu bang na sângta uhhi. Hêmlam tongluon a ngai amah? a ngailou ahiei? chi zong na siel manta sih uhhi. Apocripha, Apocripha, Apocripha chiin Zo Holy Bible tungah mawna lienpi na tungsahta uhhi. Apocripha laigil sunga tongdam luonsiemte simlou dingin sanggam aw, na nuntatna pammai ma e, maw!

“O, pupa lâukha Apocripha simthu tâng a tuon ah, na na theikha mawngmawng ei maw? chiin na’ng dong va’ng chi leng lah, hânkhuh bing kêikûi bangta mawh e!
O, Sienmang na vontawite simlei tunga Apocripha zieh a na sapsiet amah? ke’n awithei malmal si’ng e!. Na Vontawite na’ng sapsiet hilou e, Simlam tongsie luong in, na Zogam lei a, solna lummei na kâisah hibou e!, ka chi chiengin sinlai ah na sa’ng e, Tung a Sienmang aw e, Zo/Zou vontawite leh Pupa lâukha samgi bang khen nang Apocripha aw samsietna na tang t’aw ka chi diei leh, awleh, ka chi sih diei ?”

Zomi Christian Labupi(1959? copy) a na sutkhiette uh, ka vêl chiengin, lahâm(peotic language) tampi a na zang leng u’a, a pu a pate kamzah, hâmkam thûhtaha a na gawlching(preserve well) na lailai thei dante uh, ka ngaisut chiengin loupi ka sa hi. Tulai hun chiengin a tu a tate’n Zohâm mangngil dehdeh ta mana’n uh leh zong, laigiel lam ah a pu a pate ham a kemching tinten na lai u’a, tami zong thupi leh loupi ka hi.
Tui bang luong khawm dieldiel a Zogam miel lah a Sienmang chinthu khâu bang na zunte ke’n Salam lienpen ka pie hi.

Note: Tami article pen ka Office sunga ka tuot zuaiteng ka’ng giel ahihi, koima kapna ka giel ahi sih hi. Hithei bang hileh, hlattuomte kigawmkhawm a LABU na sut sawm pen uh, tungah Zogam Labu ahisihleh Zo Tapidaw Labu chi bang minvawthei uh lachin deihuoi ka sa hi. Zou a’ng kizah leh, pen Kawlgam a I unau Zote’n hing zang lou maithei ahimanin, Kawlgam a kipomthei ding Spelling zahsawm un chia ka ngaidan ka’ng pieh ahibou hi. Genkhiel kitheisiem va ui.
Philip Thanglienmang
DANICS, M.A(Linguistics)

MIHING LÊNNA TÅNGTHU (History of Man’s Flight)

2009-03-16T23:58:00.001-07:00

Philip Thanglienmang, DANICS, M.A(Linguistics)
Tulâi hun in, ei mihingte’n vânlêng a I lên chiengun, a hi ding mawng bangin I gêl ta uhhi. Mipil masate’n lungsim leh hluohbu bangza a na sên zieh u’a, tuni’a eite’n nuomtah leh olsamtah a, munchin gamchin teng I kawmthei uh ahiei? chi thute I ngaisut ngai sih uhhi.Tânglâi a kipatsa’n leitung mihingte’n vân lâi zawl a, vâ lênglâite a na mu chiengun, a na êng thei mama u’a, vâte banga nuomtah a, a lênthei nadîngun lungsim sinsim na tuot let uhhi. Tua banga, a lên ûtdânte uh, lahâm ah, ‘va bang lêngkhawm’ chiin a na mang zêl uhhi. Wright unâute gêl in vânlêng a na lênsahthei masangin zong mihing in vân lâia bangchi leh a kilêngthei diei? chi tamveipi na tum uhhi. Tami toh kisaiin, tângthu tuonthu tampi na kigielzouta hi.Kumzalom 18th hun lain gasbag, valve, bawm(basket) chite na kisiemkheta hi. Leonardo da Vinci in lênna siem ding dân pilna lamsang na giel masapên ahi. Tuami pilna zangin, Montgolfier unâute gel in, hui sânga zângzaw lênna na siem masa ahi uhhi.Kumzalom 20th bul lam apatin lênna siemdân zât tampi a na kipokheta hi. Wright Unâute’n December 17, 1903 nia vânlêng masapên a na lênsah zou u’a, kipatsa’n, leitung ah lênna chituomtuom tampi na kisiemkheta hi. 1950 bul lam in, supersonic jet leh subsonic jet bomber na kisiemkhie hi. Lênna khênna lam ah, USA pen leitung pumpi a lênna tegnolozi lam a siempen leh sângpen ahi. USA pen leisiet pumpi a namchinte lah a, lênna siemna lam a, siempen ahi.Part 1: Mihingte va bang a na lên sawmna thuteLeitung ah, mihingte va bang na lêng nuom mama uhhi. Mihingte’n leisiet tungah vâte lêndânte a mu chiengun tua banga lêntheina ding lungsim a na nei uhhi. ‘Va bang lêng dîng’ lahâm gui chi bang a na phuokhie uhhi. Jesu pienma kum 400 B.C tuom hun lâiin, China gam ah sil lêngthei khat; lâilêng(lâilâm) zêm tuomtuomte toh kizêmte a na siemdoh uhhi. Lâilâm na kisiemdoh a kipatin mihingte’n tua banga lênthei ding na lunggul uhhi. Chinesete’n(Sênte’n) biehpiehna a na nei chiengun Lâilêng(lâilâm) zêm tuomtuom a na zang let uhhi.Kumzalom tampi na peisa hun sungin, mihingte’n va banga lêntheina dingun vâte lêndân na enkhie un, a na zil zêl uhhi. Mihing hlakui a na siem u’a, singpêh zâng leh va-hla(feather, plume) khut leh bân tawng a, khîthei dîng a na siemdoh u’a, tuachiin vâte lên bangin a na lên sawm let uhhi. Mihingte tel leh voute vâte hlakui bang a kisiem ahi lou ziehin vâte lênnop dânte a zilthei sih uhhi.Hero in Aeolopile na siemkhi hi.Khanglui lâiin Greek mipil Alexandria mi Hero kichipa’n tuisahu zangin thaneina(power) a na siemkhie hi. Ama’n Aeolipile kichi tuisahu(steam) patsa thaneina inzin(engine) khat a na siemdoh hi. Tuana kuon in tuni’n mihingte’n lênna inzin a’ng siemthei uhhi.Greek Pasiente leh Icarus(Greece)Greekte tuonthu tângthu ah mihingte lêntheina khu Pasien bawl ahi a na chi uhhi. Leitung minam chinte tâumui sungah zong pheh lêngthei, kâu lêng, mei lêng leh huikhuo a lêngthei sil dangdangte na kigên hi. Greekte tâumui khat ah, Lêngpa Minos in mipilIcarus vân lâia lêngDaedalus leh a tapa Icarus a mat lâiin, khuoikhep leh vamul zangin a lênna ding uh hlakui na bawl un, Daedalus pen Naple gam zuonin a na lêng hi. Hinanleh, a tapa khandawng tha-thah Icarus pen thanuom sêngsêng kisa in, a pa thuhil manglou in a lênglêng leh nipi toh kinâi mama in, a va lêngkha a, tuachiin a khuokhep hla a’ng zungmang a, a neia tuipi tungah suongtum bangin a kesuh a, a sita hi.Pu Leonardo da Vinci lênna lim suoiteItaly mipil Pu Leonardo da Vinci in kum 1480 kum tuom hun in lênna bangchi siem ding e? chi pen na ngaituozou hi.Lênna mesin masapen Pu Leonardo da Vinci in na ngaituo hi. Kum 1485-1500 tuom in Leonardo da Vinci in mihing lêntheina ding lênna mesin(machine) ‘Ornithopter’ kichi khat a na suoidoh(design) hi. Tuami lênna pen hlaninei mesin ahia, mihing thaneina a, a hlani zap kawm a, lêngthei díngin a na suoidoh hi. Kumzalom 19th hun in, lênna siemmasate(pioneers of avitation) Leonardo lâibu na en kia in, tulâi a helicopterte guong(prototype) pen tammi mesin suoi(design) zuiin a na kisiemkhie uhhi.Leonardi Da Vinci Da Vinci's design for a wing, c. 1488 Da Vinci helicopter prototypeMan in the Moon(Hlapi sunga mipa)Pu Domingo Gonzales – The Man in the Moon(England)England mipil Pu Domingo Gonzales kum 1638 in ‘The Man in the Moon’ Zohâm in Hlapi sunga mipa kichi tângthu khat a na gielkhie hi. Tuami lâibu sungah mipa kat in kângvate hlapi sunga lêngtou dingin a na kizilsah hi. Vâte lêndân, ngate lâmdân entou in mihingte’n hui a lên ding dân a na tuot uhhi.

Hui sânga zângzaw lênna(Lighter - than - air – craft) ItalyKum 1670 in Italy mipil Francesco de Lana-Terzi in hui sânga zângzaw lênna a na ngaituo(propose) masapen hi. Sumsan lum li sung hui hing pawtdoh in tuami lênna a dopkângthei ding dân in a na tuot hi.Francesco de Lana-Terzi's hui sânga zângzaw lênnaMontgolfier Balloon (France)Kum 1783 kum in Joseph Michel leh Jacques Etienne Montgolfier unâu ni in hot air balloon (huisa balun) a na siemdoh uhhi. Meikhu zangin, nâipuon bawm(silk bag) sungah huisa a lutsah uhhi. Tuami nâipuon bawm pen toutheina lawbawm(basket) toh a kikhitha hi. Huisa in a’ng dim chiengin tua ballon pen a lêngtou thei zêl hi. Tuami balloon sungah belam khat, vatawt khat leh âhtal khat a tou a, mêl khat vâl a lêng a, feet 6000 tan sângin a lêngtou hi. Paris khopi ah, November ni 21 ni, kum 1783 in Jean-Francois Pilatre de Rozier leh Marquis d’Arlandes leitung pumpi a, balloon tunga lêng masapente a suoh uhhi.1799-1850 - George Cayley Lênna masa; Gliders(Lênnate)England mipil Pu George Cayley (1799-1850) pen lênna toh kisai pilna; aerodynamics pa chipen ‘Huikhuo tunga lêntheina leh zintheina Pa’(father of aerial navigation) kichi ahi. Ama’n lênna hla siemdân toh kisai in, sil tampi a na mukhie a, a na bawlkhie hi. A dopkângdân(lift), a khâmna(drag), a mei(tail), a hêhna(rudder), toukâ leh suhkum dânte leh adangdangte a na suidoh hi. Lênna tûhtâhdân(control) zong a na suikhie hi.Kum 1799 kum in hla nei, mei nei, taisahna nei(propulsion), a lâi(fuselage) nei; vânlêng masapen a na suoidoh(design) hi. Kum 1804 kum in lâilêng sûn vânlêng lim khat lawchingtahin na lêngsah hi. Tulâi hun a vânlêng pen tuami guong(configuration) kisûn ahi. Ama’n lênna masapen; Cayley Glider(Cayley Lênna) kichi mesin khat a na siemdoh hi. Tuami Glider ah nâupang khangdawn khat a na lêngsah hi. Kum 50 sung tuami Glider(lênna) a na siempha toutou a, lênna a lên chienga a detna (stability) leh a tanna(balance, equilibrium) dingin a mei(tail) a siem hi. A hla tunga hui a luon na dingin a hla a na siempha hi.Cayley lênnaGlider thaneina kibelap theina dingin, a glider pen hlakui ni(biplane) nei in a siemtha kia hi. Hun sawtpi huikhuo a lêntheina dingin mesin thaneina poimaw ding hi, chi pen a na theidoh hi."On Ariel Navigation" thusuo tungah George Cayley in mihing lênthei dân dingte hichi in a na giel hi. “Lênna hla dettah zangin mesin thaneina toh, a tudet dingin leh a panpi dingin a mei(tail) tamteng in mihing a lêngsah thei ding hi”

Part 2: Kumzalom 19 leh 20 kâl sunga mihing lênsawmna thute Kum 1891 kum in German engineer, Otto Lilienthal in gamlapi tan a, mihing lêntheina glider(lênna) khat a na siemkhie hi. Vâte lênnop dânte a mu, a kuon in, mihing lênthei ding dân tuot in vâte lêndân hâtangtahin a na zil hi. Kum 1889 kum in aerodynamics lâibu khat a na suodoh(publish) hi. Tami lâibu sunga kigiel lênna lam a pilna thusimte zangin Wright Brothers(Unâute ) tegêl in lênna masapen a na siemdoh uhhi. Tuami lênna tunga, 2500 vâl a lên zaw in, kum 1896, August ni 9 in tua lênna a a lên lâitahin, khopihui huoisie mama khat thakhat in a’ng lâng phut a, tua glider(lênna) pen tuoltang dênna’n a na nei a, tuami tuosietna ah Otto Lilienthal na muolliemta hi.

1891 Samuel Langley; Director, Smithsonian Institute,Washington, DC.Samuel Langley kichipa pen ahsisuisiem leh mipil khat a na hihi. Ama’n tuisahu thaneina pie inzin/mesin aerodrome kichi vânlêng lim khat a na siemkhie hi. Kum 1891 kum in mêl kimkhat vâl a lên zaw in, thautui bei ziehin a kie hi.Aerodrome; vânlêng tahtah siemna dingin dollar 50,0000 a nga a, a’ng siem zaw bepin a lênsah sawm leh, tuami vânlêng pen a gih sêngsêng ziehin a kesuh a, a tuohseta hi. Tua zawin, ama pen a lungkiehna toh kidim in lênna lam kichi mawngmawng a tawpsanta hi.Langley Aerodrome LimKum 1894 tuom in, Engineer lawchingtah Octave Chanute khu vânlêng siemdoh dingin a na kipan hi. Lênna lam toh kisai a, Otto Lilienthal in a na sepkhiette a’ng sim zaw a, kuon in, vânlêng siemdoh dingin tha leh zung tampi a na sêng a, tualeh a na kipumpieh hi.Hlakui ni nei (biplane) Herring kichi lênna khat a na suoidoh hi. Lênna lam a khantounate toh kisai thute ‘Progress in Flying Machine’ kichi lâibu khat ah a na suo hi. Wright Unâute’n tami lâibu en kawm in, etkhietnate(experiments) a na nei let uhhi. Chanute leh tua unâute gel pen a na kikumtuo let uh, ahi.

UNITED STATES(AMERICA) GAM LÊNNA A NA KHANLETDÂN Kum 1903: Lênna masapen: Wright UnâuteOrville Wright leh Wilbur Wright Unâute gêl in vânlâi zawl a, lên têitêi ding a na sawm tinten u’a, mihing lênna ding hui sânga gihzaw vânlêng khat siemkhiet ding a na tum tinten uhhi. Lênna lam a mipilna na kimukhe masateng a na sim u’a, tuachiin lênna etkhietna tamtah a na bawl uhhi.Wind tunnel(Huihawm) sungah a hla lim leh a mei lim te a na enkhie let uhhi. Tuachia,North Carolina Outer Bank dunes mun ah, etkhietnate tampi nei zou in, lênna guong(glider shape/design) kituptah a mukhie u’a, tuazaw in, lênna taisah leh dopkângtou ding 12 H.P inzin a zang uhhi.Wright brothers te’n tuol patsa’n Big Kill Devil Hill sahlam ah, zîngmawng nai 10:35, December ni 17, kum 1903 kum in a ‘vânlêng’ pound 650 a gih pen Orville in a hawl a, Kitty Hawk, North Carolina sehnêl muol tungah liveitah a lêngsah hi .Ohio patsa’n tuami vânlêng a na lêngkhie hi. Tuami vânlêng min pen The Flyer na kichi hi. Hui sânga gihzaw lênna(flight) pen seken 12 sungin feet 120 a lêngdoh hi. Tuachiin, Orville pen leitung pumpi a vânlêng hawl masapen a kichi hi. Kum 1903 kum in, leitung mihing pen vânlâi ah na lêngthei hi. Tuami lênna pen hoizaw leh lên siemzaw dingin a lim a guong a hleng toutou u’a, tuachiin October hla kum 1905 in minit 38 vingveng vânlâi ah a lêngsah u’a, mêl 24 gamla a lêngdoh hi. Tuami mesin lêngthei pen USA kumpi kunga a thumvei tah a zua sawm vangun a na ki-opsawn zel uhhi. Europe gam ah a va zuata uh leh zong a lawching tuon sih uhhi.

UNITED STATES(AMERICA) GAM LÊNNA A NA KHANLETDÂN2 February hla kum 1908 in US War Department Wright unâute ngetna toh kizuiin gâldouna zah dingin lênna siem uh heh chiin a na kithukimta uhhi. Kum 1905 kum tawp lam apatsa kum 1908 kipat lam tan; kum 2ni leh a kim, sungteng in tuami lênna lam a mite a’ng lunglut theikhah leh chiin a na tangkou u’a, hinanleh, a na lawsam uhhi.Europe gam ah Wilbur zin a, a lênna siemdoh Flyer lênna lah in a khuol a zin kawikawi hi. Mite’n lamdang a na sa uhhi.US Army te zah ding lênna bawl in Orville pen Europe gam zinthei louin America gam ah a na om a, September hla ni 2 kum 1908 kum in a lênna siem lahna Fort Myer, Virginia mun ah a na nei hi. Tuana kuon in, US Army dingin gâldouna zah ding lênna a na siem masa hi.Tuachia a dinmun op laitahin, mun dang khat ah, lênna lang a, lunglut mama Glen Curtiss leh Alexander Graham Bell(telephone siemdohpa) tegel in Aerial Experiment Association kichi pawl tha khat kum 1907 kum in a na phutkhie uhhi. Tami pawl in lênna tampi khat a na khêng uhhi. Tuate lah a minthang pen khat ahileh; June Bug kichi lênna min nei ahi.CurtissJuly hla ni 4 ni kum 1908 kum in Curtiss in lênna khat mêl khat vâl New York khopi ah mipite muthei dingin a na lêngsah hi. Tuipi tung a lênna tuithei, lêngthei siemna pilna lamsang ah, America mipil Glen Curtiss min a thangpen hi. Ama’n tui tunga tuthei, tu tung patsa lêngkhethei tuilênna kum 1911 in a siemdoh hi.Kum 1911 kum in, Calbraith P. Rodgers in Vin Fiz Flyer kichi lênna hawl(pilot) in, United States gam huop in, New York patsa’n Pasadena, California gam tandong, leitung pumpi simthei dingin, Transcontinental Flight masapen na nei hi. Tuami lên sung pen ni 49 a lut a, mun 69 ah a na khawldam a, mêl 3220 gamla tan a na lêngdoh hi.Harriet Quimby America gam a numei lah a pilot certificat nga masapen ahi.

EUROPE GAM A LÊNNA A NA KHANLETDÂN 1906: Europe gam ah, kum 1906 in, Alberto Santos-Dumont in mesin thaneina toh lêngthei vânlêng, October ni 23 niin a na lêngsah masapen hi.Europe gam a thuthang pote leh thusuo gielte’n tuami lênna lêndoh pen a na mêlchi u’a, mite’n kidang a na sa uhhi.1907-1909: Bleriot XI Monoplane (France)Kum 1907 in Louis Bleriot in monoplane lênna na lêngsah masapen hi.Kum 1909 kum pen lênna pienkhiet pansa leitung pumpi a ding kum thupi mama khat ahi. Bang zieh ahiei? i chi leh, akhatna ah, tuami kum in Louis Bleroit in monoplane ‘XI’ lênna toh English Channel a na kântan zou hi. Tuami hun apatin vânlêng manphatdân Frenchte leh Britishte’n a’ng theikhie uhhi. Anina ah, tuami kum ma-in lênna toh kisai in leitung pumpi kimutuona ‘The first International Air Meet’ kichi France gam Reims khopi ah a na om hi. Europe gam leh America gam a, lênna na siem masate pawlkhatte a va tel uhhi. Wright unâute tuami kimutuona ah a tel sih uhhi. Tuami kimutuona ah lênna 40 vâl a zao hi. Europe gamkaiteng in lênna pen thupi tahin khawl lien zangin na siem panta uhhi. Ahi’nlah, lênna pienna gam; US ah, khut leh bântha zangin lênnate a na kisiem nalâi uhhi.Bleriot XILa France Huikuong(France)Dei banga kiheithei huikuong ‘airship’ masapen ‘La France’ kichi pen Renard leh Krebs in kum 1884 in a na khêng uhhi. A suadân 14 1/2 mph ahi giap hi.La France HuikuongGraf Zeppelin Huikuong Airship(Germany)Germany gam a kisiemkhie; huikuong lawching pen khat ahileh; Graf Zeppelin a kichi a, tua pen Zeppelin Company in a na siemkhiet ahi. Tua company in, kum 1900 leh 1936 kikâl sungin huikuong chi tuomtuom nempi a na bawlkhie hi. Khuolzinna lam a, gamlapi mun dong mite polele thei vânlêng a na kisiemkhieh masang peh in, Zeppelin company in, America gam tungthei huikuong a na bawl a, September hla kum1928 in Atlantic tuikângpi tungah na lêng hi. Tua huikuongte zangin Europe gam, America gam sahlam leh simlam tan chieng dongin mite puo in huikuong 1928 apatin 1938 tandong a na lêngsah hi.1910: Tuilênna masa ‘First Seaplane - Henri Fabre (France)March 28, Kum 1910, March ni 28 ni’a tuilênna Hydravion kichi Martigues, France gam a, na lêng masapen ahileh French mipil Henri Fabre in a na siemdoh ahi.Fabre's Hydravion called "Le Canard"Vickers Gunbus (England)Kum 1914 tan in lênna pen gam vânna chilou gâldouna in na kizang pha nai sih hi.Tuitaw gâl(WWI) a’ng khanlet dungzuiin vânlêngte thâute, bomte leh bomlêngte toh a’ng kithuota hi. England gam ah mihing 250,000 te’n gâldouna díngin na na sêm in, kum khat sungin vânlêng 30,000 vâl a na kisiemkhie uhhi.

Vickers Gunbus

A Critical Study of Suantak genealogies as recorded by different authors in connection with the Tungdims’ origin from Ngengu son of Suantak.

2009-03-03T02:47:00.001-08:00

I) Suantak Clan: Its internal contradictions with regards to its pedigree.
The Chin Hills Vol.I of 1894 (reprinted in1932) after Page 38 gives a chart of the Geneaology of Thuantak/Suantak. Thuantak(Suantak) beget Neyan, Neyan beget i) Ne Nu(NgeNgu) ii)Vamlok iii) Daitong. NeNu beget Lamtam, Lamtam beget Neyal, Neyal beget Tatmun. The genealogical tree of Suantak is reproduced below:-
Thuantak(Suantak)[1 son only) ↓
Neyan
↓ i) NeNu(NgeNgu) ii)Vamlok iii) Daitong
↓
NeNu
↓ Lamtam
↓
Neyal
↓
Tatmun
According to The Chin Hills Vol.I by Carey and Tuck, page 127, it describes thus; Suantak beget Neyan of Cîmnuoi, Neyan beget 3(three) sons viz; NeNu, Vamlok(Vanglok) and Daitong . These three sons left Cîmnuoi and they migrated towards the east and they founded the villages of Limkhai and Suantak. Ne Nu(Ngengu) had one son named Lamtam who lived in Suantak village founded by his father Ngengu and his uncle Daitong. Ne Nu(NgeNgu) is the progenitor of the clan designated as the Siyin(Sizâng) tribe who are descendents of Suantak clan. Lamtam’s youngest son Neyal moved from Suantak village and founded Khosak(Koset) village.
II)Discrepancies in the pedigree of Suantak and Ngengu lineages
1) Suantak Line Discrepancies:
According to Carey and Tuck in the Chin Hills Vol.I 1894, page 127; it is recorded that Thuantak(Suantak) beget only 1(one) son; Neyan. Neyan beget NeNu, Vamlok(Vanglok) and Daitong. NeNu(Ngengu) beget only 1(one) son called Lamtam.
According to genealogical tree of Zomi Chin Race by Vum Ko Hau (a Siyin/Sizâng tribe and speaker) in his ‘The Profile of a Burma Frontier man’(1963, Bandung) gives the Suantak lineage as follows:- Suantak beget 4(four) sons viz: i) Ngengu ii) Neilut iii) Daitong iv) Vanglok(Vangluah). Ngengu beget 6(six) sons viz: i) Boklu ii) Lamtam iii) Khawkuan iv) Tungnung v) Naltal vi) Phiamphu.
Suantak(4 sons)
↓
i) Ngengu ii) Neilut iii) Daitong iv) Vanglok(Vangluah)
↓
i) Boklu ii) Lamtam iii) Khawkuan iv) Tungnung v) Naltal vi) Phiamphu.
According to B.Lalthangliana in ‘History of Mizo in Burma’ M.A Thesis, Mandalay University, 1975, he describes the pedigree of Suantak as given below:- Suantak(Thuantak) beget 4(four) sons viz:- i) Ngengu ii) Neilut iii) Daitong iv) Vanglok.
Ngengu(Ne Nu) beget 6(six) sons viz:- i) Boklua ii) Lamtam iii) Khuakuan iv) Tungnung v) Nantal vi) Phucil(Phuthil).
Here there is no mention of Phiamphu, Tunglut and Tungte clans as given above.
Suantak(4 sons)
↓
(i)Ngengu (ii) Neilut (iii) Daitong (iv) Vanglok
↓
(i) Boklua ii) Lamtam iii) Khuakuan iv) Tungnung v) Nantal vi) Phucil
The genealogy of Sailo chiefs as given by Dr. Vumson in Zo History(1995) page 65, is an extract from the above book. The Sailos are believed to have descended from Boklua.
The ‘Tungnung Khangsimna Laibu’ 2008 A.D gives a slightly differing line of descent from Suantak. The ‘Tungnung Khangsimna Laibu’ 2008 A.D gives the genealogical line of Suantak as given follows:-
Suantak beget 6(six) sons viz: i) Ngengu ii) Neilut iii)Hinnung iv) Nunzong v) Daitawng and
vi) Vanglok.
It goes on to describe that Ngengu beget 8(eight) sons viz: i) Boklua ii) Lamtam iii) Khawkuan iv) Tungnung v) Nantal vi) Phuthil vii) Tunglut and viii)Tungte.
The pedigree of Lamtam in such a way that; Batkai as the first born of Lamtam, Neizalh is the second son of Lamtam and Limtuang as the third son of Lamtam.
Suantak(6 sons)
↓
i) Ngengu(8 sons) ii) Neilut iii)Hinnung iv) Nunzong v) Daitawng and vi) Vanglok.
↓
i) Boklua ii) Lamtam iii) Khawkuan iv) Tungnung v) Nantal vi) Phuthil vii) Tunglut and
viii)Tungte.
Lamtam
↓ i) Batkai ii) Neizalh iii) Limtuang

The first pedigree of Suantak genealogy is given by Tungnung Khangsimna Laibu is exactly similar to the one described by Pu Th. Songtinlam in his extract from his Seminar paper on ‘Unau Kut Seminar’ held at Ngathal on 9th December 2000. The first line of descent is same in both cases that is Suantak beget 6(six) sons. Whereas in case of Lalthangliana’s Suantak line of pedigree says that Suantak beget only 4(four) sons, the number coincides with Pu Vum Ko Hau’s description of Suantak lineage.

2. Ngengu Line Discrepancies: According to Carey and Tuck, Ngengu beget only 1(one) son; Lamtam. According to Pu Songtinlam, Ngengu beget 5(five) sons viz: i) Bawklua ii)Lamtam iii) Tungnung iv) Nantal v) Phucil.
The Tungnung Khangsimna Laibu describes that Ngengu beget 8(eight) sons of Ngengu. The number of Ngengu’s descendants at times tally as in the case of Pu Vum Ko Hau and Pu B. Lalthangliana who stated that Ngengu beget 6 (six) sons respectively but the names of the descendants differ slightly in serial numbers 5 and 6 wherein Phiamphu appeared suddenly in place of Phucil of Lalthangliana’s and Vumson’s descriptions. The number of Ngengu’s descendants also agree in case of Tungnung Khangsimna Laibu and Pu Songtinlam’s description, however, the second line of the pedigree of Ngengu descendants are totally different in the above line of descent in all cases . Therefore, there occurrences of so many discrepancies in the pedigree of Suantak and Ngengu genealogies as described by the above scholars leads to skepticism about the genuineness of Suantak genealogy. Perhaps, no one will be able to find out the actual number of sons Ngengu beget.
A) Are the Tungdims/Tungnungs really descended from Ngengu son of Suantak ? Firstly, let us discuss the Suantak(Thuantak) genealogy as recorded by the two British rulers; Carey and Tuck, who recorded that Pu Suantak had only one son named Neyal. Different authors of various Suantak genealogies give differing views about the pedigree of Suantak clan and Ngengu, thereby giving rise to internal contradictions and discrepancies in the number of progenies or offsprings.
The fact that the various discrepancies are found in the Suantak genealogies written by different authors leads towards lost of authenticity with regards to its correct lineage as such. It is difficult to find out which one is more genuine and which one is not, is left to the persons of interest in this genealogy to decide as one thinks fit as per one's conveniences. In this type of situation, one is mentally weaned away from accepting the genuiness of Tungdim’s/Tungnung’s direct descent from Suantak.
Secondly, the Tungdims are originally Zo speakers. Therefore, the present Tungdim Tulpipa is a Zo speaker, meaning thereby, the Tungdims were not under any subjugation of local warlords(Tou kailoute). No doubt, some Tungdim families had wandered away to other villages in search of better livelihood or in course of tribal conflicts or some other factors. So, in this way some of the Tungdim families might have reached Sizang village in course of time they settled there and intermarried with the Sizang girls. Several years after their dispersion due to various factors, some Tungdim families began to adopt the culture and language of their neighbouring people such as Sizang/Siyin or Tedim/Teizang people.
The genealogical tree of Zomi-Chin Race by Vum Ko Hau (a Siyin/Sizâng tribe and speaker) in his ‘The Profile of a Burma Frontier man’(1963, Bandung) in which he gives the Tungnung and Naltal(Nantal) lineage as belonging to Suantak’s son Ngengu. Pu Vum Ko Hau being himself a Sizang speaker at the time of writing Suantak genealogy must have included the Tungdims since, they were related through intermarriages for several years and they were closely living with the Sizang people. One cannot fully accept his theory of Suantak origin of Tungdims because it has many flaws in the genealogical records. The greatest flaw in Pu Vum’s genealogy of Suantak with regards to the Tungdims is the pedigree assigned to the great legendary heroes of the Tungdim clans i.e Pu Nantal and Pu Phuthil.

In his theory of Suantak clan, he has placed these two legendary heroes of the Tungdims well below Tungnung, which of course, is contrary to the genealogical records of the Tungdim clan head. It is a well-known fact, that the legend of Pu Nantal and Pu Phuthil does not pertain to the Zo speakers alone, it is quite widespread amongst the Kuki-Chin people as a whole. Its widespread and its antiquity itself could be taken as enough proof that these two heroes lived long ago, very much before the origin of clan names(Pu Phunghawm was said to have distributed the major clan names) amongst the Kuki-Chin people. I would probably date the legend of these two heroes to the year not later than 9th century A.D; 800 to 900 A.D. Whereas, Pu Suantak and his sons are said to have established his first village sometime in the year 1450 A.D after leaving Cîmnuoi village. Pu Suantak probably is the contemporary of Pu Saiza and Pu Saikop of Tungdim families.
For the very same reasons, the theories of Suantak origin of the Tungdims(Tungnung, Nantal and Phucil, Tungte) failed completely, as found recorded in Pu. B.Lalthangliana’s ‘History of Mizo in Burma’ 1975, the ‘Tungnung Khangsimna Laibu’ 2008 A.D, Rev. T.K. Thawng Khaw Nang Golden Jubilee Booklet,February 1991 and Pu Th. Songtinlam’s paper 9th Dec.2000. Another unaccountable view of his genealogy is the presence of Phiemphu clan after Tungnung and Nantal(Naltal). It is a fact that the Phiemphu clans who are living in the Chin Hills of Myanmar and India who speak Zo language do not subscribe to his theory of Suantak origin in genealogical line of descent. Phiemphu families might have been perhaps, enculturated in course of time by the Sizang people, therefore, their presence in this genealogy of Suantak. Therefore, positioning of the Tungdims in the genealogical record of Suantak by Pu Vum Ko Hau seriously suffers much flaws from chronological and hierarchical points of view.

B) Evidences from the Genealogy of Suantah Dopmul as recorded by the Zo speakers:
i) Suantah Dopmul Khangsimna published by Zangduang Suantah Dopmul Phungpi, Khampat, Myanmar 20/2/2000.
According to this booklet prepared by the Zo speaking Suantah Dopmul clans as found on page 1 the genealogy of Suantah is given as follows: Suantah beget Suanzo, Suanzo beget Neilut, Neilut beget Neikeng, Neikeng beget Lamkeng, Lamkeng beget Lam-el, Lam-el beget Dopmul. Dopmul beget Mulpi, Hawlhang, Kunhen, Hanthual and Guizo. They acknowledged the eldership of Neilut-Mulpi line of descent which is the third pedigree from Suantah as opposed to Ngengu who is considered as the eldest son of Suantah by speakers languages other than Zo/Zou language. Suantah had 3(three) siblings viz: Suante, Galte and Setah. Suanzo being the first born son of Suantah. Suanzo’s younger sibling is Baite. Suanzo beget 2(two) sons viz: i) Neilut and ii) Ngengu. Neilut is elder to Ngengu. There is no mention of Lamtam, Khuokuon, Tungnung, Nantal, Phuthil etc.
ii) Suantah Suan leh Hah khangsutna by Kaikhohau 1973, reprinted 1994 India published by Khupsuanpau Chief of Khullien village and President Suantah Phungpi Organization Manipur. According to this book at page 10, the genealogy of Suantah begins with Pu Zo. Suantah beget Neilut, Neilut beget Neizo, Neizo beget Genzo, Genzo beget Muonmul, Muonmul beget Mulpi, Hawlhang, Kunhen, Hanthual and Guizo. Neilut beget Neizo, Nemneng and Thangsoi. Neilut’s elder brother Ngengu. They consider Neilut is their elder. There is no mention of Tungnung, Nantal, Phuthil.

iii) Suontah Dopmul Phungpi by S.D.Suon Gin Hang, Chairman, Suontah Dopmul Phungpi (Tedim) Chin State, Myanmar gives Suontah genealogy as follows: Suontah beget Neilut and Ngengu Neilut beget Neizo, Neizo beget Dopmul Dopmul beget Mulpi, Hanthaul, Guizo, Hawlhang, Kunhen There is no mention of Tungnung and Tungdim in this genealogy too. Are these not enough evidences or descriptions to prove that Tungdims do not belong to Suantah-Ngengu clan ? The genealogical tree as described in the book ‘A Profile of Burma Frontier Man’ by Vum Ko Hau 1963 A.D, was published about 69 years after the Chin Hills Vol.I of 1894 A.D and the ‘Zo Suan Khangsimna Laibu’ by Capt. Khup Za Thang was published in 1973 A.D after a lapse of about 80 years. During such long interval of time, no oral tradition has ever made any passing reference that Tungnung, Tungdim,Tungte, Phiemphu were descended from Suantak or Ngengu clan. Our elders have failed to even made any casual references of our descent from Suantak clan. Had there been some element of same genealogical pedigree, it would have been recorded orally by our elders and younger generations would have heard the same so far. While, we generally accept the oral traditions of our elders passed down from our forefathers, it is to be noted here, that whatever, Carey and Tuck had recorded also must been passed down by way of oral traditions by the informers who also might have been belonging to Suantak descendants or clans. Had the theories of Capt. Khup Za Thang, Dr. Vum Ko Hau and other authors pointing the origin of Tungnung, Tungdim, Phuthil and Nantal towards Suantak-Ngengu line of descent have been true to oral traditions, they(Carey &Tuck) could not have missed these finer points of oral genealogy or lineage which is passed down from generations to generations by word of mouth by our forefathers. It is pertinent to mention here that the descendant of the Tungdim Tulpipa himself had recorded the oral traditions of the genealogical tree of the Tungdim, Tungnung, Tunglut and Tungte and other sub-clans which has a passing reference in the biography of his late father Peter Thangkhokam published in 2006. In this genealogy of Tungdim clans, he has not made any mention of Suantak-Ngengu lineage at all based on oral traditions of their clan historian; Pu Semzakhup who was 115 years old then in 1998 A.D.

Every tribe or clan have certain ancient Zo customary law and traditions in their society. Each and evry clan or tribe respects certain cultural traditions esp; the oral traditions and incantations and clan songs. In this line of thought, it is quite important to note that Pu Semzakhup alongwith other patriarchs of Tungdim clans did not made any mention of Suantak-Ngengu line of Tungdim, Tungnung’s descent in the recent past or in ancient past. The fact that Tungnung, Tungdim etc are not Suantak clan is further corroborated by the ancient Zo customary law and traditions of giving the salu or saching ‘the head or the spine of a wild game or domestic animal to the eldest clan head called Tulpipa.
The penultimate conclusions about the Tungnung, Tungdim etc are not of direct Suantak lineage or descent is traced to the practice and usage of our ancient Zo customary laws and traditions of our forefathers; that in the past history and recent history of the existence of Tungdim, Tungnung, Tunglut, Tungte etc there is not a single evidence based on oral or written record that the Tungdim Tulpipa or the Tungdims ever presented the customary ‘salu’ or ‘saching’ to the elder of Suantak clan(Suontah Tulpipa).

Conclusions:
At the time of Carey and Tuck, it was quite possible to assume that there might have been better qualified oral traditionalists who were well-versed in genealogies of their own clans and society as interviewed by them. The data collected by them would have been more objective in a sense, that there were no literate persons of the Kuki-Chin society, at those given point of history as evidenced by records, therefore, we may safely assume that their versions are unbiased and pure in form and intent.
Later day versions of Suantak genealogies were written with the arrival of writing system in the Chin Hills, here we find too many discrepancies of the Suantak or Nge Ngu genealogies as described by different authors and there is no single agreement in the case of genealogical descriptions as written by various authors, which of course, are hard to believe as genuine genealogies or a single genealogy itself is susceptible to much debate or criticisms.
The Dopmul clan may have been Suantak’s descendant but Dopmul is not Suantak in true sense of nomenclature and christening. It is a well-known fact, that the Dopmul clan in Churachandpur district of Manipur state, India, were using the clan name; Dopmul as late as 1990s, however, they didnot like the terminology of Dopmul and so they adopted the name of Suantak thereby Suantaknising(Sanskritising) themselves into the name of a bigger clan name. However, the author had interviewed some Dopmul clans of Myanmar, it was found that the same Dopmul clans in Myanmar(Burma) still called themselves by the same clan name disregarding the Suantaknization process(read with Sanskritization process).
Evaluating the above facts and findings, the prevalence of too many discrepancies in the Suantak genealogies as given by various authors, one can safely conclude that Tungnung, Tungdim, Tunglut, Phiemphu etc are not direct descendants of Suantak as claimed by some authors. Thus, Suantaknization process in the past, might have been responsible for such misleading genealogies. However, we are certainly related to Suantak clans at a higher genealogical pedigree that is at the level of Pu Songthu, Pu Songza and Pu Zahong. That is to say we are all the same, same brethren at higher level of pedigree in the ancient past. We are definitely the descendants of our common progenitor Pu Zo/Zou.

HINNANEITE KHANKHIETZIE

2009-02-27T03:07:00.001-08:00

(Evolution of living things)
Translated into Zohâm/Zokam
by Philip Thanglienmang M.A(Linguistics)

Leisiet tunga hinna hing piendân a kigên chiengin ngaidân tuomtuom a om a, thusim leh tuotdân dangdang a om hi. Tuate pawlkhat tam aneiah ka’ng tâlang ding hi.
1. Hinnaneiloute patsa thakhatthu a hinna pien thusim(hypothesis spontaneous generation)
Sâintist pawlkhat in hinna kichi pen hinnaneiloute(abiogenesis) pansa hing kuondoh ahi a na chi uhhi. Lungnoute leh thante pen ganta siluong tunga pansa hing pieng ahi chiin na gingta uhhi. Ngaluloh pen buonnawi leh buol veiden lah apat a hing pieng dânin na ngaisut uhhi. Kum 1668 in Francesco Redi in lungnoute, thante leh thoute pen thousite’n gantasite luong tunga a tûi uh, a thah zieh u’a hing piengkhie ahi, chiin na mudoh hi. Tua ahimanin, tam banga hinnaneite hing piendân thusim pen tuni’n a kipomthei nawnta sih a, a kipâimangta hi.
2. Tunglam thaneitu siemna thusim(hypothesis of special creation): Kum 150 vel peisa hun laiin, tunglam a thaneitu khat in hinnaneite a thaneina toh thakhat a bangmalou apata na siemkhie hi, chiin na kigingta hi. Ahivangin, tuni’n tam thusim pen sâins khantouna toh kizuiin mi tampite’n a kipomta sih hi.
3. Vanlam apata hinna chi leitung a hing kiehsuhna thusim(cosmozoic generation): Vannei mong lam patsa hing kipan hinna chi leitung ah hing kesuh in, tuachia hinnaneite hing pieng ahi, na chi pawlkhat na om hi. Mipil pawlkhatin âhsi lêngte(comets) pata hinna hing kipan ahi chiin a um uhhi. Tuni’n tami thusim pen a kipomta sih hi.
4. Hinnaneilou patsa hinnanei piendân thusim(Oparin’s Abiotic Theory )
Kum 4.8 billion peisa tuom in leisiet(Planet_Earth=leitang, leitung) na pieng ahi. Khangluisuonglim kimudohte sunga tulâi a, bacteria omte toh kisun sim tampite pen kum 3.3 billion a, upa(old) khangluisuonglimte tungah na kimudoh hi. Thûhta mai in gêlta lei pen, Nipihuong(solar system) ah, huisa mama nempite in nipi kuolkip in a na kipeipei hi. Nipihuong pen atom chituomtuom tampi kihalte khu huisa mama bawlung lum bangin vannei mong khat ah nipi kimkot in a na kipeipei leh kiviel den uhhi. Nipihuong sunga huisa leh leivui a na kivielviel chiengun, hunkhat zouin, a na khing simta uhhi. Tuachia a na khin(vot) sim chiengun, leitang(leisiet) lum lim leh mêl in a na kilumkhawm u’a, tuachiin leisiet lumte in a na kilang u’a, tuate khu solte(planets) a kichi hi.
Leitung(leisiet) zong solte lah a sol chikhat ahi. Tuachiin, leitung lâilung pen radioactive elementte nempi om ahimanin, a’ng khin chiengun, husa nempi a’ng pieng a, muolpâwh(volcano) tampi na pieng hi.
Vannei ah atom neupente lah ah hydrogen atom(H) a tampen hi. Hydrogen atom pen atom hal(active) mama ahiziehin, silbangkim teng toh kigawmthei, kihalthei leh kichimathei ahiziehin, Oxygen(O2) atom toh a’ng kichimat chiengin tûi(túi)(H2O) a’ng suoh hi. Nitrogen toh a’ng kichimat chiengin Ammonia(NH3) a suoh hi. Carbon toh hydrogen a’ng kichimat chiengin Methane(CH4) a’ng suoh hi. Tuachiin, leisiet pen na sa mama ahiziehin, tui pen tui maimai in a na omthei nâi sih a, a sat sêng sêng ziehin huikhuo ah tuihu na suoh paipai in na lêngmang thang let uhhi.
Pu Oparin - gêndân in, leisiet nâupanlâi in, a huikhuo sungah tuihu(water vapour), ammonia(NH3), leh methane(CH4) na om masapen uhhi. Chemical activityte na sua mama ahimanin atomte pen molecule tuomtuomte leh zat tampi na suoh zel uh ahi chiin a ngaisut hi. Suong tunga beh silicon, aluminium leh sia te pen oxygen toh na kichimat bai mama zel uhhi. Tuni’n zong singkungte patsa’n photosynthesis ziehin oxygen hing pawt sih leh, leitung a oxygen om zousie pen suongte toh kichimat in a beisiengta ding hi. Sâlevot(temperature) sâng mama ahimanin, tua hun lâiin, chemical reaction ziehin carbon toh dim moleculete chipen ‘simple organic silte’ na piengzou thamta va chiin a gingta hi.
Methane(CH4), Ammonia(NH3), leh Tui(H2O) in Alcohol(C2H5OH) ahilouleh Amino Acid(C2H5O2N) kisiemna díngin atomte na poimaw hi. Tua banga complex chemical silte siemna ding husa pen leitung husa leh kawlphemei(lightning) a patsa a hing kipan hi va chiin a kigingta hi. Kum tampi peizou chiengin tuikângpi, dîl leh buol ah tam organic moleculete vei in tuisa dâm veiden(hot thin soup) bangin a’ng omta hi. Tua amino acidte leh carbohydrate neute a’ng kigawmkhawm toutou chiengun organic macromolecule golte(polypeptides) na suoh zel hi. Tuate khu hinnanei chikhat na suoh hiva chithu a gen ahi.
Tuachiin, hinnaneilou apatin hinnanei na piengdoh ahi, a chi hi. Virus pen hinnaneilou ganhing chikhat ahi chithei ahi. Aziehpen, hinnanei cell khat tunga a’ng tuh chiengin ama in hinna a’ng neipan ahihi. Virus chini a khenthei ahi; RNA puo virus leh DNA puo virus. Singkung leh louhing viruste pen RNA puo zât ahi. Ganhing viruste pen DNA puo zât ahihi. Leitung hinnanei zousien chi tungah DNA ahilouleh RNA beh teitei ahi. DNA and RNA pen nucleic acidte ahibou hi. Deoxyribonucleic acid leh Recombinant nucleic acid china ahihi. DNA pen hinna siemna lim neupen ahihi. Hinna siemdân díng pen DNA sungah a om hi.
Tuaziehin, hinna kichi pen tuikangpi mong lam, buonnawi leh buonman opna mun khat patsa khanglui hun sawtpi laia, mun lem khat a, hinna molecule suongnu sungpan a na piengkhie hikha va chithu pen thusînna in a nei hi. Pasien in hinna khu leisiet pansa a na siem kichi khu a dih ma hileh kilawm hi.

Thumakâi(Introduction)
Lamarck leh Darwin in hinnaneite khankhietzie thusim a na suokhietdoh uh khu thutha a hisih a, khanglui lâi Romante, Greekte, Chinese, leh Muslimte in na mêlchi peh uh a na hi a, hinnaneite pen a khang a khang a, na kikhêl gige hichi thu pen mipilte’n a na theisa uh ahi. Ahivangin, tam bang thute na thei mana’nleh uh zong tualai hun a, ngâidân leh tuotdânte na omsate leh na kitheisate toh kidêhzou lou a nahi ziehin, tuami ngaituonate leh thusimte pen na piching zou lou suoh ahi. Sâins lamsang ah suichientheina chientah, suithûhna kitûptah na omlou ahimanin, tua bang tuotdân leh ngaisutna pen na lawching thei lou ahibou hi. Lai Siengtho sunga na kigielsa mihing kisiemdân khu zong dêhzou guol na hilou hi.

Lamarck leh Khankhietzie
Jean Baptiste Lamarck(1744-1829) pen Paris khopi a Botany Professor minthang khat na hihi. Ama’n ‘Philosophic Zoologique’ laibu sungah Darwin thusim hing pien ma-in kumzalom 19 bul lam in, hinnaneite khankhietzie thusim na gen masapen ahi. Tua pen Lamarkism chiin a kithei hi. Tami thusim in hinnaneite lim leh mêl kikhêldânte( transmutation of species) hilchienna na a nei hi. Tuami thusim pen hinnaneite khankhietzie thusim kipulah masapen a suoh hi.
Lamarck gêndân in, gamléi leh buolna(environment) in hinnaneite tungah thunei nempi a nei hi, a na chi hi. Hinnanei khat in a chîn ngai khat a chîn gige a, a tahsa hieng khat a zah zing tua tahsa hieng pen kikhêlthei ahi. Tua tahsa hieng a zah gige a, ahileh, a tahsa lim leh mêl puohzie zong kikhêllamdang thei ahi. Tua banga kikhêlnate pen a hlâh a suonte tungah kipesawnthei ahi, chiin a na hil hi. Tuami tahsan hiengte a kizah mun leh tuate pen kikhêllamdangthei ahi a chi hi. Tua lou a, a kizah mun sih leh pen tuate pen hâtmaw sêmsêm in, tualeh zoi deudeu in hun sawtpi zaw chienga mangthâithei ahi, a na chi hi.
Tua bang pienzie kikhêlnate sunga pienzie lâhsawnte pen a khang a khang a chihlâhthei ahi, chi’n na gên hi. Tam bang pienzie lâhsawn (Inheritance of acquired characters ) a’ng nei chiengin a hlâh a suonte tungah a pesawn dinga a khangkhang in tam bang pienzie(trait) a neita ding uhhi, chiin na hil hi.
Gêntêna in, sangawngsâng(giraffe) ngawngtom(short-necked) khat in singkung saang a nâtâte a nêh sawm chiengin a ngawngtom khu a sâusah sawm zing dínga, a dohtou gige let dínga, a kêngte zong a kidohtou gige dínga, hun sawtpi zaw chiengin a ngawngtom leh a kêngtom pen khu ama thu in, a’ng sâuzawta díng hi, chiin a na gên hi. Sangawngsâng ngawngtom dente pen nâtâte bânpha zoulou ahimanun nêh díng mu zoulou in, a sigamta díng uhhi. A ngawngsâute pen nêh muzou ahi ziehun hlâh leh suonte tampite in tua pienzie lâhsawnte(acquired traits) a nei díng uhhi. Tuachi mabangin, gamléi leh buolna(environment) zil dungzuiin, gûlte zong a tahsa uh a sânsân na ziehun a tahsa uh sâu lawdoh ahia, singhawm suonghawm a kithothol gige zieh un, a kêngte uh a zang manta sih u’a, tuachi hun sawtpi zou chiengin a kêngte uh a mangthangta hi, a chi hi. Tuama bangin, chiâte zong léihawm, léinéi sunga busa den zing uh, ahimanun, a mit un khuo a mutheita sih uhhi. Tuivate zong tui a ngapngap ziehun, a kêngkâhte u’ah, kêng vunkibet(webbed feet) omta uhhi.

Lamarck thusim toh kizuiin mipil Pu Weismann ta bang pienzie lâhsawn pen a dih leh dihlou etkhietna dingin khang 20 tuom zu mei a na tansan hi. Tua banga khang 20 tuom zu mei a na tansan nua in zong tuami zu hlâh leh suonte’ mei pen tuntawng tuon sih a, tualeh a tom tuon sih hi. Siakhêngpa thapem gol pen sia a sâtsât na zieha thapem gol ahia, a hlâh leh suonte tuami thapem gol pen a pesawnthei tuon sih a, a lasawn thei tuom sih uhhi. Tua bangin Lamarck thusim pen a gen bangin a om gige tuon sih a, tua ziehin Lamarck thusim pen lâhtâhlou a na suohta hi.

Charles Darwin leh Khankhietzie(Evolution)
Tu kum February ni 12 ni pen Charles Robert Darwin pien kum a kum 200(zani) chin kum ahihi. Tua ziehin, leitung pumpi dínga a na pieh goumanpha; hinnaneite khankhietzie thusim (Theory of Evolution of living things) i minam sungah kitheichien leh chia ka’ng lêdoh ahi.
Charles Robert Darwin?-- (12 February 1809 – 19 April 1882) English hinnanei lam toh kisai mipil (naturalist) ahi.
Charles Darwin kichi hinnanei lam a mipil pen Shrewsbury, England gam ah mitêngthei mineizou innsung pan a na piengkhie ahi. Apa Dr. Robert na hia, a nu Susannah Wedgwood na hihi. Charles Darwin kum 8(giet) a phâh in a nu in a na muolliemsan hi. Anu si nua in, a pa leh a sanggam numeite’n a na enkoltou uhhi. Suohte etkol kawm in, inn nuomtah ah a na khanglien hi. Leisietsuimi(geologist) Adam Sedgwick(1785-1873) leh hinnanei lam a mipil John Stevens Henslow tegel pilna siemna mukhie in, ama ngaituonate tanpha a na tongkha(happen to influence) mama hi. John Henslow toh kipawl in, sisa hinnanei khanglui silte a na khawmton gel hi.

Kum 16 a chin kum 1825 kum in, Edinburgh, Scotland gam ah a pa’n doctor a na zilsah hi. Ahivangin, ama pen tua langah a lunglut sih hi. Tua hun laia, mi ki-âtte a mu chiengin a chimul a kilîng let hi. A peipidânte uh gum sêng a sah ziehin doctor zilna pen ngaisah lou in pen kum 1827 in a tawpsanta hi. Apa in theology zil dingin Cambridge ah kum 1828 in a na khumlut hi. Darwin pen tuipi ganhing chinguneiloute(marine invertebrates) suichien dingin Cambridge University in hinnalam pilna suidoh in a sawl hi.

Kum 1798 kum in Pu Thomas Malthus in Essay on the Principles of Population kichi laibu khat na suo hi. Ganhingte leh louhingte pen hlâh leh suon pung nuom mama hinnaneite ahi chiin na gên hi. Ama’n a hildân in, mihingte mising pen kum 25 chin chiengin, nêh leh tâhte a kitâhsap sih leh, a leni in a pung let díng uhhi, chiin a na phuong hi. Kum 1838 kum in Pu Darwin tuami laibu na sim a kuon in, thugûh khat a na theikhie hi. Tuami thu pen bang ahiei ? i chi leh, nêh leh tâhte a kiningchin pou a, nat leh sat a op si’a ahileh, hinnaneite pun huoisietdân a’ng mudoh a, a’ng theikhie hi.

Kikhêlna, kikhêllamdanna leh kihlenna khu gamlei leh buolna optan dungzuia Kihinkhawina(Natural Selection) in a lampui ahi chiin a’ng theikhie hi. Tuachiin, Kihinkhawina(Natural Selection) peidân(process) a’ng theichien dohta hi. Nêh leh tâhte muzou hinnaneite pen a dam sawt u’a, hlâh leh suon tampi nei un, a pienzie deihuoite a tâte tungah a chihlâh uhhi. Kikhêlna (i.genetic variation ii. variation )khu a kin sih a, a awl a, hun sawtpi lut ahibou hi. Khangluisuonglimte((fossils) patsa in tam thute a kitheithei hi. Khankhietzie tungtawn a lim leh kikhêllamdanna(Mutation) pen Kihinkhawina tungpan in a pieng hi.Tam banga kihinkhawite pen a pung deudeu u’a, a pienzie hoite uh a’ng tam sêmsêm a, tuachiin, hinnanei chituomte hing piengkhie uhhi. Tam bang kikhêlna khu Branching ahisihleh Speciation kichi ahi. Tam bangma in mihingte zong zawng leh ngâute(apes) patsa na pielkhie hlâh leh suonte ahi, a chi hi.

Mihing khankhietzie limlah
(Zawng leh Ngâu mihinga hing kikhêlna limlah)

Natural Selection(kihinkhawina): Amasapen in hinnaneite khankhietzie bang ahiei ? chi i theithei nadíngin Natural Selection kichi gênchien sawm va ui. Hinnaneite tungpan a chihlâhthei pienzie deihuoite(favorable heritable traits) a hlâh leh a suonte tung pansa khang tampi peizou a, khumi pienzie deihuoite hing pung leh tam sêmsêm dinmun a dinna leh chî(gene) dangdangte a’ng pien zieha pienzie deihuoiloute hing kiem suh sêmsêm khu Natural Selection kichi ahi. Tami ziehin hinnanei chikhat zâtkhat pen a’ng pung sêmsêm a, mun leh gam a’ng luodim uhhi. Gamlei leh buolna lemtan zieh leh puohzou zieha hinnaneite kihinkhawina khu Natural Selection ahi. Zohâm a Kihinkhawina chiin i minvaw díng uhhi.

Darwin; HMS Beagle têmbaw tung pan a Galápagos tuikuolgamte a khuolzinna Kum 5 vingveng HMS Beagle têmbaw tungah tuong kawikawi in Pacific ocean tuikângpi sunga om Galápagos tuikuolgam(island) tampite a va vê kuolkuolta hi.
Tuami khuolzin sungin, leisiet piendân(geology) Charles Lyell lâibu a sim suohzaw in, leisiet hing piendân, leisiet khangluidân, leisiet pienthu leh tângthu thusim tampi a’ng theikhie hi. Kumzalom 18th lai hun in leisietsiem(geologist) te’n leitung pen kum sângtul sânga khangluiza leh upazaw ahi chi pen a theikhie u’a, Bible in a gên sânga zong upazaw tham lou in, leitung pen a hun dungzuia a lim leh mêl kikhêl zêl a na hilam a theikhie uhhi. Pasienzilmite(theologians) ngaisut banga thakhatthu kikhêl ahi sih hi,chi khu a theidoh uhhi. Khangluisuonglim(fossil) tampite zong a na kitoukhedoh a, muthei dingin mun tuomtuom apatin na kisuichien zou hi. Tuachiin, suongte in khanglui lai hun a hinnaneite lim leh mêl record in na kisim hi.
Galápagos tuikuolgam khat leh tuikuolgam dangdangte tunga têng vanêzum(finch)te pen a mêl a puom uh, a tuompien chiet in a theikhie hi. Darwin vanêzum nam 13(sawm leh thum) tah a na mukhie hi. South America gam a, a mu ngaisa vanêzum chikhat hlâhte kibang sa in, lamdang a sa hi. A nêzum leh a puom uh a etkâh chiengin a tuompien sim chiet uh a mukhie hi. Gamlei leh buolna tuomtuom a, a tên zieh u’a, tuompien chiet un, kibangta lou uh, hiva chiin a um hi. Tuana vanêzumte pen nêh leh tâh sui dungzuia tuachia kikhêl hi ngêiva chiin a gingta hi. Ama’n a tuotna ah, a chîl in, tua vanêzumte pen South_America gam a hing kipan in khum tuikuolgam tuomtuom ah a na pêmlut uhhi, chiin a pom hi. Tuachia, mun tuom gam tuom a, ahing buol chiengun gamlei leh buolna dangdangte ah a’ng busata u’a, tuachiin dam leh bittah a, a hintheina dingun a mêl uh a’ng kikhêl zêl uhhi.
Khang tampi a’ng hi nua chiengin, nêh leh tâh mubaina leh mutheina díngin a chitung u’ah, mêllamdanna(variations, speciation) a’ng pieng hi. Tuachia kikhêltheite’n nêh leh tâhte kiningchingtahin a muthei u’a, hlâh leh suon tampi nei in, amaute pienzie deihuoite(favorable traits) khu a hlâh a suonte tungah chihlâh sawn uhhi. A pienzie deihuoite pen a’ng pung sêmsêm a, hun hing pei zel in, tua hinnaneite pen chi tuom zât tuom in a’ng omta uhhi. Tam bang piendân pen Natural Selection tungtawn a hing omthei ahi. Kibahlouna leh mêllamdanna na om tama nanleh zong gamlei leh buolna in a têltuom khu Kihinkhawina(Natural Selection) kichi ahi. Tuni’n tam bang mêllamdanna leh pienkikhêlna pen Adaptive radiation a kichi hi. Gamlei leh buolna in khum mêllamdanna omte lah ah,hoipen a kitêldoh hi.

Vanêzum chi tuomtuomte

Ganhingte leh louhingte lim leh mêl puohte tuomdeu leh dangdeu a mute a tuot chiengin mêltuomna(Biological Variations) “Speciation.” pen a’ng mudoh hi.
H.M.S Beagle Tembaw H.M.S Beagle’ kum 5 sung khuolzinna(1831-1836)

Tua hun sungin léisiet lam pilna tampi a na mudoh hi. Leitung a sing leh suong(vegetation) omte tampi a na mudohdânte ama’n Journal of voyage kichi laibu khat ah a mukhietteng a hilchien a, tuachiin leisiet lam toh kisai mipil tah khat in mipilte’n ama na pom uhhi. Singte(trees) leh antelouhingte(plants), Ganhingte(animals) leh gamsate(wild animals) leh khangluisuonglimte(fossils) kithêzâhdante a ngaisut chiengin Charles Darwin in chi khat apat a, chituom leh chidang puo in lim leh mêl kikhêl lamdanna bangchi kihlen/pien( transmutation of species) ahiei? chi pen a’ng tuotzaw chiengin Natural Selection Thusim(theory) kum 1838 in ama’n a na sutuo hi.

Hun sawt kuomtah tua tuikuolgamte sunga a’ng zah zou chiengin, Lai Siengthou sunga kigênsa mihing kisiemdân toh kikalthei dîng hinnaneite(mihingte) khankhietzie thusim(theory of human evolution) khat a’ng mukhie hi. Tuami pen ahileh; hinnanei zousie pen Natural Selection tungtawn a, pienna hlâhtute kibang(common ancestors) pansa hing kuondoh vive ahihi, chiin hinnaneite khankhietzie thusim(Human Evolution) khat a’ng puongdoh hi.
Tua hunlai in mihing leh hinnaneite khankhietzie thusim pen gam leh haw ah na kigen minthang zouta hi. Ahivangin, koima’n thusim thuhtah leh pansia ding a na mu sih u’a, Darwin kichi pa khat in a thusim thuhte leh pansia techite na suikhiet dungzuiin ama pen a mu masapen khat suoh ahizaw hi. Mipil dangte’n zong tam bang thusim pen na ngaisut chiet ma uh leh zong, a bul a bal, a patna a tawpna theikhen lou un, na om uhhi. Darwin in a bul a bal, a patna a tawpna a’ng khenthei chiengin thusim lamdang mama khat a’ng mukhethei hi.
Ama’n a na theikhiet leh na pulah thupipen ahileh; tu-a hinnanei chituomtuom zousie pen hlâhtu kibang sungpan a na piengdoh leh na khanglien(Evolution Of Man ) ahi ban u’ah, kum tampi kivei in, Natural selection na kichi peidân(process) khat tungtawn a na khangkhetou leh na kikhêltou zêl uh ahi.
Darwin mukhiet mihing khankhietzie(Human Evolution) thusim(theory)(Darwin's Theory Of Evolution ) in hinna(nuntàtna) chi tuomtuomte pen kum sângtul(million) hun peisa hun in amate’ hlâhtu kibangte(common ancestors) apatin hinkhawina(natural selection) tungtawn in, na khanglienzou ahi, a na chi apatsa in leitung a pil leh siemte sâintiste ngaidan leh minâutangte(common people) ngaituodân na tuomsah zou hi.

Pu Charles Darwin in kum 1858 a, thusim a giel lâiin Pu Alfred Russel Wallace in ama’a toh kisûn thusim(theory) khat a hlâh a, Darwin thusim toh a kibang mama hi. Tuazaw in amani’n a thusim gêl Journal of the Linnaean Society ah a suoton uhhi. Charles Darwin in kum 1859, November hla ni 24 ni in On the Origin of Species laibu sungah Natural Selection kichi thutengte na giel masa hi. Tuani ma in tuami laibu pen a kizua sieng pai hi. Kum 1871 kum in The_Descent_of_Man and_Selection_in_Relation_to_Sex laibu nasuo hi. Pu Herbert Spencer in kum 1851 kum in thuguitawng(phrase) ‘survival of the fittest’ kigen minthang pen na zang masapen hi. A guolpa Pu Thomas Henry Huxley(1825-1895) in tuami Darwin laibu pen a’ng sim chiengin kichien mama a sa a, ama’n a na tuottheiloudante a ngaisut chiengin, a tha na mama, pum in a mawldanpi a phuongzah hi.

Tuami thusim peidan a’ng kithêzâh bep in leitung a mipil misiemte leh minâutângte ngaituona, lungsim leh theina tampi a tongkha(influence) hi. Bangzieh a, hinnanei scientist(sâintis) khat ta banga sâintis thupite- Galileo , Isaac Newton leh Albert_Einstein te toh kikimton a kithupi ngâi ahiei? chi pen ngaituo tham ching ahi, ka chi ut hi.

Charles Darwin mukhiet hinnaneite khankhietzie thusim(theory) tam aneia bang ahi:-
Charles Darwin in Lamarck thusim(theory) pen a na pom sih hi. Ama’n ‘Origin of Species’ laibu sunga a gen thupipente khu mêllamdanna, hinna kidemna leh hlâh leh suonte tunga pienzie chihlâhna(heredity). Ganhingte hun pei dungzuin a kikhêlzou uhhi. Tuni’a ganhing I mute uh, khanglui laia toh kibanglou ahi. Khanglui lâia ganhing tampite tuni’n a gam siengta uhhi. Leisiet a om den ahisih a, a kikhêl let ahi. Khangluisuonglimte(fossils) pen têchi(evidence) hoi mama pawlkhat ahihi.

Leitung a hinnanei gamsate, ganhingte, ganingte(insects), singkung leh antelouhingte pen a hlâhtu(ancstor) kibang(common, same) patsa hing kipankhie ahi uhhi. Kum tampi kivei zouin, lim leh mêl tuomtuom chiet in a’ng kikhêl uhhi. Hinnaneite pen a’ng pun chiengun tahsa hoinate leh sildeihuoi pienzie neite bou a dam u’a, a dangte pen a sigam let hi. Pienzie neihoite bou a hing u’a, a poumaw a piengmawte pen a gam sieng let hi. Tam bang kikhêlna ziehin hinnaneite in mêl leh puom, tahsapien, sisan tuomna a na nei uh khu Branching ahisihleh Speciation kichi ahi.

(chi tuomtuomte)
(a kibang hlâhtute)
Hlâh leh suon singkung

1. Gâsuonna nempi(enormous fertility): Hinnanei zousie tup thupipen ahileh hlâh leh suon, ta leh nau nei ding, damsawt ding chi ahihi. Gâsuonna(fertility) nempi leh lamdangtah ziehin hinnaneite(Living Things-plants and animals, organisms) pen a leni in a pung zel u’a, a khang a khang in a leni sawnsawn in a mising(population) in a pung sêmsêm uhhi. Tam bang pundân pen Mângkam in geometric series(1-2-4-8-16-32-64-128--) a pung let a kichi hi. Tam banga a’ng pun chiengun, gamléi leh buolna(environment) in a puohzou lou in, nêh leh táhte muzou lou khop in a pung let uhhi. Tam pen bangchi banga piengthei ahiei chi pen tam aneia bang in a kigen hi. Hinnaneite pen hlâh leh suon neina lam ah a pung tam bai mama uhhi. Akhang akhang in kop khat khu kop ni a suoh a, kopni khu kop li a suoh a, kop li khu kop giet a suoh a, tam chiin a leni sim in a pung let hi. Manghâm in geometric series(GP) a, pung a kichi hi. Geometric series (2-4-8-16-32-64-128…). Tam banga ganhingte a pun huoisiet vangin, kihinkhawina in a phal let sih a, tampipi a sigam zel u’a, tuachiin ganhingte mising a hunbep khat in a omden hi.

Leitung a hinnanei ganhingte, singkungte leh gamsate hlâh leh suonte khu dam chietta uh henlen hlâh leh suonte nei kim kia chietta uh leh, pen leitung pumpi a luodim paita ding uhhi. Darwin tam thute pen angka(math) tuottuona zangin a khuot hi. Ama’n a mukhietdan a gielna ah hichiin a gen hi.
Darwin in hichi in na gen hi, “Sâi pen gantate lah a, hlâh leh suon neiha mama leh nei vaigei pen vawt khat ahi. Sâi nupa khat nâunei ding dan leh a pundan ding ka tuottuo chiengin a nâipen in kum 30 a chin(upat) chiengin sâipi khat in nâu(ta)neita henlen, tuachiin kum 90 a upat tandongin a tawmpen in ta 6(guh) nei tamaleh, kum 750 hun peizou chiengin tam sâi nupa patsa’n a hlâh leh suon piengkheteng dam kim chiet uhleh, pen sâi 19,000,000(sângtul 19) pha phiel díng hi” a chi hi.

2. Hinna kituna (Struggle for existence) Hinnaneite ahilouleh Ganhingte missing(census, population) pen gamléi leh buolna mun a nêh leh tâhte in a puohzoulou leh vâhzoulou chiengun, amauh leh amauh kidem(struggle, compete) leh kitu(fight for, contest) zing in a hing uhhi. “Nê inlen kinesah in’(eat and be eaten) chidan hinkhuo mangin hinnaneite a om uhhi. Hinna dei ziehin a kidem a kidou ngitnget uhhi. Kidemna chi thum a om hi;
i) Amauh leh amauh kikâl a ann, kibuhna, kibuolna, vâh leh sil dangdang kitu a kidem gige na khu innsung a kituna Intraspecific Struggle kichi ahi. Numei pasal chi bang tel tuomna tualeh neita zonna chite bang kideitelna leh kidemna chikhat ahi.
ii) Anina ah, hinnanei chikhat leh chituom kidemna leh kidouna khu Interspecific struggle kichi ahi. Gêntêna díngin, sakhi ahisihleh sazuh humpi khat in a mat sawm chienga a pîtsawm, a kituh dam khu china ahi.
iii) Gamléi leh buolna toh kidemna(Struggle with environment): Gamlei leh buolna sungah hamsatna chituomtuom a’ng tun chiengin hinnaneite’n thuoh hasa a sa mama uhhi.Gamsat, gamgaw, vot leh sat, tuilien, leitung satna leh huikhuo kikhêl ziehin hinnaneite’n gentheina tampi a tuoh uhhi. Tamte khu gamlei leh buolna toh kidemna kichi ahi.

3. Mêllamdanna leh Chihlâhna(Variation and Heredity)-
Pienna nu leh pa ahisihleh chîkhat(one species) sunga mêl leh puom tuomna, kikhêlna, kibahlouna, kilamdanna, chituomna leh mêltuomna khu Mêllamdanna kichi ahi.
Khankhietzie pientheina dingin, tam mêllamdanna khu poimaw leh kul ahihi. Tam gel tel louin hinnaneite khankhietzie piengthei lou ahi. Tam bang mêllamdanna pen chihlâh a opthei sih leh khankhietzie omthei tuon lou ahi. Tam bang pienzie lâhsawn(acquired traits)te pen chihlâhthei(heritable) ahi têi ngâi ahi. Tua bang a’ng hithei chienga khankhietzie a’ng piengthei pan ahi. Lamarck thusim kipomtheilouna pen pienzie kichhlâhthei lou zieh ahi.

4. Kihinkhawina ahilouleh Achìngpên damna(Natural Selection or Survival of the fittest):
Hinnanei tampite kidem leh kidou in a hinkhuo uh amang zel uhhi. Hinanleh, sildeihuoi pienzie neite bou a dam u’a, tuate neiloute pen a simang zel uhhi.
Nêh leh táhte(resources) muzou lou ziehin amauh leh amauh kidem in a’ng om u’a, , nêh leh táhte kitu in a kibântha zel uhhi. Tuachia a’ng op chiengun a lah u’a, a hâtpen leh a chìngpente a hing(dam) u’a, a poumaw/piengmaw/hâtmawte a sigam uhhi. Tam bang optandân pen Darwin ma-in Herbert Spencer in achìngpen kihinkhawna khu ‘survival of the fittest’ a na chi hi. Hinnaneite lah a a chìngpente’n a tahsa tunga a chiziete(genes) khu a hlâh leh suonte tungah a pesawn leh a chihlâh sawn u’a, tuachiin a khang uh a hoipien sêm hi. Tua ziehin, a chìngpen a hing/dam a, hlâh leh suon tampi a neithei uhhi.
A piengmawte pen chihlâh neilouin a si uhhi. Achíngloute leh a poumawte pen gên selouin a mangthang u’a, a sigam sieng zêl hi. Tam bang kideitêlna leh kichitelna pen Kihinkhawina(Natural Selection) kichi ahi.

5. Gamléi leh buolna kihlen zieha mêllamdanna pieng(Variations due to changing environment):
Gam leh léitang hoi mun a, hinnanei khangliente leh têngte adíngin damna leh bitna a hoi sêm a, tuachiin a pung sêmsêm thei uhhi. Gamlei leh buolna hamsatna leh gentheina a’ng tun dungzuiin hinnaneite pen in kikhêltheina pienzie a nei uh kul hi. Tuachi sih leh a dam zou sih ding u’a, a gam siengta ding uhhi.
Tuachiin a hlâh a suonte tungah a chî hoinate pesawn in, a chihlâh u’a, gamlei leh buolna in a opkhum zâl in, hinnaneite pen a khang a khang in, lim leh mêl kikhêlna nei toutuou in, kum tampi nua chiengin, a pienna kibang hinapiin, chituomtuom nam tuomtuom bangin ahing omta uhhi.

6. Origin of Species
Darwin gêndân in, hinnanei chi kibangte khu gamlei leh buolna optan dungzuia a dam chiet uh a, a kihinkhawi u’a ahileh, khang tampi kum tampi zaw chiengin tua chi kibang hinnaneite pen a hlâhtu leh a pienna nu leh pate toh a lim a mêl uh, a puom uh a kisunta sih díng u’a, tuachiin amate pen chituom zât tuom bangin a kisimta díng hi.
Kum sângtultul tungtawn a hichi bang peidân zuiin kikhêlna na pieng den ahita ziehin, hinnanei masapen; hlâhtu masapen, patsa tunia hinnanei; ganhingte leh louhingte na piengkhie ahihi. Khang tampi a’ng peizou chiengin hinnanei chi kibang luite kihinkhawina ziehin a’ng kikhenkhie zêl u’a, tuachiin chituom deu leh chitha a na lêngkhie let hi. Humpi, Tawpi, Ngêu, Gielpawl, Kâmkei, Taw-u(To-u) ganhingte in kibahna nempi nei ahi ziehun, amaute pen mêllamdanna leh kihinkhawina zieha hlâhtu kibang patsa, na kikhenkhedoh uh ahi uhhi. Tuachiin, tuniin amaute pen chituom nam(species) tuom bangin a kisimta hi.

Darwin thusim(theory) tomkim in tam aneia bang ahi.
1. Hinnaneite a’ng pun chiengun kidemna a’ng pieng a, ahivangin, a mising uh a ngaingai in a khawlden hi.
2. Kidemna a’ng op chiengin achìngpente a khinkhawina ziehin mêllamdanna leh chihlâhna a tung hi.
Achìngpente gamlei leh buolna optan dungzuiin a’ng damzou u’a pienzie deihuoite a chitung u’ah a puo u’a, tuachiin a hlâh leh a suonte uh tungah a chihlâh sawn zêl uhhi. Tuachia kum tampi a khang akhang a, a’ng kichihlâh toutou chiengun hlâhtu kibang patsa’n hinnanei chituom nam tuom a’ng piengkhie hi.

Hinnaneite khankhietzie têchite bangteng a om ei? (Evolution evidences)
Hinnaneite khankhietzie techite ganhingte khangguolna, mêlpuohdân, pienchîltui (embryology),kimatkaina(link),khangluileisietsuina(palaentology), tahsapien(physiology) leh leitung ganhingte kihawmzâhdân te tungpan in a kitheithei hi.

i) Khangguolna(Taxonomy); ganhingte a khangsimna uh, a neupen apat a lienzaw lam a ahing kiguol a, ahing kisim leh, hinnaneite pen cell khat maimai patsa cell nempi nei ganhing in a’ng kiguol toutou hi. Tam in bang a etsah e? i chi leh, ganhingte pen cell khat a pat a na piengkhie in, khankhietzie zieha ganhing cell tampi nei na suoh ahi uhhi.
ii) Mêlpuohdân(Morphology): Mihing khut, sakol kêng, bâh hla, nga ngingku, Artic seal khut-hiem leh adangdangte pen a sep(toh) díng uh kibang a na kibawl ahihi, hinanleh, gamlei leh buolna tuomtuom a, a na op zieh u’a, mêl kikim leh kibang a, na pieng lou ahi. Tam pen Homology kichi ahi. Vestigial organs kichite khanglui laiin, a panna na om ma leh zong tuchiengin a pannabei in tahsa hieng bangin a mawh omta hi. Etsahnate; sampi keme, nausen meigu, kiwi meitom, ostrich hlakui, mihing gilpeng, mihing meigu, mihing bilngêh leh adangdangte ahihi.
iii) Kimatkaina(connecting links
Tang a kimkhat reptile, a kimkhat mammal, a tui a thah vanga, mammal banga a mul nei vethou. Archaeopteryx kichi pen a kimkhat va a kimkhat reptile tuitha ganhing chikhat na hihi, reptile te apat a vate na lêngkhie ahi, chi pen kitheichienta hi.
iv) Pienchîltuisimna(embryology) patsa’n khankhietzie a kitheithei hi.
Ganhingte pienchîltui(embryo) te a upatdân a kibah laitah a, a ki-etton chiengin, a lim a mêl uh a kibang chiet u’a, khenkhietdân hasa mama hi.
v) Tahsapien(physiology): Mihing sisan group A, B, AB ahilouleh O ahithei a, A leh B group te ngâute sisan ah zong a kimuthei hi. Zawngte sisan tam bang a om sih hi. Tua ahimanin, ngâute pen mihingte natna veithei in a kithei hi. Tahsapien kibahna khu khankhietzie na pien zieh ahi. Thyroid gland te mihing leh ganhingte sa tungah a om a, tuami in tahsapien kibahna a’ng tun hi.
vi) Ganhingte kihawmzâhdân: Leitung a ganhingte mun tuom gam tuom ah a têng uhhi. Gam leh muol sâlevot kibah dungzuiin ganhingte zong kibang chiet deidoi sam hi. Gamsa gam India leh Africa gamte ah saite a om a, Brazil gam ah sai a om sih hi. Marsupial leh montreme te New Zealand leh Australia a om u’a, gam dang ah a om sih uhhi. Creataceous khang; Gondwana gambup leh Australia gambup na kikhenkhiet lai hun a, marsupialte leh monotremete a tuom in na têng u’a, chi tuom nam tuom na suoh uhhi.
vii) Khangluileisietsuina(palaentology): Khangluisuonglimte(fossils) zilna khu Palaeontology kichi ahi. Khanglui laia, ganhingte sisate suongsuoh pawlkhat khu suong tung suong sungah a kilang let uhhi. Gahing khat suong a suo chienga tua bang suodân khu Petrification kichi ahi. Petrification pen suongsuoh chithei ahi. Nidanglaia, singna, ganingte hlakui, gamsate, vate gu leh tângte, dinosal gute, vuasaite, chingpi gute leh adangdangte na kigawlching khu khangluisuonglimte(fossils) kichi ahi. Tamte patsa’n etsahna dingin sakol hing kipatna a hlâhtu masapen a’ng kitheithei a, a kikhêldânte khangluisuonglimte tungah etthei díngin a na kimudoh hi.
Tulai sakolte pen sakol bang Eohippus patsa na pielkhie dân ahi thu theichien in a om hi. Tuazawin, Mesohippus a’ng lêngkhie a, tuazouin, Merychippus a na piel a, tuachiin tunia i sakol mute uh pen Equus kichi sakol hlâhtu pansa hing pieng ahi.

Biehna leh Scientiste demna
Darwin in a thusim a’ng pulah zou a kipatin, tuami thusim demse ding scientist tampite leh biehna lam siempute tampite na om hi. Ama’n scientist khangdawngte pen a thuzawzou a, hinanleh, scientist minthang Pu Richard Owen leh leisietsiem leh hinnasuisiem(biologist); Pu Louis Agassiz te a na thuzawzou sih hi.

Church of England in a mawpai pai sih hi. Siempu pawlkhat in tuami thusim pen Lai Siengtho sunga na kigielsa Pasien updân leh Pasien thu leh la(theology) toh kikêlkî ahimanin, tua pen ginna susethei ahi chiin na nielkal uhhi. Darwin lawmte; Adam Sedgwick leh John Stevens Henslow tegel leh Charles Hodge in a pom sih uhhi. Thomas Henry Huxley in Darwin thusim pen nâhpitahin a panpi a, ama pen Darwin ‘bulldog’ chiin na kiminvaw va-iah hi. Kum 1860 kum in Oxford ah Evolution Debate khat na om hi. Tuanah, Oxford Bishop Samuel Wilberforce in na ha nielkal hi. Joseph Hooker in a na hu hi. Siempu Charles Kinsley in hinnaneite kihinkhawina Pasien silsiem vanzah khat hiva chiin a updân thu a phuong hi.

A lâibu suokhiet ‘Origin of Species’ patsa’n Lâi Siengtho bung Siemchîlbu sunga na kigielsa; Pasien in mihing na siemdân kalthei dínga ahing optâh chiengin biehna siempu tampite na buoisezâh gawp uhhi. Siemtu khat in mihing leh ganhingte na siem ahi chia, Lâi Siengtho sunga na kigielsa leh mihingte na upsa ginna pen demse dân a, a’ng optâh chiengin siempu pawlkhat in Charles Darwin pen ginsuolna bawltu (heresy) ahi chiin thâ díng mat díngin vâi a na hawm uhhi. Mihing leh silbangkim Pasien na khên,na siem leh na suhtûp ahi, chi pen biehna lamkâite’n a gên thupi uhhi. Manghâm in Intelligent Design theory a kichi hi. Thuneitu tungnungpenpa khat in silbangkim a na khên(designed) ahi chiin a gingta uhhi. Bangteng hita ma nanleh zong hinnanei kichite khu cell neunou khat a patsa hing kipan hima uh leh zong tua cell neunou pen khu Pasien siem ahi veve hi, chiin a pom thou uhhi.

Catholic Biehna in hinnaneite khankhietzie a na pomdân(Vatican view of evolution)pen Darwin thusim toh na kikal pumpâng tuon si’a, a na pom siem veve hi. Catholic Biehna Pa Pope Pius XII in kum 1950 kum in thusuobu(Encyclicals/Humani_Generis) ah, Darwin thusim tungtâng thute ngâidân a na phuongzâh hi. Tuami ahileh; Biehna in silsiemte leh hinnaneite khankhietzie suichienna leh thukupna lamsang khu mipil misiemte’n Pasien thu leh late, toh kikumkal lou a, a suichienthei nâh uh leh, tuate pen khâm ahi sih hi, chiin thuphuonna na bawl hi. Tua bân ah, mihing hing pienna toh kisai thute ah, mihing khu hinnaneite hlâhtu kibang chikhat pansa hing kuon ahi, chi toh kizuiin, upna leh ginna lam ah pen mihing hlagâu(hla) khu Pasien siem ma ahi chiin a pomkip hi. Pa Pope John Paul II(anina) in hinnaneite khankhietzie khu a dih ma ahi, chiin na gênzou hi(Catholic view of Evolution and Darwin).

Khangluileisietsuina(Paleontology): Khangluileisiet kimudohte patsa’n hinnaneite khankhietzie a kitheithei hi, chiin a kigen hi. Ahivanga, hinnaneite khankhietzie a kingaisut tahtah chiengin ganhing khat leh ganhing khat hei sung taha na kikhendoh uh ahiei? chipen mu hamsa mama hi. Nu sung pa sung khat a na kuondoh himauhleh zong bangpen a na kipetuo uh e, bangchih hun a na kikhen uh ahi uoi? Gentêna khat ah, dinosalte patsa vabang Archaeopteryx na kuondoh ahi i chitâh u’a, ahileh, tuate gel kikâl a ganhingte bang lim leh mêl a na hi diei? chi pen i ngaituo chiengin sil ngaituo hasa mama pi khat a suoh hi.

Ngâute patsa mihing hing kuondoh ahiei? (Man from Apes ?)
Mipil pawlkhatte’n khangluisuonglim kimudohte leh kitoudohte pansa’n hinnanei khankhietzie thusim pen a mân ma ahi chiin a gingta uhhi. Ahivangin, Pasien silsiem gingtate vangin, mihing khankhietzie têchite pen khangluisuonglim tuntawngte na kimudohte pou ahi; ha them, hate, pheigu(malgu) tawng pou, talpang gu halthem, khagu, khelgu pou na hihi. Hinnaneisuisiemte’n tua gu kimudohte a na suhtuotuo un, khuchiin, khanglui lâia mihing lim leh mêl toh kisun in na bawltawm uh ahi, chiin a nuol uhhi.
Tam bang gu leh tâng kimudohte pen kimkhatte zuouthu zuounâl toh na kibawl hi chiin na kitheikhie zêl hi.
Kikhêllamdanna(Mutations): Darwin thusim peipidân pen kum sângtultul lam peizaw chienga silpieng thute a gênna ahibou hi. Hinanleh, a thusim in thakhat a hinnaneite kikhêllamdanna peidân a hilchien thei sih hi. Tam bang thakhat a kikhêllamdannate(Mutations) pen a hoina lam ah a pei sih a, se lam ah a lêng hi. Bawng kineilou, ngêu mulbei, ui meineilou te pen kikhêllamdanna zieh ahihi. Tua ahimanin, Darwin thusim pen kiptah a, pomthei lou a suoh hi.
Kihinkhawina têchite(evidences)
Industrial Revolution laiin khawlte patsa’n innkîng leh leivom nempi na pawtdohte in singkungte a vomsah a, singpante a gamsah hi. Tua ziehin chithah kâng a na tawmsuh a, chithah vom na pung hi. Chithah vomte(peppered-moth, black moth) pen vâte in a muchienthei lou uh ahimanin, a pung deudeu u’a, chithah kângte(light-coloured moths) mising(population, number) pen a kiem deudeu uhhi. Tam in chithah khankhietzie leh mêllamdanna chientah in a kawmu hi. Global warming ziehin, khinkhawina optheina dingin, Japan gam ah tuikeppâte in a sex(numei ahilouleh pasal hina) uh a khêlthei uh hi.

John Gregor Mendel: Gregor Mendel, modern genetics pa pen Darwin toh khanguol a na hi uhhi. Darwin puohkhiet hinnaneite khankhietzie thusim leh Mendel genetics tamte gel kigawm in Synthetic Theory of Evolution ahisihleh Neo-Darwinism ahilouleh Modern evolutionary synthesis chiin mintha a na kivaw hi. Natural selection ziehin a damsawt leh a damsaute in hlâh leh suon tam a neithei uhhi.

ZO TRIBE in India: Is it heading towards its demise or Vibrancy?

2009-01-13T01:36:00.002-08:00

By Philip Thanglienmang

PART I

UNIFICATION PERIOD (1950-1965)

Birth of Jou National Council

Jou National council was founded on 23 May 1954 at Grimson Road Imphal. The first President of JNC was Late S.Semkhopao and its first Chief Secretary was Lat T. Khup Grace. After a term of 3 years, the chiefs, members and other distinguished persons met at Tuaitengphai village for general conference. The name Jou National Council was rechristened as United Manipur Jou Organization(UMJO).

Recognition of Jou Tribe

Under the leadership of Late S.Semkhopao, President, UMJO, Late T. Khup Grace Chief Secretary and Pu. T. Gougin Treasurer, the UMJO representatives represented the case for recognition of the JOU tribe to the Commissioner for SC/ST, Government of India. In the last part of 1956 the JOU tribe was recognized by the Government of India. The spelling employed for the tribe was JOU.

The first JOU TON was held at Tuoitengphai village on the 24th January 1959. The Chief Commissioner of Manipur Late J.M Raina was invited as the Chief Guest of that ocassion. But he failed to make it to the august celebration, thereupon, the Jou people vented their displeasure by undertaking a long march from Tuoitengphai village to Old Churachandpur where the seat of Government was located in those days.

2nd JOU TON

The second Jou Ton was held on the 4th February 1960 at Tuoitengphai village again. In that celebration Late J.M. Raina was the Chief Guest of the ocassion.In that conference the spelling of the tribe was changed from JOU to ZOU, interchanging the J and Z to attain similarity of usage with Zo brethren in Burma(as told by Rev. David K.Samte, 1994, Lamka to the author).

3rd ZO TON

The 3rd Zo Conference was held on 12th February 1961 at Singtom village. The number of participants were recorded as 3000 souls. Pu. Sienjahau, Pu. Vummang, Sub. Thangkhokam, Pu Nengjachin, Sub.Eljapao and Upa Thangkhogin were the main organizers of that eventful celebration. The organizers welcomed the President and Chief Secretary of UMJO with horse ride from the bottom of the village to the site of the conference while the UMJO flag fluttered in the breezy day. One huge mithun was killed for the common meal. The name of United Jou Organization Manipur(UMJO) was changed into United Zomi Organization Manipur(UZO) at that conference. Pu T. Gougin an ex-servicemen had an excellent rapport with the ex-servicemen Zos of Tengnoupal District now known as Chandel district. He was in fact, the connecting link between the Gungals i.e Lamka and Sugnu areas. He unified the various Zo clans into a well-knit organization in the form of UZO although they were speaking different Zo dialects. Thus, he came be given the title of Unifier of Zo people. From 1962-70 UZO became dormant and defunct due to lack of good leadership.
Part II

DISINTEGRATION PERIOD(1970-1993)???

ZNC LEH UZO KIKÂL THUTE: UZO GENERAL ELECTION 1970 SINGNGAT
Gangpi hla ni 28-30, kum 1970 in Singngat khuo UZO Gen.Election a na om a, ni 25 Gangpi hla niin Phamsa Pu. Thangkhanlal UZO President in a na kâicing a, Pu. T. Semkholun Chief Secretary in na pang hi. Tua kum in phamsa Sub. Ginkhozam Election Commissioner in na pang hi. Tua dungzuiin President charge lâhna 11/2/1970 kum in na la hi. So far so good, ci mai vai.
1972; MANIPUR STATEHOOD LEH MLA ASSEMBLY ELECTION
28.1.1972 kum in MLA kitelna ding hun nai ziehin Daijang khuo ah UZO Special Assembly a na nei uhhi. MLA support tungtang a UZO thupuasahna zuilou a op leh kum 6 guh sunga pat nawsuo leh tanvou neithei lou ding ciin thupuasahna a na nei uhhi.12.2.1972 UZO Executive Committee in 1972 Manipur Assembly Election hun ah Churachandpur A/C ah Pu T. Goukhenpau leh Singngat A/C ah Pu. Thangkhanlal UZO President full support dingin phuong uhhi.

Tuaciin, Pu. T. Gougin leh phamsa Pu. S.K. Samte tegel in Pu. Thangkhanlal MLA makaina a UZO kivaipuohdan duthusam sa lou un tualeh piching zou lou a sah ziehun Zogam siemphatna dingin ZNC Party ciin Daijang khuo ah 1972 kum ma in a na phut uhhi.

UZO Executive Committee dated 29.2.1972 kum in hla 3 sung vingveng nawsuo in a om gel a, tualeh ZNC kikhopna va pang UZO member pouma leh member a va kiminvaw pouma te’n kizutkia uh heh ciin thupuasahna a bawl uhhi.I mipilte leh i masate uh, Pu. T.Gougin leh phamsa Pu. S.K. Samte in MDC Election a din ut ziehun, Pu. Lunkap Chairmanshipna leh Pu. T. Semkholun Chief Secretaryna neiah, UZO Executive Committe dated 16.3.1972 kungah support a na ngen u’a, hinanleh UZO support pen Pu. T.Semkholun Tuining MDC leh Pu. S. Kamzadou Singngat MDC a na pie uhhi.1972 kum Manipur Assembly Election kitêlna ah Chief Agent in Pu. T. Gouzadou President, ZSP na pang hi, tuaciin Phamsa Pu. Thangkhanlal pen a khatveina dingin Singngat MLA dingin a na lawching hi.UZO General Assembly Tuoitengphai khuo ah dated 15/4/1972 kum in phamsa Pu. Semkhopao Samte leh Pu.T. Gougin tegel UZO party apat kum 6 guh sung nawsuo in a na phuong uhhi.

Zote Bible tahpi zong neizouloute chiin simmawna leh haidaina tampi tuozou un, Catholic Church huna toh kum 1976-78 kikal sungin, Zo te’n Bible a neilou ziehun, Zohâm a Bible khat nei vai chiin, makai tampite kikhopna khat; Zomi Interconfessional Bible Translation Committee na kiphutkhie hi. Tuanah, Pu Stephen Semkholun Chairman masapen in na kiteldoh hi. Daijang leh Tuaitengphai khuo ah, kum 7 sagi vingveng Bible letdoh in na busa uhhi. Zo tribe hing hatna dinga kibawl Holy Bible pen gintatloupiin, biehna pansia in Bible pen Zo tribe sâtzâhna in a’ng kizang a, Zo tate ki-ittuo liliei pen tonsiel kisat nêm vaduoi bangin phalni/kehni ah a’ng kikhenta uhhi.

UZO General Assembly Tuaitengphai dated June hla ni 4-5 1976 kum in a na om kia hi. Tami kum in Zo Laisiengthou i.e Holy Bible in Zo sunga Apocripha tel ahiziehin MGP sung hitaven, Zo sung hitaven buoipina leh kikhenzâhna na tung hi. Tuami buoina suveng dingin Phamsa Pu Thangkhanlal, Pu. T. Gougin leh Dr. M. Lachinkhai na guong uhhi. Ahi’nlah, tua kikhenzâhna leh buoina pen tuni dongin, a kisuveng zouta sih hi. UZO pen ZNC min a hlen díngin Pu. T. Gougin in a na phut pen a na phuvang zouta sih hi.

UZO Special Assembly Zomi Colony dated 11.11.1979 kum in Singngat A/C MLA ding dingin Phamsa Pu. Thangkhanlal leh Pu. Kamzadou Samte UZO party ticket na kitu gel hi. Pu Kamzadou Samte a na nualahkia hi.

UZO Executive Committee dated 22.4.1980 Zoveng Pu.T. Chinzagin inn ah Zomi Working Committe(ZWC) thusuo dated 30.4.1980 kum in a na kisuo hi. Tam thusuo na sungah Gungal lam ci vai Churachandpur Zo te ngen 30 sawmthum val a kiguol demduom hi. Chandel district Zo khat beh a tel sih hi. 1983 April hla in Kana huong na kici pen Kana Block leh Sugnu Block ciin ni in na kikhenkhie hi. Ahivangin, UZO sungah Chandel district huop sunga dingin palai a kibelap tuon sih hi.

Kum 1977-78 kikal in, eima unau Thangkhal hamzangte’n kumtawp khawmpi a na na neina u’ah UZO naupangte hiva chia ginlelte’n a sielkhau uh a va sattan uhhi. Tuami bepin, kitheisiemlouna tampi na piengkhie in, i unau Thangkhal hamzangte pen lungkimlouna tuomtuom nei un, tuachiin Thangkhal People’s Organisation chiin a’ng kiminvawta uhhi. Tuni’n amaute pen nam tuom danin a kidinsawmta mawh uhhi.Khuciin, 1980 apatin 1996 tan in Zo sungah Election toh kisai in buoina leh nawngkaina tampi na tung zel hi. Kum 1985 in Pu T. Gouzadou na kai hi. Kum 1995 in zong na kai kia ha, ahinlah, vangsiethuoitahin ama pen na kidisqualify khata hi. Luoi kivei bangin MLA kai leh kailou in na kikhen zel hi.

Kum 1995 kum in 41 Chandel A/C ah Pu Hangkhanpao MLA in na kitelching hi. Term 2 nivei na kai a, cabinet minister tanin zong na kaisang ma hi. Ahinlah, Zo te adingin bangma phattuomna a tun tuon sih hi, chiin mipite phunnawi uhhi. Tuachiin, a kitanaute deisahna tangin, UZO President a’ng kai hi. MLA politigs pen Chandel lang ah a’ng nuasie a, Churachandpur lam ah a’ng kihei hi. Kum 2005 in 60 Singat A/C ah MLA dingin telching in a’ng om hi. Tuin a tuh laitah ahi. Zogam adingin bangbang tengpi a’ng semkhe diei? chi pen kitheithei nai sih hi. Mipite’n hai bang a ngahla mama uhhi.

Tua chi hun hing peitou zel a, Mate-Taithul Phungpi Organisation(MPO) a’ng hât mama a, tuachiin Mate Tribe chiin a laibu khat a na suo uhhi. Tuni’n dinmun tuompi khat nei danin a a kingaituo ta mawh uhhi. Mate-Taithulte pen tang a tuon a, Zo phung lui vawt khat a na kisim ngitnget ahihi.

Tam toh kizawitawn in, Phiemphu Phungpi Organisation chi zong kum 2008 in Lamka khopi ah vaihawmna lienpi na neizouta uhhi. Ma ban ah bang a’ng bawl uoi? chi pen koima’n theizou lou hi.

Manlun-Mantuong Phungpi Organisation zong a’ng dingkhie dan in ka thei a, tu’n zong a gawlgin sih vangun, a om khinkhian phot uh ahihi. Tua ban ah, Phaitu khuo ah Pu Hanghil kum 500 cinna pawipi kibawl ding ahi chi thu zong kithang venvung simta hi.

I lah u’ah, Suantak People’s Council kichi phung organization khat a om chi thu zong i zah chiet dingun ka gingta hi. Tam in a tup leh a ngim bang e? chi zong a kithei panpan ta hi. Tuonthu tângthu sim, khangthu sim theichien lou pawlkhatte pen lunglut mama uh chi’n ka na za hi.

Kum 2006 tuom in, Kana Block pen Sugnu Block sungah, a na gawmkhawmta leuleu uhhi. Chandel district huop sunga dingin UZO palai a kiemsuhta hi. Chandel district khat sunga sim dingin UZO palaite pen dei bangin a hiding dan sangin palai a tawm tel hi. Tam pen equal representation principle kizuilou zieh ahi. Ei leh ei kisuneu i suoh uhhi.

Tungdim Phungpi Organisation Manipur zong kum tampi na ki’mu pen tuni’n(2007) Zomunnuom khuo ah puotha in a om kiata hi. Tami in zong bangteng a’ng ngaituo diei? chi pen bangma a kitheithei nai sih hi.

Thukhupna leh ngâidân kupna

I mipil I misiem lamkai masate’n UMJO/UZO a na siemtup lai un, tua mun a panmun luothei dingte pen chientahin danbupi sungah a na gielzouta uhhi. UZO kichi koikoi bete phungte ahiei? chiin na gelchien zou uhhi. Pu Zo hlah leh suonte ka hi uhhi, chi be leh phung pawlkhatte na kipawlkhawm ziehun, UZO na om thei ahibou hi. Tuaziehin, be leh phungte pen UZO khuom leh pansia thupipente ahihi, chiin a kilang hi.Kawikhat ah, UZO danbu sungah be leh phung politigs bawl lou ding kichi pen I gel chiengunleh UZO danbu in a hici gen khu ama leh ama kikal in ka mu hi.

Bangziehin lah? tu-a atunga ka gente zieh ahi. Be leh phung teng kigawmkhawm sih leh, UZO kichi omthei lou ahi. Ham leh pau zieha kigawmkhawm a na hi sih uhhi, chi khu thei zing va ui.Tam be leh phung na kigiellutsate pen UZO a dinga Indiate constitution kigendan in, basic feature ahihi. Jou Tawndawn bu 1957 sunga na kigielsa be leh phung minte pen makai masate’n na kiemsahkhata mana’n uh leh zong khat zong, kiemsahthei sil ahi sih a, himaleh belapthei ahi gige chi khu thei zing va ui.

UZO danbupi na kisiemtha sunga Zo tawndan zuite leh Zoham a hâmte bou UZO ahi a na mawh chi pen uh, UZO basic feature toh kikelki a suoh hi. Hâm zieh a Zo/zou kihi hilouin, Zo/Zou I hi zieh, be leh phung pansia a UZO na kihi ahizaw hi. Tam pen a kinkin a, suhdih dingin hoi ka sa hi.

I UZO politigs uh zong be leh phung politigs om lou, lut lou chichi ma’nan uh lei zong, ei leh ei kinaupang mawsol i hi giap uhhi. Politigs ahing hitahtah chiengin be leh phung tuomtuomte in kikâihuoina(alliance) simtham in a bawl chiet u’a, langtangtahin hing pusuoh sih mana’n leh zong, melchithei, theithei leh zahthei in ahing om veve hi.

Tua ahimanin, tulai hun a, be leh phung uong deudeu a, hing kibawl pen minam damna hizaw dingin ka gingta hi. Bangzieh ahiei? i chi chiengin, be leh phung kicite pen UZO na puona, na pienkhietna khuom leh zawl, pansia leh toupha ahimanin, tam be leh phungte a’ng kihuitup chiet chiengun leh I minam party/organization in zong thangana leh thathawna a’ng nei thei pan dingin ka gingta(um) hi.

Be leh phungteng a’ng kisuhtup chiet zou chiengun, i minam zong a’ng kisutupthei dinga, i gam u’ah, thudih thuman hing lengthei zaw va chi’ng.

Zo/Zou be leh phung hinapi a, UZO sunga na lut loute tuni’n hing kilekiata uh henlen, UZO sungah hing lutzaw uh leh, tua khu thuman leh thudih ahizaw ding hi. I minam lamkai hivanuh a, a be leh phung organization lah, UZO nuoia, om loupi, chi pen ngaituo tham ching ahi.

Tua ban ah, Zou tribe vis-à-vis UZO hingsah leh damsah va ui, i chi uh leh, i Zou be leh phung chiet sunga lamkaite; Chairman/President leh Secretary te pen UZO working committee member ahi chiet ding uh poimaw leh kul in ka mu hi. Tua bangin kipothei lei, ei Zou sung a’ng kibeltha nuom ding hi.

Tachi lou vânglah ding ahileh lah, UZO pen BJP/Congress bangin complete/pure Political party danin mi kitetna/kidemna(MDC/MLA/MP) muntenga party ticket pethei(issue thei) party/organization hisuhmai zaw henlen politigs bawl nading mawngmawng in kituomkoidoh leh hoizaw va chiin ka gingta(um) hi. Tami neiah, ZSP Hqtrs leh ZSP branchteng kikhaikhawm sah va ui.

Ei Zo sunga be leh be, phung leh phung, ei leh zatdangte kitanauna, kilaichinna, kichimatna leh kibuoina vaihawmpi ding, pupa tawndan, pupa ngaina dan leh danbu kemching dingin Zo Socio-cultural-legal organization khat kiphutdoh henlen tam khu ei Zo/Zou te Apex Body danin kitungding leh I nam dam ding hi, chi pen ka mamu hi. Zou sunga mipil misiemteng in tam Apex body e.g ZOM sungah vaihawmna nei uh henlen panmun lathei chiet uh leh hoi ding hi.A min dingin kikupna thupitahin kinei thei leh hoi ding hi.

Gentena in, Zo Organisation India(ZOI) ahilouleh Zo Organisation Manipur(ZOM) kichi leh hoi ka sa hi. Tami organization in bangma politigs buoipi da leh saipi da henlen, Zo/Zou te cultural social, customs, history leh welfare body lienpen lîuliêu in kikoituom leh minam damtheizaw ding in ka mu hi. Tami neiah, ZYO Hqtrs leh ZYO branchteng, Zou Zumpi, Zou Literature Society Manipur, Zou Cultural Club, Zoculsin, Zomi theatrical Society, Zo Mass media chiteng leh ahing piengkhe ding organization dangdangte pen ZOM nuoiah kikhaikhawm sah lei hoiva chiin hangsantahin, ka’ng genngam hi. Tamteng in Zo tate zumkaina inn mun lou mun te hing lam uh henlen hing kemching thei uh leh hoiva chi’ng.

Tua ziehin, atunga thu leh la kitâlatna toh kizuiin tami dohna thupi “ZO TRIBE in India: Is it heading towards its demise or vibrancy?” ka chipen a nigel a, piengthei tuoh ahihi. Sithei mangthei ahia, hingthei hâtthei zong ahi veve hi. Bangma zousie, ahun a op lâipêt a, ei Zo/Zou sunga mipil misiemte leh khangnoute khut sunga kinga ahizaw hi, chi vai.

US President kaitha Pu Barrack Obama in Campaign a bawl laia, “CHANGE we need’ chia a thupi a, a na zah ma bangin, mipite’n ama Change bawltu dingin a kaisah uhhi. Tuachi ma bangin eite lah ah zong mipite lungsim sungah, CHANGE (Kikhêlna) hing omthei leh khun Zo/Zou tribe a hâtzaw sêm dinga, a hingzaw sem dinga tualeh a masawnzaw sêm dingin zong ka gingta(um) hi.

ZOTON(Feast of Boasting)

2009-01-09T01:15:00.000-08:00

By MK

Pasal khat in a kiphatsahna, a kisahtheina leh a hausatna kipulahna toh kizawitawn a, guolvâna abawl khu Ton kichi ahi. Tabanga guolvâna bawlpa khu Atongpa akichi hi. Atongpa in zubêl khâuvaw tampi asa(bawl) a, a bil hi. Atanu jousie in zong zu khauvaw khat chiet asa u'a tuachi'n a kiging khol chiet uhhi. Tam zute athaw(ripe) hun kuon chiengin a kisingsa phot a, zute thou tahtahta a chi chiengin siel gaw dîngte a kigingsah hi.

Ton chiengin sieltal sielnu atawmpên in sagi akigou let hi. Atongpa inn mâi leituol lâi ah Tonphuol a kisât hi. Tuanah,Tonsong dîngin sesing gil mama kâ phenphon kimêt mâm a kiphut hi. Tonmung dîngin gopum zong a kiphut a , a kûngah suongpêh lienpipi a kiphâ zêl hi. Tami tonsong zung ah tonsielte huolkhâu in a kikhî uhhi. Tonsiel kitha masangin khosung tangvalte sielkân a kidem u'a ki-apmaina tuomtuomte zong anei zêl uhhi. Tonsiel a kitha kuon chiengin atongpa tulpipa'n zu khuot a la a, a kam bêm dim zên in amuom a tua tonsiel pên a phîtlu a tulpi(teipi) in a sun a a si tandong in a sunsun uh a, pasal thahat pawlte'n tua tonsiel pen sât kichiin asât uh a, a sât nâng dildel u'a, tualeh phohtâm tê in a têh uhhi. Tuachi in tonsiel gentheitah in a sisah zêl uh hi. Tuami pên guolnopna leh thupina in a la zêl uh hi. Sasem dîngin atongpa tute a kingansie u'a, sa gil sa dîngin tanute a kise let uhhi. Minei leh mitêngtheite loungâl bawlzaw dîng guol ahisih hi. Pawi kibawl lah a thupi pên leh a sângpên ahi mai hi. Pusa Pasa tunga kipâhna leh lungkimna pulahna khat zong ahi hi. Hlâ bêm lâitah in mite atong ût sese uhhi. Azieh ahileh zânlâi a lâmkaina leh lasah limna dîng ahi hi. Ton sîm dîngin a khozângmite ahing peikhawm uh hi. Kâlkhat(hapta) vingveng zu leh sa nêhna, gulnopna amang uhhi. Lâmkîl zawl ah atongpa a lâmsah uh a a tanute'n tuhpâl a sietpieh uh, sil leh tênte leh silpieh tuomtuomte zong akipie hi. Laphuosiemte'n la a phuo khum uh a, tuachiin a sa let uh a hun nuomtahte a mangkhawm uh hi. Zân khovâh in la a sa u'a khovâ zên in lâm akâi uh hi. Ton kân a guolnopna leh pawi thupizaw a om nawn sih hi.(Extracted from ZKT 2005 Sept)

UNION TERRITORY(India Kumpi Uh) GAM: DAMAN LEH DIU

2008-11-10T01:21:00.000-08:00

GAM-OPZIE(Geography)

DAMAN :
Daman biel Gujarat gam Valsad biel in simlam, suolam leh mâllam teng ah a kîmkot hi.
Damanganga luipi in Daman kêhni in a khen hi; Moti Daman leh Nani Daman ahihi.
Daman biel pen India gam tumlam tuipipang a om ahia,parallels 20°- 27'- 58. leh 20°- 22'- 00. latitude north leh meridians 72°-49'- 42 leh 72°- 54'- 43 longitude east of Greenwich kikâl a om ahi.A dung sim leh mâl patsa gamlapên km 11 pha,a vâi tumlam leh suolam km 8 pha ahi.
Tuipi tunga sândân miter 12 ahi.

DIU :
Gujarat simlam gamkithum dawn a om ahi. Una biel toh tuipi tunga kidaw lei ni a kizop ahi. Diu
Diu biel pen parallels 20°-44'-34 leh 20°-42'-00 latitude north,meridians 71°-00'-24 leh 70°-52'-26 longitude east of Greenwich kikâl a om ahi.
A dung sim leh mâl km 4.6 ahia,a vâi suolam leh tumlam km 13.8 ahi. Gamzâng gam ahi.
Tuipi tunga a sândân miter 6 ahi. Muol nêute lah a sângpên miter 30 ahihi.
Daman leh Diu a kigawm a letdân km 72(72 sq.kms) pha ahi. Singtânggam(rural) sq.km 66.40 a pha a,khopi(urban) sq.km 5.60 a pha hi.

OPNA MUN(Location)
Union Territory gam Daman leh Diu pen India gam tumlam tuipang a om ahi uhhi. Daman leh Diu khopi Moti Daman ahi. Daman pen Vapi meilêngsai apatin km 14 tuom ahi. Mumbai apatin km 176 tuom ahi. Surat apat in km 100 vêl ahi. August Kranti Rajdhani nichin Delhi(Nizamuddin train station) apatin a tâi zing hi. Vapi meilêngsai ah minit 4 maimai khawl sungin a kikum let hi.

Diu pen tuikuolgam nêunou khat ahia, Junagarh(Gujarat gam) biel sunga om Una khuo toh kinâi ahi. Delwada meilêngsai apatin km 9 tuom ahi. Diu biel(district) phal lienzaw lang Gujarat gam toh kipe ahia, khumi mun khu Ghoghla kici ahi. Diu apatin km 25 a gamla; a phal nêuzaw Simar kici pen Gujarat gam sungin kîmkot ahi.

DAMAN TÂNGTHU(History of Daman)
Portuguese mite'n Daman leh Diu kumzalom 4(li) vâl a na uh zou un 1961 kum December ni 19 niin Daman leh Diu na zâlênsah u'a, tuachiin India Kumpi nuoiah Union Territory of Goa,Daman & Diu kichiin a na ki-uh uhhi.
1987 kum May hla in Goa gam in kumpihina(statehood) na nga hi. Tuami toh kizuiin Daman leh Diu gamte zong Goa gam patsa'n a na kiphalkhen a,1987 kum May hla ni 30 niin Union Territory ki-uhna na piengkhie hi.

Tânglâi B.C 2na apat B.C 13na tan in, Daman khu Lata gamkai sagi lah ah khat in na pang hi. Ashoka kumpi hun in Maurya Lênggam zong na hikha dínga up ahi. Kushana Kumpite'n zong a na uh kha dânin na kigên hi.

A.D 125 lâiin Satavahana kumpipa Satkarni I, in Kushana kumpi Ksaharatas a na delgam a,tua zaw in a na uh hi.
A.D 150 tuom in Ujjain gam a na kipandoh; Kshaharata gâllêngte'n Satavahana gam uhte a nuoinet zou u'a, tuana kuon in,A.D 150 apatin A.D 249 tan in a na uh uhhi.
A.D 249 zou apat A.D 416 tanin Abhir kumpite'n a na uh uhhi.

Kalachuri uhpi Mahishmati kumpi Krishnaraja leh a zaluote khutnei ah A.D 609 tan na om hi. Badami gam a Chalukya mite kumpipa Mangale in Kalachuri kumpi Budharaja na nuoichimit in A.D 671 tan na uh uhhi. A hlâh a suonte uh; Lata ahisihleh Navasari Chalukya na kichi uhhi. Amate'n Navasarika patsa'n Daman gam Badami Chalukyate neia omlou in na uh uhhi.

Madmud Shah Begada,Gujarat kumpipa'n 1465 kum in Jagatshah Daman kumpipa na nuoinet a,siekaina na bawl hi. Naranshah in Jagatshah za na luo in,A.D 1470 patsa'n 1500 kum tan na uh hi. Dharmshah II in A.D 1500 patsa'n 1531 kum tan na uh hi.
1523 kum patsa'n Portuguese mite'n Daman tembawsai(port) na enla mama uhhi.
Tam veipi na sim zaw un,1559 kum in Gujarat kumpipa Shah patsa'n kithukimna(treaty) khat na bawl dungzuiun Portuguese mite'n Daman pen na uh uhhi. 1961 kum zalênna gâl kisât tadongin a na uh khinkhian uhhi.

DIU
Diu pen Chandragupta Maurya,Maurya lênggam kumpipa(emperor) in Pushagupta kumpinêu tungtawnin na uh hi. Saurashtra bielkai sunga kumpinêu a na pan lâiin Girnar khuo Junagadh biel sungah khopi na sa hi.
Diu gam Greek kumpi Eukratides in zong a na uh hileh kilawm(171-150 B.C).

Gujarat kumpite(Sultans of Gujarat) in kum za leh sawmnga tuom a na uh uhhi.
1535 kum in Portuguese kumpinêu De Cunha in Diu nuoinet díngin a na kuon uhhi. Himaleh,Gujarat kumpipa'n Bahadur Shah in na nangzou hi. Tua hun toh kizawitawn in,Mughal kumpipa Humayun in Bahadur Shah gam a na sim a,a langkhat ah,Portuguese mite'n Diu kotpi na phûhkêh sawm uhhi. Tuachia a na buoizâh bepin Gujarat kumpi Shah in Portuguese uhpipa Nuno De Cunha toh 1535 kum October ni 25 niin tuipi ahizongin gam ahizongin,gâl leh sa a op leh kihutuo díngun kithukimna khat a na bawl uhhi.
Tuami kithukimna dungzuiin De Cunha in Diu gam ah kulpi lam phalna na kipie hi.
1546 kum in Portuguese mite'n Diu a nuoinet u'a,1961 kum tanin a na uh uhhi.

Source: Series 29: Goa, Daman and Diu, District Census Hand Book, Census of India, 1981.

GAM KI-UHDÂN(ADMINISTRATIVE SET UP)

Daman leh Diu UT gam uhna sungah kho 26(sawmni leh guh) Daman ah kho 22 a om a, Diu ah khuo 4 maimai a om a, tam khuo 26 opna sungah biel/district 2(ni) a om hi. Khantouna lam toh kisaiin, Block 2(ni),Taluka/Tehsil 2(ni), Municipal Council 2(ni), District Panchayat 1(khat Daman leh Diu kitâng),Village Panchayat vâihawmna 14(sawm leh li); Daman ah 10, Diu ah 4 a om hi.

(A) GAM UHNA [ADMINISTRATIVE STRUCTURE]
Sr.No. Particulars Unit Daman Dist Diu Dist Daman & Diu
1. Districts Nos. 1 1 2
2. Talukas/Tahsils Nos. 1 1 2
3. Blocks Nos. 1 1 2
4. District Panchayat Nos. ------- 1 -------- 1
5. Village Panchayats Nos. 10 4 14
6. Villages Nos. 22 4 26
7. Municipal Councils Nos. 1 1 2
8. Towns Nos. 1 1 2
9. Urban Wards Nos. 15 13 28

(B) GAM VÂIHAWMTE/UHTE[ADMINISTRATIVE AUTHORITIES]
(i) U.T Vâihawmna[U.T. Administration]
1. The Administrator
2. The Development Commissioner
3. The Finance Secretary
4. The Dy. I. G. Police
5. The Conservator of Forests
6. The Supdt. Engineer, PWD.
(ii) Biel Vâihawmna[District Administration]
1. The Collector, Daman
2. The Collector, Diu
(iii) Managing Directors
1. Omnibus Industrial Development Corporation
2. SC, ST, OBC Corporation
(iv) Commissioner (VAT)
(v) Directors
1. Medical & Health Services
2. Accounts
3. Social Welfare and Education

MISING SIMNA[POPULATION STATISTICS]
AREA & POPULATION ( CENSUS OF INDIA : 2001 )
Sr. No. Particulars Unit DamanDist Diu Dist Daman &Diu %
AREA *
Rural Sq.Kms. 65.50 22.24 87.74 78.33
Urban Sq.Kms. 6.50 17.76 24.26 21.67
Total Sq.Kms. 72.00 40.00 112.00 100.00
MISING[POPULATION]
i) Rural Nos. 78219 22637 100856 63.75
ii) Urban Nos. 35770 21578 57348 36.25
Total Nos. 113989 44215 158204 100.00
iii) Males Nos. 71634 20878 92512 58.48
iv) Females Nos. 42355 23337 65692 41.52
Total Nos. 113989 44215 158204 100.00

MISING HIZÂT[POPULATION TREND] % Increase
1961 Nos. 22390 14280 36670 --
1971 Nos. 38739 23912 62651 70.85
1981 Nos. 48560 30421 78981 26.07
1991 Nos. 62101 39485 101586 28.62
2001 Nos. 113989 44215 158204 55.73

POPULATION CHARACTERISTICS
i) Sex Ratio no. of females
per 1000 males 591 1118 710 --
ii) Population Density
per sq. km. 1583 1105 1413 --
iii) Census Houses nos. 37007 16895 53902 --
iv) Households nos. 25127 9215 34342 --
v) Average Household size
Members per household 4.54 4.80 4.61 --

POPULATION OF SPECIAL CATEGORIES ( 2001 CENSUS )
Nos. % Nos. % Nos. %
i) Scheduled Castes(SC) Total 3065 2.69 1773 4.01 4838 3.06
ii) Scheduled Tribes (ST) Total 13881 12.18 116 0.26 13997 8.85
(STs: Dubla 10366,Dhodia 1925,Varli 1485,Nayaka 113,Siddi 108)

LÂITHEITE MISING[LITERATE POPULATION (2001)]
Sr.No. Particulars Unit Daman Dist DiuDist Daman & Diu
Literacy Rate
Total % 80.65 71.38 78.18
Male % 87.38 84.39 86.76
Female % 68.60 60.09 65.61
Rural % 79.79 60.51 75.83
Urban % 82.57 81.87 82.31

* Source : Primary Census Abstract Series 26, Daman and Diu, Census of India 2001.

SPEECH DELIVERED ON THE OCCASION OF THE ZSP GOLDEN JUBILEE CELEBRATION ON 15TH OCTOBER AT TUAITENGPHAI VILLAGE.

2008-11-05T02:52:00.000-08:00

By Philip Thanglienmang DANICS, Chief Guest of ZSP Golden Jubilee on 15th October 2008.

ZSP Golden Jubilee chibai nousietna na unpi un, ka’ng buh masa uhhi.
Ei Siem Tung Sienmâng in dam leh bit a, tam ZSP Golden Jubilee muthei leh lawmthei dínga ei opsah ziehin Ama tung leh mipite tungah kipâhthu lienpi ka tut masa hi.
Tam i Golden Jubilee hunzahna ah, Zinlien a pangthei díngin ka na kinêm kha sih a, tuot zong ka na tuot kha sih hi. Jubilee Committe Chairmapu Pu Ginsuonhau in gintâtloupiin, Chief Guest hing hi in, ciin ei chiel a, tu leh tuin înghêh ka cithei pai sih a, bâkhat kingaituo tadi va’ng ci’n ka na kihou kha gêl hi. Ama’n zong a’ng ciel sawnsawn kâlkhat zouin Jubilee dâh gin ei hlât ma ahi ciin, a’ng cielna pen kipâhtahin ka na pom hi. Tuachiin, Jubilee kipâhpina la khat ka phuo a, hing simsuh va’ng.

Buolna kuomthûh Delhi tuolpan,
ZSP Golden Jubilee dâh gin in,
Selung va bang ei phawng e.

Selung va bang phawn kei aw,
ZSP Jubilee dâh ginngainou,va zou va’ng ci’n,
Tungkhâimu bang hing lêng ing.

Zou va’ng ci’n tungkhâimu bang hing lêng ing,
Tuoitêng vângkhuo pupa tongluon siemna mun ah,
Zatamte toh nga bang lâituol ka lên aw,
Nun in nuom e!, nuom bou e, cîn leh tuoi aw.

INDIA LEH KAWLGAM(MYANMAR) GAM SUNGA ZO MISING OMZA
Ei Pu Zo hlâh leh suonte gam chin ah i kithêthângta u’a, tuniin India gam ah Census 2001 kisim dungzuiin Zou mising 20,528 pha hi. Tam sungah Churachandpur District sungah mising 15,000 a om a, Sugnu biel Chandel district sungah mising 4,000-5,000 tuom a om hi. Kawlgam sungah mising simna chientah a op lou hângin Internet leh magazine tungtawn a kimukhiet dânin Myanmar(Kawlgam) sungah Zo hâm sieng a hâm mising 61,000(Zo speakers) bang a om hi, chiin a kimuthei hi. Zo hi a, ei Zohâm a hâm nawnloute misingte sim ta lei, Zo mising pen nuoi(lakh) 5 patsa’n nuoi 6 bêh ki-om dínga gintât ahi.

INDIA GAM CHANDEL DISTRICT ZOTE LAH A TAPIDAW A’NG KHANDAN TOMKIM
1939 kum tuom in, Chin Hills gamkai sunga Zo khuote; Denhla(Lennacot), Lungtah, Sielmawng, Phâitu, Khienglâm leh kho dangdangte patsa’n Tapidaw Catholic suohsa leh hisa in, Japan Gâl(WW-I) hunlaiin inn ni inn thum kizui a’ng pem zel u’a, Chandel District sunga om; Khuongtal, Zangdung leh Singtom khote ah a na pemkhie uhhi.
1939 kum in Phamsa Sie Hau Kho Kham Tungdim(Langphun khomi, Chin Hills) in Catholic Tapidaw upna(ginna) India gam sungah a na polut hi. Tua ban ah, Pu. Thang Cin Lang kici mipa khat in zong tam biehna a na thezah hi, ciin mi kimkhat in na gen ngai hi.
Tuaciin,1952 kum in Singtom khuo ah Rev.Fr.Ravalico in Mass(Latna siengthou; Topa annsieng zaluina) na neizou hi. A banban in, Phaipi munpi apatin phamsa Fr. Wollaston, veve veve at the end of the hawl is Fr. Bianchi tein Zo khote na ve zelzel uhhi. 1964 kum in Sugnu ah St.Joseph Parish ciin Rev.Fr. Joseph Mattam lamkaina nei ah a na kitungding hi. Tuana kuon in, Good Shepherd Parish, Churachandpur, St. Paul Parish Pallel, St. Thomas Parish Singngat, St. Xavier Parish, Thanlon, Tuoitengphai Catholic Centre, St. Mary Tuibuong, St. Mary’s Parish Kholien( Kana huong a) leh adangdangte a na mêngkhie uhhi.

1950 kum hun laiin, Catholic Mission fatherte’n ei Zo naupangte a hon a hon in, bawng naw, lawi naw in Don Bosco Imphal leh Dibrugarh, Assam gam tan ah a thawn in sang a na kaisah u’a, milien milal suoh uh heh, ciin Catholic Mission in ham bang na huoihuoi u’a, deici bang na tel uhhi. Himaleh, mi thasie leh huldu mite leh kinawptalte i hi zieh uh ahita diei mah?, milien milal suoh na tawm mama hi. Tu-a hun laia, Zo naupang lai simteng pi mi 5-6 beh IAS, Civil Service, Sepna lien na gieldoh a na ki-omta leh, tuniin, i Zogam in hici bangin liengvaipi sih va ci’n ka um hi.
Tuinle, ei Zo Father kai mi 3 a omta a tuate ahileh; Fr. Mark Thangkhanai, Fr. Mark Mangkhanpao leh Fr. Stanis Cin Lien Khup, sister kai mi 5 a omta hi. Eimi Father kai lah ah, Fr. Peter Tongmang Haokip, Fr. Ginkhosei Baite tegel ahi uhhi. Tutu a Archbishop of Manipur dinmun luo Rt.Rev. Dominic Lumon zong St. Joseph Parish Sugnu patsa kipankhie ahihi. Chandel district sunga Zote lah a, Tapidaw a’ng lutdan tamzaw hiphot henlen. Tu-a Pu. John Zamkhomang leh Pu. Aloysius Nehkhojang tegel bang father a na kai uh leh, pen Manipur gam sunga father senior ahilouleh Bishop nei masapen na kihi dingdan ahi a, ahinlah, Pasien lemsah lou ahimanin, mi masa ding kihi lai pen na kihi zouta lou phot ahi.

Tu’nle Churachandpur district sunga Zote a’ng khandan gen panta vai.
INDIA GAM CHURACHANDPUR DISTRICT ZOTE LAH A TAPIDAW A’NG KHANDAN TOMKIM
1950 kum bul kipat tuom in, JOUGAM THUSUO Vol.I Douta Editor: S.Semkhopao office Babulane, Imphal 1954 sungah India gam Churachandpur district Zote tancin tomkim na giel hi. Jougam kipuohdan ding leh Pasien thu hilchienna a na genna tungtang ah I Mangpa Jesu Dawimangpa’n a solsawmna thute toh a na gente hi. Ni 40 sung vingveng I Mangpa Jesu Satan in a na solsawm leh na hlemsawm thupi in a na nei hi.
Misiengthou Luke na giel tancin hoi bung 4 li tang 5 apat tang 8 gietna ah, hiciin a kigen hi, tang 5na; “Jesu Dawimangpa’n taang sangpen tungah a puitou a, Hun tomnou kal sung dingin, leitung lenggam zousie a ensah zuai hi. Dawimangpa’n, Jesu kungah hicin a gen hi,tang 6na; ‘Tam lenggam zousie sunga thuneina leh thupina chinteng keima a’ng kipieh ma bangin ka’ng pesawn ding hi, tang 7na; Keima nei bieh pou leh, tam lalna gamteng a bawn in nanga ahi’ ciin Satan in Jesu a hlemsawmta hi. Tang 8 gietna ah, Jesu’n Dawimangpa kungah, ‘Dawimangpa, tu mama in, ka sulnua zuon pai in, aziehpen na Topa na Pasien bou na be dinga tualeh ama beh na maimai nasem ding hi, ciin na kigielzou hi’ ‘Get thee behind me, Satan: for it is written. Thou shall worship the Lord thy God and Him only shall thou serve’.

‘Gam kikim khen Jouta kuolsung hi I masanglai I pute leh pate na hing kici peh ahia, a kithaphuo thu zong ahi nawn sih a, zatdang in zong kilawmloutaha, a mawh pumval thei ding zong hita lou hiel hi. A gam sunga tenga a kimot seng ziehin namdangte’n theisiemna’n a nei law uh. Jou kuol hih Pasien thu lam sanga a miel dieh nah laidan mi kim in I theisiem uh gintat a um’ ci thute Jougam-Thusuo sungah lainatna nei kawm in, na talang zou hi. Tua ban ah, kum tul zakuo samnga leh li, Phumhla ni 20 ni (20.2.1954), kum leh hla Hun a, Jou Christian Association Daijang khuo a bangzieha na kiphutdoh ahiei? ci thute tomkim in hiciin a na giel hi, ‘Lemtanna(Privilege and Chance) lamsang ah mun tampi ah melsie in a ki-om lengta mai a, tachi banga Lungsim a kigawtna(Hypocracy) pen bei bai ngai lou dan ding ahi ciengin a khamkham a kituom puoh ding ahiin mipi lemsah in Jou Christian Association kitung dingta. ciin na khumlut hi.
India gam sung a Zo Cultural Dance leh Zo puondum, Zo puonlaisan a’ng kithethangzie.
Gangpi hla 1954 kum ni 24 ni in Phaipi khopi ah Manipur Hills and Plain Festival-1954 kici khat a na opna ah, ‘The Jou Dancing Party’ kici in Jou nam lam lahna leh Ton, Sa-ai, Zogal Limlahna(Zogal Drama) masapen Pu. T. Lamzagin Chairman, Jou Cultural Organization Manipur makaina in na kineizou hi.

Sugunu leh Singtom Zo ngahnu tangvalte zong a va tel uhhi. Singtom khangnoute’n i pu i pate dute a gen ciengun ‘neitah’ na nei ei, Milong veng ah neitah va leita vai, neitah dawn vai ciin zu pen neitah ciin a minphuo let uhhi. Gungal lam Zote’n a zah ciengun nal sa in, a nui za mama kei uhhi (as told to me by Pu. L.K.Haokip I.P.S). Tua hun laia, Zo lam a a na kilam ciengin Sugunu leh Singtom, Sachih Kana huong a na kisil ngai Zo puondum leh Zo puonlaisan in a na kivon(kichei) teitei hi. Bangzieha tam thu ka’ng gen e? i ci leh tuami hun laiin, Gungal Zote’n(Lamka, Singngat, Behieng leh adangdangte’n) tu-a Simte puondum toh kisun sim puondum khat ‘Tawngnoh/tongnoh’ puon kici khat puon in a na zang let uhhi.
A theihuoi khat kia leuleu ahileh, Churachandpur district sunga hing kipankhie Zo hlattuom tuomtuomte melcina mun teng ah Sugunu, Singtom, Kana huonsung khu Gungal ciin na kikhumlut ma na’n uh leh zong, Sugnu, Singtom leh Kana huong lam Zote’n zong Lamka, Singngat, Behieng lam Zote pen Gungalte na kici veve uhhi, ci khu thei vai. Bangzieh ahiei? i ci leh Meitei gunpi in ei kimkhen zieh uh ahihi. Tua ziehin eite pen i unpi u’a, Gûngâlte i hi uhhi chi thei ahi.

INDIA GAM ZOTE LAH A POLITIGS A’NG KHANDAN TOMKIM
1954 kum Zinghla ni 23 nini’n Zo pumpi kikhaikhawna ding khuolna in Phamsa Pu. S.Semkhopao President masapen hina la in, Phamsa Pu. T. Khup Grace Chief Secretary masapen hina tu in JOU NATIONAL COUNCIL(JNC) kici pawlkhat Grimson Road Imphal ah na phutkhie uhhi.
Hun hing peitou zel in, JNC vaipote’n kum 3(thum) sung a na puoh nua un, 1956 kum Zinghla ni 4 niin Tuoitengphai khuo ah hausate, memberteng leh mi poimawteng kithukimna bangi Jou National Council pen UNITED MANIPUR JOU ORGANIZATION(UMJO) chiin a na hlengta uhhi. Vaipote pen a ngaingai ma a pangsah kia uhhi.

JOU TRIBE RECOGNITION 1956
Pu. S.Semkhopao UMJO President, Pu. T. Khup Grace tualeh leh Pu.T. Gougin UMJO Treasurer a puoh laitah un, India Kumpi a’ng sawl Tribal Commissioner for SC/ST kungah ngetna na bawl uhhi. Pu. T. Gougin in office lam nasep toh thuo in, sum leh paite dong in, 1956 kum bei lam in, JOU Tribe recognition na mudoh uhhi.
JOU TON AMASAPEN 1959 Tuoitengphai khuo ah 24/1/1959 kum in na kimang hi. Chief Guestpa(zinlienpa) Phamsa Pu. J.M Raina Chief Commissioner Manipur a na haw lou ziehin Jou buhpi in kiphinna nei in Tuoitengphai apatin Lamka tan mipi’n lungkimlouna etsahna in lamzuina na nei uhhi.

ZOU TON ANIVEINA 1960 Tuoitengphai khuo mama ah, dated 4/2/1960 kum in a na kimang hi. Tua hun in zong, phamsa Pu. J.M Raina ma zinlien dingin a na ciel uhhi. Tam hun laiin, i u nau Kawlgam a om Zote toh spelling kibang kideina in, JOU cia J laimal(spelling) na kigiel leh na kimang zel pen ZOU ciin Z laimal in a na kihlengkhie hi(as told by Rev. David K. Samte 1994 A.D, Lamka).

ZO KHOPPI (ZO TON) ATHUMVEINA : Manipur Zogam a tengte Singtom khuo ah kikhoppi 12-2-1961 kum a na kinei a, Zomi tul thum a na kikhawm hi. Sieltal tongsu khat a na kithat hi. Tuami Zo Khoppi athum veina hun sunga vaihawmte(organisers) ahileh; phamsate- Pu. Sienjahau, Pu. Vummang, Sub. Thangkhokam, Pu Nengjachin, Sub.Eljapao leh Upa Thangkhogin na hi uhhi. Lam gei cinteng ah, India Nampi diellap phileplep sa’n, Phamsa Pu. Saipu President leh Pu. T. Gougin Chief Secretary tegel pen na vaidot zou in, zana na kipiehna in Zogam Sakol tungah na kituongsah uhhi. Tua hun in United Manipur Jou Organization(UMJO) pen United Zomi Organisation(UZO) ciin lamkaite’n a na hleng uhhi. 1962-65 kum sungin UZO in kituplouna a na nei a, a sita bangin a na om hi..

ZNC LEH UZO KIKÂL THUTE: UZO GENERAL ELECTION 1970 SINGNGAT
Gangpi hla ni 28-30 1970 kum in Singngat khuo UZO Gen.Election a na om a, ni 25 Gangpi hla niin Phamsa Pu. Thangkhanlal UZO President in a na kaicing a, Pu. T. Semkholun Chief Secretary in na pang hi. Tua kum in phamsa Sub. Ginkhozam Election Commissioner in na pang hi. Tua dungzuiin President charge lahna 11/2/1970 kum in na la hi. So far so good, ci mai vai.

1972; MANIPUR STATEHOOD LEH MLA ASSEMBLY ELECTION ZIEH
28.1.1972 kum in MLA kitelna ding hun nai ziehin Daijang khuo ah UZO Special Assembly a na nei uhhi. MLA support tungtang a UZO thupuasahna zuilou a op leh kum 6 guh sunga pat nawsuo leh tanvou neithei lou ding ciin thupuasahna a na nei uhhi.
12.2.1972 UZO Executive Committee in 1972 Manipur Assembly Election hun ah Churachandpur A/C ah Pu T. Goukhenpau leh Singngat A/C ah Pu. Thangkhanlal UZO President full support dingin phuong uhhi.
Tuaciin, Pu. T. Gougin leh phamsa Pu. S.K. Samte tegel in Pu. Thangkhanlal MLA makaina a UZO kivaipuohdan duthusam sa lou un tualeh piching zou lou a sah ziehun Zogam siemphatna dingin ZNC Party ciin Daijang khuo ah 1972 kum ma in a na phut uhhi. UZO Executive Committee dated 29.2.1972 kum in hla 3 sung vingveng nawsuo in a om gel a, tualeh ZNC kikhopna va pang UZO member pouma leh member a va kiminvaw pouma te’n kizutkia uh heh ciin thupuasahna a bawl uhhi.

I mipilte leh i masate uh, Pu. T.Gougin leh phamsa Pu. S.K. Samte in MDC Election a din ut ziehun, Pu. Lunkap Chairmanshipna leh Pu. T. Semkholun CSecy na neiah, UZO Executive Committe dated 16.3.1972 kungah support a na ngen u’a, hinanleh UZO support pen Pu. T.Semkholun Tuining MDC leh Pu. S. Kamzadou Singngat MDC a na pie uhhi.
1972 kum Manipur Assembly Election kitêlna ah Chief Agent in Pu. T. Gouzadou President, ZSP na pang hi, tuaciin Phamsa Pu. Thangkhanlal pen a khatveina dingin Singngat MLA dingin a na lawching hi.
UZO General Assembly Tuoitengphai khuo ah dated 15/4/1972 kum in phamsa Pu. Semkhopao Samte leh Pu.T. Gougin tegel UZO party apat kum 6 guh sung nawsuo in a na phuong uhhi.
UZO General Assembly Tuoitengphai dated June hla ni 4-5 1976 kum in a na om kia hi. Tami kum in Zo Laisiengthou i.e Holy Bible in Zo sunga Apocripha tel ahiziehin MGP sung hitaven, Zo sung hitaven buoipina leh kikhenzahna na tung hi. Tuami buoina suveng dingin Phamsa Pu Thangkhanlal, Pu. T. Gougin leh Dr. M. Lachinkhai na guong uhhi. Ahi’nlah, amahaw buoina pen a na suveng zouta sih uhhi.

UZO pen ZNC min a hlen díngin Pu. T. Gougin in a na phut pen a na phuvang zouta sih hi. UZO Special Assembly Zomi Colony dated 11.11.1979 kum in Singngat A/C MLA ding dingin Phamsa Pu. Thangkhanlal leh Pu. Kamzadou Samte UZO party ticket na kitu gel hi. Pu Kamzadou Samte a na nualahkia hi.
UZO Executive Committee dated 22.4.1980 Zoveng Pu.T. Chinzagin inn ah Zomi Working Committe(ZWC) thusuo dated 30.4.1980 kum in a na kisuo hi. Tam thusuo na sungah Gungal lam ci vai Churachandpur Zo te ngen 30 sawmthum val a kiguol demduom hi. Chandel district Zo khat beh a tel sih hi. 1983 April hla in Kana huong na kici pen Kana Block leh Sugnu Block ciin ni in na kikhenkhie hi. Ahivangin, UZO sungah Chandel district huop sunga dingin palai a kibelap tuon sih hi.

Khuciin, 1980 apatin 1996 tan in Zo sungah Election toh kisai in buoina leh nawngkaina tampi na tung zel hi. Luoi kivei bangin MLA kai leh kailou in na kikhen zel hi.

*Tam atung a UZO leh MLA tangthu tomkim a, ka’ng lel na azieh ahileh, khangnoute’n zong i society sunga siltungte basic history thei uh heh, cia ka’ng sut ahibou hi

Gam leh nam, Pasien biehdan dingte toh kizawitawn in Phamsa i it mama uh, Pu Semkhopao Samte in JOUGAM-THUSUO tunga na gielsa ‘Jougam kipuohdan ding leh Pasien thu a na mamuna leh a na mangmuna tungtang ah I Mangpa Jesu Dawimangpa’n a solsawmna thute toh a na gente zou hi.
Tuniin, khangnoute leh sangnaupangte aw, i it uh, peimasa Pu Sempu mangmuna, a peisa hunte a UZO sunga lenggam leh lalgam(MLA/MDC) kituna zieh dan dihloutah, khankhuo dan zuilou a, Pasien deilam sui lou a, leitung pilna beh suong a, thudih zuilou a, eima Zo sunga UZO politigs hitaven, ZSP politigs hitaven, ZNC politigs hitaven leh adangdangte i na tangkoupi uh leh i na thupi ngai pen uh, tuni’n Khangnoute Sangnaupangte minpuo Golden Jubilee i lop hun sung un. Tuniin i Mangpa Jesu deilam bawl i hina uoi le? ci thute kingaisut vingveng ciet lei hoiva ci’ng e. Tam banga hun tomnou kal sung lalna leh letna deigawna ziehin tuni in ei Zo te’n i lellaw u’a, i basaplawta mama uhhi. Nang leh kei in Pasien deilam thudih thuman pom det in, I Mangpa Jesu in Dawimangpa kunga a dawnna bangin i Pasien i Topa bou be ding leh zui ding, ama maimai nasem ding ka hi, ciin i kiciem ngam uoi le?

Tuniin tahaw ziehin, i nam a pum buoizahta a, i nam min nasan uh zong bang pen heipen dih ahiei? ciin nawngkaina tuoh mi tampite a om dingin ka gingta hi.

Tuaziehin, i it uh, Phamsa Pu Semkhopao Samte na gielsa mabangin ‘Gam kikim khen Jouta kuolsung hi i masanglai I pute leh pate na hing kici peh ahia, a kithaphuo thu zong ahi nawn sih a, zatdang in zong kilawmloutah a, a mawh pumval thei ding zong hita lou hiel hi. A gam sunga tenga a kimot seng ziehin namdangte’n theisiemna’n a nei law uh. Jou kuol hih Pasien thu lam sanga a miel dieh nah laidan mi kim in I theisiem uh gintat a um’ ci thute Jougam-Thusuo sungah lainatna nei kawm in, na talang zou hi.

Malai a Israel mite’n Pasien thu a man lou zieh u’a, kithêthâng bangin, tuni’n eite zong kithêthâng dehdeh i hita uhhi. Pasien in Israelte a lungsiet , a it , a ngai man in, a zangai pâupâu hi. Zotate zong Israelte bang i hi uhhi. ‘Ka belam hon cing dingin belampu khat ka guot zouta a, hinanleh ama’n belamte a suse dinga a kigâlgih ciengin a panpi sih a, a mangsa a sui sih a, a manthâi díng uh lah donlou a, a vâhtâpte lah donlou a, a liemte a damsah sih a, a suohta sunte nasan a vâ sih hi. Tua thamlou in, belam thaupente sa a ne a, a kengcinte a tohsah siengta hi. Tam bang mite gam sungah buoina ka bawl ding hi, a ci Topa Pasien in. (Zekariah 11:16,17).

Tuniin nang leh kei in Pu Semkhopao in Zogam a na mangmunate sulnua i zuithei kia d`ing uoi le? Zo tate Pasien teltuom mite i hi uh hi, ciin ama’n na mangmu masa zou hi. Ama mangmudân ahileh, Zouta kuol sungah Pasien thu leh late kithêzâh henlen, Pasien hepina damtui bangin luong leh Zogam dam lien ding ahi ci thu pen na mangmu zou hi. Tualeh, a tahsa leh a zaitha neiteng in mipite na leh Pasien na a na sêm hi.

Tuniin i society sung en vingveng lei, Singngat A/C ah, MLA bangza vei ei Zota na kai ngai ma leh zong, Zo tate sepna kiguon, sepna nei leh officer lien mi bangza i kisiemdohta ei ? ciin suita lei pen i khutme dawn a hliethei hina lâi hi.
Tam thute ka gen ciengin Churachandpur DC office mun a A.E(Dev) ka tou lâi ka phawh mama hi. Tua hun lâiin, Zo ta LDC khatbêh zong ka na mu zou sih hi. Peon khat bep na om hileh kilawm! Kei khumi mun a, A.E va toupa zong ei Zo MLA adviser khat leh ni policy ziehin ei kitou ngimsah sih hi, tuaciin Civil Service Exam giel dínga suti ka lah sungin, ka panmun pen mi dang khat a na tusahta uhhi.

MDC kaite’n zong tuaci mabangin a Zota tankim díng lâi, pen mi dangte a na zua zêl uhhi. Tuhun ciengin, kumpi in zong nasep hong nawn lou ahimanin, MLA/MDC te’n zong koima nasep pethei nawn lou dinmun in a omta hi.
MLA leh MDC politigs i lah u’a a’ng lut apatin, ei Zo society sungah kumpi nasep mu mi bangza i om diei? tawm mama va izaw!

Tua ziehin u leh nau aw, tuniin Pasien lang zuon kia ta va ui, Mangpa hing ngaidam inlen, ka mi ka sate hing siemtha kiata in ci khu i thumna uh leh i ngetna uh hi zing hen. Sangnaupangte’n zong ZSP, UZO ngainat ma ding hina, hinanlehzong, koikoi MLA/MDC kai ma nanlehzong UZO leh ZSP in nasep, natoh leh kham ei guon ngei va ciin na kinem malmal nawnta sih un, hun peisate a silpiengte leh siltungte a kuon in, pilta vai, maw sawt nawnta sih vai, u leh naute aw.
THOU UN, THOU UN, THOU UN len, ‘SIN UN len, KUKALTAHI PANG TENTUN UN len Na Pu na Pate Tawndan Za ciet un’ ciin ka’ng hânthawn nâh mama uhhi. Tua ziehin tam Golden Jubilee i lop uh toh kizui in, i ZSP Motto uh Thou un, Thou un, Thou un, a na ci gige pen uh hleng va ui in, English-Mangkam in Learn, Persevere and Honour ci in kihlengthei leh deihuoi ka sa hi.

ZO TAWNDAN HOITE: Inndongta, Neita, Sielkhupsa, Nau-aitah, Mou tunsa, Gan hlahaw: Amasapen in, ei Zo inn suong khat in i bawl masah pen ding uh bang e, i ci leh, zaw leh be(Indongta) sui masah ding ahi. Tanupi(Tutapen) matna bawl pai ding, ei lah ah, Zaw leh be neiloupi a, tang hin inn suong mipa tampi ei lah ah, om ci ka thei ngai hi.
I Pu i pate tawndan hoi mama khat a hileh NEITA ZONNA ahi. Tam Neita na kizonzon ziehin i society na siengthou mama hi. Kilungsietna, ki-itna leh kingainatna na sang mama hi. Hindan poudan zong kitup mama hi. Tam Tawndan in i society sung stablesah, kipsah in ka mu hi. Pute Sielkhupsa tha ci bang tawndan manpha khat tu ciengin mang ding kisa ta hi.Pute kunga tute va pui a, guolzawlna ngetna; Nau-aitah tawndan hoi mama pi khat a mangta bang hita hi, Sugnu lam ah a kizuina lai sam hi. Inn lam cienga tu leh tate’n inn lam pa a pupa uh, panpi leh huna tawndan zong a mangthang ding ahita hi, zui kia dingin hoi ka sa hi. Mou tunsa(saluong 3 teitei) kitha ciengin, Zo sahou semdante a hi citcet in kizuithei kia leh hoi ka sa hi. Nu leh pa zatat ding a mai u’a, zu leh sa, zatep dummuom bawl lou ding ci bang piendan hoi ahi. Gan hla haw satha, bang kizang kia henlen, ei Tapidaw peidan toh kituohin kisiemtha leh hoi sa’ng.

ZSP KÊHLET DÎNG DÂN
ZSP sungah reformation hing polut unlen, hing siemtha kia un. Tu ma nâi a, i Jubileee masang a nang siemtha dân uh, hoi ka na sa hi. Example, mun tuomtuom a unit leh block nang phu tungtang thu ka cina ahi. Chandel district a letdân Churachandpur district cie pha phiel ahihi. Geographical distance gamlâtdân leh opdân en in, Chandel District ah local issue te ah autonomony neissah a full power tawithei díngin ZSP President Chandel District ciin dêngsah lei khantouna leh kilemna omzaw dingin ka gingta hi. Tuaci mabangin ZSP President Churachandpur District ciin kiminvaw ciet henlen kidingsah henlen, ZSP General President, Manipur/India ciin tam District Presidentte tungah kikhâikhawm leh, ci thu bang ka na ngaisutna sawt mama ta hi.
Chandel leh Churachandpur, Imphal districte a Zo/Zou mising omza dungzuiin ZSP Headquarters Executive Body ah Proportional Representation zuiin kipothei lei, i kivaihawmdân uh, pen a’ng navâh theizaw díng hi.

THUKÂLZIE
ZOCULSIN ka na phutkhiet kalsie kum 10 a cingta hi. ZOCULSIN pen 23rd Arpil 1998 kum in ka na phutkhie hi. Tami society tup leh ngimte ahileh; i ham i pau khantouna dinga ka na phu ahi. Zoham leh Zo tawndan tualeh ei singtangmite ham leh tawndan dangdangte khanlettheina dinga a na kiphut ahi. Ei kithuopi theite’n ei kithuopi unlen, laibu lui nei na op uh leh, na panpina uh ka sang dinga mansa ka hi gige hi. ZOCULSIN in tutan a, a sepdoh leh a bawldohte tam aneia bang ahi. 2006 kum in Dictionary of Zo Poetic Words, Metaphors and Similes Vol.I na sundoh hi. Tua ban ah, Ka Katekizam Masapen naupangte Bible zilna laibu, Katholik Zailate leh Mass lamzuidan, A Biography of Peter Thangkhokam leh adangdang. Zotongdam kici magazine khat zong hunkhat ka’ng suo hi.
Kum 10 cinna thupitahin, a lopna(A Decade of Existence) Delhi khopi ah na kinei hi. Tua toh kizuiin, UN International Year of Language kikop in, MP Club South Avenue, New Delhi ah Zo khangnou 60 val toh kithuo in, tuami hunzah pen thupitahin a na ki lawmzouta hi. Tua hun in Workshop on A Glossary of Zo Cultural Vocabularies ci thupi a la in workshop pen lawcingtahin na kizouta hi. Tuami hun ah, India leh America gam sung Linguistics/language lam a, mi minthang tampite’n a’ng uop uhhi. Mailam ciengin, a lem leh Zo English Hindi Dictionary, Zo lahamtengte Vol.II, English Hindi Zo, Zo into English Dictionary Projectte suhpicing theina dingin pan ka lahsawm ahi. Delhi a om sangnaupangte’n zong bangma kisitna neilouin a’ng panpi zel u’a, Delhi khopi ah hun lemtang nga sih tamaleng zong, tuni hun in amate tungah lungdamthu genna, lungdamkouna ka nei hi. Zoham khantouna leh khanletna dínga pan thei khamkham a pan ka na lah zel ahia, tam Zoham khantouna dinga ka kipiehna khu ei na thei pieh gige uh lacin kipah va’ng. Zoculsin in India leh Burma a Zoham a gawmsawm hi. Zou Literature Society Manipur toh a kikalna bangma a om sih hi.
Tu’nle, Zohâm suichienna toh kisai in JNU, New Delhi ah Ph.D Scholar in ka kikhumlûtta(admitted) hi. Tuaziehin kei pen ZSP ka suohkiata hi.

Radio Veritas Asia Zomi-Chin Service: Rev. Fr. Mark Thang Khan Ai pawnthawna leh kukalna zâlin, Zokam in Radio Program kum 10 vingveng a na bawl ziehin i kipâhpina uh etsahna in khutbêng ciet va ui.
Zomi Musical and Theatrical Society: Tuaci mabangin, Rev.Fr. Mark Thang Khan Ai leh a lawmpa Suonmeng(Lawrence) in Zomi Musical and Theatrical Society kici society khat; Tumging(Music), Culture leh Theatre lamsang khanletna díngin, a na phutdoh u’a, tuachi ma bangin Pu Elkhothang leh Pu Jamkhongam lamkaina in Zogam Leidi Party nupi papite telin 2002 kum in khat a na phutkhie u’a, tua ahimanin, ka’ng kipâhpi uhhi. Culture; Literature, Drama, Music, Customs lam i hing ngaikhawh ciengun, nam khangtou díng nam kidawdoh díng i hita uh ciin thei sawm lei deihuoi ka sa hi.
Ei Zo/Zou sung society sung pen Pape Huon gol mama khat bangin tuot in en vai in, a sungah pape ci tuomtuom, zat dangdang leh zem tuomtuom suon vai in, pousah vai in, gasuongsah vai in, mom pante, khangsawnte etton ding leh zui dingin a haici hoite zotang bang gawl va ui.
Sangnaupang lâisimte hoitah peitou díng lâiteng zong UZO leh ZSP buoipi in, MLA kâidíngpa mawngsing bang bêl in, i Zou sunga i laisiemthei díngte, MCS, IAS, IPS leh adangdang muthei díngte pen MLA beh ah kinepna nei un, a hunte uh a na zang beita uhhi. MLA kâi pen Zo sangnaupangte’n a’ng motlawpi ta u’a, a neu a lien kam bembem in UZO leh ZSP ngen gen in Zou khoteng ah a na tângtawh u’a, lâisim man lou leh nasep hawl man lou hiel in a hunte uh a na mawh subei zêl uhhi. Tua zieha, ZSPte’n kunga ka’ng vâhlâh nuom uh ahileh, tulangkalsie, MLA/MDCte nasep leh khâm ei peva ciin kinepda ta unlen, na siemsinna te u’ah, gin-omtah leh kukaltahin pan;la ciet ta un, u leh naute aw.

Atawpna ah, ZSP sangnaupangte ka’ng thu hlâh nuom leh ka’ng thumop nuom tam aneia teng ahi:
*Career guidance lam ha bawl in bawl unlen, Seminar, Workshop, Symposium cite kum khat in nivei teitei bawl sawm un.
*I Zo khocin Govt. ahisih leh Private sanginn omte puophat dingdan awareness camp bawlthei uh lacin hoi ka sa hi.
*Mipi khanletna dinga Govt.in scheme/policies bawlte del zui unlen, Development fund hoitahin nei sawm un.
* Lâisimte Census(Mising) hoitahin maintain zel un..
*Delhi ah ZSP Study forum a kibawl a, tu’nle a gâ khat leh ni muthei in a omta hi. Tuachi ma bangin tam Manipur gam sungah zong nou ZSPte’n gam tuomtuom kho tuomtuom ah, Coaching Centre te hong unlen, tuachiin i sangnaupang tampite’n a’ng noptuompi ngêi díng u’a, tualleh khat leh ni in self-employment a’ng muthei díng hi.
*Na Foreign Policy uh hoitahin set up un
*ZSP General Hqtrs President leh GS a na telte un, Zo khoteng tuonuoh thei uh leh deihuoi ka sa hi. Zo tângthu theisiem mi leh Zou mipite ngâimi ma ahi ngâi in ka thei hi.

Tam teng na hing bawl uh leh, thei khamkham a, kei zong noute kithuopi díng leh hu dínga mansa gige ka hihi. Tunia noute mai a ka’ng dinthei na ahizieh ahileh ka pil ka siem ahisih leh noute sanga ka bawlthei zieh hizaw louin ka hina officer khat DANICS ka mu zieh ahibou hi. Noute’n kei sânga nasep lienzaw leh thupizaw na muthei tham díng uhhi. Kukaltahin hing pan un.

Tunia ZSP kum 50 nga a cin kum GOLDEN JUBILEE lopna hun a, kei mi banga cing leh siem ka hilou theinasasa a, deisahtah a, Sangnaupangte kipahpi dinga Zinlien(Chief Guest) khat a nei pansahna uh toh kisai in, Jubilee Celebration Committee te tung leh UZO leh ZSP vaipote, Tuaitengphai Hausapu leh Hausateng, tuni a hing peikhawm lamkaiteng, mipiteng leh tam Jubilee lawcinna toh kisai a, gim leh tawlte na unpi un, na tung ua’h ka lungdam thu a dimlet in ka’ng sung hi. Kum 50 i cin uh toh kizawitawn in sil i bawl cieng uh leh neukhat professional/organized deu in bawl sawm va ui, ciin ka’ng vaihlah uhhi.

Thusînna dîngin, nidang lâi a, i Zola lui mama 2ni hing hil va’ng a na ngâi un, u leh naute;
1. U leh nau aw
i) U leh nau aw, bel a zu bang kipuo ciet lei,
Piengpan lunlaite tangzaw vai e.

ii) I theina uh tem bang tawi ciet lei,
Tâng a, Lângkhup la bangin dâikai kên ah, keta vâi e.

2. Zota vontawi piengpan seinouguol
i) Zota vontawi piengpan seinouguol, lungkituoh zong
Damtui bang luongkhawm lei nuom e!

ii) Tui bang luongkhawm lungkituoh, mawng bang kikawi,
Damtui a zâl limnga bang lâmkhawm lei nuom e!.

Tunia, ZSP Golden Jubilee Chief Guest a, ka’ng panna toh kisai leh Zoculsin Chairman ka hina zâlin, ZSP Golden Jubilee panpina in ka thei khamkham in tami lâituom(envelope) sunga omza pen Zoculsin min in, ei na sânpieh un chiin, ZSP Golden Jubilee Chairmanpu a la díngin tuin ka ciel hi.

Gênkhiel, tuotkhiel leh ham khiel ka nei khah tah leh zong ei Siempa leh nouteng tungah ngâidamna ka’ng ngên hi.
I Bieh i Tung Sienmâng in i bawnpi un, ei guolzawl cietta hen. Amen.
Ka lungdam e!
ZSP dam sawtta hen!

Mobile phone(Cellphone) leh Hluoh Cancer natna kizawitawn

2008-09-28T23:11:00.000-07:00

Philip Thanglienmang DANICS
Saturday 27/9/08
USA mipilte(saintiste) gendan in mobilephone zah leh hluoh(huoh) cancer natna kizuiton(kizawitawn) himaithei va ciin thusuo zâuthawnghuoitah khat a phuong uhhi.
Mobile phone patsa a’ng pawtkhie radiation/magnetic hu hoilou pen in hinnanei tahsa hiengte a tongkhathei hi.
Tam bang zauhuoi thu pen tuma kum 50 masang lai a, zatep(naziel tep) leh tuop cancer natna kizuiton ahi ci thute lamsang ah, dum siempawlte(tobacco companyte) in a na gingta sih uhhi.
Tam mobilephone patsa pawtdoh magnetic hu(wave) in nuntatnanei/hinnanei(biological) tahsa tungah bangtan sietna leh khâtna tunthei di’ei ci thu ah mipilsuisiemte(researchers) zong a kithukim thei nai sih uhhi.

Pu David Carpenter, Director, Institute of Health and Environment, University of Albany in a genna ah, mobile phone magnetic hu leh hluoh cancer nat kizawitawn ahi ci thute pen mawh neplah lou a, ahi ma ahi, ci tanpha a, i gintat pai ding uh ahi ciin, Subcommittee of US House of Representatives Committee on Oversight and Reform maiah phuondohna a nei hi. Ama’n a genkiana ah, ta bang radiation/magnetic hu hoilou in bangtan sietna leh khâtna i tahsa tunga a’ng tutthei ahiei, ci khu theicienna cientah thute a kinei nâi lou vangin, adiehin naupangte’n tam bang hu hoilou zahna lamsang ah, pilvan mama a ngâi leh a kûl hi ciin a phuongdoh hi.

Pu Robert Herberman, Director, University of Pittsburg Cancer Institute, in zong a genna ah, cellphone zah leh hluoh cancer natna a kizuiton ahi ci pen a namdetna thu a phuong hi. Pu Robert leh Pu David tegel gendan in, picingte(adults) sângin naupangte’n tam magnetic hu hoilou pen a khanglazaw uhhi, ciin a phuong uhhi.

Cellphone a’ng pienna Scandivania gam a mipilsuisiemte mukhietna dungzuiin cellphone apatsa a’ng pawtdoh magnetic hu in hinnanei tahsa tungah sietna leh khatna a tunthei ma hi, ciin a gen uhhi.

Cancer siem Swedenmi Pu Lennart Hardell in a mukhietna ah, bilkawm a cellphone zangte pen a bil in khuozahna thahui tungah natna hoilou(tumor) aleni in a ngâina gui zangte sângin, a veitheizaw hi ciin a mukhietna a phuong hi.

Israel gam a mipilsuisiemte mukhietdân in, cellphone hâzahte cilpûlna tahsa(salivary gland) tungah natna hoilou(tumor) veitheina khu za lahah sawmnga(50%) vei sangzaw a nei uhhi.

Royal Society of London in a suikhietna ah cellphone zanghate sangin a zangbaite pen le-ngavei in hluoh cancer natna vei baizaw hi, ciin a hil uhhi.

Cellphone i hâzahna i bil lang khat pen bou ah, natna hoilou a kiveithei hi a ciin, Pu David Carpenter in a gen hi.

‘Hi ngutva guoite’ mobilephone a mi khat toh ka kisawt hou ciengin, ka bilkawm a’ng sa vengvung a, ka bilkawm a ka thuo sawt ciengin, ka bil hing sa huthut a, tua cingin, ‘Lawm awi, i kihou tawpsah phot vai, izaw’ ka ci zel hi. Tua ziehin, mobilephone ka nei hi, ciin kûl leh poimaw tinten lou piin thu leh late mawh gengen si’n ciin i kihil ciet uhhi. Tualou zong, i sum i pai, i hunte tampi beisah khat kisuoh ahi,ci khu thei zing va ui. Kalaisai! tazen!, silhoipi khat a, i na gel khat zong silsie na suohthei mawh i ci ciengin gen hasa mama e!, Guoite.
Mobilephone headset zang gige in.

Glossary
Bilkawm= side of ear
Cilpulna tahsa= salivary gland
Dum= tobacco
Dum siempawl=tobacco company
Guoi= lawm. friend.
Hâahte= those who use excessively, frequent users
Hieng= branch, part
Hinnanei= biological, living
Hluoh= huoh.brain
Hu= radiation, magnetic wave, wave
Kalaisai= lamdang. bravo.
Khuozahna thahui= auditory nerve
Kithukim= agree upon
Kizawitawn= kizuiton. Link to
Kûl= required, necessary, basic
Le-ngavei= five times
Mipil= saintis.scientist
Mipilsuisiem=researcher
Mukhiet= finding, discovery
Natna hoilou=tumor, cancer
Naupang= child
Ngâia gui= headset
Nuntatnanei= biological, living
Phuongdoh= declare, proclaim, publicize
Picing= adult
Poimaw= necessary, basic
Sietna leh khâtna= evil effects, danger, loss
Silsie= silhoilou. bad thing, evil
Tazen!= gintatloupi in. surprising, unexpectedly.
Tongkha= affect, influence, effect
Zangbaite= early users
Zanghâte=late users
Zatep=cigarette, tobacco
Zâuthawnghuoi= dangerous, risky, frightening

YOUTHFUL PASSIONS AND YOUTHFUL CAREER [Formula 1-2-3]

2008-09-26T02:39:00.000-07:00

Philip Thanglienmang DANICS

“The wise shall inherit glory but shame shall be the promotion of fools” Proverbs 3:35

I was rather surprised when Mr. Thansuonmung Suontah; Chairman Youth Department, ZCF Delhi rang me up requesting me to write an article, for the coming Decade of existence Youth department magazine which will be released on the occasion of 10th Anniversary(Decadal) Celebration of Youth Department’s existence; serving the fellowship and the youths of Zomi Christian Fellowship Delhi. It took me about a week to decide which topic to pen down for my younger brethren of ZCF Youth Department on the occasion of their Decadal existence in the capital of India.

One day while I was discussing some topics of our society with some of our young boys, it occurred to me that I should write on the topic ‘Youth and Career’ which i thought would be the most appropriate subject in this age of fast changing globalization of our society. When I begin to write this topic, my thoughts goes back to the time when I was a village urchin, roaming freely and carefree in the rivulets and forests(jungles) of my native hills searching for spring season mushrooms of various hues and varieties, wild roots and wild fruits.

Climbing the rainforest trees and scampering in the paddy fields trying to catch the tiny rats and mice or at times running after venomous snakes. I recalled the Chakpi river in full spate in the monsoon seasons washing away the river banks with loud bangs. Where, I used to swim the dangerous torrents of river currents while on angling trips to the length and breadth of the river Chakpi catching eels(snake fish). I recall the times when I used to go to the school reluctantly with my half-torn half-pants, one piece shirt and a pair of sleepers carrying a bag load of books.

When difficult and tormenting subjects like English Hindi and Manipuri turn came during the day, we would bunk the class one by one on the pretext of going to the toilet to escape being thrashed with long canes of our teachers. From then on, we would climb up the high hills upwards situated on the eastern side of my school, and climbing up on the midway the high hills where we set up a tree camp below canopy of trees; some which born edible fruits; which we christened them as Vitamin fruits. In the cool and breezy afternoon we used to basked away in the jungle camps enjoying the cool wind blowing or the bright sushines or braving the heavy rains till the above mentioned subjects passed over with time. Once, six of our class mates with my naughty initiatives, we went down to a river called Konohli which is an abandoned river valley formed as an oxbow lake near the Chakpi river(Tapei lui). We swam in the river till the school was over. On reaching the school, our headmistress declared us; Blacksheep of the school. As retribution for our sins, we were asked to carry school books on our heads from the school to girls convent. It so, happened on that day, I did not bring my school bag(books) to school, the result was that I was given a big piece of oval stone to carry headlong which I carried reluctantly on my young head.

When I reached home, my father interrogated me as to why I misled my classmates and took them to the river, I had no concrete answer. He advised me never to mislead anyone from that day onwards. I thought that he would thrash me thoroughly because of my naughty pranks, but he did not lift up any cane or stick to strike me. It really touched my inner thoughts and mind. My young head began to explore many things silently then on.

My father told me about many of his comrades in the army whose children had gone on to become respectable people and officers. Gradually, my young minds began to think of possibilities of becoming like some of the children of his comrades. First of all, he told me that if you know English you will be able to become an officer. This piece of advice fired my young mind like the most powerful engine of my being. He put me to Manipuri and Hindi tuitions a physically challenged tutor Late Kokngang taught us. For Maths tuition he sent me to our village postmaster Mr. Anandi(Assamese) who married our my distant cousin and he became a part and parcel of our society. Then on, I began to take things more seriously. My father used to ask me then, ‘Mangkang, when you grow up what will you provide your wife and children?’ (‘Mangkang aw, na let ciengin na zi na tate bang in na vata diei?’ ciin ei dong let hi.).

In those days, my father’s fields tenants were Nepalis, out of innocence, I replied that when I grow up the Nepalis will provide us food. Now, of course, I know that it is not so. That my father meant to ask me what would be my Career when i grow up. He was building my mental Career.

When, I used to behold our society around me the situation was quite distressing, poverty and illiteracy hovering like the eagles on high. I thought what was wrong with us, can’t we rise up with dignity ? Others can do it, why can’t I do ? What am I made of ? Definitely, not less inferior! to anyone around me. Everywhere, I used to hear unpleasant words of scornful remarks and despise about my society which of course, I would keep it to myself for now. I prayed to my creator, ‘Oh, my creator, God, why did you make me to be despised and look down upon by my fellow brothers around me?’ Can’t I be also like them or more progressing than them?. Then, my creator spoke to me through my inner being that I could surely be more than the people you see around and interact with them. Then, I asked and prayed to my creator again, ‘Oh, my creator, how can I become more or equal to the people I see around me?’ He replied to me, ‘Son, be wise, always seek wisdom and knowledge, then I will give you glory and peace of mind’. He said to me, ‘You are poor, I know this fact very well, but seek me seek my wisdom and my knowledge, you shall be provided’. He said to me, ‘ My son, you have to follow my advice of 1-2-3 formula, if you want to become someone in the society’. Then, I asked my creator, ‘ My good creator, what is this formula of 1-2-3 ? Can you please explain in detail?’.

Then, my creator told me as given below: ‘My son, Formula 1-2-3 can be explained like this, when you get up in the morning from your bed you must give me No.1 preference over others by remembering me that I am your creator and you must surrender yourself to me first(No.1) before you begin your day. In the second place, think of Jesus my only begotten son who died for you and in the third place think of the Holy Spirit who lives in you. Your mind should meditate on the Holy Trinity everyday. This is the First Formula 1-2-3. After that, give No. 1 importance to your father and mother, secondly give importance to your teachers and thirdly give importance to your duties. This is the Second Formula 1-2-3. While you tread the path of Youth from childhood to puberty, then to teenage and to adulthood, my son do not loose sight of your Career by indulging in your Youthful Dreams and Desires.

You must balance well these two powerful forces lest you be carried away in unidirectional route. After all these tempestuous sailing through your Youthful Passion and Dreams, You will across more important events of your life say for example Class X level which I would again classify as No.1 of the Third Formula 1-2-3. Balance your Youthful Passion with your Youthful Career lest you fall into dark pitch of no return for glory of life and peace of mind. There will be stormy seas and rough roads ahead of you but you must proceed on, to cross the hurdles on your way. When you cross this No. 1 you will come to the next number.

As you grow further and further into teenage wanderings, you come to Class XI which I say this stage is No.2 of our Second Formula 1-2-3. Here, also you shall again have to balance your Youthful Passions and Dreams with Your future Career lest you become a mediocre of life with no honour or glory. There is no pain no gain as the age old adage says it so. Mount Everest was not climbed with ease by Sir Tenzing Norkay and Sir Edmund Hillary. Roman was not built in a day. Come to Class XII, the final No. 3 of our Third Formula 1-2-3 will be the most crucial event of your Youthful Passions and Youthful Career both of them have to be looked after well, also well-balanced for your youthful Prosperity of your future earthly life with your near and dear ones. This stage of our Fomula is like the U.S Space Programs where the Space Shuttles are carefully designed and manufactured to utmost precisions in order to shoot into the unknown heavens. Of course, some are successful others end up in failures like the one which shot up astronaut Kalpana Chawla and other 6(six) astronauts.

You must gear up your Youthful Passions and Youthful Career cautiously and seriously otherwise your Youthful Career Flight path might go haywire into abysmal depth of no return into the deep oceans of chaotic world like the sunken Spacecraft or Ship. Your Youthful Passions must and must be well-regulated and disciplined and channelized for your future Youthful Career. All the might and power of your of Youthful Existence should be directed towards your time bound and time limiting Youthful Career hunt on this earthly sojourn.

Always, remembering what your creator explained to you in the beginning of the Formula 1-2-3 interpretations. “For I was my father’s son, tender and only beloved in the sight of my mother. He taught me also, and said unto me, let thine heart retain my words; keep my commandments and live.

Get wisdom, get understanding forget it not…” Proverb 4: 3-5 “Oh, Youth where are thou now ? Yes, thou are already 3 decades behind me but Youth thou hast chastised me and taught me to live the rest of my elderly life”. As Psalm 37:11 says ‘The meek shall inherit the earth and shall delight themselves in the abundance of peace’. And Psalm 37: 29 says; ‘The righteous shall inherit the land, and dwell therein forever’.

God is the Creator, Giver and Taker of all things. Whatever you see all around you are his and he can surely bestow upon you only trust in Him and yourself, O, Youthful man and woman open your eyes and ears do not disbelieve the truth of my sayings.

Lastly, let us always remember the saying of Our Lord Jesus, ‘Ask it shall be given unto you, knock it shall be opened unto you’.