Wednesday, October 17, 2012
Tulai Kitendan Mantam: Dansiengthou maw Zansiengthou?
S. Thangboi Zou
Zogam Today July, 2012 issue ah “Delhi ah hateng in Dowry jieh in mi 12 shi gige... India pumpi ah kum 2010 sung in dowry jieh a shi mi 8391 pha..” chi kana sim lai in kalung ah eite kitenna leh vanken dante hing kilang hi. Eilam ah zong middle class (class in kikhen chet sih leizong) te sum leh pai a khantouna Indian economy khatnouna jal zou tampi a umtah lai in, kitenna leh mou vanken lam ah nidang hun toh tekah in nasah tah in ki uang bawl ta hi. Iten khawmpi uh Meiteite kitenna leh mou vanken uang dan tangthu dan a naki gengen pen eite kitenna leh ivanken dan utoh kikhietna tamseng nawnlou bang hi. Ahausa deu ten sum leh pai, innmun/loumun, gari, innsung van chikim, (a innpum phiel in) itanute uh iguot ua, azawng lam ten tuabang lieng in bawl zou sih nanlei zong, ahaute bawldan I enton ua,‘ahuntawh’ khat iguon veve sam uhi. Mou puini chieng in mitamzaw, amei-apa chi umlou in mounun bang van ang keng ei? athupi ei? chite bilkawm ah iki dong tuo suausuau gam ua, apoimaw pen ibang sah hiel ta uhi. A nua guu (effect) muthei bailampen ahileh, dan a kiteng mi tawm hiei-hiei a, kiguh pung hulhul hi. Vanken dan leh mouman kitupchet inei lou jieh un nupi khenkhat tu-le-ta muthei khop hielta a aman (bride price) kikhum nailou um thei hi.
Kitenna khu sakhuo (Christian sakhuo) toh ki nai mai hilou in, kizop hi. Nielkal (critiques) ten Christianity 33 A.D vel a kipan hi a, society khu B.C 3000 lai pia ana um hita bangchi dan in? chin dong uhi. Adawnna hoipen ahileh Eden huon akitenna khu lei kisiemchiil apat um ana hita hi. Tuajieh in kitenna khu khotang tondan (social institution) hi nanleh sakhuo lam apat hing kipan a, tuana pat in khotang tawndan ah hing kikai suh kia hi. Pasian in a namdet thuhun siengthou leh beinawnlou (sacred&permanent covenent) ahijieh in tunitan in kitenna ah sakhuona (religion) in mun poimawpen phiel luo zing hi.
Kitenna dante mihing ten isiemtawm uh ahi. Dan kichi chini (two types) a khen thei hi: Gelthaw (written law) and Gellou (unwritten law) ahi. Written law khu namkhat, pawlpi khat, gamkhat kivaihawmna nuoi a umten kibawl in kijui a, unwritten law ahileh gelkhiet hilou in, nidanglai hun a pata ana kijui tuni tan khawllou a kijuiden peidan (tradition) ahi. Nidang in idan uh ipi leh puten laibu sung ah ana giellut sih ulezong ana juikhawm thei uhi. Hinanleh akibahlouna ahileh a be le phung leh tenna gamkaite atuom dungjui in tondante uh zong ana kibanglou thei jel hi. Tunin eiten i zahkawm thei ding, gente na in, Zou Custom Book lamkaiten ana siem ua, tuanah kiten dan - moupui, vanken, mouman leh adangdangte kimtah in um sih nanleh atangpi a kijui teng kitah lang hi. Zou Custom laibu in, mouhah dan leh vanken chite agen vang in numei leh pasal kigawm dingdan chet gen khalou hi. Tuakhu biehin lam mopuohna a koi khiet hiding in agintat um mai hi. Tunin minam khat ihi uleh itawndan juidinga ki kigen/kigielte ijui dih na uh amah chi khatvei enpha kia ulei dei huoi hi.
Nidang ipi leh pute hun lai in, Christian ana hisih nan ulezong, a pasiante uleh siempute maai ah ana kigawm uhi. Mou man ding in siel (mithun) ana khum ua, tuakhu siel tahtah ma in ana kipie ua, ju-um tun kichite zong ju tahtah ma in ana kikhum uhi. Christian ihing suo ua pat in tumlam gam a Christiante (adieh in missionaryten) hing puoh lut kitendante ihing jui panta uhi. Moupuon-tuol, coat suit, neck-tie, kengdap, crown, khutsip/jungbu, leh adangdangte khu tumlam gamte tawndan/kicheidan ahia, tunin ei tawndan zong ahing suoh thei ta hi. Kitendan genlou in zong culture/tawndan tampi westernte (sapkangte) a kila hi. Tambangte khu ipu leh pate hunlai in a um gentahlou in amanglam uah zong ana mukha lou ding uhi. Khotang, sakhuo leh kivaihawmna tuomtuomte ah zong tumlamte tawndan leh khandan ijui bukim phiel ta uhi. Siemsinna lam ah adieh in kipahttuompi mama ahi chi pen manghil guol lou ahi, tuajieh in tami westernization khu Christianity ipom man uh silthawnpieh (gift) khat ang suoh ta hi. Kipahhuoi.
Kitendan ‘bailam’ leh ‘hamsa’
Kitendan ‘bailam’ ichi khu tulai a kitai (elopement) igenna ahia, ‘dansiengthou’ a kitenna hilou hi. Tulai miten kiguh a kitenna khu ‘zansiengthou’ achi sepsop uhi. Tuakhu atangpi a zanlai akigu ahisihleh zanchienga koima mulou kal a pasal in aji dia aguuh numei khu inn a tunpi china himai di’ng hi. Tuakhu numei leh pasal ki-it kingai a kiteng utte di’a bailam (shortcut) leh mantawm (economical) pen ahi mai hi. Hinanleh, church member ihi jieh in tambang a kitendan pen Christian dan hilou china toh kipom theilou in, tuabanga bawlte khu danpulam a nawkhiet (nawsuah) hijel hi. Church apat kinawkhietna umlou hileh hikhel a kitenna bailam leh kizen um ding in gintat huoilou phiel hi. Hinanleh kiguhna beituonlou in, tam semsem dan kilang hi. Hattuom lamkaiten (pastors, elders, etc) ahoilou dan agen tam deudeu uleh khanglaite kigu tam deu deu bang mai hi. Tuni tan in hattuom in adamdoi ding chet mujou nai sih lezong kiguh kiten pen deilou in kham tinten nalai sam hi. Suichiente apat kimudan in, igam a khopisung ah, khanglai ji/pasal nei za lah a 3-4 vel in dan in nei uhi . Tua ahileh, khota/singtang ah 1% zong phalou ding china hi. Gente na’n, kakhuo uah kum 1987 in dansieng in kitenna ana um a, tuazou 2011 in hing kibawl kia pan hi. Kum 24 kikal kihal va ia hi. Tuahun kikal a kiteng teng khu kiguh/kitai uh china ahi.
Alangkhat ah, ‘dan siengthou’ um hi. ‘Pasian dan siengthou a kitenna’ kichi sese hi. English kam ah ‘holy matrimony’ kichi a, akhietna chet khu ‘kitenna siengthou’ china ahia, Pasian gawm ahijieh in ‘holy’ chi kammal Christianten ana zang tangpi uhi. Tam kitendan khu tumlam gamte a toh akikhietna umlou hi. Pastor/Pasian siempu mai a kikhutsuina leh kichiemna kibawl ahi jieh a ‘siengthou’ chia kimin vaw hiding in gintat um hi. Tami kitendan khu miteng in kidei a, kitum chiet a, kilawm in zatathuoi zong kisa chiet hi. Numei naupang apat nungah lengkul tan angaidan vadong lei, adawnna uh: ‘dam sung in khatvei mipi mai ah moupuon kasil leh (pasal kinei leh) ka ut hi’ chi khu ahi tangpi hi. Isuichet leh, pasal saang in numeiten dansiengthou a kitenna khu ngaisang zaw dieh uhi. Moupuontuol dipdep sil ding kilopna jieh hi tangpi hi.
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Kitendan ‘bailam’ ichi khu tulai a kitai (elopement) igenna ahia, ‘dansiengthou’ a kitenna hilou hi. Tulai miten kiguh a kitenna khu ‘zansiengthou’ achi sepsop uhi. Tuakhu atangpi a zanlai akigu ahisihleh zanchienga koima mulou kal a pasal in aji dia aguuh numei khu inn a tunpi china himai di’ng hi. Tuakhu numei leh pasal ki-it kingai a kiteng utte di’a bailam (shortcut) leh mantawm (economical) pen ahi mai hi. Hinanleh, church member ihi jieh in tambang a kitendan pen Christian dan hilou china toh kipom theilou in, tuabanga bawlte khu danpulam a nawkhiet (nawsuah) hijel hi. Church apat kinawkhietna umlou hileh hikhel a kitenna bailam leh kizen um ding in gintat huoilou phiel hi. Hinanleh kiguhna beituonlou in, tam semsem dan kilang hi. Hattuom lamkaiten (pastors, elders, etc) ahoilou dan agen tam deudeu uleh khanglaite kigu tam deu deu bang mai hi. Tuni tan in hattuom in adamdoi ding chet mujou nai sih lezong kiguh kiten pen deilou in kham tinten nalai sam hi. Suichiente apat kimudan in, igam a khopisung ah, khanglai ji/pasal nei za lah a 3-4 vel in dan in nei uhi . Tua ahileh, khota/singtang ah 1% zong phalou ding china hi. Gente na’n, kakhuo uah kum 1987 in dansieng in kitenna ana um a, tuazou 2011 in hing kibawl kia pan hi. Kum 24 kikal kihal va ia hi. Tuahun kikal a kiteng teng khu kiguh/kitai uh china ahi.
Alangkhat ah, ‘dan siengthou’ um hi. ‘Pasian dan siengthou a kitenna’ kichi sese hi. English kam ah ‘holy matrimony’ kichi a, akhietna chet khu ‘kitenna siengthou’ china ahia, Pasian gawm ahijieh in ‘holy’ chi kammal Christianten ana zang tangpi uhi. Tam kitendan khu tumlam gamte a toh akikhietna umlou hi. Pastor/Pasian siempu mai a kikhutsuina leh kichiemna kibawl ahi jieh a ‘siengthou’ chia kimin vaw hiding in gintat um hi. Tami kitendan khu miteng in kidei a, kitum chiet a, kilawm in zatathuoi zong kisa chiet hi. Numei naupang apat nungah lengkul tan angaidan vadong lei, adawnna uh: ‘dam sung in khatvei mipi mai ah moupuon kasil leh (pasal kinei leh) ka ut hi’ chi khu ahi tangpi hi. Isuichet leh, pasal saang in numeiten dansiengthou a kitenna khu ngaisang zaw dieh uhi. Moupuontuol dipdep sil ding kilopna jieh hi tangpi hi.
Tulai Dansiengthou a kigawmna
Dansiengthou a ji/pasal nei miteng in dei mama hinapiin, bang di’a dansieng a kiteng mi tabang a tawm adiei? Mihing ihi a silteng kim mai hilou in, khotangmi (social being) zong kihi ahi. Khotangmi ihina ah dan um hi. Tua idan jui in ihinkho mandan nasahtah in hing gen kha (reflect) hi. Idan anem ahileh ki zalenthei a, idan akhau chieng in kigah/zalenlou hi. I dan siengthou (holy law)ichi pen un ‘siengthou (holy)’ nanleh hing zalensah leh hing thadam sah (relaxing) khol lou hileh kilawm! Dan zalenzaw leh thadamzaw khu miten kidel a kizui ut zaw deu hi. Tuajieh in dan siengthou saang in ‘zansiengthou’ a kiteng khanglaite lah ah tam mama hi.
Dan a kitenna ah numei leh pasalte ding in kisah khol masah ding sil tampi ki umsah hi. Kidawp-kiheel chite genlou in “aloutheilou” dan a ingaituo uh sil tam mama ahi chieng in akhenten kitenni atun masang in ana chimtah man uhi. Dan a kineina ah, sil chi-ni kijui: hattuom dan leh iphung/inam-dan(traditional custom). Kitenna/kigawmna ah hattuom dan kijui a, moupuina leh mouhahna ah eima dan kijui hi. Kiguh-kitenna abailamna khat khu koima sep le bawl sum lepai a subuoi lou hi. Asiet tawp leh, pasal lam chauh buoi hi. Hinanleh, dansienga kitenna ah a numei leh pasal lam tegel nasatah in subuoi hi. Numei lamte akihahna ding ah buoi pan ngal ua, pasalte kigawmna/moulopna ding ah buoi ngal uhi. Tam tegel ah sum asing-alakh tel a sim poimaw masa ngal hi. Nei leh neilou thu in pawlou in kitenna ding leh kihahna ding in nasa tah a kisah khol masah ngai hi.
Tulai i society a tamveipi kimuthei khat khu, pasal khenkhat muntuom ah nasem in va um ua, a ji nei ut chieng un innlam ah hing pei ua, ji ding gam leh lei hawl kipan uhi. Ahing muchieng un kiten ding vai asawm phing ua, numeite insung aman leh manlou chi ngaituo sese lou in, amapa hun kibichil jieh in, kiten ding vai hawm ngal hi. Tuabang dinmun ah numeite aneizou ahi uleh, akhaw sih a, hinanleh, nei khollou hasa sasa a kipat sawm, sah leh hang a uleh naute panpina sui vevaw diang lele kitam hi. Miteng dinmun kibanglou ahia, akhente hunsawt kingah thei um a, ki-ngah thei nonlou a kiteng kin poimaw leh kul zong um tham ding hi. Hinanleh theiding khat khu, pasalte jinei ding a kiging bemset a hing kuon ahi bang un, numeite pasal neidi’a kigingsa ana hise se lou uhi. Khenkhat ten ahileh mou vadawp ua, anumei lam in a ‘yes’ ngeingei leh hapta khat/ ni vel kisah kholna ding in hun pia ua, ani-ahun fixed ngal mai uhi. Tua khu ase pawngsan hilou in; igensa bang in, mihausa kitengte a ding in buoi huoi lou hi. Hinanleh, I society a tamzawte ji/pasal nei ding jieh in neisa-lamsa leh pugou-pagou neisun zuohkhie a kipan chen-chen kitam a, puonat huoi hi. Kiten zou chieng in aguu kithuo hi. Jinei nichienga thupi deu a mite mai ah kilah ding, mite genphatna zong tan ding, mite ngaisangna zong tang maithei, hinanleh kiten zou chienga leibat toh inten pat ding ahijel hi. Kitenna di’a kipanpitua khu ahoi hi, nanleh maban a leibat kiguon kihi veve hi.
Kitendan khu hattuom chin ah kikhietna themkhat khat um nanleh, apeidan tangpi kibang phiel hi. Kicheidan atangpi in numeiten gown (puontuol) sil a pasalten coat sil hi. Moupuon ngou (gown) in tahsa-lungsim ‘sienthouna’ (piety/virginity) ensah hi, chipawl um hi. Kigawmdan (step) ahileh pastorten adei bang chiet un bawl jel uhi. Hattuom khat hinanleh, pastor teng bawldan kibang kim lou hi. Atamzaw ten nidang apat ana kijuiden mou-thian (best man/woman) kinei hi. Hinanleh, tulai in mi khenkhat in thian neilou in bawl ta uhi. Atangpia thian neiloute dohna ibawl leh, adawnna uh khu: ‘thian umlou khu sum liaulou in ki ‘saved’ zaw hi’, chi ahi. Mou-thian ahileh ngentel tah a gen in, theipitu (witness) dinga kizang ahi. Mikhen khat in moute enkol ding leh kithuopi ding, akicheidan ana entup zing ding a kikoi ahi, chi ua, poimaw kasa khol sih hi. Moute, adieh in mounu, inmun apat azep ding bang a kijem jou a mipi mai a hing ding/tou khu bangma etkaai kia ngai nawnlou hi. Tualeh, witness tungtang ah, Pasian dansiengthou a kitenna khu asiengthou thei banga et leh bawl poimaw ahina ah, witnessnu/pa khu mibang chibang e, khotang leh hattuom sunga di’a bualou (asiang) leh etton taah ahinai; ‘asiengthou kitenna’ichi hiel tah uleh, a witness apang hiel ding in amanu/pa aching na’i? chite ngaisut tham ching veve hi. Ahi, koimata Pasian mai a siengthou zou ki umlou ma ding hi. Igen utpen tualam maimai hilou in, mouthian nei a kitenna hei a pat ina lahkhiet uh e? Tualeh tukhang a ding in apoimaw nai? chite ahi jaw hi.
Kum 200 A.D lai vel in German gam a Goth kichi namte apat ana kithei hi. Amaun bestman khu mounu leh moupa vengtu (bodyguard) in ana zang uhi. Tuahun lai in kitennakhu nu le pa deisahna toh ana kibawl khollou hi. Pasalten aji ding uh vadap guuh jel ua, tuana aguuhpi ding in alawi mi bangjat ekhat toh kuon jel uhi. Tuana alawite khu kitenna mun a bridegroom-men (moupa nuajuite) in pang ua, tuateng alah a alawi kinaipi penpen khu moupan a Bestman (Thianpa) ding in tel hi. Mounu innkoten moupa adia adeisah sih uleh, kitenni chieng in thagum toh hing nuakai doh kia khaah ding kivenna in Thianpa (ei ham a Lawipa) khu kiten hunsung teng in mounu leh moupa kung ah um zing hi. Kitenzou azingnitanpha ah zong moupate innmai ah sentry (vengtu) in ding den nalai a, hiam leh thal (weapons) kiningching tah in dapkoi hi. Greece gam a Eastern Orthodox Chruch ten bestman khu kitenni a sum leh pai beiteng tuohtu (sponsor) in zang uhi. Greek ham ah Koumbaros (bestman) leh Koumbara(bestwoman) kichia, tuakhu Religious Sponsor china ahi. Atangpi in tulai a tumlam gam ah (Christiante) bestman kizahna te khu: (1) Bachelor party a makaitu ahi. Kitenni masang zan chieng in moupa tangval tawpna haahna program bawltu leh makaitu in pang hi. (2) Rehearsal kibawlna ah lamkai hi. (3) Silbangkim phiel a Moupa panpitu ding (4) Kitenmasang a moupa dresste entup ding (5) Kitenna mun a moupa jungbu tawi ding (6) Marriage certificate/license a suoikai ding (witness ding) (7) Innmun a vaidawnna program a mouthiannu toh laam (dance) ding (8) Tuana lawi leh pai hing tel theiloute telegram/letter/message simkhe ding leh (9) Silpiehte (gifts) entup ding, chite ahi. Tuabang phiel in best-woman zong mounu lam ading in kizang hi.
Hoitah in ngaisut lei, point 1-9 tan tulai ei society adin apoimaw umlou phiel hi. Greekte bang in sum le pai beiteng bestman/woman in atuoh sih a, akicheina dingteng uh moupan alei zaw hi. Gift teng enkai ding usherte ahilou leh tanute um ta hi. Moupa dress koima va et tup ngai lou hi. Bachelor party zong kibawl vateh lou in, reception a dance zong kibawl lou hi. Mounu miten hing kaimangsah va chia jau ding lah bangma umlou. Tuabanah, Goth namte dan a ji vaguh zou a dansieng a kitenna kibawl lou hi (Eilah ah mikhenkhat kiguh zou a biehinn a kigawm pai um thou nanleh). Igen noppen khu, kitenna ah ‘thian’ leh ‘mounuajui’ ichite khu tulai khang a di’n thuvaal (unnecessary) maimai hita chithei hi. Sum leh pai seng sah maimai ahi bou hi. Kitenna tamzaw ah athiante kivonna sil leh ten teng pasalten leisah ngai ahiban ah, akhawh diah ahileh, tulai in mounute kihahni chieng a kicheina ding tanpha pasalten leisah ngai tazen hi! Pasalten aleisah lou lezong numeilam ten abuoipi ngai thouthou hi. Hoitah in ngaituo lei, mouthian-nu/pa tung a sum kiseng siing val (Rs.10,000 above) pha thei hi. Tulai a biehinn sunga dan a jinei ding khat in atawm thei tawp a sum zat doh ahileh Rs. 60-70,000 (sing guh-sing sagi) teitei ahi. Igam ah kum khat a income siing-nga tunglou tampi um banah, below poverty line (BPL) a khosa mi adim in ki um nalai hi. Tuabangte a ding in dan a jinei/pasalnei khu manglam toh kibang ahi mai hi. Tulai khangtha jinei sawmte (migentheite) adin tabang sil tevel huphul tham ching mama hita hi. Ahinkhuo khatvei hoitah a moulawmsa mikhat in, midangte (khanglaite) dan a jinei dia hanthawn ngam nawn lou hi. Pastor hiding a theology zil khat in dansienga ji anei(alop) zaw in, anau pasalte khu ji guhthaw ding in hanthawn mai hi. Tuakhu tulai dansieng a jinei hamsatdan etsahna tawpkhaw khat ahi. Abangteng hileh, ei leh ei puogih kiguon ihizaw bou hi.
Tulai Mouhahna(Tunsathana)
Mouhah dan ahileh ahun dungjui in chini in khen thei hi: kiguh a kitenna leh dansieng a kitenna hun tegel a mouhahna/tunsa kibawl hi. Mi kiguh a ahing kiten zou chieng un tunsa kibawl pai khollou in, kisahkhol zoudan zil in kihahna/tunsa kibawl pan hi. Tuakhu jangkhai deu bang hi. Tunsa bawl bai leh bawlha khu eima thuthu leh kimandan zil ahi. Ahun fixed teitei ding chi dan umse lou hi. Hinanleh, dan siengthou a kiten chieng in, mouhahna khu kitenni masang in kibawl jel a, tuani mama in tunsa kithat in man leh muol zong kikhum hi. Tam khu tulai a ipeidan tangpi uh ahita hi. Mikhenkhat, adieh a khopi a tengten, nikhat thu in kitenna leh tunsa bawl zou uhi. Tuajieh in moulopni chieng in anumei leh pasal lamte pum buoi den uhi. Moulop saang in zong mouhah/tunsa khu silhamsa zaw ahi. Mouhahna di’n amasapen in gan (animal) sisan aluong ngai hi. Eiham in ‘sahou’ akichia, hou thum (3) poimaw hi. Bawng pum khat leh voh khat tei ngai china hi. Tulai vanman akhan toh kituoh in ganta man zong sang mama tahi. Bawng pum khat in dangka Rs. 25000 val a, vohkhat in Rs. 10,000 val man hi. Vanken gennailou in siing-thum val bei manta hi. Asum hamsat genlou in zong, tulai in ganta mama zong mu hamsa tahi.
Mouman ahileh nidanglai in ganta in ana kai ua, sielpi/lawipi chite ana kipe vadup uhi. Hinanleh, ganta ahamsat tah man in miteng in ganta (gankeng-ding) pethei nawnlou in asum(monetary) in kipe ta hi. Alamdang khat khu, mouman ganta pieh taang in sum kipie a, tuakhu ganta hasat jieh kichi hi. Tuakhun pasal lamte nasatah in dawnjang hi. Hinanleh, tuabang in numeilamte zalenna (relaxation) kibawl lou jel hi: numeilam ah mouhahna ding in ganta (sahou) aloutheilou in kikoi hi. Tuakhu bawlkhielna chi khat ahi. Sahou puohlou theilou ahitah lehzong, ganta muhasa leh mantam ahina toh, asum in pawsah lei bang achi diei? Ahisihleh, ganta that selou in saseh leithaw mai zong asietna um tuanlou ding in gintat um hi. Mouman sum a pieh in pasalte puohgih adawnjangkhai bang in satha leh sahoupuoh zong sum a bawl lei numeite puohgih dawn jang zawlou ding amah?
Tualeh, pasal in aji dansienga anei ut jieh a numei lamte puohgih aguon teitei khajel a, tuakhu sil poimaw lou khat ahi. ‘Dan jawna’ leh Pasian deina a kinunna kibawlpen ahoi a, hinanleh, neilou hasa sasa a kilopni/kitenni masang a tunsa tha ibawl teitei ukhu puohgih kiguontuo ihi man un, tamzawten dan a kitending mulit uhi. Pasal lamte sum-le-pai seng saanga double/triple phiel a tamzaw numeiten aseng ngai ahi man in, kilopni chieng/masang tehteh a mousathana bawl ngai sese lou hi. Nungahnu a inn nusie ding ahitah jieh in, ahahna (send-off) progam hattuomten ahisih leh innkoten abawl pen silhoi ahi. Tuakhu singpi leh nehthei toh izaw dan zil a bawl thei lel ahi. Langkhat ah kiguh-kitenna ah tunsa kithat masalou leh man kikhum pailou ahiman in, mitampi’n jangkhai sa zaw uhi.
Kitenna bang chi leh bailam sah ding?
Amasa pen in kitenna kichi umjie (meaning) ngaituo kia vai. Bible ah, numei leh pasal sapumkhat suohna (one flesh, Gen.2:24) ahi ban ah thuhun siengthou (sacred covenant) siemna zong ahi. Pasian leh Amite kijopna thuhun (Pasian itna thuhun) tanpha etsahna ahi kichi hi (Deut 7:7-9 NIV). Tualeh sapumkhat khu hagau sapumkhat hina ban ah, tahsa dan a et in, insung khat, phungkhat leh namkhat suoh ihina gen hi. Khotang hinkhua suimi(sociologist) ten ‘mihing hindan kepbitna leh ha-le-suon neina/banjopna ding a kitenna poimaw ahi’, chi uhi . Bible in “kitenna miteng teng lah a zataat in um hen” (Heb. 13:4) chi hi. Tami zataatna leh asiengthouna khu man a leithei hilou hi. Tahsa leh lungsim sienthouna khu Bible in patawi ding leh zataat ding achi hizaw a, sildang dang leh nei-le-lam(materialism) genna ana hilou hi. Ki-itna leh kituohna khu mou-vanken leh kenloute, kilop thupi leh thupi loute a tee (weight) thei ding guol hilou hi. Tuate a kite ding hileh mihing in huntawh chi hun kinei ngailou ding hi. Ginglou Hindu kulmutten tabanga ana et jieh un niteng phiel in numei/mou kithana, kihaltumna chite beilou hi. Numei nausen ang pien chieng in anu-le-pa lungsim gimna in dim ngal ua, numeite khu gou (asset) dana enlou in puohgih (liability) in en uhi. Tuate jieh in numei pienkhiet masang leh pienkhiet zou chieng kithana (female infanticide) uang hi. Tam atung a igenteng khu tulai a eite lah a zong natna chi khat ahilam ithei uh poimaw tahi. Adamdawi hoipen ding hisih nanleh ngaidan khenpi-ni pansan in gen vai:
(a) Ibawl zongsah poimawloute paikhe va ui (Eliminating the unnecessaries)
Kitenna ah tawndan bawltawm tampi tulai in kinei hi. Tuaten dansienga ikitenna uh bangma asiengthouna (holiness) leh amanphatna belap tuomlou hi. Pasian kipahna gentahlou, mihingte nasan zong sawt hing kipahsah zou tuamlou hi. Tuate khu kitenna dia ‘aloutheilou’ dan a ina ngaisut uh silpoimaw lou tampite ahi. Khatna ah: kitenna ding in mou-thian leh anungjuite poimaw lou hi. Akiteng ding in (kolten kum-se-kum achi dandeu un) numei leh pasal, anu leh pate tuoh leh agawm ding pastorpa(minister) apoimaw pen ahi. A theipitu anu leh pa um a, pastorpa zong um nalai hi. Amauteng in suoi akai thei mai uhi. Sietna khatna atun chieng in mou-thian leh nuajuiten ten mopuohna bangma nei tuonlou ua, anu leh pate ma hiveve hi. Tulai in koima (numei adieh in)dan a jineina a mipi mai a tou ding jum(shy) um nawnlou hi (akithalop uh tabang lai ah). Nina ah: kiteng ding hivang a, Bieh inn a smart theitop a zeppah lit-let ngailou hi. Banner khu a um ham leh a hun hi; adangteng ahi bangbanga umsah maimai ding ahi. Ajieh ahileh, ajem zou mi hing um di’a, azoulou zong hing um tham ding ahi. Decoration thupi loupen a bawlna ah atawmpen in Rs. 3000-4000 lam bei thouthou hi. Kilom sih ichi leh, Church/pawlpi ten bawlpi (sponsor) ding ahi. Hinanleh church teng in zong fund neituon lou ding ua, tuajieh in bawl lou mai khu damna ahi. Neilou sasa a sound system hoipen, track leh music chite ngaituo lou ding ahi. Church in anei ahileh zah thei giep ahi. Tualeh sana-zungbu sese kipieh lou ding ahi, iki deisah leh awl a kilei sah thei kia tham hi. Thumna ah: kiguh hiel saang in kiteng ding numei leh pasal in kithutuoh in hattuom phalna lai lakawm in pastorpa toh bieh inn ah, ahisihleh, munkhat pou ah Pasian mai a kikhutsui thei mai hi. Tamna ibawlzou leh moupuon zong silthei hivan, izaw sihleh puondum teng a, inei bangbanga bawlthei lel ahi. Nu-le-pa ten alemsah pouleh, tabang bawl di’a hattuom in zong aphal ahoi hi. Hinanleh, koima theilou a kiguhtai a pastor vazot pen sildih hilou jel hi. Kitenna khu damsung a kipiehkhietna (commitment) ahiman in nu-le-pa te deisahna toh bawl silhoi ahi. Deisah a iumlou leh, deisahna itang nading a panlah masat leh thuzaw masat sawm ding hizaw a, kinaw tai pielpuol lou ahoi hi.
Mouhahni chieng a deihuoilou sil tampi kibawl tahi. Bangchia pata nakijui adiei, numei leh pasal inkote puon kipieh tuohna ki uang bawl mama hi. Anu leh pa tegel kibawl ham leh athupi pen hithei mai na piin, tulai in anite, papite, nuneute, pienpi sanggamte, pi-pute leh akizop kha avom-akang teng kipieh sawm talawm hi. Puondum/puonlaisan ichite tampi man ahi vang in azingni chieng in ang kipiehlam kimanghil paithei ngal hi. Tamten ki-itna supung tuam din zong gintat um tuomlou hi. Khenkhat van kipiehdan lungkimlou in, “ang puonpieh uh quality hoisih” chia phun bang kathei um tham hi. Aphunte leh apete amawdan uh kibang chet. Tambang a van kipiehtuona bawl sese dalei aham-aphun um lou ding a, kidam lel ding hi. Asum ahisap in tuabang vanlei na in Rs. 5000-6000 lam bei thei hi. Private teacher khat adia a hakhat law saanga tamzaw ahita hi. Tualeh moupuina/tunsa thana ah ‘miteng’ phiel va chiel ngai lou hi. Insung tegel a mipoimaw indongta alouthelou teng leh tanute tamlou aum leh hun mai hi. Tuabanah, moupui dia kuonte zong asi-sen leh khozang pumpi kitawl vaduup ngailou hi. Mi’n bang chibang neh leh dawn ding ana bawl diei chi ngaituo masa lou a azakha teng vapei a, va neeh ding hikhollou hi. Mou-saa kithana, adieh a town sung ah, siltung tamzaw ahileh, kihahna program a mi tam sih nanleh, neeh ding hun ah mi adiim in hing um a, mounu leh moupa nasan in zong ann tangla dehtah phiel bang umthei hi. Athawn a sa-siim (Sa-free syndrome) chite tawpsan hun ahi ta a, tulai khantouna toh kituoh nawnlou hi. Khanglaite ahuaise pen in kipang a, silzumhuoi tawp ahi chi thei vai. Theidia poimaw khat ahileh moulopna leh mouhaahna kibang lou hi. Moulopna annkuong kilui khu anei zouten ngamtah in bawl ua; hinanleh mouhaahna/tunsathana khu nei leh neilou thu hilou in aloutheilou a kibawl ahia, neh leh dawn zong kiningchingzoulou maithei ahi chi manghil lou ahoi hi. Tuabanah silkhat bawl napou a, lawchinna etna ding a mitawm leh mitam izah uh khu tawpsan hun ahi ta hi. Shini-dani ahi ngal lou leh, ahun/program in atup leh ngim teng akitangtun zou nahleh alawching ahimai hi.
Mou vanken enlei, Zou Custom Book (2005) ah tamteng kigiel hi: (1) Phoipi/kantha khat (2) puondum khat (3)tuibel khat (4)seu leh nam (5) tu leh hei (6) singkuong khat. Tamna kigenteng lah ah No. 1-5 khu gending/ soisel ding umseng lou in kathei a, nidanglai a ipi-pute hunlai apat ana kijui, singtang loukuonna dinga van poimawte ahijieh ana hiding in gintat um mai hi. No. 6na in zong nidanglai hun sulang nalai hi. Tulai in singkuong hinonlou in, almirah kibawl tangpi hi. Tam ‘Vanken dingte’ khu I custom bu a official tah a jui di’a kisun teng ahi. Hinanleh tulai in tamteng ban a kibawl, danbu a tuong khaloute, ibuoipi nasa mama uh: sofa set, lupna, Dunlop-mattress, dinning table, washing machines, gari, inmun-loumun, etc. aloutheilou dan in kingai ta hi. Tuate khu silpieh (gift) ahia, vanken (dowry) dan a pei ding hilou zaw hi. Paite custom ah vanken bikhiet khellam a kipete khu ‘vanken’ hinanleh ‘phuonkhietloute’ (undeclared dowries) achi uhi . Hinanleh, tulai ei Zou nam sung a mouhahnate ah tambang itna-silpieh tengteng zong ‘vanken’ in pei sieng hi. Innsung a mi-bepan, van kikengsah teng giel (list) a, mipi mai ah khat-khat in phuong nalai hi. Moupui a vahaw numeite bang in ajaah ut lamtah ana hinalai hi. Tulai a mou hing tun chienga miten ana lamet pen leh ana mu ut pen uh khu, mounu saanga avan hing puohte ana hita zen hi. Tamin vanken lam I uong bawl ta ua, ingai thupi mama ta uh, chi kichien sah hi.
Almirah apat anuoilam teng khu idan bu a um ahitah leh henlamdang ahimasang in jui phot tadi khu asietna um lou hi. Hinanleh tuami tunglam a van official tah a kiguon teng khu kideisahna hinanleh ‘kitaidemna’ deihuoilou (unhealthy competition) leh idan bawsietna khat ahi. Miteng neizoudan kibanglou ahiman in, tamte khu ikipieh ut lezong mipimai a bawl lou a, nidang hundang a dia koi ding ahoi hi. Abawl zou ten kideisahna a ingaituo lai un, mi neizoulou leh bawl zoulou tampite a dinga thasietna, lungkietna leh kingaisietna tun thei ahi chi manghil sih vai. I dan bu uah tami tungtang tabang in kigiel hi:
“Thei ding leh zui ngeingei ding: Moupui ni in tam atungate chilou vandangkenthei ahisih, ahin sung-le-pu, tu-le-taa a kilungsiet uleh moupui ni bangzat nua aheikhat chieng in ITNA SILPIEH niihten-puonsil a inn-le-lou tan a kiethei uhi. Ahi’n tamte Mou Vanken atuot ahisih diing, sietni-khaatni in zong genkhah thei ahisih diing hi, ITNA SILPIEH ahi jieh in (Zou Tawndan in kinua gen ngailou hi)”.
Tuajieh in, vanken di’a kibikhiet teng mounu puohsah a, adangte awl a kipieh pan lei dih pen ding in gintaat um hi. Eilah ah van kihawm dieldiel jel a, hinanleh van tangkhalou a hasie zong ki um hi. Navanpieh in akiteng tegel maban insuangna di’a vanzah poimaw khat a ana nei thei uh khu amanpha ahi. Numeite khu anu leh pate zawngkhalsah dinga hing pieng leh pasal nei ahilou dan uh sulat poimaw hi. Tutan a ipeidan uh et in numeite khu insungmite a ding in puohgih abang nalai uhi. Tami concept iheng lamdang hunta hi. Aneizou nahi man a natanu van chikim naguan khu sehlou hi, hinanleh, na silbawl midang tampite adia, kingaisietna, jauna, kipalpuona (kiguhna) leh pasal nei ngamlouna apan khah ding kiven poimaw hi. Tuakhu society a mi-etton tah (responsible citizen) umdan hilou ahi chi thei vai.Vanken akip-akoi a mipi mai a phuonkhiet zong poimaw seselou hi. Mouhahni leh kigawmni khu ki show-off ni hilou in, damsunga ji-pasal di’a Pasian mai a kikhutsuini ahizaw.
(b) Nam khat-Tondan khat (one community-one law)
Khotang hindan sui (sociologist) ten,“Kitenna khu dan kijuite (legal, social & ethical codes) banzopna leh bawlhoi semna ahi”. Idan ua kitenna tungtang ngaidan kihawl lai in, ngaidan chi-2 kimu a, tuate khu: dan umpen hoitah a jui tou ding chipawl leh idan uh henlamdang ding chite ahi. A poimaw nawnlouteng heng (transform) ding leh a umsa (atamzaw) suhkip a, jui (enforce) ding ahi jaw hi. I society ah kitenna khu jau tah in kibawl a, dan mumal kijui lou hi. Atamzaw ten be-le-phung dan kijui a, imetna ding un UZO dan kijui hi. Etsahnan, mou-man (bride price) lahdan tuom chiet/utdandan kipeipi hi. UZO dan a siel 5 hinapiin, be-le-phung dan in sial 6, sial 7/8 chite in kikai hi. Asial atam vanga asum akaidan kibanglou jel hi. Khen khat in sielkhat Rs. 100/300/500 a akai lai un, akhen ten UZO dan jui chi in Rs. 1000 a kai zong um hi. Kum 1995 in Zou Zumpi in sial khat a dangka Rs. 1000 a kai ding chi’n ana passed uhi.
Igen nuampen ahileh, namkhat chikhat ihi leh, Zou namten zong, i-unau namdangte bang in dankhat juikhawm thei lei dei huoi tahi. Unau Mizo ten man leh muol ah, be-le-phung tampi ahivang un, dan jui khat nei ua, tuabang in unau Paite ten zong dan khat jui uhi. Tuaban ah, man zong atamsah lou dungjui un, satha chite pibawl lou uhi. Sathana chitah ngiel zong umlou phiel bang hi. Hinanleh, damsunga ding in kiteng thei veve uhi. Eiten Dan khat ineithei tahtah sih ua, agam kai leh abe-phung kai in leh inop dandan in man leh muol kipeipi hi. Ipi-pute thupil, “man in koima hau ngailou” chi mun pen lah ihi ngal uhi. ‘Khankhuo’ ingaithupi ua, izawlou dingtantan un khankhuo ijui ua, izawng law vadiang jel uhi. Khankhuo in ahun bikhiet (validity) nei hi. Zou papi khat in “ka mouhahna sum leh pai bei tengteng kigawm leh pucca building sawngnei khat noptah in lamzou tavang” chi hiel hi. Azawng-ahau in ajui thei chiet ding dan kitup leh kibang poimaw hi. Dan kibang kijuina mun ah aneizou-neizoulou chia kikhenna (social divide) tawm ding hi.
Tulai tah a I Zou Custom Bu uh ahile ‘haneilou’ (toothless law) ahi chi kilang hi. Tualeh, dan kemtu Zou Zumpi zong (hi lampang thu ah) amin maimai (rubber stamp) bang in kikoi hi. Be-le-phung peipi dan (clan tradition) khu Nampi dan saang in poimawna leh thaa kipie hi. Tamin inam pumkhatna (social/communal intergrity) saang in be-le-phung ngaisangna (clan chauvinism) lien sah zaw ihidan uh tahlang hi. Phung le tang in munsang aluo zing namun ah nam kipumkhatna tawm a, phung-a kikhenna haat hi. Kitenna tanpha a Zou dan um napia, phung dan ijui-jui chieng un, I kibahlouna neuneu uh kisulang in kitawi sang suoh maimai a, minuo phahna ana hilou zaw hi. Proverb in kipuihuoina neilou nam amang thang ding, chi hi. Tu dinmun in, Zou custom khu, a-ut in jui a, a-utlou ten juilou mawh hi. I bawn a ijui chiet lou ding khat dan bawl zong ngai sese lou hi. Dan juuilou khu dan botsie china himai hi. Dan botsete tung a vaihawmding khu dan bawltu (Zou Zumpi) ahi. Hinanleh Zou Zumpi in bangma vaihawm khumlou hi. Zou Zumpi khu minam kivaipuohna teng bawltu ahi ban ah asemsuahtu (enforcer) zong ahi poimaw hi.
Thukhahna
Kiten dan toh kisai in theisiem ding sil chi-ni um hi. Tuate: Nam danbawl (community law) leh Nam peidan (conventional law) ahi uhi. Tamte gel kibanglou hi. Buoi theina ahileh, dan-bawl (bylaw) hilou in ipeidan (convention) uh ahi zaw hi. Idan uh ijuilou jieh un ipeidan uh zong dih thei tuomlou a, ipeidan uh adih lou jieh in ei-le-ei ikituisa buoh isuoh jel uhi. Akhawhpen khu aneizouten nasa sem a bawl ding, migenphat leh zatatna tang ding chi ahia; ada huoi ahile mineijoute bawldan aneilouten ki-eeng a, ki-enton in kijui ut ve hi. Kitenna khu hun kipah um tah hina pi in, inei leh lam umsun teng kibuoh khietni leh gawkangni suoh thei hi. Hunsawtpi saving inabawlte uh nikhat thu a ding in bei a, saving bawl manloute khu vangse dieh uhi ajiehpen kitenni zou apat leibat toh inn ten kipan ngal uhi. Hindute banglou in, ei tribal society khu khotang dinmun kikimna (social equaltiy) toh jungphu ahi. Khotang kibatlouna suh beiding idei lai un, hibang tondan ‘poimawloute’ jieh in suhaat hikha thei hi. Kitenna ah dan (custom) khat kinei nanleh kijui lou a, dankemtu (Zou Zumpi) zong kitup lou hi. Ajiehpen dan juiloute tung ah vaihawmkhum theina thaa neilou hi. Thuneina asuo poimaw ta a, alemtanglou leh ZYO chite khut ah ngah khiet thei tham ahi. Kitenni leh kihahnia sum leh pai kisengteng nupa khat in innten siemnan zang leh phatuom zaw ding bang hi. Itna silpieh khu ahoi talua hi. Hinaleh silpieh teng khu mouvanken hitheilou hi, ajiehpen idanbu uah umlou hi.Tuabanah tuaten anei leh neilou insung kilang sah hi. Silpoimawlou teng paikhiet hun ahia, ahoite banzoptou jel idamna hing hizaw ding hi. Tabanga dan kijuilou leh kitendan mantam seng jieh in mivantang in dansiengthou a kitenna bawl zou in abailam pen ‘zansiengthou’ a kitaina ki uang bawl hi. Langkhat ah hattuom makai leh belamputen kiguh-kitai khu dandihlou ahi chia atangkoukou vang un, a damdawi ding genthei tuamlou hileh kilawm uhi. Dan mumal kijuilouna khu khotang zalen (free society) hilou in khotang peikhiel (distorted society) ana hizaw hi. Minam khat sunga dettaha umte a di’a anam khu ahina (identity) ahi banah akankhawmtu (unifying factor) zong ahi kuul hi.
Dan a kitenna ah numei leh pasalte ding in kisah khol masah ding sil tampi ki umsah hi. Kidawp-kiheel chite genlou in “aloutheilou” dan a ingaituo uh sil tam mama ahi chieng in akhenten kitenni atun masang in ana chimtah man uhi. Dan a kineina ah, sil chi-ni kijui: hattuom dan leh iphung/inam-dan(traditional custom). Kitenna/kigawmna ah hattuom dan kijui a, moupuina leh mouhahna ah eima dan kijui hi. Kiguh-kitenna abailamna khat khu koima sep le bawl sum lepai a subuoi lou hi. Asiet tawp leh, pasal lam chauh buoi hi. Hinanleh, dansienga kitenna ah a numei leh pasal lam tegel nasatah in subuoi hi. Numei lamte akihahna ding ah buoi pan ngal ua, pasalte kigawmna/moulopna ding ah buoi ngal uhi. Tam tegel ah sum asing-alakh tel a sim poimaw masa ngal hi. Nei leh neilou thu in pawlou in kitenna ding leh kihahna ding in nasa tah a kisah khol masah ngai hi.
Tulai i society a tamveipi kimuthei khat khu, pasal khenkhat muntuom ah nasem in va um ua, a ji nei ut chieng un innlam ah hing pei ua, ji ding gam leh lei hawl kipan uhi. Ahing muchieng un kiten ding vai asawm phing ua, numeite insung aman leh manlou chi ngaituo sese lou in, amapa hun kibichil jieh in, kiten ding vai hawm ngal hi. Tuabang dinmun ah numeite aneizou ahi uleh, akhaw sih a, hinanleh, nei khollou hasa sasa a kipat sawm, sah leh hang a uleh naute panpina sui vevaw diang lele kitam hi. Miteng dinmun kibanglou ahia, akhente hunsawt kingah thei um a, ki-ngah thei nonlou a kiteng kin poimaw leh kul zong um tham ding hi. Hinanleh theiding khat khu, pasalte jinei ding a kiging bemset a hing kuon ahi bang un, numeite pasal neidi’a kigingsa ana hise se lou uhi. Khenkhat ten ahileh mou vadawp ua, anumei lam in a ‘yes’ ngeingei leh hapta khat/ ni vel kisah kholna ding in hun pia ua, ani-ahun fixed ngal mai uhi. Tua khu ase pawngsan hilou in; igensa bang in, mihausa kitengte a ding in buoi huoi lou hi. Hinanleh, I society a tamzawte ji/pasal nei ding jieh in neisa-lamsa leh pugou-pagou neisun zuohkhie a kipan chen-chen kitam a, puonat huoi hi. Kiten zou chieng in aguu kithuo hi. Jinei nichienga thupi deu a mite mai ah kilah ding, mite genphatna zong tan ding, mite ngaisangna zong tang maithei, hinanleh kiten zou chienga leibat toh inten pat ding ahijel hi. Kitenna di’a kipanpitua khu ahoi hi, nanleh maban a leibat kiguon kihi veve hi.
Kitendan khu hattuom chin ah kikhietna themkhat khat um nanleh, apeidan tangpi kibang phiel hi. Kicheidan atangpi in numeiten gown (puontuol) sil a pasalten coat sil hi. Moupuon ngou (gown) in tahsa-lungsim ‘sienthouna’ (piety/virginity) ensah hi, chipawl um hi. Kigawmdan (step) ahileh pastorten adei bang chiet un bawl jel uhi. Hattuom khat hinanleh, pastor teng bawldan kibang kim lou hi. Atamzaw ten nidang apat ana kijuiden mou-thian (best man/woman) kinei hi. Hinanleh, tulai in mi khenkhat in thian neilou in bawl ta uhi. Atangpia thian neiloute dohna ibawl leh, adawnna uh khu: ‘thian umlou khu sum liaulou in ki ‘saved’ zaw hi’, chi ahi. Mou-thian ahileh ngentel tah a gen in, theipitu (witness) dinga kizang ahi. Mikhen khat in moute enkol ding leh kithuopi ding, akicheidan ana entup zing ding a kikoi ahi, chi ua, poimaw kasa khol sih hi. Moute, adieh in mounu, inmun apat azep ding bang a kijem jou a mipi mai a hing ding/tou khu bangma etkaai kia ngai nawnlou hi. Tualeh, witness tungtang ah, Pasian dansiengthou a kitenna khu asiengthou thei banga et leh bawl poimaw ahina ah, witnessnu/pa khu mibang chibang e, khotang leh hattuom sunga di’a bualou (asiang) leh etton taah ahinai; ‘asiengthou kitenna’ichi hiel tah uleh, a witness apang hiel ding in amanu/pa aching na’i? chite ngaisut tham ching veve hi. Ahi, koimata Pasian mai a siengthou zou ki umlou ma ding hi. Igen utpen tualam maimai hilou in, mouthian nei a kitenna hei a pat ina lahkhiet uh e? Tualeh tukhang a ding in apoimaw nai? chite ahi jaw hi.
Kum 200 A.D lai vel in German gam a Goth kichi namte apat ana kithei hi. Amaun bestman khu mounu leh moupa vengtu (bodyguard) in ana zang uhi. Tuahun lai in kitennakhu nu le pa deisahna toh ana kibawl khollou hi. Pasalten aji ding uh vadap guuh jel ua, tuana aguuhpi ding in alawi mi bangjat ekhat toh kuon jel uhi. Tuana alawite khu kitenna mun a bridegroom-men (moupa nuajuite) in pang ua, tuateng alah a alawi kinaipi penpen khu moupan a Bestman (Thianpa) ding in tel hi. Mounu innkoten moupa adia adeisah sih uleh, kitenni chieng in thagum toh hing nuakai doh kia khaah ding kivenna in Thianpa (ei ham a Lawipa) khu kiten hunsung teng in mounu leh moupa kung ah um zing hi. Kitenzou azingnitanpha ah zong moupate innmai ah sentry (vengtu) in ding den nalai a, hiam leh thal (weapons) kiningching tah in dapkoi hi. Greece gam a Eastern Orthodox Chruch ten bestman khu kitenni a sum leh pai beiteng tuohtu (sponsor) in zang uhi. Greek ham ah Koumbaros (bestman) leh Koumbara(bestwoman) kichia, tuakhu Religious Sponsor china ahi. Atangpi in tulai a tumlam gam ah (Christiante) bestman kizahna te khu: (1) Bachelor party a makaitu ahi. Kitenni masang zan chieng in moupa tangval tawpna haahna program bawltu leh makaitu in pang hi. (2) Rehearsal kibawlna ah lamkai hi. (3) Silbangkim phiel a Moupa panpitu ding (4) Kitenmasang a moupa dresste entup ding (5) Kitenna mun a moupa jungbu tawi ding (6) Marriage certificate/license a suoikai ding (witness ding) (7) Innmun a vaidawnna program a mouthiannu toh laam (dance) ding (8) Tuana lawi leh pai hing tel theiloute telegram/letter/message simkhe ding leh (9) Silpiehte (gifts) entup ding, chite ahi. Tuabang phiel in best-woman zong mounu lam ading in kizang hi.
Hoitah in ngaisut lei, point 1-9 tan tulai ei society adin apoimaw umlou phiel hi. Greekte bang in sum le pai beiteng bestman/woman in atuoh sih a, akicheina dingteng uh moupan alei zaw hi. Gift teng enkai ding usherte ahilou leh tanute um ta hi. Moupa dress koima va et tup ngai lou hi. Bachelor party zong kibawl vateh lou in, reception a dance zong kibawl lou hi. Mounu miten hing kaimangsah va chia jau ding lah bangma umlou. Tuabanah, Goth namte dan a ji vaguh zou a dansieng a kitenna kibawl lou hi (Eilah ah mikhenkhat kiguh zou a biehinn a kigawm pai um thou nanleh). Igen noppen khu, kitenna ah ‘thian’ leh ‘mounuajui’ ichite khu tulai khang a di’n thuvaal (unnecessary) maimai hita chithei hi. Sum leh pai seng sah maimai ahi bou hi. Kitenna tamzaw ah athiante kivonna sil leh ten teng pasalten leisah ngai ahiban ah, akhawh diah ahileh, tulai in mounute kihahni chieng a kicheina ding tanpha pasalten leisah ngai tazen hi! Pasalten aleisah lou lezong numeilam ten abuoipi ngai thouthou hi. Hoitah in ngaituo lei, mouthian-nu/pa tung a sum kiseng siing val (Rs.10,000 above) pha thei hi. Tulai a biehinn sunga dan a jinei ding khat in atawm thei tawp a sum zat doh ahileh Rs. 60-70,000 (sing guh-sing sagi) teitei ahi. Igam ah kum khat a income siing-nga tunglou tampi um banah, below poverty line (BPL) a khosa mi adim in ki um nalai hi. Tuabangte a ding in dan a jinei/pasalnei khu manglam toh kibang ahi mai hi. Tulai khangtha jinei sawmte (migentheite) adin tabang sil tevel huphul tham ching mama hita hi. Ahinkhuo khatvei hoitah a moulawmsa mikhat in, midangte (khanglaite) dan a jinei dia hanthawn ngam nawn lou hi. Pastor hiding a theology zil khat in dansienga ji anei(alop) zaw in, anau pasalte khu ji guhthaw ding in hanthawn mai hi. Tuakhu tulai dansieng a jinei hamsatdan etsahna tawpkhaw khat ahi. Abangteng hileh, ei leh ei puogih kiguon ihizaw bou hi.
Tulai Mouhahna(Tunsathana)
Mouhah dan ahileh ahun dungjui in chini in khen thei hi: kiguh a kitenna leh dansieng a kitenna hun tegel a mouhahna/tunsa kibawl hi. Mi kiguh a ahing kiten zou chieng un tunsa kibawl pai khollou in, kisahkhol zoudan zil in kihahna/tunsa kibawl pan hi. Tuakhu jangkhai deu bang hi. Tunsa bawl bai leh bawlha khu eima thuthu leh kimandan zil ahi. Ahun fixed teitei ding chi dan umse lou hi. Hinanleh, dan siengthou a kiten chieng in, mouhahna khu kitenni masang in kibawl jel a, tuani mama in tunsa kithat in man leh muol zong kikhum hi. Tam khu tulai a ipeidan tangpi uh ahita hi. Mikhenkhat, adieh a khopi a tengten, nikhat thu in kitenna leh tunsa bawl zou uhi. Tuajieh in moulopni chieng in anumei leh pasal lamte pum buoi den uhi. Moulop saang in zong mouhah/tunsa khu silhamsa zaw ahi. Mouhahna di’n amasapen in gan (animal) sisan aluong ngai hi. Eiham in ‘sahou’ akichia, hou thum (3) poimaw hi. Bawng pum khat leh voh khat tei ngai china hi. Tulai vanman akhan toh kituoh in ganta man zong sang mama tahi. Bawng pum khat in dangka Rs. 25000 val a, vohkhat in Rs. 10,000 val man hi. Vanken gennailou in siing-thum val bei manta hi. Asum hamsat genlou in zong, tulai in ganta mama zong mu hamsa tahi.
Mouman ahileh nidanglai in ganta in ana kai ua, sielpi/lawipi chite ana kipe vadup uhi. Hinanleh, ganta ahamsat tah man in miteng in ganta (gankeng-ding) pethei nawnlou in asum(monetary) in kipe ta hi. Alamdang khat khu, mouman ganta pieh taang in sum kipie a, tuakhu ganta hasat jieh kichi hi. Tuakhun pasal lamte nasatah in dawnjang hi. Hinanleh, tuabang in numeilamte zalenna (relaxation) kibawl lou jel hi: numeilam ah mouhahna ding in ganta (sahou) aloutheilou in kikoi hi. Tuakhu bawlkhielna chi khat ahi. Sahou puohlou theilou ahitah lehzong, ganta muhasa leh mantam ahina toh, asum in pawsah lei bang achi diei? Ahisihleh, ganta that selou in saseh leithaw mai zong asietna um tuanlou ding in gintat um hi. Mouman sum a pieh in pasalte puohgih adawnjangkhai bang in satha leh sahoupuoh zong sum a bawl lei numeite puohgih dawn jang zawlou ding amah?
Tualeh, pasal in aji dansienga anei ut jieh a numei lamte puohgih aguon teitei khajel a, tuakhu sil poimaw lou khat ahi. ‘Dan jawna’ leh Pasian deina a kinunna kibawlpen ahoi a, hinanleh, neilou hasa sasa a kilopni/kitenni masang a tunsa tha ibawl teitei ukhu puohgih kiguontuo ihi man un, tamzawten dan a kitending mulit uhi. Pasal lamte sum-le-pai seng saanga double/triple phiel a tamzaw numeiten aseng ngai ahi man in, kilopni chieng/masang tehteh a mousathana bawl ngai sese lou hi. Nungahnu a inn nusie ding ahitah jieh in, ahahna (send-off) progam hattuomten ahisih leh innkoten abawl pen silhoi ahi. Tuakhu singpi leh nehthei toh izaw dan zil a bawl thei lel ahi. Langkhat ah kiguh-kitenna ah tunsa kithat masalou leh man kikhum pailou ahiman in, mitampi’n jangkhai sa zaw uhi.
Kitenna bang chi leh bailam sah ding?
Amasa pen in kitenna kichi umjie (meaning) ngaituo kia vai. Bible ah, numei leh pasal sapumkhat suohna (one flesh, Gen.2:24) ahi ban ah thuhun siengthou (sacred covenant) siemna zong ahi. Pasian leh Amite kijopna thuhun (Pasian itna thuhun) tanpha etsahna ahi kichi hi (Deut 7:7-9 NIV). Tualeh sapumkhat khu hagau sapumkhat hina ban ah, tahsa dan a et in, insung khat, phungkhat leh namkhat suoh ihina gen hi. Khotang hinkhua suimi(sociologist) ten ‘mihing hindan kepbitna leh ha-le-suon neina/banjopna ding a kitenna poimaw ahi’, chi uhi . Bible in “kitenna miteng teng lah a zataat in um hen” (Heb. 13:4) chi hi. Tami zataatna leh asiengthouna khu man a leithei hilou hi. Tahsa leh lungsim sienthouna khu Bible in patawi ding leh zataat ding achi hizaw a, sildang dang leh nei-le-lam(materialism) genna ana hilou hi. Ki-itna leh kituohna khu mou-vanken leh kenloute, kilop thupi leh thupi loute a tee (weight) thei ding guol hilou hi. Tuate a kite ding hileh mihing in huntawh chi hun kinei ngailou ding hi. Ginglou Hindu kulmutten tabanga ana et jieh un niteng phiel in numei/mou kithana, kihaltumna chite beilou hi. Numei nausen ang pien chieng in anu-le-pa lungsim gimna in dim ngal ua, numeite khu gou (asset) dana enlou in puohgih (liability) in en uhi. Tuate jieh in numei pienkhiet masang leh pienkhiet zou chieng kithana (female infanticide) uang hi. Tam atung a igenteng khu tulai a eite lah a zong natna chi khat ahilam ithei uh poimaw tahi. Adamdawi hoipen ding hisih nanleh ngaidan khenpi-ni pansan in gen vai:
(a) Ibawl zongsah poimawloute paikhe va ui (Eliminating the unnecessaries)
Kitenna ah tawndan bawltawm tampi tulai in kinei hi. Tuaten dansienga ikitenna uh bangma asiengthouna (holiness) leh amanphatna belap tuomlou hi. Pasian kipahna gentahlou, mihingte nasan zong sawt hing kipahsah zou tuamlou hi. Tuate khu kitenna dia ‘aloutheilou’ dan a ina ngaisut uh silpoimaw lou tampite ahi. Khatna ah: kitenna ding in mou-thian leh anungjuite poimaw lou hi. Akiteng ding in (kolten kum-se-kum achi dandeu un) numei leh pasal, anu leh pate tuoh leh agawm ding pastorpa(minister) apoimaw pen ahi. A theipitu anu leh pa um a, pastorpa zong um nalai hi. Amauteng in suoi akai thei mai uhi. Sietna khatna atun chieng in mou-thian leh nuajuiten ten mopuohna bangma nei tuonlou ua, anu leh pate ma hiveve hi. Tulai in koima (numei adieh in)dan a jineina a mipi mai a tou ding jum(shy) um nawnlou hi (akithalop uh tabang lai ah). Nina ah: kiteng ding hivang a, Bieh inn a smart theitop a zeppah lit-let ngailou hi. Banner khu a um ham leh a hun hi; adangteng ahi bangbanga umsah maimai ding ahi. Ajieh ahileh, ajem zou mi hing um di’a, azoulou zong hing um tham ding ahi. Decoration thupi loupen a bawlna ah atawmpen in Rs. 3000-4000 lam bei thouthou hi. Kilom sih ichi leh, Church/pawlpi ten bawlpi (sponsor) ding ahi. Hinanleh church teng in zong fund neituon lou ding ua, tuajieh in bawl lou mai khu damna ahi. Neilou sasa a sound system hoipen, track leh music chite ngaituo lou ding ahi. Church in anei ahileh zah thei giep ahi. Tualeh sana-zungbu sese kipieh lou ding ahi, iki deisah leh awl a kilei sah thei kia tham hi. Thumna ah: kiguh hiel saang in kiteng ding numei leh pasal in kithutuoh in hattuom phalna lai lakawm in pastorpa toh bieh inn ah, ahisihleh, munkhat pou ah Pasian mai a kikhutsui thei mai hi. Tamna ibawlzou leh moupuon zong silthei hivan, izaw sihleh puondum teng a, inei bangbanga bawlthei lel ahi. Nu-le-pa ten alemsah pouleh, tabang bawl di’a hattuom in zong aphal ahoi hi. Hinanleh, koima theilou a kiguhtai a pastor vazot pen sildih hilou jel hi. Kitenna khu damsung a kipiehkhietna (commitment) ahiman in nu-le-pa te deisahna toh bawl silhoi ahi. Deisah a iumlou leh, deisahna itang nading a panlah masat leh thuzaw masat sawm ding hizaw a, kinaw tai pielpuol lou ahoi hi.
Mouhahni chieng a deihuoilou sil tampi kibawl tahi. Bangchia pata nakijui adiei, numei leh pasal inkote puon kipieh tuohna ki uang bawl mama hi. Anu leh pa tegel kibawl ham leh athupi pen hithei mai na piin, tulai in anite, papite, nuneute, pienpi sanggamte, pi-pute leh akizop kha avom-akang teng kipieh sawm talawm hi. Puondum/puonlaisan ichite tampi man ahi vang in azingni chieng in ang kipiehlam kimanghil paithei ngal hi. Tamten ki-itna supung tuam din zong gintat um tuomlou hi. Khenkhat van kipiehdan lungkimlou in, “ang puonpieh uh quality hoisih” chia phun bang kathei um tham hi. Aphunte leh apete amawdan uh kibang chet. Tambang a van kipiehtuona bawl sese dalei aham-aphun um lou ding a, kidam lel ding hi. Asum ahisap in tuabang vanlei na in Rs. 5000-6000 lam bei thei hi. Private teacher khat adia a hakhat law saanga tamzaw ahita hi. Tualeh moupuina/tunsa thana ah ‘miteng’ phiel va chiel ngai lou hi. Insung tegel a mipoimaw indongta alouthelou teng leh tanute tamlou aum leh hun mai hi. Tuabanah, moupui dia kuonte zong asi-sen leh khozang pumpi kitawl vaduup ngailou hi. Mi’n bang chibang neh leh dawn ding ana bawl diei chi ngaituo masa lou a azakha teng vapei a, va neeh ding hikhollou hi. Mou-saa kithana, adieh a town sung ah, siltung tamzaw ahileh, kihahna program a mi tam sih nanleh, neeh ding hun ah mi adiim in hing um a, mounu leh moupa nasan in zong ann tangla dehtah phiel bang umthei hi. Athawn a sa-siim (Sa-free syndrome) chite tawpsan hun ahi ta a, tulai khantouna toh kituoh nawnlou hi. Khanglaite ahuaise pen in kipang a, silzumhuoi tawp ahi chi thei vai. Theidia poimaw khat ahileh moulopna leh mouhaahna kibang lou hi. Moulopna annkuong kilui khu anei zouten ngamtah in bawl ua; hinanleh mouhaahna/tunsathana khu nei leh neilou thu hilou in aloutheilou a kibawl ahia, neh leh dawn zong kiningchingzoulou maithei ahi chi manghil lou ahoi hi. Tuabanah silkhat bawl napou a, lawchinna etna ding a mitawm leh mitam izah uh khu tawpsan hun ahi ta hi. Shini-dani ahi ngal lou leh, ahun/program in atup leh ngim teng akitangtun zou nahleh alawching ahimai hi.
Mou vanken enlei, Zou Custom Book (2005) ah tamteng kigiel hi: (1) Phoipi/kantha khat (2) puondum khat (3)tuibel khat (4)seu leh nam (5) tu leh hei (6) singkuong khat. Tamna kigenteng lah ah No. 1-5 khu gending/ soisel ding umseng lou in kathei a, nidanglai a ipi-pute hunlai apat ana kijui, singtang loukuonna dinga van poimawte ahijieh ana hiding in gintat um mai hi. No. 6na in zong nidanglai hun sulang nalai hi. Tulai in singkuong hinonlou in, almirah kibawl tangpi hi. Tam ‘Vanken dingte’ khu I custom bu a official tah a jui di’a kisun teng ahi. Hinanleh tulai in tamteng ban a kibawl, danbu a tuong khaloute, ibuoipi nasa mama uh: sofa set, lupna, Dunlop-mattress, dinning table, washing machines, gari, inmun-loumun, etc. aloutheilou dan in kingai ta hi. Tuate khu silpieh (gift) ahia, vanken (dowry) dan a pei ding hilou zaw hi. Paite custom ah vanken bikhiet khellam a kipete khu ‘vanken’ hinanleh ‘phuonkhietloute’ (undeclared dowries) achi uhi . Hinanleh, tulai ei Zou nam sung a mouhahnate ah tambang itna-silpieh tengteng zong ‘vanken’ in pei sieng hi. Innsung a mi-bepan, van kikengsah teng giel (list) a, mipi mai ah khat-khat in phuong nalai hi. Moupui a vahaw numeite bang in ajaah ut lamtah ana hinalai hi. Tulai a mou hing tun chienga miten ana lamet pen leh ana mu ut pen uh khu, mounu saanga avan hing puohte ana hita zen hi. Tamin vanken lam I uong bawl ta ua, ingai thupi mama ta uh, chi kichien sah hi.
Almirah apat anuoilam teng khu idan bu a um ahitah leh henlamdang ahimasang in jui phot tadi khu asietna um lou hi. Hinanleh tuami tunglam a van official tah a kiguon teng khu kideisahna hinanleh ‘kitaidemna’ deihuoilou (unhealthy competition) leh idan bawsietna khat ahi. Miteng neizoudan kibanglou ahiman in, tamte khu ikipieh ut lezong mipimai a bawl lou a, nidang hundang a dia koi ding ahoi hi. Abawl zou ten kideisahna a ingaituo lai un, mi neizoulou leh bawl zoulou tampite a dinga thasietna, lungkietna leh kingaisietna tun thei ahi chi manghil sih vai. I dan bu uah tami tungtang tabang in kigiel hi:
“Thei ding leh zui ngeingei ding: Moupui ni in tam atungate chilou vandangkenthei ahisih, ahin sung-le-pu, tu-le-taa a kilungsiet uleh moupui ni bangzat nua aheikhat chieng in ITNA SILPIEH niihten-puonsil a inn-le-lou tan a kiethei uhi. Ahi’n tamte Mou Vanken atuot ahisih diing, sietni-khaatni in zong genkhah thei ahisih diing hi, ITNA SILPIEH ahi jieh in (Zou Tawndan in kinua gen ngailou hi)”.
Tuajieh in, vanken di’a kibikhiet teng mounu puohsah a, adangte awl a kipieh pan lei dih pen ding in gintaat um hi. Eilah ah van kihawm dieldiel jel a, hinanleh van tangkhalou a hasie zong ki um hi. Navanpieh in akiteng tegel maban insuangna di’a vanzah poimaw khat a ana nei thei uh khu amanpha ahi. Numeite khu anu leh pate zawngkhalsah dinga hing pieng leh pasal nei ahilou dan uh sulat poimaw hi. Tutan a ipeidan uh et in numeite khu insungmite a ding in puohgih abang nalai uhi. Tami concept iheng lamdang hunta hi. Aneizou nahi man a natanu van chikim naguan khu sehlou hi, hinanleh, na silbawl midang tampite adia, kingaisietna, jauna, kipalpuona (kiguhna) leh pasal nei ngamlouna apan khah ding kiven poimaw hi. Tuakhu society a mi-etton tah (responsible citizen) umdan hilou ahi chi thei vai.Vanken akip-akoi a mipi mai a phuonkhiet zong poimaw seselou hi. Mouhahni leh kigawmni khu ki show-off ni hilou in, damsunga ji-pasal di’a Pasian mai a kikhutsuini ahizaw.
(b) Nam khat-Tondan khat (one community-one law)
Khotang hindan sui (sociologist) ten,“Kitenna khu dan kijuite (legal, social & ethical codes) banzopna leh bawlhoi semna ahi”. Idan ua kitenna tungtang ngaidan kihawl lai in, ngaidan chi-2 kimu a, tuate khu: dan umpen hoitah a jui tou ding chipawl leh idan uh henlamdang ding chite ahi. A poimaw nawnlouteng heng (transform) ding leh a umsa (atamzaw) suhkip a, jui (enforce) ding ahi jaw hi. I society ah kitenna khu jau tah in kibawl a, dan mumal kijui lou hi. Atamzaw ten be-le-phung dan kijui a, imetna ding un UZO dan kijui hi. Etsahnan, mou-man (bride price) lahdan tuom chiet/utdandan kipeipi hi. UZO dan a siel 5 hinapiin, be-le-phung dan in sial 6, sial 7/8 chite in kikai hi. Asial atam vanga asum akaidan kibanglou jel hi. Khen khat in sielkhat Rs. 100/300/500 a akai lai un, akhen ten UZO dan jui chi in Rs. 1000 a kai zong um hi. Kum 1995 in Zou Zumpi in sial khat a dangka Rs. 1000 a kai ding chi’n ana passed uhi.
Igen nuampen ahileh, namkhat chikhat ihi leh, Zou namten zong, i-unau namdangte bang in dankhat juikhawm thei lei dei huoi tahi. Unau Mizo ten man leh muol ah, be-le-phung tampi ahivang un, dan jui khat nei ua, tuabang in unau Paite ten zong dan khat jui uhi. Tuaban ah, man zong atamsah lou dungjui un, satha chite pibawl lou uhi. Sathana chitah ngiel zong umlou phiel bang hi. Hinanleh, damsunga ding in kiteng thei veve uhi. Eiten Dan khat ineithei tahtah sih ua, agam kai leh abe-phung kai in leh inop dandan in man leh muol kipeipi hi. Ipi-pute thupil, “man in koima hau ngailou” chi mun pen lah ihi ngal uhi. ‘Khankhuo’ ingaithupi ua, izawlou dingtantan un khankhuo ijui ua, izawng law vadiang jel uhi. Khankhuo in ahun bikhiet (validity) nei hi. Zou papi khat in “ka mouhahna sum leh pai bei tengteng kigawm leh pucca building sawngnei khat noptah in lamzou tavang” chi hiel hi. Azawng-ahau in ajui thei chiet ding dan kitup leh kibang poimaw hi. Dan kibang kijuina mun ah aneizou-neizoulou chia kikhenna (social divide) tawm ding hi.
Tulai tah a I Zou Custom Bu uh ahile ‘haneilou’ (toothless law) ahi chi kilang hi. Tualeh, dan kemtu Zou Zumpi zong (hi lampang thu ah) amin maimai (rubber stamp) bang in kikoi hi. Be-le-phung peipi dan (clan tradition) khu Nampi dan saang in poimawna leh thaa kipie hi. Tamin inam pumkhatna (social/communal intergrity) saang in be-le-phung ngaisangna (clan chauvinism) lien sah zaw ihidan uh tahlang hi. Phung le tang in munsang aluo zing namun ah nam kipumkhatna tawm a, phung-a kikhenna haat hi. Kitenna tanpha a Zou dan um napia, phung dan ijui-jui chieng un, I kibahlouna neuneu uh kisulang in kitawi sang suoh maimai a, minuo phahna ana hilou zaw hi. Proverb in kipuihuoina neilou nam amang thang ding, chi hi. Tu dinmun in, Zou custom khu, a-ut in jui a, a-utlou ten juilou mawh hi. I bawn a ijui chiet lou ding khat dan bawl zong ngai sese lou hi. Dan juuilou khu dan botsie china himai hi. Dan botsete tung a vaihawmding khu dan bawltu (Zou Zumpi) ahi. Hinanleh Zou Zumpi in bangma vaihawm khumlou hi. Zou Zumpi khu minam kivaipuohna teng bawltu ahi ban ah asemsuahtu (enforcer) zong ahi poimaw hi.
Thukhahna
Kiten dan toh kisai in theisiem ding sil chi-ni um hi. Tuate: Nam danbawl (community law) leh Nam peidan (conventional law) ahi uhi. Tamte gel kibanglou hi. Buoi theina ahileh, dan-bawl (bylaw) hilou in ipeidan (convention) uh ahi zaw hi. Idan uh ijuilou jieh un ipeidan uh zong dih thei tuomlou a, ipeidan uh adih lou jieh in ei-le-ei ikituisa buoh isuoh jel uhi. Akhawhpen khu aneizouten nasa sem a bawl ding, migenphat leh zatatna tang ding chi ahia; ada huoi ahile mineijoute bawldan aneilouten ki-eeng a, ki-enton in kijui ut ve hi. Kitenna khu hun kipah um tah hina pi in, inei leh lam umsun teng kibuoh khietni leh gawkangni suoh thei hi. Hunsawtpi saving inabawlte uh nikhat thu a ding in bei a, saving bawl manloute khu vangse dieh uhi ajiehpen kitenni zou apat leibat toh inn ten kipan ngal uhi. Hindute banglou in, ei tribal society khu khotang dinmun kikimna (social equaltiy) toh jungphu ahi. Khotang kibatlouna suh beiding idei lai un, hibang tondan ‘poimawloute’ jieh in suhaat hikha thei hi. Kitenna ah dan (custom) khat kinei nanleh kijui lou a, dankemtu (Zou Zumpi) zong kitup lou hi. Ajiehpen dan juiloute tung ah vaihawmkhum theina thaa neilou hi. Thuneina asuo poimaw ta a, alemtanglou leh ZYO chite khut ah ngah khiet thei tham ahi. Kitenni leh kihahnia sum leh pai kisengteng nupa khat in innten siemnan zang leh phatuom zaw ding bang hi. Itna silpieh khu ahoi talua hi. Hinaleh silpieh teng khu mouvanken hitheilou hi, ajiehpen idanbu uah umlou hi.Tuabanah tuaten anei leh neilou insung kilang sah hi. Silpoimawlou teng paikhiet hun ahia, ahoite banzoptou jel idamna hing hizaw ding hi. Tabanga dan kijuilou leh kitendan mantam seng jieh in mivantang in dansiengthou a kitenna bawl zou in abailam pen ‘zansiengthou’ a kitaina ki uang bawl hi. Langkhat ah hattuom makai leh belamputen kiguh-kitai khu dandihlou ahi chia atangkoukou vang un, a damdawi ding genthei tuamlou hileh kilawm uhi. Dan mumal kijuilouna khu khotang zalen (free society) hilou in khotang peikhiel (distorted society) ana hizaw hi. Minam khat sunga dettaha umte a di’a anam khu ahina (identity) ahi banah akankhawmtu (unifying factor) zong ahi kuul hi.
Friday, June 25, 2010
Whirlpool of Anarchy: The Kukis in betwixt and between
- S. Thangboi Zou
Ethno-nationalism is a form of nationalism wherein the “nation” is defined in terms of ethnicity (ethnic group). The central theme of ethnic nationalists is that "...nations are defined by a shared heritage, which usually includes a common language, a common faith, and a common ethnic ancestry." The central political tenet of ethnic nationalism is that ethnic group can be identified unambiguously, and that each such group is entitled to self-determination. The outcome of this right to self-determination may vary, from calls for self-regulated administrative bodies within an already-established society, to an autonomous entity separate from that society, to even a state removed from that society1 . Adolf Hitler used a combination of myth, ethnic nationalism and national pride in his regime of power which resulted in death of millions of innocent people.
This is what Manipur has been ‘treasuring’ (or enduring) for so long in particular, nevertheless, the whole north east in general. Yes, almost all histories in the world consisted of ethnic conflicts propounded by nationalism and alike. So, it’s no surprise, if not strange, for all sections of societies in Manipur. It’s all about ‘ultra-ethnic jingoism’ and its ugly manifestation to the extent of suicidal mayhem. Who to blame? None, but all.
The “land of Jewel”, as Nehru called, is inhabited by more than 30 indigenous groups of populations which may be categorized into 3-main groups: (1) Meiteis (including Pangal) settling in the Imphal valley (Manipur Plains), (2) Nagas in the interior/upper hills, and (3) Kuki-Chin in the hills between the two extremes. Besides, good numbers of Nepali populations are also scattered. Everything about Manipur is worth mentioning, be it sports, culture, natural beauty, wildlife, food and delicacies, soil to water - from plain to hills. In business, one finds all varieties including ‘conflict and gun enterprises’.
Meitei Nationalism: to win back the lost pride?
Meitei nationalism started back in the 1960s when it was put as a class C and a UT before the actual statehood in 1972. They wanted to revive the pre-Vaishnavite or Sanamahi culture because they thought that Vaishnavism was a religious imposed upon them by the ‘outsiders’. The mass were encouraged to revolt against the domination of the imposed religion as well as imposed script for their ancient languages and script. The movement was regarded as a revival movement as well as a sort of cultural revolt against the domination of Manipur. Not only this, they also want to secede out from India to have a sovereign Manipuri nation2 . The Meitei nationalists believed that Manipur was forced to merge in Indian Union and they were never ready to accept such “forcible annexation” by India. Besides, they desired to regain their lost land - Kabaw valley (now in Myanmar) - from the hands of Burmese authority. In India, Manipur Merger day is still observed as a ‘sad day’ in Manipur till these days. The Meitei nationalists were initially encouraged with the growth of Naga insurgency that, a section of Meitei youths under the leadership of Hijam Irabot, a local communist leader opposing the merger of Manipur in Indian Union set-up Manipur Red Guard with a view to wage war for liberation of the state from the alleged Indian occupation. Then, insurgency continued to proliferate among the Meiteis with the common objective of liberation3.
As well observed, being a majority in the state, the Meitei enjoy larger amount of political, economic and cultural advantages than the other two groups - Nagas and Kuki-Chins since the past histories of Manipur. Besides, being the earlier settlers, they occupied the most fertile plain, i.e Manipur valley which gives bountiful and bumper crops to last all the year round. The Meitei extremists, who have been fighting against the Central authorities relentlessly for many decades, gained their inspiration from the past histories of the olden monarchical glories and adventures. The people extended their moral and material supports whom they regarded the ‘heroes of the land’. The extremist groups also drew their communal support and motivation from the anti-foreigners and anti-outsiders or anti-mayang stance. They banned broadcasting of Hindi songs and movies, learning of Bengali scripts for Meitei traditional script, and so on. Of late, safeguarding the territorial integrity of Manipur is seen to be a revived expression of the Meitei nationalism which definitely came into conflict with the Nagas’ long dream of integrating all their inhabited areas in North East. The clear episode of exercising the degree of Meitei nationalism was found in June 2001, which was also called the ‘June Uprising’, when NSCN-IM and the Govt. of India (GoI) geographically extended their Ceasefire agreement to the state of Manipur. The dominant Meitei groups in the valley immediately took it as a fatal blow to the integrity of their land and reacted in full vehemence and abhorrence. Somehow, they succeeded in withdrawing the ceasefire in the state. However, all was never well in Manipur.
Another memorable event took place in the history of Manipur in July 2004. A Meitei woman by the name of Manorama, an alleged member of the banned extremists PLA, was arrested, ganged raped and shot dead by the Assam Rifles. This act of atrocity by the Indian security forces unsurprisingly invited the wrath of the Meitei people, especially the women folks. Some women staged a dharna in front of the gate of Assam Rifles station in Kangla fort in the heart of Imphal city. The women, shattering all senses of dignity, stripped their bodies before the eyes of the world. The Assam Rifles were driven out of the historic Kangla fort immediately. Besides, much to the delight of the ultra-militants, AFSP Act was removed from the Imphal city and its surrounding areas.
The ambitious Nagas and the tough Competitor
The Naga nationalism and ethnicity started back in the 1940s. After the British left a political organization of the Naga known as Naga National Council was formed in 1946. Nagas had even claimed of their independence before India actually got. However, it was an unsuccessful declaration in true sense of terms. After fighting for almost three consecutive decades with interspersed ceasefire and protracted negotiations, ultimately in 1975 Shillong Accord was signed between the NNC and GoI. Then, Nagaland emerged as a full-fledged state of the Indian Union4. But, some sections of the Nagas were dissatisfied with the Accord and floated a new organization known as the NSCN. Again the NSCN split into two groups. Thereby, the pursuit for the ‘lost freedom’ of Nagas continued till today. The over-ambitious demand for sovereign or autonomous Nagalim comprising of all Naga inhabited areas in North East India still continue its long journey of ups and downs.
Since the past and till today the Naga movement has greatest effect on the socio-political and atmospheric tranquility in Manipur. Indeed, the movement also meets the stiffest resistances in this State. The Meiteis are always ready to go extra miles to obstruct the flow of Naga movements and its separatist waves, atleast in Manipur. The Kukis are standing in between the two opposing camps, however, never enjoying wholesome relations with both in histories and today. No doubt, the Nagas were hardly interested in the affairs of Manipur, be it political, social or economic, since their main attention was uniting all Naga areas and have autonomy outside Manipur. The Nagas’ aspiration was somehow jeopardized when the Kukis started demanding autonomous Sadar Hill district because it overlaps with that of the former’s demand.
For the Nagas, achieving victory of their cause in Manipur would be equal to more than half of the battle won because there were no vigorous oppositions from other states like Assam and Arunachal Pradesh compared with that in Manipur. Therefore, they are determined to fight tooth and nail. The recent blockade in Manipur started on April 12, 2010 when the ANSAM and UNC, the apex bodies of Naga students and communities respectively, banned the ADC election in all Naga hill areas. They alleged that the ADC suppressed the rights of the tribal people. Meanwhile, the NSF joined the agitation and banned entry of vehicles in Manipur from May 4, 2010 in protest against Manipur police’s action of preventing its leaders from visiting Senapati district the day before. The situation worsened after the government of Manipur prevented the NSCN-IM general secretary Th. Muivah from visiting his ancestral village, Somdal, in Ukhrul district5. After choke-a-block for 65 days, Manipur started to smell an air of relief when the Central decided to send paramilitary forces to clear up all blockades in the two national highways - 39 and 53 and the NSF suspended the agitation “temporarily”. As a matter of fact, the ANSAM also, reluctantly, called off the ever longest period of economic blockades in history.
When closely watched and analysed, two persons had become ‘heroes’ - Th. Muivah and Ibobi Singh. Mr. Muivah regained his declining, if not lost, popularity and support among the Naga people, whereas Chief Minister Ibobi Singh would be regarded as the ‘saviour’ for the Meiteis ignoring all his past misdeeds though. No Chief Minister had been as adamant and steadfast as Mr. Ibobi Singh in the history of Manipur. This might, indeed, be an over-exaggeration. All those times, Manipur had watched a different ‘World Cup’ along the two National Highways. Team Muivah and team Ibobi played the match against each other to score goals and most of all, pitted hard to win the ‘trophy’. As of now, the winner is yet unpredictable. While they were having the bullfights in Mao Gate, more than 90% of the population watched them empty stomach not really enjoying the match. Meitei, Naga, Kuki, Pangal, Nepali and name anything you can, including animals in Manipur; all suffered severely. All goods supplies stopped and prices hiked to more than 200% on grey market6. One thing for sure we know that such exercises would not bring mutual understanding or peace among different ethnic groups in Manipur. After all, Manipur never saw moments of peace and tranquility. Instead, there have always been conflicts between one or more ethnic groups, tension between tribes, if not, within a tribe or between armed groups, between UGs and military forces or between armed groups and unarmed civilians and so on. Till these days is, the whirlpool of anarchy, taking its toll in pathetic Manipur.
The Kuki-Chins in between
Notwithstanding the Nagas’ hard bargain for their demand or the Meiteis deadly opposing it on the other hand, there is the Kuki-Chin group in between the two edges. They are settling in the hill areas/districts of Manipur along side with the Nagas, except in Churachandpur district of southern Manipur. They, from their own milieu, also express their political dreams to have a separate administrative body or areas for that matter. The cry for setting up of Sadar Hill district was the only and substantially audible voice as far as political demands are concerned. What the extremist militants desire to achieve is a different thing. The Kukis believe that it is the most legitimate claim to be made given the number and nature of concentration of Kuki population in the areas.
The Identity squabbles
Internal dissensions unfortunately are the usual characteristics of the Kuki society plaguing it since a long time. Going first to the ethno-politics, which is the key word in Manipur for all, there is something to speak about the Kukis too. They were also one of the oldest key players in political games since the inception of Manipur as an UT or state. Nevertheless, political exercises in the forms of election, voting, representation in the state assembly, etc. have fully been engaged. However, more often than not, an ugly clan-politics had to pop up over and over again. In fact, clan chauvinism and ‘family-based’ social and political mobilization is common feature of Thadou-Kuki community. For example, all Thadou-Kuki led militant organizations that are fighting for certain demands, have all been stigmatized or linked with a particular clan or the other.
Another perplexing issue is over a tribal identity. Torrent of hot exchanges has been made over the question of ‘Thadou’ and ‘Kuki’ tribes. While some sections are in favour of having Thadou as a tribe, the other section would not agree to it. According to counter argument, Thadou is a name of a person who was the progenitor of certain sections of the Thadou linguistic groups; hence, it does not encompass all the Thadou speakers. These groups are in favour of using ‘Kuki’ as the name of their tribe. Indeed ‘Kuki’ was a recognized Scheduled Tribe till 1991 census, but in 2001 census, all Thadou/Kukis are enumerated under the name of Thadou tribe7. In true sense of term, since ‘Kuki’ cannot simply be used to name a particular group/tribe/clan, the proposal failed to head its way. Recently, two newly proposed tribes - Mate and Any Kuki tribes have been recognized as ST in Manipur. For one case, this maneuver would solve the crisis partly because those sections that are averse to Thadou tag have now got the alternative to call themselves - a Kuki tribe within Any Kuki fold. The Mate, a group of clan speaking mostly of the Thadou language is now ‘upgraded’ to ST status. That all these would prove to be either negative or positive development is beyond one’s calculation and time only will tell. Thanks to the leaderships who had undergone such microscopic quest for identity based on ‘clan purity’ and ‘past roots’, but no thank. Why? Because unending ‘struggle’ and squabble on identities still continue to go on among the Kuki-Chin tribes in Manipur. Such development can serve as an inspiration for some sections of people who are still striving for ST status.
The Thadou-Kukis are still in pursuit of appropriate identity till now which shows that the newly recognized Any Kuki tribe does not seemingly solve the problem of identity squabbles. Some would showcase the feasibility of adopting what seems to be a new or ‘right’ term such as Songthu, Khochungte, etc. though no consensus has been arrived at.
The ‘other Kukis’
This is referred to the other Kuki-Chin tribes particularly concentrated in and around Churachandpur district of Manipur. They have all got the names of their own tribes since the 1950s which they are content and proud of. No matter what other people would call them outside Manipur - as Kukis, Chins or whatsoever, but the reality is in our face. While some groups call themselves Kuki, other preferred Zomi, Mizo, Hmars and so on. Although they are yet to arrive to a common uniformity, they all have arrived to their own choices. Everyone, respective of their geographical spaces, is the master of his own concept or identity. Therefore, here we get one of the longest hyphenated nomenclatures - Chin-Kuki-Mizo-Zomi-Hmar. What looks more important to the people than other things is the name- name of identity. The same ethno-history, anthropology, origin or culture with slight linguistic differences, these are the people who find it hard to come into a common agreement on the name of identity. The jocular cliché about C.C.Pur area being divided into two imaginary maps - “Zogam and Homeland”, clearly shows the mental inclination of the people settling therein. Residents from both the so-called ‘Zogam and Homeland’ frequently scuffled over petty issues like the A.I.R link language, locations for proposed mini-Secretariat and Stadium buildings, etc. On the otherside, what about the “Sinlung/Hmar-ram”? It is, but another mental milieu or social space of the Hmar tribal groups. They do not wish to subscribe to the idea of being Kuki, Zomi or Mizo, but cling to Hmar identity as a whole.
Churachandpur is exclusively inhabited by the Kuki-Chin ethnic groups in Manipur. Sadar Hills clamour is also heard and felt, but, since it lies unfortunately in the imaginary map of Nagalim, how far is it going to be successful remains the sole question in hand. Therefore, the call of all attentions concerning the Kuki-Chins mostly started in the district. Almost all forms of socio-political mobilizations of the Kuki-Chins usually originated in Churachandpur. Sometimes, however, it is so irony to observe that, the town with a ‘cosmopolitan outlook’ is on boil with trivial matters and concerns. Similarly, what better things do we find in Sadar Hills or in Tengnoupal or elsewhere? It’s all the same trait and mentality!
Making a plethora of suggestive measures to cure the ailing and anarchic Manipur looks often quite a futile exertion. There are, in fact, innumerable unexciting happenings taking place in the state. Nagas for instances, do no longer find any interest in affairs of Manipur which is testimonial in the present ADC election and other questions like shifting of the educational board from Manipur to Nagaland. However, the Kuki-Chins, let alone the common people, even the extremist groups, were actively involved in all political affairs including the ADC. The Meiteis on the other hand, would always love to play the role of guardian of Manipur when, especially, concerned with the territorial integrity. As we have mentioned earlier, protecting Manipur’s territory could be one of the most crucial element of Manipuri/Meitei nationalism today. Pessimistically, should Manipur lose part of her territory to Nagaland or any other as such, the Meitei people, by all means, would want to retain the remaining areas of the Kuki-Chin people at the least.
The 6th Scheduled, another keyword of greater hill autonomy, had been withheld since a long time though it is highly suspicious that offering such an expanded regional autonomy would further embolden the tribal people to crave for more. Besides, this would be tantamount to diminution of power and functions of the MLAs which is why the latter is not so in favour of it. Sadar Hills district council has been demanded by the Kukis living there since long time back. The Kuki-Chins do not have any other district headquarter except Churachandpur. In history of the world, people fought for autonomy or freedom not over territories outside but over which they inhabited. In fact, the Kukis account for 72% of the total population of Sadar hills subdivision of Sanapati district8. So, positively, it would be justifiable to carve out Sadar Hill areas as a full-fledged district council in which the Govt. of Manipur (read Meiteis) does not seemingly have a reservation. However, the ethnic Nagas do not buy this idea for reasons so obvious.
Reality in your face
Meitei nationalism started back in the 1960s when it was put as a class C and a UT before the actual statehood in 1972. They wanted to revive the pre-Vaishnavite or Sanamahi culture because they thought that Vaishnavism was a religious imposed upon them by the ‘outsiders’. The mass were encouraged to revolt against the domination of the imposed religion as well as imposed script for their ancient languages and script. The movement was regarded as a revival movement as well as a sort of cultural revolt against the domination of Manipur. Not only this, they also want to secede out from India to have a sovereign Manipuri nation2 . The Meitei nationalists believed that Manipur was forced to merge in Indian Union and they were never ready to accept such “forcible annexation” by India. Besides, they desired to regain their lost land - Kabaw valley (now in Myanmar) - from the hands of Burmese authority. In India, Manipur Merger day is still observed as a ‘sad day’ in Manipur till these days. The Meitei nationalists were initially encouraged with the growth of Naga insurgency that, a section of Meitei youths under the leadership of Hijam Irabot, a local communist leader opposing the merger of Manipur in Indian Union set-up Manipur Red Guard with a view to wage war for liberation of the state from the alleged Indian occupation. Then, insurgency continued to proliferate among the Meiteis with the common objective of liberation3.
As well observed, being a majority in the state, the Meitei enjoy larger amount of political, economic and cultural advantages than the other two groups - Nagas and Kuki-Chins since the past histories of Manipur. Besides, being the earlier settlers, they occupied the most fertile plain, i.e Manipur valley which gives bountiful and bumper crops to last all the year round. The Meitei extremists, who have been fighting against the Central authorities relentlessly for many decades, gained their inspiration from the past histories of the olden monarchical glories and adventures. The people extended their moral and material supports whom they regarded the ‘heroes of the land’. The extremist groups also drew their communal support and motivation from the anti-foreigners and anti-outsiders or anti-mayang stance. They banned broadcasting of Hindi songs and movies, learning of Bengali scripts for Meitei traditional script, and so on. Of late, safeguarding the territorial integrity of Manipur is seen to be a revived expression of the Meitei nationalism which definitely came into conflict with the Nagas’ long dream of integrating all their inhabited areas in North East. The clear episode of exercising the degree of Meitei nationalism was found in June 2001, which was also called the ‘June Uprising’, when NSCN-IM and the Govt. of India (GoI) geographically extended their Ceasefire agreement to the state of Manipur. The dominant Meitei groups in the valley immediately took it as a fatal blow to the integrity of their land and reacted in full vehemence and abhorrence. Somehow, they succeeded in withdrawing the ceasefire in the state. However, all was never well in Manipur.
Another memorable event took place in the history of Manipur in July 2004. A Meitei woman by the name of Manorama, an alleged member of the banned extremists PLA, was arrested, ganged raped and shot dead by the Assam Rifles. This act of atrocity by the Indian security forces unsurprisingly invited the wrath of the Meitei people, especially the women folks. Some women staged a dharna in front of the gate of Assam Rifles station in Kangla fort in the heart of Imphal city. The women, shattering all senses of dignity, stripped their bodies before the eyes of the world. The Assam Rifles were driven out of the historic Kangla fort immediately. Besides, much to the delight of the ultra-militants, AFSP Act was removed from the Imphal city and its surrounding areas.
The ambitious Nagas and the tough Competitor
The Naga nationalism and ethnicity started back in the 1940s. After the British left a political organization of the Naga known as Naga National Council was formed in 1946. Nagas had even claimed of their independence before India actually got. However, it was an unsuccessful declaration in true sense of terms. After fighting for almost three consecutive decades with interspersed ceasefire and protracted negotiations, ultimately in 1975 Shillong Accord was signed between the NNC and GoI. Then, Nagaland emerged as a full-fledged state of the Indian Union4. But, some sections of the Nagas were dissatisfied with the Accord and floated a new organization known as the NSCN. Again the NSCN split into two groups. Thereby, the pursuit for the ‘lost freedom’ of Nagas continued till today. The over-ambitious demand for sovereign or autonomous Nagalim comprising of all Naga inhabited areas in North East India still continue its long journey of ups and downs.
Since the past and till today the Naga movement has greatest effect on the socio-political and atmospheric tranquility in Manipur. Indeed, the movement also meets the stiffest resistances in this State. The Meiteis are always ready to go extra miles to obstruct the flow of Naga movements and its separatist waves, atleast in Manipur. The Kukis are standing in between the two opposing camps, however, never enjoying wholesome relations with both in histories and today. No doubt, the Nagas were hardly interested in the affairs of Manipur, be it political, social or economic, since their main attention was uniting all Naga areas and have autonomy outside Manipur. The Nagas’ aspiration was somehow jeopardized when the Kukis started demanding autonomous Sadar Hill district because it overlaps with that of the former’s demand.
For the Nagas, achieving victory of their cause in Manipur would be equal to more than half of the battle won because there were no vigorous oppositions from other states like Assam and Arunachal Pradesh compared with that in Manipur. Therefore, they are determined to fight tooth and nail. The recent blockade in Manipur started on April 12, 2010 when the ANSAM and UNC, the apex bodies of Naga students and communities respectively, banned the ADC election in all Naga hill areas. They alleged that the ADC suppressed the rights of the tribal people. Meanwhile, the NSF joined the agitation and banned entry of vehicles in Manipur from May 4, 2010 in protest against Manipur police’s action of preventing its leaders from visiting Senapati district the day before. The situation worsened after the government of Manipur prevented the NSCN-IM general secretary Th. Muivah from visiting his ancestral village, Somdal, in Ukhrul district5. After choke-a-block for 65 days, Manipur started to smell an air of relief when the Central decided to send paramilitary forces to clear up all blockades in the two national highways - 39 and 53 and the NSF suspended the agitation “temporarily”. As a matter of fact, the ANSAM also, reluctantly, called off the ever longest period of economic blockades in history.
When closely watched and analysed, two persons had become ‘heroes’ - Th. Muivah and Ibobi Singh. Mr. Muivah regained his declining, if not lost, popularity and support among the Naga people, whereas Chief Minister Ibobi Singh would be regarded as the ‘saviour’ for the Meiteis ignoring all his past misdeeds though. No Chief Minister had been as adamant and steadfast as Mr. Ibobi Singh in the history of Manipur. This might, indeed, be an over-exaggeration. All those times, Manipur had watched a different ‘World Cup’ along the two National Highways. Team Muivah and team Ibobi played the match against each other to score goals and most of all, pitted hard to win the ‘trophy’. As of now, the winner is yet unpredictable. While they were having the bullfights in Mao Gate, more than 90% of the population watched them empty stomach not really enjoying the match. Meitei, Naga, Kuki, Pangal, Nepali and name anything you can, including animals in Manipur; all suffered severely. All goods supplies stopped and prices hiked to more than 200% on grey market6. One thing for sure we know that such exercises would not bring mutual understanding or peace among different ethnic groups in Manipur. After all, Manipur never saw moments of peace and tranquility. Instead, there have always been conflicts between one or more ethnic groups, tension between tribes, if not, within a tribe or between armed groups, between UGs and military forces or between armed groups and unarmed civilians and so on. Till these days is, the whirlpool of anarchy, taking its toll in pathetic Manipur.
The Kuki-Chins in between
Notwithstanding the Nagas’ hard bargain for their demand or the Meiteis deadly opposing it on the other hand, there is the Kuki-Chin group in between the two edges. They are settling in the hill areas/districts of Manipur along side with the Nagas, except in Churachandpur district of southern Manipur. They, from their own milieu, also express their political dreams to have a separate administrative body or areas for that matter. The cry for setting up of Sadar Hill district was the only and substantially audible voice as far as political demands are concerned. What the extremist militants desire to achieve is a different thing. The Kukis believe that it is the most legitimate claim to be made given the number and nature of concentration of Kuki population in the areas.
The Identity squabbles
Internal dissensions unfortunately are the usual characteristics of the Kuki society plaguing it since a long time. Going first to the ethno-politics, which is the key word in Manipur for all, there is something to speak about the Kukis too. They were also one of the oldest key players in political games since the inception of Manipur as an UT or state. Nevertheless, political exercises in the forms of election, voting, representation in the state assembly, etc. have fully been engaged. However, more often than not, an ugly clan-politics had to pop up over and over again. In fact, clan chauvinism and ‘family-based’ social and political mobilization is common feature of Thadou-Kuki community. For example, all Thadou-Kuki led militant organizations that are fighting for certain demands, have all been stigmatized or linked with a particular clan or the other.
Another perplexing issue is over a tribal identity. Torrent of hot exchanges has been made over the question of ‘Thadou’ and ‘Kuki’ tribes. While some sections are in favour of having Thadou as a tribe, the other section would not agree to it. According to counter argument, Thadou is a name of a person who was the progenitor of certain sections of the Thadou linguistic groups; hence, it does not encompass all the Thadou speakers. These groups are in favour of using ‘Kuki’ as the name of their tribe. Indeed ‘Kuki’ was a recognized Scheduled Tribe till 1991 census, but in 2001 census, all Thadou/Kukis are enumerated under the name of Thadou tribe7. In true sense of term, since ‘Kuki’ cannot simply be used to name a particular group/tribe/clan, the proposal failed to head its way. Recently, two newly proposed tribes - Mate and Any Kuki tribes have been recognized as ST in Manipur. For one case, this maneuver would solve the crisis partly because those sections that are averse to Thadou tag have now got the alternative to call themselves - a Kuki tribe within Any Kuki fold. The Mate, a group of clan speaking mostly of the Thadou language is now ‘upgraded’ to ST status. That all these would prove to be either negative or positive development is beyond one’s calculation and time only will tell. Thanks to the leaderships who had undergone such microscopic quest for identity based on ‘clan purity’ and ‘past roots’, but no thank. Why? Because unending ‘struggle’ and squabble on identities still continue to go on among the Kuki-Chin tribes in Manipur. Such development can serve as an inspiration for some sections of people who are still striving for ST status.
The Thadou-Kukis are still in pursuit of appropriate identity till now which shows that the newly recognized Any Kuki tribe does not seemingly solve the problem of identity squabbles. Some would showcase the feasibility of adopting what seems to be a new or ‘right’ term such as Songthu, Khochungte, etc. though no consensus has been arrived at.
The ‘other Kukis’
This is referred to the other Kuki-Chin tribes particularly concentrated in and around Churachandpur district of Manipur. They have all got the names of their own tribes since the 1950s which they are content and proud of. No matter what other people would call them outside Manipur - as Kukis, Chins or whatsoever, but the reality is in our face. While some groups call themselves Kuki, other preferred Zomi, Mizo, Hmars and so on. Although they are yet to arrive to a common uniformity, they all have arrived to their own choices. Everyone, respective of their geographical spaces, is the master of his own concept or identity. Therefore, here we get one of the longest hyphenated nomenclatures - Chin-Kuki-Mizo-Zomi-Hmar. What looks more important to the people than other things is the name- name of identity. The same ethno-history, anthropology, origin or culture with slight linguistic differences, these are the people who find it hard to come into a common agreement on the name of identity. The jocular cliché about C.C.Pur area being divided into two imaginary maps - “Zogam and Homeland”, clearly shows the mental inclination of the people settling therein. Residents from both the so-called ‘Zogam and Homeland’ frequently scuffled over petty issues like the A.I.R link language, locations for proposed mini-Secretariat and Stadium buildings, etc. On the otherside, what about the “Sinlung/Hmar-ram”? It is, but another mental milieu or social space of the Hmar tribal groups. They do not wish to subscribe to the idea of being Kuki, Zomi or Mizo, but cling to Hmar identity as a whole.
Churachandpur is exclusively inhabited by the Kuki-Chin ethnic groups in Manipur. Sadar Hills clamour is also heard and felt, but, since it lies unfortunately in the imaginary map of Nagalim, how far is it going to be successful remains the sole question in hand. Therefore, the call of all attentions concerning the Kuki-Chins mostly started in the district. Almost all forms of socio-political mobilizations of the Kuki-Chins usually originated in Churachandpur. Sometimes, however, it is so irony to observe that, the town with a ‘cosmopolitan outlook’ is on boil with trivial matters and concerns. Similarly, what better things do we find in Sadar Hills or in Tengnoupal or elsewhere? It’s all the same trait and mentality!
Making a plethora of suggestive measures to cure the ailing and anarchic Manipur looks often quite a futile exertion. There are, in fact, innumerable unexciting happenings taking place in the state. Nagas for instances, do no longer find any interest in affairs of Manipur which is testimonial in the present ADC election and other questions like shifting of the educational board from Manipur to Nagaland. However, the Kuki-Chins, let alone the common people, even the extremist groups, were actively involved in all political affairs including the ADC. The Meiteis on the other hand, would always love to play the role of guardian of Manipur when, especially, concerned with the territorial integrity. As we have mentioned earlier, protecting Manipur’s territory could be one of the most crucial element of Manipuri/Meitei nationalism today. Pessimistically, should Manipur lose part of her territory to Nagaland or any other as such, the Meitei people, by all means, would want to retain the remaining areas of the Kuki-Chin people at the least.
The 6th Scheduled, another keyword of greater hill autonomy, had been withheld since a long time though it is highly suspicious that offering such an expanded regional autonomy would further embolden the tribal people to crave for more. Besides, this would be tantamount to diminution of power and functions of the MLAs which is why the latter is not so in favour of it. Sadar Hills district council has been demanded by the Kukis living there since long time back. The Kuki-Chins do not have any other district headquarter except Churachandpur. In history of the world, people fought for autonomy or freedom not over territories outside but over which they inhabited. In fact, the Kukis account for 72% of the total population of Sadar hills subdivision of Sanapati district8. So, positively, it would be justifiable to carve out Sadar Hill areas as a full-fledged district council in which the Govt. of Manipur (read Meiteis) does not seemingly have a reservation. However, the ethnic Nagas do not buy this idea for reasons so obvious.
Reality in your face
In 2005, the ANSAM called an economic blockade which lasted for around 50 days. And, few weeks back, the second monstrous blockade led by the same ANSAM started in April 2010 and lasted for 65 days – could be the longest one in history of North East India. They have threatened to stir the wheel of agitation if GoM fail to meet their demands. When the NH 39 and 53 was totally blocked by Naga agitators, the GoM, perhaps for the first time, started to realize the importance of NH-150 which connects Imphal with Mizoram via Churachandpur. Another lifeline is the Guite Road that connects Mizoram with Imphal via Sinngat areas of Churachandpur. Importing essential goods from Moreh, the border trading hub, is also another vital line for survival. It is apparent that given the geographical or strategic advantage, the ethnic Nagas can take the people of Manipur into ransom anytime. Therefore, the importance and significance of the people in betwixt and between – the Kuki-Chins – surfaced before the eyes of Imphal. They are the people to whom the Imphal can bank on in periods of crisis and anarchy at the ‘other side’. Now, Imphal is poised to put their words in to practice. They have okayed to improve the highways of 53 and 150 as well as the Guite Road. It is a very welcome move indeed. But, is the Govt. of Manipur going to learn a lesson from all these upheavals and would not want to forget maintaining peace with all sections and more so with the Kuki-Chins lying in between imminently two conflicting “nations”?
1Free Wikipedia Encyclopedia
2Gopalakrishnan, R , et.al (2005). Conflict to Reconstruction – Some Observations on Nagaland and Manipur. New Delhi: Regency Pub. Pp. 80, 81
3Upadhyay, R (2005): MANIPUR- In a strange whirlpool of Cross-Current Insurgency in South Asia Analysis Group (online), p. no.1210
4Gopalakrishnan, R , op.cit. Pp. 84, 85
5The Times of India, North East, June 16,2010, p.1.
6Petrol price went up to Rs.150/ltr and LPG to Rs.1800/cylinder
7Census of India,1981, 1991, 2001
8Census of India 2001. There are around 88129 Kuki-Chin population in Sadar Hills including Thado/Kuki, Vaiphei, Simte, Hmar,
Any Mizo, Gangte and Paite.
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End Notes
End Notes
1Free Wikipedia Encyclopedia
2Gopalakrishnan, R , et.al (2005). Conflict to Reconstruction – Some Observations on Nagaland and Manipur. New Delhi: Regency Pub. Pp. 80, 81
3Upadhyay, R (2005): MANIPUR- In a strange whirlpool of Cross-Current Insurgency in South Asia Analysis Group (online), p. no.1210
4Gopalakrishnan, R , op.cit. Pp. 84, 85
5The Times of India, North East, June 16,2010, p.1.
6Petrol price went up to Rs.150/ltr and LPG to Rs.1800/cylinder
7Census of India,1981, 1991, 2001
8Census of India 2001. There are around 88129 Kuki-Chin population in Sadar Hills including Thado/Kuki, Vaiphei, Simte, Hmar,
Any Mizo, Gangte and Paite.
Monday, June 14, 2010
HINKHUO BANG A’ TALAWM E ? (A Christian Perspective of Life)
Hinna/hinkhuo (Life) ichi bang ahiei? Bang hingchi um a, banga di’a hing um adiei? Leitunga hinna nei zousie - mihing, ganhing leh sing kungte - bang tup leh ngimna toh hing ki siem khie, ahilouleh, bangzieh a hing um adiei? Nalungsim in tami dohna (query) na bawl ngai tai?
Mihing hinkhuo lamdang!
Scientist minthang mama Charles Darwin in mihing hing pienkhiet dan toh kisai in Evolutionary Theory kichi ana pokhie a, hinna nei zousie ahun bangjel in kiheng ua, akiim le paam (environment) umdan toh kituoh in khosa uhi. Tami thugin dan in mihing khu zawng (ape) a hing kipan in, kum tampi khat zou in, tu a mihing melpuoh hing nei pan hi. Sakhuo nei, adieh in Christian ten, tami thugin pen pom thei lou uhi. Genesis ah vannuoi a sil um teng Pasian siem ahi dan kichien tah in tahlat in um hi. “Achiil in Pasian in lei leh van asiem..(Gen. 1:1)
Silbangkim Pasian siem ahi leh, ihinna zong ama siem china ahi mai hi. Bang tup leh ngimna toh ana siem adiei? Mipilpa leh Thugenpa Solomon in Proverb laibu ah hinkhuo leh pilna thu tampi ana gen hi. Ahoi leh siengthou, akitup, phatuom tah a hinkhuo zah ding dan leh pilna leh hoina del dingdan ngen ana uong gen hi. Atom lam ah, hinna leh amanphatna (life & its value) nasah tah in ana sui hi. Hinanleh, atawpna lam (Ecclesiastes) ah hinkhuo, pilna, hoina leh tawmngaina te “panna bei” (vanity/meaningless) chi mawh hi. Alamdang khat khu, tabanga hinna manphat dan gengen pan “ashi sate khu ahing nalaite sa’ng in hampha zaw uhi” chi tamai hi (Eccl 4:2). Proverb ah mihingte hinkhuo abul apat alaikim tan suut a, Ecclesiastes bung ah hinkhuo tawplam leh azawna (conclusion) bawl hi. “Aman pienni leh shini um sah a… lungkham hun leh kipah hun a um sah hi”. Tualeh, “adamsung teng…lunggimna, natna leh lungthahna toh athuoh nalai hi” chiin ana giel hi.
Solomon in tuabang a hinkhuo manphatdan gen masa napi a, atwpnalam a ahoimaw dan leh silphatuom lou dan a ang gen kiana azieh um ngei din gintat huoi hi. Silbangkim in kumtawn dailou ahi dan ensah hi. Ingaituo chieng, tam leitung hinkhuo pen hun tomnou sunga ding mawng mawng hina e chi kilang chien sah mai hi. Tualeh, tabang hinkhuo sauloupi bang tupna toh hing kibawl ahilouleh hing um a’diei le, chi doh tham ching hi. Lavui leh tangthu gelsiem William Shakespeare in mihing khu limchingtu(actor/actress) toh kibang a, leitungpen limchinna mun (stage) ahi, chi hi. Limchingtu’n hinkhuo lim dan sagi (7 ages) tan chiing hi. Aman hinna dengdel dan “liim” (shadow) toh zong ana tekah kia hi. Marshall Goldberg in “Mangpan sil khat ang pie a, tuajou chieng in ala kia jel hi. Tua khu - hinna ahi” ana chi hi. Sigmund Freud in hinkhuo in atuppi pen khu “shina” ahi achi hi. Banghitaleh, hinkhuo pen nopna leh dana kihal silkhat ahi. Solomon in aphattuomlouna anagen nua in zong “Pasian giing a, Ama masanga zaudan siem mite a ding in (silbangkim) ahoizaw ding…” ana chi veve hi (Eccl. 8:12).
Hinkhuo bang chi lep (mould) ding e?
Hinkhuo phattuom lou dan aki gen nua in alam/lep ding dan bang gen ngai e? I hinsung a ipaikhiet thei lou sil khat - hinna- ahi jieh a nelsie thei mai lou hi va’h. Solomon in zong buoina leh hamsatnate anagen a, nanleh adamdawi zong ana pe veve hi. Hichin achi a, “…damsung a ibawl dia hoipen khu thei patawp suoding leh kipah tah a um ding” (Ecl 3:12). Tam thu khu gihna (warning) toh pie a, khatvei chienga Pasian in isilbawl tung a thu khen ding ahi dan gen hi (11:9).
Ihinkhuo pen lep siem ngai a, innlam (construction) toh tekhin thei ahi. Jesun hinkho inn lamdan chi -2 anuajuite hil a: (1) suong tunga innlam leh (2) senel tunga lam. Suongtunga inn kilam pen detdou a, huipi guopi kinung in zong puosah zou lou hi. Senel tunga pen bailam tah in kipuoh in chimguoi thei hi. Tuajieh in hinkhuo lamdan theisiem poimaw didan hileh kilawm e! Roodney D in “hinkhuo khu kom-hawm (pits) a dim ahi” achi hi. Tamnah, suong in pen Jesu khrist toh kilam hinna genna himai ding in gintat huoi a, senel inn pen bang toh kitekhin adiei? Leitung sil chi tuom tuomte - sum le pai, nei leh gou, mihing pilna leh sil dangdang - atom a gen in, Pasian panglou “hinkhuo kiningching” kichi te genna ahi diei? Ngaituo pha lei, tamte mama mihing khat in ihin sunga idei pen leh duthusam pen hilou amah, hinkhuo ichi zong silpoimaw leh kisamte inei lou/panglou in, Pasian-thu mai a bang chi hin ding e? Tulai khovel ah tami silpoimaw masate (basic needs) banah sil tampi khantouna toh kituoh in hing um ta hi. Gente na’n, sum hau in building lienpi khat sung ah kateng ut a, asung ah vanhoi leh mantampipi nei ding kadei a, innmai lam ah motaw hoipen leh nalh pen ki-nga hen len, zi numei hoipen leh ching pen kinei nalai leh ilung dei teng kim phiel ding in gintat ahuoi hi. Tulai in khangthaten bike, car, mobile, jean toka, Korean sam style leh kicheina (fashion) zaat tuom tuom anumei-apasal in nei in jui sawm chiet uhi. Khovel gam khangtoute hindan ki enton ahi mai a, asietna um pawng sam lou hi. Asie hi ichi tahlezong, tuabang culture ah sietna um hi lou in, eiten isietpi uh hizaw ding hi.
Tulai khovel changkang leh masawnna gam ah khantouna chituomtuom science & technology lam ah muthei in um a, hinkhuo pen nidang kum 20 masang hunlai toh itee leh ‘vangam’ bang mai ta hi. Hinanleh, khovel khantouna ten ‘hinkhuo nuom’ ang pieh a izah te jieh in “suong-inn” a teng ihi diei? Hi sese lou in, hithei lou ding china zong hituom lou hi. Solomon in hausatna, pilna zatatna anei ban ah atahsa-utna (sexual desire) suh buching theina ding leh hah leh suon anei theina ding in ji/koppi 1000 tah nei vial vual hi. Sildang nopsahna ban ah nupa kipawlna (sex) ah zong kipahna leh lungtaina ana hawl hi chi kilang hi. Tuajieh in, ngaituo lei, ama kaan a numei lungsim (psychology) thei siem vannuoi ah mi a um na diei, chi dohtham ching hi. Solomon in numei hoi leh manphatdan ana gen a, “inn khu numei pilna in atungding hi” ana chi a, “inn” chipen mihing khat hinna (life), innsung (family) leh khotang hinkhuo(society) tanphah genna ahi ding hi. Pasal khat hinkhuo pen numei hoikhat zieh in kitung ding thei hi china zong ahi ding hi. Hinanleh, dahuoi tah chi ding adiei, Solomon in zi 1000 aneite lah ah zipil/zihoi/numeihoi ana muzou lou hileh kilawm! Tuajieh in beidong pum in, “zi umdanhoi (zihoi) koi in amu zou diei!” ana chi hi (Pro. 31:10). Tulai khovel ah zong miten hinkhuo anop thei bang pen in kizah sawm a, pilna siemna leh bukimna kidel a, duthusam teng nei ding ki ut chiet hi. Khovel atahsapna neilou kiningching pen a kigen Lengpa Solomon in amu zou lou silkhat eiten imuzou di’ uoi le?
Deiteng nei theina ding hilou in, hinna sutzop theina hamham dinga niteng a neh leh tah suitawm adim in ki um hi. Eden huon apat nawdoh ina hilai a sapsietna ina tangh pen ilung ah igeel kha jel ei? Khosa pankai a neh leh dawn sui dinga Pasian sap kihi zou a, tuajieh a, silkhatpou bailam tah a muthei um lou dan ahi. Nuomtah a idei ingaite mutheilou mai hilou in, phal (permitted) zong kihi lou dan hi. Bible ah Pasian in asil siemte lah a mihingte hamphatna zattuom (special provision) ang na pie a, tuami amangthang den ding ana phal tuon lou dan kimu hi. Hinanleh, Pasian in, ama toh ina kikhen nua in zong, kizop kiana ding lampi dang ana koi veve hi. Tamna igen ut khu ‘hundamna’ Atapa Jesu Khrist zal khu ahi. Hinkhuo manpha (suong-inn) inei thei nading khu khovel silte ana himasa lou in, ilunglai a Jesu Khrist nei den/phudet khu ana hizaw ding hi. Thupil khat in “Nalung sim - lailung tah - a um pen pen khu na pasian ahi” ana chi hi. Bang adiei leh ka lungsim lailungtah a um zing? Tahsa hinkhuo a kalungdei(duthusam) zat tuomtuomte maw, Jesu Khrist maw? Solomon in tuabanga ahausat vang in, “leitung ah bangma ilutpi sih ua, inuosie chieng un zong bangma ipokia thei sih ding uh” ana chi hi. Ahileh, leitung sil zousiete nelsie mai a Pasian maimai ngaisah ding ahi diei? Langkhat kia ah, Pasian in mihingte a di’n “lungguot (plan) kanei hi”, tua khu “gimna ding hilou, hausatna, lametna leh hamuonna ahi” chi jel hi (Jereh 29:11).
Hinkhuo khu igeel vengveng chieng in theisiem bailam ding bang nanleh asunggil tah isui leh namai hilou hi. Leitunga mipilpen a Bible in ana gen Solomon zong buoi zou hi. American scientist, Dr. Louw Alberts khu hinkhuo/life tungtang ngaidan bang anei ei chia tanchin suiten dohna abawl uleh hichin dawng hi: “Kei ngaidan in hinkhuo umjie ahileh ihinsunga Pasian bukimna suikhiet a, kei mihingtunga A lungdei bang ahiei chi suikhiet ding… asetawp khawh a gen in, mi koi ahiei khat in kakung ah Pasian a um sih chia a’ng thuzaw ahileh tua hun apat in kahinna in umjie leh phattuomna anei nawn sih china ahi mai hi”. Mathematician minthang Dr. David Block in hinkhuo meaning khu Pasian - Alpha leh Omega suikhiet ding achi hi. Tuakhu hinkhuo/hinna lepna dia vanzah hoipen himai lou ding amah kachi hi.
Thutah bang e?
Winston Churchill in “leitunga sil manpha pen khu Thutah ahi; tam Thutah khu manpha seng seng in zuouthu ten vengbit zel uhi” ana chi hiel hi. Khristiante a ding in khovel hausatna, nunnopna, kipahna leh adang dangte khaam ahisih chi imuchien thei hi. Hinanleh Churchill genbang in Thudih/Thutah (Truth) suidoh masah poimaw hi. Jesu’n “ Pasian gam leh Adihtatna sui masa un…adangte pieh belap nahi ding uh”(Matt.6:33). Tamnah, “ Pasian gam” khu Jesu Khrist tungtawn a hundamna (Vangam) china hitaleh, “Adihtatna” khu Jesu nei-hinkhuo (Pasian deidan hinkho jat) genna hi ngei ding hi. Tualeh. “Adangte” kichite khu leitung a nei leh lam, nopsahna, pilna-siemna, kipahna leh adang dangte genna ahi ding hi. Tamte khu “abelapna” ana chi a, apoimaw masa pen in ana koi lou hi. Ahileh, agam leh adihtatna masang in ‘adangte’ sui masa lei bang achi diei? Tulai in mitamzawten tam ‘adangte’ ithupi ngai uleh ihawl masat seng zieh ua I Khristian hinkhuo leh isociety uh pumbuoi gawp hita va maw!!
Tuazieh in Thutah kichi khu Pasian-thu leh Pasian mama ahia, Ama theichien khu thutah thei ahi mai hi. Khum khu sakhuo hing kipatdan toh kizawi tawn sim hi. Jesu Khrist nuajui leh Ama gingta ten Ama sakhuo jui ua, Aman khovel thuginpi (belief) tampite lah apat in atuom in hankhie a, tuakhu “hattuom” hing kipatna ahi. Jesu Khrist hattuom/sakhuo khu khovel a mipil-misiemten sakhuo hing piendan ana gente utoh kibang lou hi. Sociologist ten sakhuo kichi mihing in asiemtawm ahia, mihingte damtheina ding, khotang hinkhuo a kilemna leh kituohna, mimal leh khotang in hamuonna leh bitna anei theina dinga hing kibawl khie ahi dan gen uhi. Sakhuo igente khu - Hinduism, Muslim, Buddhism, Taoism, Animism, Christianity leh adang-dangte ana genna ahi. Malai in dawi le kau, muthei/mutheilou thaneitute (natural calamities) leh zauhuoi silte apat kivenna ding leh damna ding deina in ‘mutheilou’ pasiante ana bie uhi. Huisie guosie, jinling leh tahsa damlouna, shinate khu mutheilou hagaute nasep hiding in ana gingta ua, amaute (hagaute/dawite) suhlungkim na ding in silpieh leh maitam kichite ana bawl jel uhi. Tamkhu lawki (pagan religion) ana kipatdan zong ahi. Tunitan in tabang sakhuo zui khovel ah mihing tampi um nalai hi. Tualeh azuitute mudan in tami sakhuo khu adihpen leh ahoipen ahia, amaute a din - Thutah bukim - ahi ngei ding gintat um hi. Hinanleh Khristian sakhuo zuite a ding in “Thutah” kichi tuabang ana hilou hi.
Jesu Khrist in anuajuite kung ah “kathugente nakipom ua hileh kanuajuite nahi tahtah uhi. Tualeh Thutah nathei ding ua, tua thutah in noute ahing suotah sah ding hi (Jh 8:31, 32). Tuabanah tua ‘thutah’ bang ahiei chi ahil kia a, “Kei Lampi, Thutah leh Hinna khu kahi. Kei a peilou in koima Pa kung atung sih ding hi” ana chi kia hi (Jh.14:6). Chiemte thei in, Hinna leh Thutah bang ahiei, tualeh koi ahiei, chi ahil chien hi. Nuajuiten Hinna anei ua Thutah zong athei ua tualeh Lampi dih ajui ding uh adeisah hi. Hinna bang ahiei? Chi tutan in ina sui nalai a, ahileh, bangpen tah ahiei chi tu’n imu chien tai le? Jesun “Pa kung” achipen shinua chieng a zotmun-Vangam agenna ahi. Jesu kung lou ngala hinna/hinkhuo um lou, thutah um lou leh lampi dih zong umlou china himai lou ding e..Tuaban ah vangam lut theina lampi umsun zong ahimai ding hi.
Thutah thei dia poimaw a ngaisut huoi kia khat khu leitung leh asunga um zousie Pasian siem hi a, ama lungguot (plan) ngen ana hi ahi (Col 1:16). Mihingte pilna-siemna zousie ama bawl ahidan zong ana gen a, “Keima pilna kahi…thusungkul mutheina kanei hi” (Pro 8:11). Mihingte hausatna leh lawchinna nasan zong Ama apat ahidan gen hi (v. 17).
‘Hinkho-manpha’ bang e?
Thutah poimaw pente lah a khat ahileh hinkho-manphatna thei ding khu ahi. Hinkhuo khu thakhat thu (accidental) a hing kibawl/hing mawh um ahilouleh sing hawm-suonghawm apat hing pawt doh ahisih chi kithei hi. “Mangpa khu noute hing siempa leh naubu sunga hing siempa” chin Isai in ana gen hi (Isa 44:2). Nu- naubu sunga pat siema ki um a, accidental a hing pieng ihi lou a’hileh hinna in akizahna, poimawna leh azieh (purpose) anei china ahi. Ludwig Wittgenstein in tambang in ana gen hi, “To believe in God is to realize that life has a meaning (Pasian gintat khu hinkhuo in umjie/manphatna anei hi chi theikhietna ahi)”.
Hinanleh, hinkhuo khu saulou jel hi. Psalm laa in “muol a pape” toh ana tekaah hi. Greek poet Homer kichipan hinkhuo khu nata/singna toh tekhin a, Greek philosopher Empedocles in meikhu (smoke) toh kibang in gen hi. Job in “mihing damsung hun pen bihieh sa ahia, ahinkum ding zong tee sa ahibou hi” chi hi (Job 14:5). Khatvei toh Thugenpa tangkouna ah lut kia vai. Aman khovel sil umdan teng - leitung pilna siemna, Pasian silsiem lamdanna leh Pasian in mihing asiem a hinna apieh, leitunga hinkhuo azahsah dan thugil zousie theisiem tum in ana sui tinten a, hinanleh, lawsam hi.
“Keiman kalungtang ah Pilna leh mihing khat in sun leh zan a ihmu lou zen a, anasep gimdante theisiem ka sawm lai in, Pasian silbawl zousie kana mu hi. Nisa nuoi a ana kibawl nasep zousie mihing in amudoh thei sih hi, suidoh ding in…panla nanleh amu tuomlou ding zieh in, mipil in thei tum ngong nanleh amudoh zou tuom sih ding hi, chi kamu kheta ta hi” (Eccl 8:16,17).
Pilna mihing in nei nanleh abukimlou (limited) ahi chi hing theisah a, tuazieh in Pasian’ pilna leh Ama apat pilna ki tangh/kizil khu pilna buching pen hing hithei pan ding dan hi. Tualeh, leitunga ihinsan pen uh bang a’ta diei le? Pasian khu ihinna lailung tah a tengsah ding; tahsa-hagau a khanlet ding, imihing tanpite, uleh naute (adieh in migentheite) lungsiet a panpi ding leh vannuoi a Pasian silsiem dangte it a kepbit ding chite hilel lou ding amah? Athupi pen itna nei ding chi Bible ah kigen hi. Apoimaw vawt khat khu leivui a siem leivui ma a kile kia ding itahsa ahia, ihagau ashithei nonlou ding pen in heilam azuon diei? Ihagau zotmun ding itahsa damlai pet a siemtup masah ding khu mihing hinsan poimaw pen hiva kachi hi. Tua bang in bawllei ‘hinkho-manpha’ pen nei leh zangtu kihimai lou ding e..
Sawltah Paul in ‘hinna’ khu mitmu toh kisai hilou in, ginna toh kisai ahi dan ana gen hi. Nikhatni chienga Vangam a umding ahi dan ana gen masa a, hinanleh, khumi ni hing tung masanga leitung ateenna mun a hinkho man dingdan zong ana gen hi. “Tasung inn ahiei khusung inn ahiei ah ka um zong un, Ama kaki pahsah nuom uhi” (IICor.5:9). “Tasung inn” achi khu leitung agenna ahia, “khusung inn” achipen vangam agenna ahi. Theidi’a poimaw pen khu Paul in ama mai hilou, gingtu zousie’n vangam atunchieng mai ua hilou in, leitung a atensung ua zong Pasian na sem a kipahsah ding khu adeisah hi. Leitung a Pasian kipahsah nading a ana sep khu bangte ata diei le? Sun zan a Pasian kunga thum thum mai ahisihleh Athu gengen chite mai ahi diei? Tuate banah, ulenau kilungsiet a migenthei lungsiet ding leh tahsa hinkhuo leh nasepnate a dihtat ding chite zong telpha mama hi. Apoimaw pen zong hiphiel ding hi. [Beita]
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Mihing hinkhuo lamdang!
Scientist minthang mama Charles Darwin in mihing hing pienkhiet dan toh kisai in Evolutionary Theory kichi ana pokhie a, hinna nei zousie ahun bangjel in kiheng ua, akiim le paam (environment) umdan toh kituoh in khosa uhi. Tami thugin dan in mihing khu zawng (ape) a hing kipan in, kum tampi khat zou in, tu a mihing melpuoh hing nei pan hi. Sakhuo nei, adieh in Christian ten, tami thugin pen pom thei lou uhi. Genesis ah vannuoi a sil um teng Pasian siem ahi dan kichien tah in tahlat in um hi. “Achiil in Pasian in lei leh van asiem..(Gen. 1:1)
Silbangkim Pasian siem ahi leh, ihinna zong ama siem china ahi mai hi. Bang tup leh ngimna toh ana siem adiei? Mipilpa leh Thugenpa Solomon in Proverb laibu ah hinkhuo leh pilna thu tampi ana gen hi. Ahoi leh siengthou, akitup, phatuom tah a hinkhuo zah ding dan leh pilna leh hoina del dingdan ngen ana uong gen hi. Atom lam ah, hinna leh amanphatna (life & its value) nasah tah in ana sui hi. Hinanleh, atawpna lam (Ecclesiastes) ah hinkhuo, pilna, hoina leh tawmngaina te “panna bei” (vanity/meaningless) chi mawh hi. Alamdang khat khu, tabanga hinna manphat dan gengen pan “ashi sate khu ahing nalaite sa’ng in hampha zaw uhi” chi tamai hi (Eccl 4:2). Proverb ah mihingte hinkhuo abul apat alaikim tan suut a, Ecclesiastes bung ah hinkhuo tawplam leh azawna (conclusion) bawl hi. “Aman pienni leh shini um sah a… lungkham hun leh kipah hun a um sah hi”. Tualeh, “adamsung teng…lunggimna, natna leh lungthahna toh athuoh nalai hi” chiin ana giel hi.
Solomon in tuabang a hinkhuo manphatdan gen masa napi a, atwpnalam a ahoimaw dan leh silphatuom lou dan a ang gen kiana azieh um ngei din gintat huoi hi. Silbangkim in kumtawn dailou ahi dan ensah hi. Ingaituo chieng, tam leitung hinkhuo pen hun tomnou sunga ding mawng mawng hina e chi kilang chien sah mai hi. Tualeh, tabang hinkhuo sauloupi bang tupna toh hing kibawl ahilouleh hing um a’diei le, chi doh tham ching hi. Lavui leh tangthu gelsiem William Shakespeare in mihing khu limchingtu(actor/actress) toh kibang a, leitungpen limchinna mun (stage) ahi, chi hi. Limchingtu’n hinkhuo lim dan sagi (7 ages) tan chiing hi. Aman hinna dengdel dan “liim” (shadow) toh zong ana tekah kia hi. Marshall Goldberg in “Mangpan sil khat ang pie a, tuajou chieng in ala kia jel hi. Tua khu - hinna ahi” ana chi hi. Sigmund Freud in hinkhuo in atuppi pen khu “shina” ahi achi hi. Banghitaleh, hinkhuo pen nopna leh dana kihal silkhat ahi. Solomon in aphattuomlouna anagen nua in zong “Pasian giing a, Ama masanga zaudan siem mite a ding in (silbangkim) ahoizaw ding…” ana chi veve hi (Eccl. 8:12).
Hinkhuo bang chi lep (mould) ding e?
Hinkhuo phattuom lou dan aki gen nua in alam/lep ding dan bang gen ngai e? I hinsung a ipaikhiet thei lou sil khat - hinna- ahi jieh a nelsie thei mai lou hi va’h. Solomon in zong buoina leh hamsatnate anagen a, nanleh adamdawi zong ana pe veve hi. Hichin achi a, “…damsung a ibawl dia hoipen khu thei patawp suoding leh kipah tah a um ding” (Ecl 3:12). Tam thu khu gihna (warning) toh pie a, khatvei chienga Pasian in isilbawl tung a thu khen ding ahi dan gen hi (11:9).
Ihinkhuo pen lep siem ngai a, innlam (construction) toh tekhin thei ahi. Jesun hinkho inn lamdan chi -2 anuajuite hil a: (1) suong tunga innlam leh (2) senel tunga lam. Suongtunga inn kilam pen detdou a, huipi guopi kinung in zong puosah zou lou hi. Senel tunga pen bailam tah in kipuoh in chimguoi thei hi. Tuajieh in hinkhuo lamdan theisiem poimaw didan hileh kilawm e! Roodney D in “hinkhuo khu kom-hawm (pits) a dim ahi” achi hi. Tamnah, suong in pen Jesu khrist toh kilam hinna genna himai ding in gintat huoi a, senel inn pen bang toh kitekhin adiei? Leitung sil chi tuom tuomte - sum le pai, nei leh gou, mihing pilna leh sil dangdang - atom a gen in, Pasian panglou “hinkhuo kiningching” kichi te genna ahi diei? Ngaituo pha lei, tamte mama mihing khat in ihin sunga idei pen leh duthusam pen hilou amah, hinkhuo ichi zong silpoimaw leh kisamte inei lou/panglou in, Pasian-thu mai a bang chi hin ding e? Tulai khovel ah tami silpoimaw masate (basic needs) banah sil tampi khantouna toh kituoh in hing um ta hi. Gente na’n, sum hau in building lienpi khat sung ah kateng ut a, asung ah vanhoi leh mantampipi nei ding kadei a, innmai lam ah motaw hoipen leh nalh pen ki-nga hen len, zi numei hoipen leh ching pen kinei nalai leh ilung dei teng kim phiel ding in gintat ahuoi hi. Tulai in khangthaten bike, car, mobile, jean toka, Korean sam style leh kicheina (fashion) zaat tuom tuom anumei-apasal in nei in jui sawm chiet uhi. Khovel gam khangtoute hindan ki enton ahi mai a, asietna um pawng sam lou hi. Asie hi ichi tahlezong, tuabang culture ah sietna um hi lou in, eiten isietpi uh hizaw ding hi.
Tulai khovel changkang leh masawnna gam ah khantouna chituomtuom science & technology lam ah muthei in um a, hinkhuo pen nidang kum 20 masang hunlai toh itee leh ‘vangam’ bang mai ta hi. Hinanleh, khovel khantouna ten ‘hinkhuo nuom’ ang pieh a izah te jieh in “suong-inn” a teng ihi diei? Hi sese lou in, hithei lou ding china zong hituom lou hi. Solomon in hausatna, pilna zatatna anei ban ah atahsa-utna (sexual desire) suh buching theina ding leh hah leh suon anei theina ding in ji/koppi 1000 tah nei vial vual hi. Sildang nopsahna ban ah nupa kipawlna (sex) ah zong kipahna leh lungtaina ana hawl hi chi kilang hi. Tuajieh in, ngaituo lei, ama kaan a numei lungsim (psychology) thei siem vannuoi ah mi a um na diei, chi dohtham ching hi. Solomon in numei hoi leh manphatdan ana gen a, “inn khu numei pilna in atungding hi” ana chi a, “inn” chipen mihing khat hinna (life), innsung (family) leh khotang hinkhuo(society) tanphah genna ahi ding hi. Pasal khat hinkhuo pen numei hoikhat zieh in kitung ding thei hi china zong ahi ding hi. Hinanleh, dahuoi tah chi ding adiei, Solomon in zi 1000 aneite lah ah zipil/zihoi/numeihoi ana muzou lou hileh kilawm! Tuajieh in beidong pum in, “zi umdanhoi (zihoi) koi in amu zou diei!” ana chi hi (Pro. 31:10). Tulai khovel ah zong miten hinkhuo anop thei bang pen in kizah sawm a, pilna siemna leh bukimna kidel a, duthusam teng nei ding ki ut chiet hi. Khovel atahsapna neilou kiningching pen a kigen Lengpa Solomon in amu zou lou silkhat eiten imuzou di’ uoi le?
Deiteng nei theina ding hilou in, hinna sutzop theina hamham dinga niteng a neh leh tah suitawm adim in ki um hi. Eden huon apat nawdoh ina hilai a sapsietna ina tangh pen ilung ah igeel kha jel ei? Khosa pankai a neh leh dawn sui dinga Pasian sap kihi zou a, tuajieh a, silkhatpou bailam tah a muthei um lou dan ahi. Nuomtah a idei ingaite mutheilou mai hilou in, phal (permitted) zong kihi lou dan hi. Bible ah Pasian in asil siemte lah a mihingte hamphatna zattuom (special provision) ang na pie a, tuami amangthang den ding ana phal tuon lou dan kimu hi. Hinanleh, Pasian in, ama toh ina kikhen nua in zong, kizop kiana ding lampi dang ana koi veve hi. Tamna igen ut khu ‘hundamna’ Atapa Jesu Khrist zal khu ahi. Hinkhuo manpha (suong-inn) inei thei nading khu khovel silte ana himasa lou in, ilunglai a Jesu Khrist nei den/phudet khu ana hizaw ding hi. Thupil khat in “Nalung sim - lailung tah - a um pen pen khu na pasian ahi” ana chi hi. Bang adiei leh ka lungsim lailungtah a um zing? Tahsa hinkhuo a kalungdei(duthusam) zat tuomtuomte maw, Jesu Khrist maw? Solomon in tuabanga ahausat vang in, “leitung ah bangma ilutpi sih ua, inuosie chieng un zong bangma ipokia thei sih ding uh” ana chi hi. Ahileh, leitung sil zousiete nelsie mai a Pasian maimai ngaisah ding ahi diei? Langkhat kia ah, Pasian in mihingte a di’n “lungguot (plan) kanei hi”, tua khu “gimna ding hilou, hausatna, lametna leh hamuonna ahi” chi jel hi (Jereh 29:11).
Hinkhuo khu igeel vengveng chieng in theisiem bailam ding bang nanleh asunggil tah isui leh namai hilou hi. Leitunga mipilpen a Bible in ana gen Solomon zong buoi zou hi. American scientist, Dr. Louw Alberts khu hinkhuo/life tungtang ngaidan bang anei ei chia tanchin suiten dohna abawl uleh hichin dawng hi: “Kei ngaidan in hinkhuo umjie ahileh ihinsunga Pasian bukimna suikhiet a, kei mihingtunga A lungdei bang ahiei chi suikhiet ding… asetawp khawh a gen in, mi koi ahiei khat in kakung ah Pasian a um sih chia a’ng thuzaw ahileh tua hun apat in kahinna in umjie leh phattuomna anei nawn sih china ahi mai hi”. Mathematician minthang Dr. David Block in hinkhuo meaning khu Pasian - Alpha leh Omega suikhiet ding achi hi. Tuakhu hinkhuo/hinna lepna dia vanzah hoipen himai lou ding amah kachi hi.
Thutah bang e?
Winston Churchill in “leitunga sil manpha pen khu Thutah ahi; tam Thutah khu manpha seng seng in zuouthu ten vengbit zel uhi” ana chi hiel hi. Khristiante a ding in khovel hausatna, nunnopna, kipahna leh adang dangte khaam ahisih chi imuchien thei hi. Hinanleh Churchill genbang in Thudih/Thutah (Truth) suidoh masah poimaw hi. Jesu’n “ Pasian gam leh Adihtatna sui masa un…adangte pieh belap nahi ding uh”(Matt.6:33). Tamnah, “ Pasian gam” khu Jesu Khrist tungtawn a hundamna (Vangam) china hitaleh, “Adihtatna” khu Jesu nei-hinkhuo (Pasian deidan hinkho jat) genna hi ngei ding hi. Tualeh. “Adangte” kichite khu leitung a nei leh lam, nopsahna, pilna-siemna, kipahna leh adang dangte genna ahi ding hi. Tamte khu “abelapna” ana chi a, apoimaw masa pen in ana koi lou hi. Ahileh, agam leh adihtatna masang in ‘adangte’ sui masa lei bang achi diei? Tulai in mitamzawten tam ‘adangte’ ithupi ngai uleh ihawl masat seng zieh ua I Khristian hinkhuo leh isociety uh pumbuoi gawp hita va maw!!
Tuazieh in Thutah kichi khu Pasian-thu leh Pasian mama ahia, Ama theichien khu thutah thei ahi mai hi. Khum khu sakhuo hing kipatdan toh kizawi tawn sim hi. Jesu Khrist nuajui leh Ama gingta ten Ama sakhuo jui ua, Aman khovel thuginpi (belief) tampite lah apat in atuom in hankhie a, tuakhu “hattuom” hing kipatna ahi. Jesu Khrist hattuom/sakhuo khu khovel a mipil-misiemten sakhuo hing piendan ana gente utoh kibang lou hi. Sociologist ten sakhuo kichi mihing in asiemtawm ahia, mihingte damtheina ding, khotang hinkhuo a kilemna leh kituohna, mimal leh khotang in hamuonna leh bitna anei theina dinga hing kibawl khie ahi dan gen uhi. Sakhuo igente khu - Hinduism, Muslim, Buddhism, Taoism, Animism, Christianity leh adang-dangte ana genna ahi. Malai in dawi le kau, muthei/mutheilou thaneitute (natural calamities) leh zauhuoi silte apat kivenna ding leh damna ding deina in ‘mutheilou’ pasiante ana bie uhi. Huisie guosie, jinling leh tahsa damlouna, shinate khu mutheilou hagaute nasep hiding in ana gingta ua, amaute (hagaute/dawite) suhlungkim na ding in silpieh leh maitam kichite ana bawl jel uhi. Tamkhu lawki (pagan religion) ana kipatdan zong ahi. Tunitan in tabang sakhuo zui khovel ah mihing tampi um nalai hi. Tualeh azuitute mudan in tami sakhuo khu adihpen leh ahoipen ahia, amaute a din - Thutah bukim - ahi ngei ding gintat um hi. Hinanleh Khristian sakhuo zuite a ding in “Thutah” kichi tuabang ana hilou hi.
Jesu Khrist in anuajuite kung ah “kathugente nakipom ua hileh kanuajuite nahi tahtah uhi. Tualeh Thutah nathei ding ua, tua thutah in noute ahing suotah sah ding hi (Jh 8:31, 32). Tuabanah tua ‘thutah’ bang ahiei chi ahil kia a, “Kei Lampi, Thutah leh Hinna khu kahi. Kei a peilou in koima Pa kung atung sih ding hi” ana chi kia hi (Jh.14:6). Chiemte thei in, Hinna leh Thutah bang ahiei, tualeh koi ahiei, chi ahil chien hi. Nuajuiten Hinna anei ua Thutah zong athei ua tualeh Lampi dih ajui ding uh adeisah hi. Hinna bang ahiei? Chi tutan in ina sui nalai a, ahileh, bangpen tah ahiei chi tu’n imu chien tai le? Jesun “Pa kung” achipen shinua chieng a zotmun-Vangam agenna ahi. Jesu kung lou ngala hinna/hinkhuo um lou, thutah um lou leh lampi dih zong umlou china himai lou ding e..Tuaban ah vangam lut theina lampi umsun zong ahimai ding hi.
Thutah thei dia poimaw a ngaisut huoi kia khat khu leitung leh asunga um zousie Pasian siem hi a, ama lungguot (plan) ngen ana hi ahi (Col 1:16). Mihingte pilna-siemna zousie ama bawl ahidan zong ana gen a, “Keima pilna kahi…thusungkul mutheina kanei hi” (Pro 8:11). Mihingte hausatna leh lawchinna nasan zong Ama apat ahidan gen hi (v. 17).
‘Hinkho-manpha’ bang e?
Thutah poimaw pente lah a khat ahileh hinkho-manphatna thei ding khu ahi. Hinkhuo khu thakhat thu (accidental) a hing kibawl/hing mawh um ahilouleh sing hawm-suonghawm apat hing pawt doh ahisih chi kithei hi. “Mangpa khu noute hing siempa leh naubu sunga hing siempa” chin Isai in ana gen hi (Isa 44:2). Nu- naubu sunga pat siema ki um a, accidental a hing pieng ihi lou a’hileh hinna in akizahna, poimawna leh azieh (purpose) anei china ahi. Ludwig Wittgenstein in tambang in ana gen hi, “To believe in God is to realize that life has a meaning (Pasian gintat khu hinkhuo in umjie/manphatna anei hi chi theikhietna ahi)”.
Hinanleh, hinkhuo khu saulou jel hi. Psalm laa in “muol a pape” toh ana tekaah hi. Greek poet Homer kichipan hinkhuo khu nata/singna toh tekhin a, Greek philosopher Empedocles in meikhu (smoke) toh kibang in gen hi. Job in “mihing damsung hun pen bihieh sa ahia, ahinkum ding zong tee sa ahibou hi” chi hi (Job 14:5). Khatvei toh Thugenpa tangkouna ah lut kia vai. Aman khovel sil umdan teng - leitung pilna siemna, Pasian silsiem lamdanna leh Pasian in mihing asiem a hinna apieh, leitunga hinkhuo azahsah dan thugil zousie theisiem tum in ana sui tinten a, hinanleh, lawsam hi.
“Keiman kalungtang ah Pilna leh mihing khat in sun leh zan a ihmu lou zen a, anasep gimdante theisiem ka sawm lai in, Pasian silbawl zousie kana mu hi. Nisa nuoi a ana kibawl nasep zousie mihing in amudoh thei sih hi, suidoh ding in…panla nanleh amu tuomlou ding zieh in, mipil in thei tum ngong nanleh amudoh zou tuom sih ding hi, chi kamu kheta ta hi” (Eccl 8:16,17).
Pilna mihing in nei nanleh abukimlou (limited) ahi chi hing theisah a, tuazieh in Pasian’ pilna leh Ama apat pilna ki tangh/kizil khu pilna buching pen hing hithei pan ding dan hi. Tualeh, leitunga ihinsan pen uh bang a’ta diei le? Pasian khu ihinna lailung tah a tengsah ding; tahsa-hagau a khanlet ding, imihing tanpite, uleh naute (adieh in migentheite) lungsiet a panpi ding leh vannuoi a Pasian silsiem dangte it a kepbit ding chite hilel lou ding amah? Athupi pen itna nei ding chi Bible ah kigen hi. Apoimaw vawt khat khu leivui a siem leivui ma a kile kia ding itahsa ahia, ihagau ashithei nonlou ding pen in heilam azuon diei? Ihagau zotmun ding itahsa damlai pet a siemtup masah ding khu mihing hinsan poimaw pen hiva kachi hi. Tua bang in bawllei ‘hinkho-manpha’ pen nei leh zangtu kihimai lou ding e..
Sawltah Paul in ‘hinna’ khu mitmu toh kisai hilou in, ginna toh kisai ahi dan ana gen hi. Nikhatni chienga Vangam a umding ahi dan ana gen masa a, hinanleh, khumi ni hing tung masanga leitung ateenna mun a hinkho man dingdan zong ana gen hi. “Tasung inn ahiei khusung inn ahiei ah ka um zong un, Ama kaki pahsah nuom uhi” (IICor.5:9). “Tasung inn” achi khu leitung agenna ahia, “khusung inn” achipen vangam agenna ahi. Theidi’a poimaw pen khu Paul in ama mai hilou, gingtu zousie’n vangam atunchieng mai ua hilou in, leitung a atensung ua zong Pasian na sem a kipahsah ding khu adeisah hi. Leitung a Pasian kipahsah nading a ana sep khu bangte ata diei le? Sun zan a Pasian kunga thum thum mai ahisihleh Athu gengen chite mai ahi diei? Tuate banah, ulenau kilungsiet a migenthei lungsiet ding leh tahsa hinkhuo leh nasepnate a dihtat ding chite zong telpha mama hi. Apoimaw pen zong hiphiel ding hi. [Beita]
[Laigeltu ikup nuom leh suopizou@gmail.com]
Tuesday, March 31, 2009
WE, THE PEOPLE AND OUR LAND:The Need of Geo-Political Consciousness among the Zou people
- S. Thangboi Zou
Who are we?
Who are ‘we’ or who are the Zou? Okay, there is nothing wrong finding out once and again who we really are, what we are and what are some exciting and unexciting facts about us as well, though it seems unnecessary, at least, for this moment - present fast globalised society. Several clans and sub-clans both in India and Burma or other parts of the world (If one really exists) compose the Zou tribe. For this matter, one is not so sure of the fact that who the ‘real’ Zou are and who are ‘imaginary’ Zou, who are the ‘pure’ Zou and who are the ‘diluted’ ones or ‘the duplicate’. As for me, there is no real, no pure or no cocktailed Zou as far as this composite trait of the Zou is concerned: a group of people, speaking almost the same language, follow the same custom and tradition, organized (though poorly organized) under one social and political umbrella. In fact, the tribe Zou is no particular one’s inheritance or father’s property as such, but composed of some close and crossed clans and dialects. The Zou language is a beautiful blend of more than four dialects: Haidawi, Khuangnung, Thangkhal, Gun-gal, Khodai, etc. Lamka-Zou could also become another distinct dialect of Zou as it has a close affinity not only with the rest but also with other sister tribes which is why some people jokingly called ‘Zou-Thai’ dialect. Thanks to the persons who had ingeniously invented and propagated another ‘Zou dialect’. One cannot be denied of or forced to use any of the mentioned dialects/ascent basing the standpoint on the concept of originality. We cannot call a group as original and the rest duplicate or anything. It would be a naïve to do so. The Zou language is still in the process of dynamic evolution, which means that a lot more variety is yet to come or assimilated into our language. Any person can be called Zou as long as he or she chooses so, provided his or her identity reveals it. Simply, a person may claim the identity of Zou tribe even if he or she does not speak any of the Zou dialects but belongs to one of the so called - Zou clans. ‘Blood is thicker than water’ and identity is one thing we can’t afford to ignore as long we live as human beings.
Our Land – the Grand Inheritance
George (1881) gave dramatic description on the value of land: “Land is necessary to all production, no matter what the kind of form; land is a standing place, the workshop, the store house of labour; it is to the human being the only means by which he can obtain access to material universe or utilize its power. Without land man cannot exist. To whom the ownership of land is given, to him is given the virtual ownership of men who must live upon it”.
While not overlooking our identity, let us turn our attention to the geographical area where we live and flourish. Viewing the spatial extent of our inhabited area, we could have realized that Almighty God has been so kind and loving to us for bestowing us such a wonderful, rich and vast extent of land. Such vast area extending down the southern two districts of Manipur – Churachandpur and Chandel bordering Myanmar, where the majestic Imphal (Gun-lui), Khuga (Tuitha), Tuivel and Tuining are draining the entire region and forming rich alluvial valleys that spread below and around the huge sentry-like undulating hills and the great monsoon showers its heavenly downpour to give bumper crops to the people, this is the land of ‘milk and honey’ – Zougam, the land inhabited by the Zou people. All the great ancient civilizations of the world such as Egyptian, Harappan, Roman, Greek, Chinese, etc. flourished near or in the river banks. This rightly indicates that economic prosperity goes side by side with natural prosperity. Not to sideline the hill areas, we are lucky to be bestowed with thick jungles with abundant woods, timber and other plant species with various medicinal values; and wonderful lateritic soils where we, though not advisable, still carry on jhum culture.
According to a figure given by Paunou (Zopatong: Jan-Mar 2007, pp 3,4), the Zou villages settling in and around the Khuga River are around 30 in numbers. They fall under Churachandpur and Singhat sub-divisions. The Tuivai stream running almost parallel to the Myanmar border sustains about 14 Zou villages. Some of the prominent villages along the Tuivai are Singat, Behiang, Tangpizawl, Zabellei, Hiangtam, etc. There 5 and 6 villages in Tuivel and Tuila kuol (peripheral area) respectively. Tuining valley sustains about 12 villages while the Tuipi (Barak), Mawngkai and Tuila pang (bank) together cover 11 villages. The Tuivel bank has only 6 villages. The Guun and Kana valleys support around 18 Zou villages out of which Sugnu-Zoveng, Singtom, Sachih and Paldai are some of the larger villages. There are around 9 localities in Lamka town area. The total population of Zou in India according to 1991 census was 15,887 and 20567 in 2001 (Census of India, 1991 &2001). We share only 2.8 % of all ST population in Manipur. About 61 % of the population is literate where male population accounts for 73% and female 53% only. We stood 8th position in terms of literacy of all Scheduled Tribes of Manipur. Politically, Singat is the one and only Assembly Constituency we have in Manipur. In fact, it is the only compact area where we are settling. Of recent, due to out-migration from rural to urban areas our population in the urban areas has increased extensively that we are ranking the third place in terms of number of population in Lamka town.
Nevertheless, we also find a good number of Zou settlements in Myanmar too. In fact, roughly around 30% of the Zou population is found in India and the rest 70% in Myanmar. It is estimated that the Zou population in Burma is around 50 to 60 thousands The Zou are mostly found in Northern Chin State and in the Kabaw Valley of Western Sagaing Division of Myanmar. They are also one of the official ethnic tribes in Myanmar. The Zou in Burma called themselves ‘Zo’, which is supposedly a generic term used for the Chin-Kuki-Lushai people (myanmartravelinformation.com/mti-myanmar-people/zo.htm).
People in the dwindling Land: deep Introspection
Glancing at the vast Tuining, Khuga, Kana, Behiang and Guun valleys, we could see how rich and stupendous is the land we posses. These valleys are more than less the extension of the Imphal valley, which serves as the rice bowl of Manipur. The same way, these valleys of ours could also be definitely called our rice bowl. However, this might have been a true statement of 10 or 20 years ago, and no more now! Can we just pose a plain query to ourselves that if we still own those mentioned great valleys. If the answer is ‘yes’, then, how big in size? How many hectares of land and forests had been owned by the Zou once upon a time in these particular valleys, and now how much of them are still in our hands and how many of our villages have been transferred to ‘other’ people? This question calls for a genuine answer. Has it not been clearly visible to our own eyes that so many Zou chieftains have sold out their forefathers’ lands?
There was a time when we were self-sufficient in our land thanks to the abundant resources. Our grandfathers and mothers, let alone our forefathers, had never fell short of anything they required. They toiled hard, reaped plenty, partied, jollified and enjoyed life to the fullest. They inherited bountiful ‘treasures’ (land) to us – their sons and daughters. However, within no time the world has changed so much so that, we cannot seemingly update ourselves with the changing environment. Before we could possibly realize, we have been hard-pressed from all directions and have been shrunk to a small size just left to be pushed out of the existing space. Now, the resources of livelihood have almost exhausted and we are living at this present pathetic condition. Indeed, it is our own making. No?
One is not destined to lag or fall behind others in any work of life. So aren’t we. Viewing based on personal experiment, we can safely declare that we virtually lag behind others in the socio-economic spheres of life. This statement bears of true testimony when referred particularly to our rural social and economic status. Many of our sister tribes who were displaced into our land and settled next to our villages just yesterday, have fared much far ahead of us in all works of life. No wonder, we are the natives who have been living since our fore-fathers’ time. While, not very few of our villages have seen centenary most have crossed golden jubilee so far. We have been over-taken in the race of progress by someone who came in to the picture just recently. The real factor behind this could be lethargy, lack of opportunity, lack of diligence, lack of vision or not in the least, lack of moral and ethical conduct on our part. Almost all of them seem to be appropriately fitted to us. A big chasm has found itself between the old and new generations today in our Zou social context. We might talk big of the past glory as well as the achievements that our forefathers - not we - had made. We do talk boastfully of the great Zougal which they fought valiantly to defend their land from outsiders (British). Little did ever come to our mind that they were fighting for us, for their sons and daughters who are now not only enjoying it but also wasting the fruit of their hard labour. We have to ask ourselves this crucial question: are we doing justice to our fathers’ inheritance and intending to treasure it for our sons and daughters tomorrow?
Introducing Geo-Politics
Do we ever have a political vision? In the first place, can we have a light glance of our geo-political vantage? We have quite mentioned in length the geographical extent that we are being ‘inherited’. However, due to our ignorance about the real value of land and its treasures-resources, we are in the process of loosening our grip without developing any second thought to save it for our descendants. Almost all politics of the world have their underlying geographical implications, concisely termed ‘geo-politics’. We relatively have a strategic geographical advantage to unite ourselves into a strong political entity, thanks to our compact settlement in Singhat area/subdivision. Mackinder, a British Geographer, propounded the famous ‘Heartland Theory’ where he divided the world into three main parts: Pivotal area or Heartland, Inner Cresent and Outer Cresent. He termed the core of Eurasian (Europe & Asia) continent as the Pivotal/Heartland area. He considered this area as the natural fortress because of its vast size, central location and resource potentialities. He says, “Who rules East Europe commands the Heartland, who rules the Heartland commands the world Island, who rules the World Island commands the World” (Taylor, 2000, p.54). Here, we want to infer the idea that geographical locations naturally give rise to a favourable political as well as economic ‘landscape’ for a group of people. As a matter of fact, we the Zou have this opportunity which is imaginably envied and begrudged by many.
We are fortunate to live in the border areas with Burma. Behiang is our village that has the potential to develop into a medium-scale trading hub between India and Burma. Business infrastructure, especially, proper road connectivity from Lamka via Singat to Behiang is a pre-requisite to realize this beautiful dream of ours. The second important thing is, we need to settle in an around the areas (read village) as much as we can. Migrating out from our areas for certain reasons - although genuine – will be a disadvantage that could cost us dearly in future. Here, we are not trying to glorify a village life, mentality or its backwardness, but we are attempting to throw lights on the importance of settling together in compact order so that one can enjoy any sort of social, economic and political bounty coming out of it. This region (read Singat) too is our one and only political region from where we elect and send a member to represent us in the State’s Assembly – no matter if he/she whole-heartedly represents and work for us or not. That is the good reason why we could shout aloud that we are specially blessed. But also, we feel equally apprehensive to say that we might have been the wrong people in the right place!!
Possessing a land is not the end in itself, but a means to an end. One needs to find ways to living it, ways to taking good care of it, developing and preserving it for generations. The past as well as present conflicts of the world have been over land and land alone. People do not want to part with a single inch of their land; instead, they do dare to sacrifice their life to save it. The present outcry in West Bengal, Gujarat, Imphal, etc. are all over lands - where some group of people are planning to set up a special economic activities in the area and the land owners are deadly against it. While supporting the move to develop a particular areas through the initiatives of private/public entrepreneurship, we are not blindfolded of the people and their imminent hardship they are to face had their lands been taken over by the former arbitrarily. Arguments against and in favour of it is bound to occur. Let us side with none to be politically correct!! Even such a situation of developmental activities (Khuga Project) and its consequences have occurred in our place. The wide difference of the price of our lands and others that we’d mentioned were so high and so awful to note. Our land that was our only source of living and our only place of living - our beautiful ecological niche - have been compromised with a little notes of rupees.
So sad! Let us present it with an illustration. Mr. Lalboi Zou (name changed) and his family owned a 3 acre size of land somewhere around Khuga valley. However, according to the Govt. official record it was only 2 acres. Since his land had been affected by the Project he was entitled to get Rs. 80,000 as compensation from the Govt. But he actually got only Rs. 60,000 (Rs. 20,000 taken away by the dealer/middleman) and that too, after two years from the date of announcement. Besides, there are the “land-keepers”-the UGs, to claim their share of the cake from that meager amount. Lalboi and his family have been unable to plow their paddy field for the past two consecutive years already before getting a single paise as compensation for the loss of their land. What a justice! The net amount obtained by the family for the cost of their inherited land was not even sufficient to buy a half plot of land somewhere in the town or its peripheries. The same size of land in Gujarat or West Bengal could not have been settled with less than 1 crore rupees. We are not kidding, for heaven’s sake.
Nevertheless, we do not mean to cause worry to anyone. A day will surely arrive when the cost of land will be as high as skyscrapers in our place too. Rather it is just that, if we would ever own any piece of land when the price of it would be such high, is a cause of concern. All politics have their origin from and over land. People, as we said, are ready to sacrifice their lives over their land than to lose an inch, while, we people seems to be ignorant about the value of our inherited land. Should our politics be stable, strong and lasting, then we ought to start paying attention from our land including all that is inside, in the first place. George (1881) said that without land man cannot exist. We now say, ‘without our land our politics cannot exist’. It cannot continue to survive without our land too. We fear that we might end up our present era as a history of distress-migrants, scattered and confused.
Who is responsible for the realization of this socio-economic and political imagination? In fact it is all in everyone’s hand, whether concerned or not. It will all depend on how much we take steps forward and get equipped with the knowledge/technology to explore our man-power and natural resources and use them for our wealth creation which will ultimately usher in the so much prized economic and political development in our land – for the people. May be we have not arrived this ‘visionary’ stage, but soon and sure we will come to this point one fine day. So, this is the reason why we need to retain our very land.
Secondly, development bus will also be escorted in to our land by other people – outside investors. In fact, we cannot just invent development by ourselves. Someone has to come inside to introduce and initiate it to us while our duty is to welcome them and try to learn from them, if necessary. Notwithstanding a lengthy talk of protectionism in regard to our land, we do not mean to emphasize the ideology of closed economy/society or Isolationism as a whole. No, never! Policy of isolation has already been shot down by the idea of globalization. No one, including us, can live alone, but need someone to share and fare with. Ushering in outsiders for investing their capital does not mean that we shall be robbed of our lands and properties. We would rather be made wealthier. This underscores the logic that our geo-politics should not be compromised with the proposed ‘geo-economics’. This should take into account the importance of certain limitation on every step we move. Nothing excess is good.
Let’s play a saved game
Today, who is responsible to save our so called geo-politics from vanishing, make our geopolitics vital and strong again, and finally make it insurmountable giant for any possible aggressor? Is it the common people? To some extent they may be. However, it is the village authority or Chieftainship, who have owned lands from their ancestors have the first obligation to save their tracts of lands – vast or small. They are the real property owners in our Zougam and we the villagers or the common people are their subjects, in strict sense of terms. It may be wisely advisable that they do not dispose of their lands to ‘other’ people. In the second place, the politicians and social leaders carry the large share of duty towards our ‘gam’. Politicians are definitely the MLA (s) we have to give voice on our behalf in political affairs. The social leaders consist mainly of those personalities in UZO, ZYO, ZSP and other organisations in our name. Social leaders, in wide purview, also include our religious leaders who also have divine obligation to save their people and the land they live as well. On this regard, the UZO leaders have done a good work rushing to Delhi camp in order to clear the cloud of recent issues of delimitation which Singngat A/C was supposed to be affected badly. We wish them to play again the same role in the same vigor when the need arise. Our politicians should be on their guard against playing power-crazy-politics.
Money can do everything in this world, except raise the dead body up or give eternal life. When our nam leaders get transformed from a selfless, dedicated and humble sheep to selfish and gluttonous beasts, it is certainly the people and the land that start to bear the brunt. In this regard, the siren of the accidents at Ngasuan Lui and Behiang are still fresh in our memories. They are yet too soon to forget. No doubt, this is the fruit of our misdeed (mismanagement). It is high time that we do love our land and people with utmost devotion. If one proclaims to love his land (Zougam), he/she would love everything in it and see that all important infrastructures and lifelines - road connectivity, education, health systems, welfare of the people, etc. - are maintained. But the selfish and voracious leaders would not concern about what happens, who dies or who lives, as long as they fill their bellies. We are scared to have any such personality in our society. They love neither our land nor the people as such. True nationalism implies the love for both land and the people together.
The educated youths shoulder great deal of responsibility to save our land. A saying goes, ‘youth are the pillar of the nation’. To become a strong nation (Zou) we have to be able to present ourselves in all works of life. We need to undergo diverse line in education. The youths have to be aware and informed of various issues pertaining to socio-political and economic matters outside and within our community. We will not be able to save our land with the barrel of cannon alone, but mostly with brain power and wisdom. For all these, we need to cultivate unity within us and revitalize our social bodies – UZO, ZSP, ZYO, Churches, etc. Above all, we lack the most important thing – fear God. Have we ever cared at all to give thanks to our God Almighty for bestowing us such blessed lands?
(This article is extracted from Silver Jubilee Souvenir of the ZSP Shillong)
[+/-]Read the entire article ....
Who are we?
Who are ‘we’ or who are the Zou? Okay, there is nothing wrong finding out once and again who we really are, what we are and what are some exciting and unexciting facts about us as well, though it seems unnecessary, at least, for this moment - present fast globalised society. Several clans and sub-clans both in India and Burma or other parts of the world (If one really exists) compose the Zou tribe. For this matter, one is not so sure of the fact that who the ‘real’ Zou are and who are ‘imaginary’ Zou, who are the ‘pure’ Zou and who are the ‘diluted’ ones or ‘the duplicate’. As for me, there is no real, no pure or no cocktailed Zou as far as this composite trait of the Zou is concerned: a group of people, speaking almost the same language, follow the same custom and tradition, organized (though poorly organized) under one social and political umbrella. In fact, the tribe Zou is no particular one’s inheritance or father’s property as such, but composed of some close and crossed clans and dialects. The Zou language is a beautiful blend of more than four dialects: Haidawi, Khuangnung, Thangkhal, Gun-gal, Khodai, etc. Lamka-Zou could also become another distinct dialect of Zou as it has a close affinity not only with the rest but also with other sister tribes which is why some people jokingly called ‘Zou-Thai’ dialect. Thanks to the persons who had ingeniously invented and propagated another ‘Zou dialect’. One cannot be denied of or forced to use any of the mentioned dialects/ascent basing the standpoint on the concept of originality. We cannot call a group as original and the rest duplicate or anything. It would be a naïve to do so. The Zou language is still in the process of dynamic evolution, which means that a lot more variety is yet to come or assimilated into our language. Any person can be called Zou as long as he or she chooses so, provided his or her identity reveals it. Simply, a person may claim the identity of Zou tribe even if he or she does not speak any of the Zou dialects but belongs to one of the so called - Zou clans. ‘Blood is thicker than water’ and identity is one thing we can’t afford to ignore as long we live as human beings.
Our Land – the Grand Inheritance
George (1881) gave dramatic description on the value of land: “Land is necessary to all production, no matter what the kind of form; land is a standing place, the workshop, the store house of labour; it is to the human being the only means by which he can obtain access to material universe or utilize its power. Without land man cannot exist. To whom the ownership of land is given, to him is given the virtual ownership of men who must live upon it”.
While not overlooking our identity, let us turn our attention to the geographical area where we live and flourish. Viewing the spatial extent of our inhabited area, we could have realized that Almighty God has been so kind and loving to us for bestowing us such a wonderful, rich and vast extent of land. Such vast area extending down the southern two districts of Manipur – Churachandpur and Chandel bordering Myanmar, where the majestic Imphal (Gun-lui), Khuga (Tuitha), Tuivel and Tuining are draining the entire region and forming rich alluvial valleys that spread below and around the huge sentry-like undulating hills and the great monsoon showers its heavenly downpour to give bumper crops to the people, this is the land of ‘milk and honey’ – Zougam, the land inhabited by the Zou people. All the great ancient civilizations of the world such as Egyptian, Harappan, Roman, Greek, Chinese, etc. flourished near or in the river banks. This rightly indicates that economic prosperity goes side by side with natural prosperity. Not to sideline the hill areas, we are lucky to be bestowed with thick jungles with abundant woods, timber and other plant species with various medicinal values; and wonderful lateritic soils where we, though not advisable, still carry on jhum culture.
According to a figure given by Paunou (Zopatong: Jan-Mar 2007, pp 3,4), the Zou villages settling in and around the Khuga River are around 30 in numbers. They fall under Churachandpur and Singhat sub-divisions. The Tuivai stream running almost parallel to the Myanmar border sustains about 14 Zou villages. Some of the prominent villages along the Tuivai are Singat, Behiang, Tangpizawl, Zabellei, Hiangtam, etc. There 5 and 6 villages in Tuivel and Tuila kuol (peripheral area) respectively. Tuining valley sustains about 12 villages while the Tuipi (Barak), Mawngkai and Tuila pang (bank) together cover 11 villages. The Tuivel bank has only 6 villages. The Guun and Kana valleys support around 18 Zou villages out of which Sugnu-Zoveng, Singtom, Sachih and Paldai are some of the larger villages. There are around 9 localities in Lamka town area. The total population of Zou in India according to 1991 census was 15,887 and 20567 in 2001 (Census of India, 1991 &2001). We share only 2.8 % of all ST population in Manipur. About 61 % of the population is literate where male population accounts for 73% and female 53% only. We stood 8th position in terms of literacy of all Scheduled Tribes of Manipur. Politically, Singat is the one and only Assembly Constituency we have in Manipur. In fact, it is the only compact area where we are settling. Of recent, due to out-migration from rural to urban areas our population in the urban areas has increased extensively that we are ranking the third place in terms of number of population in Lamka town.
Nevertheless, we also find a good number of Zou settlements in Myanmar too. In fact, roughly around 30% of the Zou population is found in India and the rest 70% in Myanmar. It is estimated that the Zou population in Burma is around 50 to 60 thousands The Zou are mostly found in Northern Chin State and in the Kabaw Valley of Western Sagaing Division of Myanmar. They are also one of the official ethnic tribes in Myanmar. The Zou in Burma called themselves ‘Zo’, which is supposedly a generic term used for the Chin-Kuki-Lushai people (myanmartravelinformation.com/mti-myanmar-people/zo.htm).
People in the dwindling Land: deep Introspection
Glancing at the vast Tuining, Khuga, Kana, Behiang and Guun valleys, we could see how rich and stupendous is the land we posses. These valleys are more than less the extension of the Imphal valley, which serves as the rice bowl of Manipur. The same way, these valleys of ours could also be definitely called our rice bowl. However, this might have been a true statement of 10 or 20 years ago, and no more now! Can we just pose a plain query to ourselves that if we still own those mentioned great valleys. If the answer is ‘yes’, then, how big in size? How many hectares of land and forests had been owned by the Zou once upon a time in these particular valleys, and now how much of them are still in our hands and how many of our villages have been transferred to ‘other’ people? This question calls for a genuine answer. Has it not been clearly visible to our own eyes that so many Zou chieftains have sold out their forefathers’ lands?
There was a time when we were self-sufficient in our land thanks to the abundant resources. Our grandfathers and mothers, let alone our forefathers, had never fell short of anything they required. They toiled hard, reaped plenty, partied, jollified and enjoyed life to the fullest. They inherited bountiful ‘treasures’ (land) to us – their sons and daughters. However, within no time the world has changed so much so that, we cannot seemingly update ourselves with the changing environment. Before we could possibly realize, we have been hard-pressed from all directions and have been shrunk to a small size just left to be pushed out of the existing space. Now, the resources of livelihood have almost exhausted and we are living at this present pathetic condition. Indeed, it is our own making. No?
One is not destined to lag or fall behind others in any work of life. So aren’t we. Viewing based on personal experiment, we can safely declare that we virtually lag behind others in the socio-economic spheres of life. This statement bears of true testimony when referred particularly to our rural social and economic status. Many of our sister tribes who were displaced into our land and settled next to our villages just yesterday, have fared much far ahead of us in all works of life. No wonder, we are the natives who have been living since our fore-fathers’ time. While, not very few of our villages have seen centenary most have crossed golden jubilee so far. We have been over-taken in the race of progress by someone who came in to the picture just recently. The real factor behind this could be lethargy, lack of opportunity, lack of diligence, lack of vision or not in the least, lack of moral and ethical conduct on our part. Almost all of them seem to be appropriately fitted to us. A big chasm has found itself between the old and new generations today in our Zou social context. We might talk big of the past glory as well as the achievements that our forefathers - not we - had made. We do talk boastfully of the great Zougal which they fought valiantly to defend their land from outsiders (British). Little did ever come to our mind that they were fighting for us, for their sons and daughters who are now not only enjoying it but also wasting the fruit of their hard labour. We have to ask ourselves this crucial question: are we doing justice to our fathers’ inheritance and intending to treasure it for our sons and daughters tomorrow?
Introducing Geo-Politics
Do we ever have a political vision? In the first place, can we have a light glance of our geo-political vantage? We have quite mentioned in length the geographical extent that we are being ‘inherited’. However, due to our ignorance about the real value of land and its treasures-resources, we are in the process of loosening our grip without developing any second thought to save it for our descendants. Almost all politics of the world have their underlying geographical implications, concisely termed ‘geo-politics’. We relatively have a strategic geographical advantage to unite ourselves into a strong political entity, thanks to our compact settlement in Singhat area/subdivision. Mackinder, a British Geographer, propounded the famous ‘Heartland Theory’ where he divided the world into three main parts: Pivotal area or Heartland, Inner Cresent and Outer Cresent. He termed the core of Eurasian (Europe & Asia) continent as the Pivotal/Heartland area. He considered this area as the natural fortress because of its vast size, central location and resource potentialities. He says, “Who rules East Europe commands the Heartland, who rules the Heartland commands the world Island, who rules the World Island commands the World” (Taylor, 2000, p.54). Here, we want to infer the idea that geographical locations naturally give rise to a favourable political as well as economic ‘landscape’ for a group of people. As a matter of fact, we the Zou have this opportunity which is imaginably envied and begrudged by many.
We are fortunate to live in the border areas with Burma. Behiang is our village that has the potential to develop into a medium-scale trading hub between India and Burma. Business infrastructure, especially, proper road connectivity from Lamka via Singat to Behiang is a pre-requisite to realize this beautiful dream of ours. The second important thing is, we need to settle in an around the areas (read village) as much as we can. Migrating out from our areas for certain reasons - although genuine – will be a disadvantage that could cost us dearly in future. Here, we are not trying to glorify a village life, mentality or its backwardness, but we are attempting to throw lights on the importance of settling together in compact order so that one can enjoy any sort of social, economic and political bounty coming out of it. This region (read Singat) too is our one and only political region from where we elect and send a member to represent us in the State’s Assembly – no matter if he/she whole-heartedly represents and work for us or not. That is the good reason why we could shout aloud that we are specially blessed. But also, we feel equally apprehensive to say that we might have been the wrong people in the right place!!
Possessing a land is not the end in itself, but a means to an end. One needs to find ways to living it, ways to taking good care of it, developing and preserving it for generations. The past as well as present conflicts of the world have been over land and land alone. People do not want to part with a single inch of their land; instead, they do dare to sacrifice their life to save it. The present outcry in West Bengal, Gujarat, Imphal, etc. are all over lands - where some group of people are planning to set up a special economic activities in the area and the land owners are deadly against it. While supporting the move to develop a particular areas through the initiatives of private/public entrepreneurship, we are not blindfolded of the people and their imminent hardship they are to face had their lands been taken over by the former arbitrarily. Arguments against and in favour of it is bound to occur. Let us side with none to be politically correct!! Even such a situation of developmental activities (Khuga Project) and its consequences have occurred in our place. The wide difference of the price of our lands and others that we’d mentioned were so high and so awful to note. Our land that was our only source of living and our only place of living - our beautiful ecological niche - have been compromised with a little notes of rupees.
So sad! Let us present it with an illustration. Mr. Lalboi Zou (name changed) and his family owned a 3 acre size of land somewhere around Khuga valley. However, according to the Govt. official record it was only 2 acres. Since his land had been affected by the Project he was entitled to get Rs. 80,000 as compensation from the Govt. But he actually got only Rs. 60,000 (Rs. 20,000 taken away by the dealer/middleman) and that too, after two years from the date of announcement. Besides, there are the “land-keepers”-the UGs, to claim their share of the cake from that meager amount. Lalboi and his family have been unable to plow their paddy field for the past two consecutive years already before getting a single paise as compensation for the loss of their land. What a justice! The net amount obtained by the family for the cost of their inherited land was not even sufficient to buy a half plot of land somewhere in the town or its peripheries. The same size of land in Gujarat or West Bengal could not have been settled with less than 1 crore rupees. We are not kidding, for heaven’s sake.
Nevertheless, we do not mean to cause worry to anyone. A day will surely arrive when the cost of land will be as high as skyscrapers in our place too. Rather it is just that, if we would ever own any piece of land when the price of it would be such high, is a cause of concern. All politics have their origin from and over land. People, as we said, are ready to sacrifice their lives over their land than to lose an inch, while, we people seems to be ignorant about the value of our inherited land. Should our politics be stable, strong and lasting, then we ought to start paying attention from our land including all that is inside, in the first place. George (1881) said that without land man cannot exist. We now say, ‘without our land our politics cannot exist’. It cannot continue to survive without our land too. We fear that we might end up our present era as a history of distress-migrants, scattered and confused.
Who is responsible for the realization of this socio-economic and political imagination? In fact it is all in everyone’s hand, whether concerned or not. It will all depend on how much we take steps forward and get equipped with the knowledge/technology to explore our man-power and natural resources and use them for our wealth creation which will ultimately usher in the so much prized economic and political development in our land – for the people. May be we have not arrived this ‘visionary’ stage, but soon and sure we will come to this point one fine day. So, this is the reason why we need to retain our very land.
Secondly, development bus will also be escorted in to our land by other people – outside investors. In fact, we cannot just invent development by ourselves. Someone has to come inside to introduce and initiate it to us while our duty is to welcome them and try to learn from them, if necessary. Notwithstanding a lengthy talk of protectionism in regard to our land, we do not mean to emphasize the ideology of closed economy/society or Isolationism as a whole. No, never! Policy of isolation has already been shot down by the idea of globalization. No one, including us, can live alone, but need someone to share and fare with. Ushering in outsiders for investing their capital does not mean that we shall be robbed of our lands and properties. We would rather be made wealthier. This underscores the logic that our geo-politics should not be compromised with the proposed ‘geo-economics’. This should take into account the importance of certain limitation on every step we move. Nothing excess is good.
Let’s play a saved game
Today, who is responsible to save our so called geo-politics from vanishing, make our geopolitics vital and strong again, and finally make it insurmountable giant for any possible aggressor? Is it the common people? To some extent they may be. However, it is the village authority or Chieftainship, who have owned lands from their ancestors have the first obligation to save their tracts of lands – vast or small. They are the real property owners in our Zougam and we the villagers or the common people are their subjects, in strict sense of terms. It may be wisely advisable that they do not dispose of their lands to ‘other’ people. In the second place, the politicians and social leaders carry the large share of duty towards our ‘gam’. Politicians are definitely the MLA (s) we have to give voice on our behalf in political affairs. The social leaders consist mainly of those personalities in UZO, ZYO, ZSP and other organisations in our name. Social leaders, in wide purview, also include our religious leaders who also have divine obligation to save their people and the land they live as well. On this regard, the UZO leaders have done a good work rushing to Delhi camp in order to clear the cloud of recent issues of delimitation which Singngat A/C was supposed to be affected badly. We wish them to play again the same role in the same vigor when the need arise. Our politicians should be on their guard against playing power-crazy-politics.
Money can do everything in this world, except raise the dead body up or give eternal life. When our nam leaders get transformed from a selfless, dedicated and humble sheep to selfish and gluttonous beasts, it is certainly the people and the land that start to bear the brunt. In this regard, the siren of the accidents at Ngasuan Lui and Behiang are still fresh in our memories. They are yet too soon to forget. No doubt, this is the fruit of our misdeed (mismanagement). It is high time that we do love our land and people with utmost devotion. If one proclaims to love his land (Zougam), he/she would love everything in it and see that all important infrastructures and lifelines - road connectivity, education, health systems, welfare of the people, etc. - are maintained. But the selfish and voracious leaders would not concern about what happens, who dies or who lives, as long as they fill their bellies. We are scared to have any such personality in our society. They love neither our land nor the people as such. True nationalism implies the love for both land and the people together.
The educated youths shoulder great deal of responsibility to save our land. A saying goes, ‘youth are the pillar of the nation’. To become a strong nation (Zou) we have to be able to present ourselves in all works of life. We need to undergo diverse line in education. The youths have to be aware and informed of various issues pertaining to socio-political and economic matters outside and within our community. We will not be able to save our land with the barrel of cannon alone, but mostly with brain power and wisdom. For all these, we need to cultivate unity within us and revitalize our social bodies – UZO, ZSP, ZYO, Churches, etc. Above all, we lack the most important thing – fear God. Have we ever cared at all to give thanks to our God Almighty for bestowing us such blessed lands?
(This article is extracted from Silver Jubilee Souvenir of the ZSP Shillong)
Thursday, November 27, 2008
Delhi Vangkhuo !!! Life Drama: A Delhi Calling
S. Thangboi Zou,
NEHU, Shillong.
“Kanau Henry aw, ahithei leh vapei da mai in, Delhi asat a sa ahia, asatdan khu Va-ah (crow) nasan zong athuahla a kam-ka vawt ahi. Kisia teitei vateh, vapei sin..” chia ka upa (cousin) Mr. Malcolm in Darj Hill a ka um lai ua zankhat ang na khamna pen ka lung ah a’ng kilang kia hi.
August 10, 1998 zankim nai 11 a ging ta hi. Kanasepna mun khu Mayapuri Industrial Complex mun ahia, atangpi in khawl nasepna munpi ngen ahi. Bus ngahna-buh (waiting shed) ah kaseppi kolvom ngen toh Bus ngah in ka ding lemlum gam ua, hinanleh, hunsawt lou kaal in kaziet-kavei a kadinpiten bus ang mat san sieng ta ua, atawp ah kei maimai kading ta hi. Bangchidan adiei mah, tua zan in ka umna Palam Colony zuon ding bus ava’ng mama hi. Kamai lam ka et phei chieng in muphah natan street light asan phimphem a, zanlai huivot ten ang sem hieu hieu a, tuachiin katunglam kava entou kha a – hapi zong anua-delh um ma bang in, tumlam manaw in atai veng veng a, khatvei teng meilum vompi khat in alia jel a, ahinlah ang dawh doh jel sam hi. Bangchi adiei mah, asan-au pempom a, tua zan in vang hapi zong atan siem vawt sih hi. Ka lung aleng mama a, hinanleh ka sunglam ah thawmhauna lienpi khat zong kanei hi.
Pawl sawm (matric) ka zaw zou laitah, June 1997 in Zogam ah sanggam-melhai huipi hing lang in kazil ban PUC zop thei nonlou in ka upa (cousin) in Darj Hill a asepna(army) posting namun ah ang puitou tahi. Hinanleh, September 1997 ahi tah man in tuamun ah college admission teng kikhel in sunzom theilou in kava um jel ta hi. Innlam kile kia ding chilei lah niteng a thukiza khu “tuami khuo kihal in mi khuzat shi…”chite ngen ahiman in vapei kia nadan umtheilou hi. Atawpkhon in computer Certificate course ka zil a, akumkia 1998 June ha chienga college admission bawltha mai ding in thutanna kanei mai ta uhi.
Thei manlou kaal in hun le ni hing liem in May 1998 hing tung man hi. Maban college kai dingdan lungsim geel pum a hinkhuo kana mantou jel lai tah in, zan khat, Jackson nu leh pa ka inn uah hing haw kha uhi. Amau nupa kung ah Jackson (kum 24) leh a unu Cylvia (kum 26) tanchinte kana dong hi. A unau ua Darj hill apat Delhi a sepna hawl ding a kuon khie ana hi ua, tu a Pvt. Company ah sem ua, halaw siingval mu ahi dan ang gen pi uhi. “…Tuajieh in Henry nang zong vapei lechin nasepthei ding sil umtei sam dinga, nang le nang kitoudel thei ding nahi” chiin Jackson pa in ang hanthawn hi. Tami hanthawnna kamteng kazah khu’n katha anuom sah mama a, mijawng leh neilou aki hina toh, innkote subuoi kha nonlou a eima le eima kitoudelthei ding chi kangaituo chieng in Delhi a va umkhiet kaal kangahla ta mama hi.
Hun sawtlou nua in Jackson Delhi apat Darj Hill hing pei chi thu kazah tah in, Delhi a sil umdan dong chien ding in a inn uah kava haw ta hi. Jackson in bangma thusau ang houlimpi nuom seng sih a, hinanleh Delhi umleng nnasepna khattei nei ding a lai zong sim kawm thei ding kahi dan ma ang na genpi kia thouthou hi. Tuazieh in thalawpna lienpi toh Delhi pei ding in thutanna ka bawl suh maita hi. Inlam a innkote kadonga, hingphal chet sih nan ulezong kathanopdan ajah chieng un ang kham ngam seng sih ua, keima thuthu in ang koipi mai uhi. Hinanleh ka upa Malcolm in vang ahitheitan in angphal sih a, ang kham kham nalai vang in, khamzou ding guolte kahi nawn sih hi.
June ni 7, 1998 zan in Jackson toh amau inn ah kagieh khawm ua, azingni zingkal matah a Delhi zuan a pei ding kahi ta uhi. Khum zan ka ihmu thei mawng mawng sih a, azieh zong kathei tuon sih hi. Kei chauh ihmu theilou kamah kachi lai in Jackson zong a ihmu thei tuon sih hi. Azingni zingkal in kei, Jackson leh anaunu Rosline, kathum un Delhi pei ding in Darj Hill apat Siliguri kazuon ta uhi. Train reservation bangma bawllou pi in ka kuonkhe thop suh mai ua vangphat huoitah in Sleeper class kamu ua, Delhi zuon in katou ta uhi.
Train sung katou un lamkal ah Jackson umdan in ang sulung kham mama hi. Ahun tamzaw kakung uah hing tou ngailou in compartment tuomtuom ah vah lele a, sunchieng tomkhat ten ang toupi jel hi. Keipen mundang gamla zin ngailou kana hizieh in kalung akhampi thei mama a, hinanleh Roseline pen in phamaw asah teuh sih hi. A upa umdan lungkhama kadoh chieng in ang ngaisah ut se sih a, “anop nop na ah um ta ven” ang chisan giep hi.
Zankhat kalung nuom thei nonlou ahiman in Jackson enkhe ding in kading doh a, daba tuom kava hawl lele lai in toilet gei khat ah kava mu doh hi. Tua kasil mu in ang jau sah mama mai hi. Jackson toilet bang ah akingam a, amit sing in atahsa pum aki sat zotzot a, akamsung apat in chiltui phuon akai khe zengzung hi. “Ulal (Jackson) bangchi ne, bangchi ne?” chiin atahsa kaloh a, tomkhat zou in amit hinghah a, kei angmu tah in nopmaw asa mama a, “E, bangma chi sing e, imaw, Siliguri a inga (fish) neh in ang bawl ahi, kasung asia hi” achi a, hinanleh gintat ha kasah deu hi.
Delhi katung un Jackson unu Cylvia Ching umna mun ka phone ua, hiunanleh ana kisuon ta a, asepna office zong ana kisuon ta hi. Delhi katun in khuo lum kasa mama a, ana kigen dan toh kibang kasa simsim pan hi. Tun na ding inn kathei non ta sih ua, Manipur Innpi ava tun ding kachi chieng un kalawi tegel Manipur a um ngailou ahi jieh un a ut sih ua, Nagaland Innpi kava zuon uhi. Nagaland house kava lut ua, asunga receptionist ten registration hing bawl sah pai lou zawzen ua, kaki tawldam phot uhi. Jackson daileng ding in toilet ava lut a, dahkal khat lam ava tou tazen hi. Amapa ngahna kawm in Roseline in amelthei mi khat, ainn ua tunthei ahi khah leh chiin phone ding in ang pawtpi hi. Tomkhat zou in phone boot apat Roseline hing pawt khie a, a inn uh aneu seng zieh in tun theina hilou ding ahi dan ang gen hi. Nagaland house kalut kia un Jackson pen toilet apat ana pawt tasam hi. Kichen sunga ann huon te toh ana kihou a, amel ka et leh amit angui jen jun a, a awh zong suoh thei manglou in, ihmu thoupan abang a, houpi thei tahtah ahi sih hi. Toilet sunga ava lut zou ahing pawtdoh kia chienga hibang a amaisuoh kilamdan thei pen kathei patna ahiman in lamdang sahnan kadim a, kaki geel thakia a, Siliguri a toilet baanga amel puoh toh kibang chet kasa a, nanleh bangchi e chi kakan ngam dieh sih hi. Kalungsim ah silkhat hing kilou a, “oho! tampa pen loutang ne hi ngel va e,” chiin kangaituo pan ta hi.
Nagaland apat kipan kahilou zieh un Nagaland innpi ah ka tung thei ta sih uhi. Sun nisa khu mei am abang hiel a, kal som vel isuon zou chieng in idang atah paipai a, champara tui kaha dawn mama uhi. Jackson te unau in phone asuh bawl atou bawl khop thithe ua, hinanleh bangma aphatuom sih hi. Delhi khodung khovai kaki viel lele ua atawpkhon in nitah nai 5 bang aging hiel tahi. Delhi Cantt. lam kava zuon ua, Nepali sepia Mr. Bahadur kichi khat kava sui ta uhi. Sepai ten Roseline amu chieng un a en nuom thei mama ua, mitphelou hiel in a en den uhi. Tomkhat kana ngah uleh, Bahadur ang tung a, ka bawn un a quarter ah ang pui ta hi.
Bahadur inn a ka um sung ua, kalung guot pen uh khu Jackson unu Cylvia sui khiet ding chi ahi. Hinanleh Jackson damlou kipan ngal a, malaria hing vei in lupna tung angah den tahi. Tuachiin kei leh anau nu’n lah mun leh gam katheilou zieh un hapta khat lam bangma bawl theilou in ka umden ta uhi. Cylvia contact theina ding lampi kasui sui ua, hapta ni vel zou in ang tung khong sam hi. Kalung a nuom dawm a, kasum nei teng akim khat vel amanu kape khie hi. Tuachiin Cylvia zong kou toh Bahadur inn ah ang um phot tahi. Zankim teng in Jackson adamloupa khu ana thou zing a, agieh khawm kahi vang un kakhahlaw teng in kakung ah ana lum ngai sih a, baang ah ana kingam in, amangham dan deu in anop-nop tengpi agen zing hi. Zingkal khat ka inn neipa un toilet septic sung ah kikapna phin (syringe) ana mu kha a, koima theilou in kei ang dap doh a Jackson umdan hoilou ahi dan ang genpi a, alungthah mama hi.
Hapta khat zou vel in Jackson zong ahal dawm ta a, khatveivei Bazar ah apawt thei tahi. Nikhat newspaper apat in “job vacant” chi kamu a, kava interview leh Sales & Marketing lam ahizieh in bailam tah in angla ta uhi. Zingkal nai 8:30 a sepna office tun ding, khunah naikal khat sung vel ivan zuoh dingdan training hing kipie hi. Tuazou chieng in Delhi khopi muntuom ah itang chiet in ivan zuoh ding in akidieng lele a, Delhi nisa nuoi ah, mi kotbieng, mi office teng ah va ki vah lele in kamsiem thei tawp in va kiham a, ivan vaki zuoh hi. Mikam siemthei kahilou toh, kavan zuoh puon-ah (kameez) ahoi seng lou toh koiman ang leipi ut sih a kakhawng zou mawngmawng sih hi. Ahasatna khat khu zingkal ann ne manlou a kikuon zing, sunni sa lah ‘meidil cheplawhna’ bang vawt, kalkhat isuon leh idangtah paipai ahiman in sum aheh mama hi. Kasum nei teng ang bei hiei hiei tahi. Kalungtup ahile nasep kom a college kai ding chi ahi.
Jackson malaria in ang pha jel a, akhosih ahun-hun in ang nei jel hi. A sanggam numei tegel in lah bang lung ageel uh ata diei, lou tang khat zong alei pi ut tasih uhi. Ama pan sum nei nonlou ahichieng in ken pharmacy leh private doctor te kung ah kava pui jel a, damdoi kalei sah mai hi. Akal vang chieng in amapa zieh in kasepna mun ah kapei thei sih hi.
Hakhat chinglou deu Bahadur inn a ka um zou un, muntuom a kituon khe ding in ang ban nawdoh tahi. Lawihoi tah khat kanei ua, ama ahileh Mukesh Kumar kichi MBA student ahi. Ama inn ah nithum vel ka um ua, tua zou in Palam Colony lang ah ka kituon ua, ei singtangmi khat beh umlouna, kol kulmut vawt ngen umna mun kava tung uhi. Kasum teng lah bei ta, Jackson lah damsieng thei ngailou, khatveiteng numei tegel in Jackson toh kihau in kei leh Jackson ang nusia jel ua, anntang huon ding umlou, neh diing bangma umlou in ka um top jel uhi. Silbangkim Jackson chatvai jieh ahidante u Cylvia in ang genpi jela, bangding a hi Delhi a hing pei a Jackson kang jui adiei chite hing dong in Jackson in juou leh naal a anu leh apate ahem banah kei nasan ahing kimawh juisah pen Cylvia alung thah mama hi.
Kasum beita ahiman in ka office peina bahara leh ann neh na ding nasan zong kanei non sih a, katawp mai ta hi. Cylvia in High School khat ah Asst. Accountant na khat amu a, niteng in akuon khia a, adang teng nasem umlou in inn ah kamawh um mai uhi. Neh ding angpuo hun in kane ua, ang puohlou hun in kangawl mai uhi. Koima eimi toh lah kakithei sih ua, kouteng maimai kol leh vai lah a ka khosa uhi. Sepna dang kahawl chieng in lah sales lam ngen ahi a, vanzuoha Delhi khopi a vah lele kia ding kageel thei non sih hi. Siemna (qualification) lah matriculate maimai kahi banah, bangma siemna ‘skill’ dang kanei lou zieh in kana sep ding ava’ng mama mei hi. Ka computer thei teng zong kakhoikhah louna asawt seng tazieh in kamanghil sieng ta a, kaki muong zou nonsih hi. Nasep khatphot ah asiemsa (experience) dei jel ua, keipen khat beh a ka china a um sih hi. Nisa nuoi a vah loua nnasepna khat phot kimu leh kachi mama a, hinanleh bagma kamu zou sih hi. Jackson lah dampan ichi chieng in sawtlou kaalin adamlou kipan jel a, Roseline inlah nna asem ut nai vet sih hi. Hunsawt kuom sim ahi ta man in College admission teng aki khel sieng tahi.
Cylvia in Delhi khopi umdan leh mite hinkho mandan ana thei tam mama a, ei Darj Hill vel town neu te toh Delhi metro life kikhietdan ang genpi hi. Adieh in numeite ading in siettheina ding hun (chance) atam mama hi. Company manager khenkhat ten numei nasem a guonte uh lemchanna a zang in, physical relationship (tahsa kichimatna) anei thei nading un a law uh supung ding bang in zawl zel dan ahi uhi. Numei tampite hichi bang thaang ah awh ahi dan uh Cylvia in agena, amanu mama in zong khumbang zawlna/chielna tuohkha ahi dan zong ang hil hi. Cylvia zong ana umna sawt senglou ahi zieh in eimi koima melthei anei seng sih hi. Kabawlkhiel khat ahileh, Delhi kapei masanga eimi ana umsate koima ka contact khahlou khu ahi. Hinanleh Cylviate unau bel dinga vakuon khie kahi a, amauh kana pum muon khah ziah ana hijel hi. Ka High School kailai a ka best friendpa Steve Haokip khu Delhi heimun tenga um ahiei chi kathei khamkham in kakan zelzel a, hinanleh koiman anghil thei vawt sih hi. Ka umna veng uh lah kol kulmut ngen ahi toh koima ang lungsiet ding akimu sih hi.
Bangzieh a tami mun a vatung kha kata de aw, chiin kisiana ngen in kadim tahi. Kalungtup – Delhi a nasep pum a college zop ding leh innkote subuoi khanonlou ding, chi ana hia, tunvang, ani in bangma kamuolsuo zou aum tasih hi. Nasem ding in lah siemna kaneilou toh ka qualification aniem toh, bangma kei a ding a umthei sih a, college kaiding kachi chieng in lah sum kanei non sih hi. Ka innkote kung ah ka hinkhuo umdan kagen ut sih a, kapei kuon a hing kikham a phallou sasa a keima utna toh pei kahi chieng in kisuonglana in kadim a, koima bangmathu kahil ut sih hi. Ka innkote zong ha ni (2) lam katungtang thu zalou ahichieng un alung uh nakham seng va kachi zieh in ka Unu Mercy, Lamka a um, lai kathon a, bangma buoina tuoh lou a college zong kaithei kahi chi in zuou kagen mai hi. Hinanleh, kalaithon dan ka unun asim chieng in alungnuom thei tahtah lou hiding hia, bang dinmun a um kahi e chi ang kan tin ten tahi. Hinanleh bangma ka dawng kia non sih hi.
Jackson hinkhuo umdan khu nuo in kang thei pan nabou hi. April ha in aunu toh Delhi ana zuon ua, tuamin Sales & Marketing Co khat ah nna asem a, sempei suoh lou in ana tawpsan tahi. Niteng hunteng in aunu Cylvia kung ah sum angen a, apieh lou chieng in vuoh sawm in agii den keei a, asum nei sunte in damdawi tang leinan azou zel hi. Darj Hill umlai in bike accident na ah akhutgu asu kha a, tuami jiah in akhut dam sieng thei tahtah lou in aum den hi. Akal vang chieng in ana (pain) thuohla seng in akikou vapuol jel a, anat thuoh nopna ding in damdawi tang (pain killer) ane zing a, tua khu azawngsang (addicted) gawp dan ahi. Tua pain killer maimai a hunkhop hinonlou in ana pei sau sim dan hileh akilawm hi. Daileng ding in ehbuuh alut a, atompen in dah kal khat teitei hun ala zing a, alut chienga bangma chilou alut hina piin, ang pot doh chieng in a melpuoh ngai abang sih a, amit ngau jenjun in ang pusuo jel hi. Tua khu asanggam numei tegel in zadah in aphawh chieng un lungthah in akihau jing uhi. Nidang huna damlou a aumlai a keplou donlou a koi te uh lamdang sa in “bangjieh a Jackson nahi chi ngaisahlou uh e?” chia kana doh chieng in Roseline in “khatvei chieng nathei hun hing um na ven” ang chi san giepte khu adih dan kang man pan nabou hi. Jackson pen dam thei mama lou ahichieng in lampi dang um nonlou in innlam a kile kiamai ding in kajawl ua, tuachiin innlam apei khong tahi. Hinanleh apei nuo in vengsung a dawr bawlte kung ah zuou a hem in van bat in ana la hi. Apei zou in, nikhat ka ke’dap repair sah kava lah leh gas leh siah (iron) tuomtuom repair bawl Bihari ten ka kedap khu Jackson sumbat toh kithung ding in ang nalasah ta mai uhi. Ke’dap khat sunsun ahoi zong hilou kanei khu katanlaw vawt a, nibangzat e khat zou in Cylvia in sum ang pia a kava tan khe kia sam hi.
Hun hingpei jel in September ha hing tung khong tahi. Nikhat Cylvia in alawite Punjabi, factory manager khat kung ah kasepna ding angva nget piah a, tua khu Mayapuri a um ahia, ke’dap leh akhau (lace) bawlna factory ahi. Tuanah niteng zingkal lam nai 9 apat nitah nai 9 tan nna kisem a, Pasianni nasan zong kikhawl theilou hi. Tomkhat zou in Christian kahi natoh Pasianni suty kei maimai ang pe ta uhi. Kanaseppite khu atang piin Bihari labour ngen ahi ua, e’n amauh isim maw bawl sim leh amaun zong ei bangman ang mukia sih uhi. Kei chou singtangmi kahi zieh in ang simmaw thei khop mai ua, kapan tung laiteng bang kamdam in zong anghoupi khasih uhi.
Nikhat Cylvia sepna lui school address ah innlam apat in ka laithon ding hing tung chiin ang gen ua, ala di’n kava kuon a, lampi peikom a lung kageel geel leh kanuolam ah bus khat hing tai, a horn ameh ging kana za sih a, thakhat in kakinuo hei leh bus hat deu in angtai khu’n ang phu kha deh tah a, angphu khahna ding inch 2 le 3 vel chauh in aki vat hi. “Kadei aw nu, shi tang e!” kachi lai in bus atai suoh vut mai hi. Kazau sengseng kadip akihot den keei a, suntung tawn in ka dip ako den hi. Ka upa Malcolm in Darjeeling apat lai ahing thot ana hia, “Henry nang jiah in innkote alung kham thei mama uhi. Bang dinmun a um nahiei chi bangma lah koiman akithei sih a, natanchin beh hing hil thei lechin ka chi uhi. ….Ahin, nangma kingam a peita nahi chieng in hing tahpan mai in len genthei hasat nathuoh zong in hing thuoh den mai tan….” chin ang giel hi. Kalung ah, “mithu manglou a pawt kahi chieng in, koima kangaw thei sih a, tami mun ah kashi zong in ka um den mai ding hi, mikhat kasuoh mateng in” chiin kalung katah (hard) sah den sawm ta hi. Hinanleh, kalungsim thuh tah ah kakisia mama a, bang vatuoh kha katade aw! chiin kaki ngaiseh thei mama hi. Zanchieng in ka inn tung uah kava kal a, kathei kham in Pasian ku’ah thumna vanei jel in, “Mangpa tami Delhi khopi ah hasatna chikim kaphu ta hi, ahithei leh hing lakhe mai tan” kachi jel hi.
Sun khat lunch break laitah miteng ann ne di’a apawt siang lai un, kangen tang in sing phung nuoi khat ah kava tou leh kagim seng man in kava ihmu suh khata a, mang (dream) ka nei ta hi. Kamang in Delhi khopi ah kana vah lele a, sa kasa mama a, kakhosa ul in kadim a, kana gim thei mama hi. Kamang hel/noplou seng ahi jiah adiei kakhanglou pai a, nisa in ang nakap kha a, tuami nisa thuohla a kamang nasan a kana mat dan ahi. Keizong nihim lam deu ah kikhin phei a, kava ihmu suh kia kha tahi. Tuamin mangkhat kanei kia a, kamang khu amasa a banglou in anop mama a, ka umnalui Darj Hill lam ngen kava mat tahi. Darj Hill a ka umlai a Mariah toh ka hinkho man dante uh kava zil kia a, anop mama mai hi:
Mi innsung khat ah lawite toh TV en a kana tou dim dem laitah un gintatlou piin Mariah anglut hi. Mi kitam sim ahiziah in kahoupi ngam seng sih a, hun tomkhat zou in dingkhie in apawt tahi. Kei zong dingkhetou in kanuo del phei pai a, “Mariah, Mariah” chiin kanuo hat leh, ang dawng ut sih a, ken zong hat deua del in kanuo phah ta hi. “Kisathei nachia kanghat lezong nang dawng ut sin!” kachi leh, “kei a kisathei kahi di? nang na veleh akisahthei” chiin ang dawng hi. “Banglah kakisahtheina?” “Akisathei hilou di’ chin maw, zing chieng a kipei ta di’a inn a zong nang haw nuom lou”. Khum in lamgei a suongtung khat ah katoukhom ua, kaki houlim gel uhi.
“Mariah, ash! nou jing a pei ta ding hi uchin a maw… ngai huoi ve chin maw.. keipi bang kachi hin ding ata diei, namgmelmulou a?” “Henry lungkham sin, tun kikhenlei zong khatvei chieng in kimukia ni hing tung thou nalou ding maw”.
“Mariah, nang midang ngai ta ding hichin a maw”, chia kagen kia leh, amit phelou in ang en kilkel a, “Henry ngai in, ken midang kapien apat koima kana ngai khanai sih a, maban ah zong nang bang a kangai ding mi um sih va, lungkham sin nang kang it mama a, kami it-theina teng toh kang it nahi” chiin ki-imlou in ang gensuh zungzung mai a, kakipahna asang mama hi. “Nang ka first love nahia, ka last love zong nahi ding hi” ang chi nalai hi. Koima umna phawh khalou zen a ki-ittah leh kihomthaw tah a kana toukhom thit thet laitah un, ka upa Malcolm in “Henry, Henry” chin innmai apat kikou in ang han a, tuachin thakhat in ka khanglou tahi.
Ka khahlaw ahileh kagei a kaseppi kalawi Nepalipan “Henry, Henry nasep kipat hunta, thou in” chia ang na phawng dan ahi. Kalung ahel mama a, kahunluite ang phawhtha sah kia a, Mariah kangaina akuong dieh hi. Kalungsim ah geel lou ding teng kang geel tha kia a, Darj Hill ka umlai ua, Mariahpa posting muntuom a pei ding ahi tajieh in, a innkuon un apa umna ding Chandigarh zuon in apei ua, kakikhen masang ua, itna thu kana lelkhawmte uh kamanga kanuo mat kia ana hi dan hi. Delhi ah sum leh pai dei naziah apei hinanleng zong asung guh a koima theilou - azieh dih tahkhat khu, Mariah toh kana um khawm lai un kana kiha gop mama ua, kalenkhawmna munluite enzou nonlou a Darj Hill ana nusia ut ka hidan kalung ah ahing kilangtha sah kia hi.
Nikhat ka unu Mercy in lai ang thon kana mukia hi. Tam alaithon kasim in kalungsim suong banga tah khu ajunn sah sieng hi. “Bawi na dinmun teng na gen utlou vang in kathei siem tahi. College nakai sih chi zong gense lou in katheisiem mai a, tuazieh in hing kile kia mai tan. Bangma nanga ding in tam khovel ah akikheel um nailou ahi. Nalung neu sah sin, inn ah hing pei inlen nalai sim hingpan tha kia mai in…” ang chi a, kasim in ki-ipzou lou in kamittui aluong zutzut mai tahi. Kenzong akin theipen a reply bawl kia in ka umdan tengteng akim sitset in kagenpi ta a, tualou in, kapa a ding in zong laithon kagiel a, “nathu uh manglou a keima thuthu a vai kakihawm tah jieh in, tabang dinmun ah kading tahi. Innlam hing pei vang in college zong kai da mai tang, kasum zaw khiet teng tam seng ta! Ahithei leh inn ah um maimai vang in, nasep ah nang leh kanu hing panpi mai tang” chiin kisuongla pum in kagen hi. Hinanleh, Aw!! Nu lepa ule naute itna alien mama hi!! U Cylvia kung ah zong ka innkoten hing pei mai tan chia ang hat uh ahi chite kagen chieng in, amanun zong, tami mun a, tabang hinkhuo zanga ka um um sang in inn lam vapei kia a, laisim vapan tha ding in ang deisah dan agen hi. Ang vaihahna thupipen khu “Henry, hi Delhi khopi a mite hindan nathei dim diem ta a, mite bangzahtah a hahpan (hard working) ahi dante namu hi. Nahinkhuo ah hakatna ana mangsah het sin aw” chiin ang hanthawn hi. Aman zong nikhatni chienga mikhat suoh tei a, Delhi a hinkhuo a struggle dante laibu khat ah giel khe teitei ding ahi dan ang hil hi.
Delhi apat Darj Hill ah ka u Malcolm kung ka zuon kia a, tomkhat zou in innlam -Manipur zuon in ah kapei ta hi. Tuana pat in, khovel bang ahiei, bangchi tuh a lien e, koite khovel a chethei leh koite chemaw ahiei, siemna leh pilna bangzatah a manpha leh silbawl thei a, mite dinmun asuh sang thei ahiei? Khopi ah siemna neiloute ding a hinkhuo ahasatdan, khopi a kilungsietna atawmdan leh miten bangchi banga hinkhuo aman ua, mite bangtan a gin um a, bangtan a chalak ahi uoi? Sepna hoi muna dinga siemna/zilna sang leh ahoi poimaw dante leh keibang a siemna neilou leh matriculate maimaiten bang nna asepthei giep uh ahiei? chite zousia Delhi apat in kathei khe sieng a kazil sieng tahi. Hinkhuo kichi namailou leh nuom mailou ahidan ang muchien sah hi.
Jackson pen Darj Hill apei nuo in, anu leh apa kung ah Delhi a peiding in kitum kia dan ahi. Anu leh pan abuoipi peilou zieh uh ahi diei vang thei sing, athu amangpi kia ua, Jackson maimai hilou in, anaunu Celine toh Delhi ah asawl kia uhi. Delhi umlai a kou a unauteng ang suh buoi dan leh ahinkho mandan ningkitel ahuoi dante kangaituoh chieng in Cylvia bangzatah in alungthah tadiei maw…? chi in kageel zing a lungsiet um kasa mama hi.
December ni 3 niin ka u Mercy te inn, Lamka ah katung hi. Kamel ang muchieng un kipahnan adim uhi chi kathei siem mai hi. Nitah ann nehzou innsung ah kakhawldam ua, tuanah vengsung papi khat leh ni hing kholai vahte kihoulimna kangai hi. Delhi a hing kipan kahi dan leh Delhi khopi hinkho umdan tangpite ang kihoulimpi ua, kahinkho mandan tahtah mi ku’a gen ding anuom chiem sam sih hi. Khum hun laitah in papi khat in “Henry nang Delhi a hing kipan nahi leh, Darj Hill a um Francis tapa tang neisun Jackson Delhi ah shi akichi a, nang ana thei khalou na mah?” chiin ang dong ta mawh hi. Lamdang sahnan kadim a, gending kathei pai sih a, tuazou in, “bang e, bang e, Jackson shita e !! Bangchi shi , bangchi dan in la ????!!! [BEITA]
NEHU, Shillong.
“Kanau Henry aw, ahithei leh vapei da mai in, Delhi asat a sa ahia, asatdan khu Va-ah (crow) nasan zong athuahla a kam-ka vawt ahi. Kisia teitei vateh, vapei sin..” chia ka upa (cousin) Mr. Malcolm in Darj Hill a ka um lai ua zankhat ang na khamna pen ka lung ah a’ng kilang kia hi.
August 10, 1998 zankim nai 11 a ging ta hi. Kanasepna mun khu Mayapuri Industrial Complex mun ahia, atangpi in khawl nasepna munpi ngen ahi. Bus ngahna-buh (waiting shed) ah kaseppi kolvom ngen toh Bus ngah in ka ding lemlum gam ua, hinanleh, hunsawt lou kaal in kaziet-kavei a kadinpiten bus ang mat san sieng ta ua, atawp ah kei maimai kading ta hi. Bangchidan adiei mah, tua zan in ka umna Palam Colony zuon ding bus ava’ng mama hi. Kamai lam ka et phei chieng in muphah natan street light asan phimphem a, zanlai huivot ten ang sem hieu hieu a, tuachiin katunglam kava entou kha a – hapi zong anua-delh um ma bang in, tumlam manaw in atai veng veng a, khatvei teng meilum vompi khat in alia jel a, ahinlah ang dawh doh jel sam hi. Bangchi adiei mah, asan-au pempom a, tua zan in vang hapi zong atan siem vawt sih hi. Ka lung aleng mama a, hinanleh ka sunglam ah thawmhauna lienpi khat zong kanei hi.
Pawl sawm (matric) ka zaw zou laitah, June 1997 in Zogam ah sanggam-melhai huipi hing lang in kazil ban PUC zop thei nonlou in ka upa (cousin) in Darj Hill a asepna(army) posting namun ah ang puitou tahi. Hinanleh, September 1997 ahi tah man in tuamun ah college admission teng kikhel in sunzom theilou in kava um jel ta hi. Innlam kile kia ding chilei lah niteng a thukiza khu “tuami khuo kihal in mi khuzat shi…”chite ngen ahiman in vapei kia nadan umtheilou hi. Atawpkhon in computer Certificate course ka zil a, akumkia 1998 June ha chienga college admission bawltha mai ding in thutanna kanei mai ta uhi.
Thei manlou kaal in hun le ni hing liem in May 1998 hing tung man hi. Maban college kai dingdan lungsim geel pum a hinkhuo kana mantou jel lai tah in, zan khat, Jackson nu leh pa ka inn uah hing haw kha uhi. Amau nupa kung ah Jackson (kum 24) leh a unu Cylvia (kum 26) tanchinte kana dong hi. A unau ua Darj hill apat Delhi a sepna hawl ding a kuon khie ana hi ua, tu a Pvt. Company ah sem ua, halaw siingval mu ahi dan ang gen pi uhi. “…Tuajieh in Henry nang zong vapei lechin nasepthei ding sil umtei sam dinga, nang le nang kitoudel thei ding nahi” chiin Jackson pa in ang hanthawn hi. Tami hanthawnna kamteng kazah khu’n katha anuom sah mama a, mijawng leh neilou aki hina toh, innkote subuoi kha nonlou a eima le eima kitoudelthei ding chi kangaituo chieng in Delhi a va umkhiet kaal kangahla ta mama hi.
Hun sawtlou nua in Jackson Delhi apat Darj Hill hing pei chi thu kazah tah in, Delhi a sil umdan dong chien ding in a inn uah kava haw ta hi. Jackson in bangma thusau ang houlimpi nuom seng sih a, hinanleh Delhi umleng nnasepna khattei nei ding a lai zong sim kawm thei ding kahi dan ma ang na genpi kia thouthou hi. Tuazieh in thalawpna lienpi toh Delhi pei ding in thutanna ka bawl suh maita hi. Inlam a innkote kadonga, hingphal chet sih nan ulezong kathanopdan ajah chieng un ang kham ngam seng sih ua, keima thuthu in ang koipi mai uhi. Hinanleh ka upa Malcolm in vang ahitheitan in angphal sih a, ang kham kham nalai vang in, khamzou ding guolte kahi nawn sih hi.
June ni 7, 1998 zan in Jackson toh amau inn ah kagieh khawm ua, azingni zingkal matah a Delhi zuan a pei ding kahi ta uhi. Khum zan ka ihmu thei mawng mawng sih a, azieh zong kathei tuon sih hi. Kei chauh ihmu theilou kamah kachi lai in Jackson zong a ihmu thei tuon sih hi. Azingni zingkal in kei, Jackson leh anaunu Rosline, kathum un Delhi pei ding in Darj Hill apat Siliguri kazuon ta uhi. Train reservation bangma bawllou pi in ka kuonkhe thop suh mai ua vangphat huoitah in Sleeper class kamu ua, Delhi zuon in katou ta uhi.
Train sung katou un lamkal ah Jackson umdan in ang sulung kham mama hi. Ahun tamzaw kakung uah hing tou ngailou in compartment tuomtuom ah vah lele a, sunchieng tomkhat ten ang toupi jel hi. Keipen mundang gamla zin ngailou kana hizieh in kalung akhampi thei mama a, hinanleh Roseline pen in phamaw asah teuh sih hi. A upa umdan lungkhama kadoh chieng in ang ngaisah ut se sih a, “anop nop na ah um ta ven” ang chisan giep hi.
Zankhat kalung nuom thei nonlou ahiman in Jackson enkhe ding in kading doh a, daba tuom kava hawl lele lai in toilet gei khat ah kava mu doh hi. Tua kasil mu in ang jau sah mama mai hi. Jackson toilet bang ah akingam a, amit sing in atahsa pum aki sat zotzot a, akamsung apat in chiltui phuon akai khe zengzung hi. “Ulal (Jackson) bangchi ne, bangchi ne?” chiin atahsa kaloh a, tomkhat zou in amit hinghah a, kei angmu tah in nopmaw asa mama a, “E, bangma chi sing e, imaw, Siliguri a inga (fish) neh in ang bawl ahi, kasung asia hi” achi a, hinanleh gintat ha kasah deu hi.
Delhi katung un Jackson unu Cylvia Ching umna mun ka phone ua, hiunanleh ana kisuon ta a, asepna office zong ana kisuon ta hi. Delhi katun in khuo lum kasa mama a, ana kigen dan toh kibang kasa simsim pan hi. Tun na ding inn kathei non ta sih ua, Manipur Innpi ava tun ding kachi chieng un kalawi tegel Manipur a um ngailou ahi jieh un a ut sih ua, Nagaland Innpi kava zuon uhi. Nagaland house kava lut ua, asunga receptionist ten registration hing bawl sah pai lou zawzen ua, kaki tawldam phot uhi. Jackson daileng ding in toilet ava lut a, dahkal khat lam ava tou tazen hi. Amapa ngahna kawm in Roseline in amelthei mi khat, ainn ua tunthei ahi khah leh chiin phone ding in ang pawtpi hi. Tomkhat zou in phone boot apat Roseline hing pawt khie a, a inn uh aneu seng zieh in tun theina hilou ding ahi dan ang gen hi. Nagaland house kalut kia un Jackson pen toilet apat ana pawt tasam hi. Kichen sunga ann huon te toh ana kihou a, amel ka et leh amit angui jen jun a, a awh zong suoh thei manglou in, ihmu thoupan abang a, houpi thei tahtah ahi sih hi. Toilet sunga ava lut zou ahing pawtdoh kia chienga hibang a amaisuoh kilamdan thei pen kathei patna ahiman in lamdang sahnan kadim a, kaki geel thakia a, Siliguri a toilet baanga amel puoh toh kibang chet kasa a, nanleh bangchi e chi kakan ngam dieh sih hi. Kalungsim ah silkhat hing kilou a, “oho! tampa pen loutang ne hi ngel va e,” chiin kangaituo pan ta hi.
Nagaland apat kipan kahilou zieh un Nagaland innpi ah ka tung thei ta sih uhi. Sun nisa khu mei am abang hiel a, kal som vel isuon zou chieng in idang atah paipai a, champara tui kaha dawn mama uhi. Jackson te unau in phone asuh bawl atou bawl khop thithe ua, hinanleh bangma aphatuom sih hi. Delhi khodung khovai kaki viel lele ua atawpkhon in nitah nai 5 bang aging hiel tahi. Delhi Cantt. lam kava zuon ua, Nepali sepia Mr. Bahadur kichi khat kava sui ta uhi. Sepai ten Roseline amu chieng un a en nuom thei mama ua, mitphelou hiel in a en den uhi. Tomkhat kana ngah uleh, Bahadur ang tung a, ka bawn un a quarter ah ang pui ta hi.
Bahadur inn a ka um sung ua, kalung guot pen uh khu Jackson unu Cylvia sui khiet ding chi ahi. Hinanleh Jackson damlou kipan ngal a, malaria hing vei in lupna tung angah den tahi. Tuachiin kei leh anau nu’n lah mun leh gam katheilou zieh un hapta khat lam bangma bawl theilou in ka umden ta uhi. Cylvia contact theina ding lampi kasui sui ua, hapta ni vel zou in ang tung khong sam hi. Kalung a nuom dawm a, kasum nei teng akim khat vel amanu kape khie hi. Tuachiin Cylvia zong kou toh Bahadur inn ah ang um phot tahi. Zankim teng in Jackson adamloupa khu ana thou zing a, agieh khawm kahi vang un kakhahlaw teng in kakung ah ana lum ngai sih a, baang ah ana kingam in, amangham dan deu in anop-nop tengpi agen zing hi. Zingkal khat ka inn neipa un toilet septic sung ah kikapna phin (syringe) ana mu kha a, koima theilou in kei ang dap doh a Jackson umdan hoilou ahi dan ang genpi a, alungthah mama hi.
Hapta khat zou vel in Jackson zong ahal dawm ta a, khatveivei Bazar ah apawt thei tahi. Nikhat newspaper apat in “job vacant” chi kamu a, kava interview leh Sales & Marketing lam ahizieh in bailam tah in angla ta uhi. Zingkal nai 8:30 a sepna office tun ding, khunah naikal khat sung vel ivan zuoh dingdan training hing kipie hi. Tuazou chieng in Delhi khopi muntuom ah itang chiet in ivan zuoh ding in akidieng lele a, Delhi nisa nuoi ah, mi kotbieng, mi office teng ah va ki vah lele in kamsiem thei tawp in va kiham a, ivan vaki zuoh hi. Mikam siemthei kahilou toh, kavan zuoh puon-ah (kameez) ahoi seng lou toh koiman ang leipi ut sih a kakhawng zou mawngmawng sih hi. Ahasatna khat khu zingkal ann ne manlou a kikuon zing, sunni sa lah ‘meidil cheplawhna’ bang vawt, kalkhat isuon leh idangtah paipai ahiman in sum aheh mama hi. Kasum nei teng ang bei hiei hiei tahi. Kalungtup ahile nasep kom a college kai ding chi ahi.
Jackson malaria in ang pha jel a, akhosih ahun-hun in ang nei jel hi. A sanggam numei tegel in lah bang lung ageel uh ata diei, lou tang khat zong alei pi ut tasih uhi. Ama pan sum nei nonlou ahichieng in ken pharmacy leh private doctor te kung ah kava pui jel a, damdoi kalei sah mai hi. Akal vang chieng in amapa zieh in kasepna mun ah kapei thei sih hi.
Hakhat chinglou deu Bahadur inn a ka um zou un, muntuom a kituon khe ding in ang ban nawdoh tahi. Lawihoi tah khat kanei ua, ama ahileh Mukesh Kumar kichi MBA student ahi. Ama inn ah nithum vel ka um ua, tua zou in Palam Colony lang ah ka kituon ua, ei singtangmi khat beh umlouna, kol kulmut vawt ngen umna mun kava tung uhi. Kasum teng lah bei ta, Jackson lah damsieng thei ngailou, khatveiteng numei tegel in Jackson toh kihau in kei leh Jackson ang nusia jel ua, anntang huon ding umlou, neh diing bangma umlou in ka um top jel uhi. Silbangkim Jackson chatvai jieh ahidante u Cylvia in ang genpi jela, bangding a hi Delhi a hing pei a Jackson kang jui adiei chite hing dong in Jackson in juou leh naal a anu leh apate ahem banah kei nasan ahing kimawh juisah pen Cylvia alung thah mama hi.
Kasum beita ahiman in ka office peina bahara leh ann neh na ding nasan zong kanei non sih a, katawp mai ta hi. Cylvia in High School khat ah Asst. Accountant na khat amu a, niteng in akuon khia a, adang teng nasem umlou in inn ah kamawh um mai uhi. Neh ding angpuo hun in kane ua, ang puohlou hun in kangawl mai uhi. Koima eimi toh lah kakithei sih ua, kouteng maimai kol leh vai lah a ka khosa uhi. Sepna dang kahawl chieng in lah sales lam ngen ahi a, vanzuoha Delhi khopi a vah lele kia ding kageel thei non sih hi. Siemna (qualification) lah matriculate maimai kahi banah, bangma siemna ‘skill’ dang kanei lou zieh in kana sep ding ava’ng mama mei hi. Ka computer thei teng zong kakhoikhah louna asawt seng tazieh in kamanghil sieng ta a, kaki muong zou nonsih hi. Nasep khatphot ah asiemsa (experience) dei jel ua, keipen khat beh a ka china a um sih hi. Nisa nuoi a vah loua nnasepna khat phot kimu leh kachi mama a, hinanleh bagma kamu zou sih hi. Jackson lah dampan ichi chieng in sawtlou kaalin adamlou kipan jel a, Roseline inlah nna asem ut nai vet sih hi. Hunsawt kuom sim ahi ta man in College admission teng aki khel sieng tahi.
Cylvia in Delhi khopi umdan leh mite hinkho mandan ana thei tam mama a, ei Darj Hill vel town neu te toh Delhi metro life kikhietdan ang genpi hi. Adieh in numeite ading in siettheina ding hun (chance) atam mama hi. Company manager khenkhat ten numei nasem a guonte uh lemchanna a zang in, physical relationship (tahsa kichimatna) anei thei nading un a law uh supung ding bang in zawl zel dan ahi uhi. Numei tampite hichi bang thaang ah awh ahi dan uh Cylvia in agena, amanu mama in zong khumbang zawlna/chielna tuohkha ahi dan zong ang hil hi. Cylvia zong ana umna sawt senglou ahi zieh in eimi koima melthei anei seng sih hi. Kabawlkhiel khat ahileh, Delhi kapei masanga eimi ana umsate koima ka contact khahlou khu ahi. Hinanleh Cylviate unau bel dinga vakuon khie kahi a, amauh kana pum muon khah ziah ana hijel hi. Ka High School kailai a ka best friendpa Steve Haokip khu Delhi heimun tenga um ahiei chi kathei khamkham in kakan zelzel a, hinanleh koiman anghil thei vawt sih hi. Ka umna veng uh lah kol kulmut ngen ahi toh koima ang lungsiet ding akimu sih hi.
Bangzieh a tami mun a vatung kha kata de aw, chiin kisiana ngen in kadim tahi. Kalungtup – Delhi a nasep pum a college zop ding leh innkote subuoi khanonlou ding, chi ana hia, tunvang, ani in bangma kamuolsuo zou aum tasih hi. Nasem ding in lah siemna kaneilou toh ka qualification aniem toh, bangma kei a ding a umthei sih a, college kaiding kachi chieng in lah sum kanei non sih hi. Ka innkote kung ah ka hinkhuo umdan kagen ut sih a, kapei kuon a hing kikham a phallou sasa a keima utna toh pei kahi chieng in kisuonglana in kadim a, koima bangmathu kahil ut sih hi. Ka innkote zong ha ni (2) lam katungtang thu zalou ahichieng un alung uh nakham seng va kachi zieh in ka Unu Mercy, Lamka a um, lai kathon a, bangma buoina tuoh lou a college zong kaithei kahi chi in zuou kagen mai hi. Hinanleh, kalaithon dan ka unun asim chieng in alungnuom thei tahtah lou hiding hia, bang dinmun a um kahi e chi ang kan tin ten tahi. Hinanleh bangma ka dawng kia non sih hi.
Jackson hinkhuo umdan khu nuo in kang thei pan nabou hi. April ha in aunu toh Delhi ana zuon ua, tuamin Sales & Marketing Co khat ah nna asem a, sempei suoh lou in ana tawpsan tahi. Niteng hunteng in aunu Cylvia kung ah sum angen a, apieh lou chieng in vuoh sawm in agii den keei a, asum nei sunte in damdawi tang leinan azou zel hi. Darj Hill umlai in bike accident na ah akhutgu asu kha a, tuami jiah in akhut dam sieng thei tahtah lou in aum den hi. Akal vang chieng in ana (pain) thuohla seng in akikou vapuol jel a, anat thuoh nopna ding in damdawi tang (pain killer) ane zing a, tua khu azawngsang (addicted) gawp dan ahi. Tua pain killer maimai a hunkhop hinonlou in ana pei sau sim dan hileh akilawm hi. Daileng ding in ehbuuh alut a, atompen in dah kal khat teitei hun ala zing a, alut chienga bangma chilou alut hina piin, ang pot doh chieng in a melpuoh ngai abang sih a, amit ngau jenjun in ang pusuo jel hi. Tua khu asanggam numei tegel in zadah in aphawh chieng un lungthah in akihau jing uhi. Nidang huna damlou a aumlai a keplou donlou a koi te uh lamdang sa in “bangjieh a Jackson nahi chi ngaisahlou uh e?” chia kana doh chieng in Roseline in “khatvei chieng nathei hun hing um na ven” ang chi san giepte khu adih dan kang man pan nabou hi. Jackson pen dam thei mama lou ahichieng in lampi dang um nonlou in innlam a kile kiamai ding in kajawl ua, tuachiin innlam apei khong tahi. Hinanleh apei nuo in vengsung a dawr bawlte kung ah zuou a hem in van bat in ana la hi. Apei zou in, nikhat ka ke’dap repair sah kava lah leh gas leh siah (iron) tuomtuom repair bawl Bihari ten ka kedap khu Jackson sumbat toh kithung ding in ang nalasah ta mai uhi. Ke’dap khat sunsun ahoi zong hilou kanei khu katanlaw vawt a, nibangzat e khat zou in Cylvia in sum ang pia a kava tan khe kia sam hi.
Hun hingpei jel in September ha hing tung khong tahi. Nikhat Cylvia in alawite Punjabi, factory manager khat kung ah kasepna ding angva nget piah a, tua khu Mayapuri a um ahia, ke’dap leh akhau (lace) bawlna factory ahi. Tuanah niteng zingkal lam nai 9 apat nitah nai 9 tan nna kisem a, Pasianni nasan zong kikhawl theilou hi. Tomkhat zou in Christian kahi natoh Pasianni suty kei maimai ang pe ta uhi. Kanaseppite khu atang piin Bihari labour ngen ahi ua, e’n amauh isim maw bawl sim leh amaun zong ei bangman ang mukia sih uhi. Kei chou singtangmi kahi zieh in ang simmaw thei khop mai ua, kapan tung laiteng bang kamdam in zong anghoupi khasih uhi.
Nikhat Cylvia sepna lui school address ah innlam apat in ka laithon ding hing tung chiin ang gen ua, ala di’n kava kuon a, lampi peikom a lung kageel geel leh kanuolam ah bus khat hing tai, a horn ameh ging kana za sih a, thakhat in kakinuo hei leh bus hat deu in angtai khu’n ang phu kha deh tah a, angphu khahna ding inch 2 le 3 vel chauh in aki vat hi. “Kadei aw nu, shi tang e!” kachi lai in bus atai suoh vut mai hi. Kazau sengseng kadip akihot den keei a, suntung tawn in ka dip ako den hi. Ka upa Malcolm in Darjeeling apat lai ahing thot ana hia, “Henry nang jiah in innkote alung kham thei mama uhi. Bang dinmun a um nahiei chi bangma lah koiman akithei sih a, natanchin beh hing hil thei lechin ka chi uhi. ….Ahin, nangma kingam a peita nahi chieng in hing tahpan mai in len genthei hasat nathuoh zong in hing thuoh den mai tan….” chin ang giel hi. Kalung ah, “mithu manglou a pawt kahi chieng in, koima kangaw thei sih a, tami mun ah kashi zong in ka um den mai ding hi, mikhat kasuoh mateng in” chiin kalung katah (hard) sah den sawm ta hi. Hinanleh, kalungsim thuh tah ah kakisia mama a, bang vatuoh kha katade aw! chiin kaki ngaiseh thei mama hi. Zanchieng in ka inn tung uah kava kal a, kathei kham in Pasian ku’ah thumna vanei jel in, “Mangpa tami Delhi khopi ah hasatna chikim kaphu ta hi, ahithei leh hing lakhe mai tan” kachi jel hi.
Sun khat lunch break laitah miteng ann ne di’a apawt siang lai un, kangen tang in sing phung nuoi khat ah kava tou leh kagim seng man in kava ihmu suh khata a, mang (dream) ka nei ta hi. Kamang in Delhi khopi ah kana vah lele a, sa kasa mama a, kakhosa ul in kadim a, kana gim thei mama hi. Kamang hel/noplou seng ahi jiah adiei kakhanglou pai a, nisa in ang nakap kha a, tuami nisa thuohla a kamang nasan a kana mat dan ahi. Keizong nihim lam deu ah kikhin phei a, kava ihmu suh kia kha tahi. Tuamin mangkhat kanei kia a, kamang khu amasa a banglou in anop mama a, ka umnalui Darj Hill lam ngen kava mat tahi. Darj Hill a ka umlai a Mariah toh ka hinkho man dante uh kava zil kia a, anop mama mai hi:
Mi innsung khat ah lawite toh TV en a kana tou dim dem laitah un gintatlou piin Mariah anglut hi. Mi kitam sim ahiziah in kahoupi ngam seng sih a, hun tomkhat zou in dingkhie in apawt tahi. Kei zong dingkhetou in kanuo del phei pai a, “Mariah, Mariah” chiin kanuo hat leh, ang dawng ut sih a, ken zong hat deua del in kanuo phah ta hi. “Kisathei nachia kanghat lezong nang dawng ut sin!” kachi leh, “kei a kisathei kahi di? nang na veleh akisahthei” chiin ang dawng hi. “Banglah kakisahtheina?” “Akisathei hilou di’ chin maw, zing chieng a kipei ta di’a inn a zong nang haw nuom lou”. Khum in lamgei a suongtung khat ah katoukhom ua, kaki houlim gel uhi.
“Mariah, ash! nou jing a pei ta ding hi uchin a maw… ngai huoi ve chin maw.. keipi bang kachi hin ding ata diei, namgmelmulou a?” “Henry lungkham sin, tun kikhenlei zong khatvei chieng in kimukia ni hing tung thou nalou ding maw”.
“Mariah, nang midang ngai ta ding hichin a maw”, chia kagen kia leh, amit phelou in ang en kilkel a, “Henry ngai in, ken midang kapien apat koima kana ngai khanai sih a, maban ah zong nang bang a kangai ding mi um sih va, lungkham sin nang kang it mama a, kami it-theina teng toh kang it nahi” chiin ki-imlou in ang gensuh zungzung mai a, kakipahna asang mama hi. “Nang ka first love nahia, ka last love zong nahi ding hi” ang chi nalai hi. Koima umna phawh khalou zen a ki-ittah leh kihomthaw tah a kana toukhom thit thet laitah un, ka upa Malcolm in “Henry, Henry” chin innmai apat kikou in ang han a, tuachin thakhat in ka khanglou tahi.
Ka khahlaw ahileh kagei a kaseppi kalawi Nepalipan “Henry, Henry nasep kipat hunta, thou in” chia ang na phawng dan ahi. Kalung ahel mama a, kahunluite ang phawhtha sah kia a, Mariah kangaina akuong dieh hi. Kalungsim ah geel lou ding teng kang geel tha kia a, Darj Hill ka umlai ua, Mariahpa posting muntuom a pei ding ahi tajieh in, a innkuon un apa umna ding Chandigarh zuon in apei ua, kakikhen masang ua, itna thu kana lelkhawmte uh kamanga kanuo mat kia ana hi dan hi. Delhi ah sum leh pai dei naziah apei hinanleng zong asung guh a koima theilou - azieh dih tahkhat khu, Mariah toh kana um khawm lai un kana kiha gop mama ua, kalenkhawmna munluite enzou nonlou a Darj Hill ana nusia ut ka hidan kalung ah ahing kilangtha sah kia hi.
Nikhat ka unu Mercy in lai ang thon kana mukia hi. Tam alaithon kasim in kalungsim suong banga tah khu ajunn sah sieng hi. “Bawi na dinmun teng na gen utlou vang in kathei siem tahi. College nakai sih chi zong gense lou in katheisiem mai a, tuazieh in hing kile kia mai tan. Bangma nanga ding in tam khovel ah akikheel um nailou ahi. Nalung neu sah sin, inn ah hing pei inlen nalai sim hingpan tha kia mai in…” ang chi a, kasim in ki-ipzou lou in kamittui aluong zutzut mai tahi. Kenzong akin theipen a reply bawl kia in ka umdan tengteng akim sitset in kagenpi ta a, tualou in, kapa a ding in zong laithon kagiel a, “nathu uh manglou a keima thuthu a vai kakihawm tah jieh in, tabang dinmun ah kading tahi. Innlam hing pei vang in college zong kai da mai tang, kasum zaw khiet teng tam seng ta! Ahithei leh inn ah um maimai vang in, nasep ah nang leh kanu hing panpi mai tang” chiin kisuongla pum in kagen hi. Hinanleh, Aw!! Nu lepa ule naute itna alien mama hi!! U Cylvia kung ah zong ka innkoten hing pei mai tan chia ang hat uh ahi chite kagen chieng in, amanun zong, tami mun a, tabang hinkhuo zanga ka um um sang in inn lam vapei kia a, laisim vapan tha ding in ang deisah dan agen hi. Ang vaihahna thupipen khu “Henry, hi Delhi khopi a mite hindan nathei dim diem ta a, mite bangzahtah a hahpan (hard working) ahi dante namu hi. Nahinkhuo ah hakatna ana mangsah het sin aw” chiin ang hanthawn hi. Aman zong nikhatni chienga mikhat suoh tei a, Delhi a hinkhuo a struggle dante laibu khat ah giel khe teitei ding ahi dan ang hil hi.
Delhi apat Darj Hill ah ka u Malcolm kung ka zuon kia a, tomkhat zou in innlam -Manipur zuon in ah kapei ta hi. Tuana pat in, khovel bang ahiei, bangchi tuh a lien e, koite khovel a chethei leh koite chemaw ahiei, siemna leh pilna bangzatah a manpha leh silbawl thei a, mite dinmun asuh sang thei ahiei? Khopi ah siemna neiloute ding a hinkhuo ahasatdan, khopi a kilungsietna atawmdan leh miten bangchi banga hinkhuo aman ua, mite bangtan a gin um a, bangtan a chalak ahi uoi? Sepna hoi muna dinga siemna/zilna sang leh ahoi poimaw dante leh keibang a siemna neilou leh matriculate maimaiten bang nna asepthei giep uh ahiei? chite zousia Delhi apat in kathei khe sieng a kazil sieng tahi. Hinkhuo kichi namailou leh nuom mailou ahidan ang muchien sah hi.
Jackson pen Darj Hill apei nuo in, anu leh apa kung ah Delhi a peiding in kitum kia dan ahi. Anu leh pan abuoipi peilou zieh uh ahi diei vang thei sing, athu amangpi kia ua, Jackson maimai hilou in, anaunu Celine toh Delhi ah asawl kia uhi. Delhi umlai a kou a unauteng ang suh buoi dan leh ahinkho mandan ningkitel ahuoi dante kangaituoh chieng in Cylvia bangzatah in alungthah tadiei maw…? chi in kageel zing a lungsiet um kasa mama hi.
December ni 3 niin ka u Mercy te inn, Lamka ah katung hi. Kamel ang muchieng un kipahnan adim uhi chi kathei siem mai hi. Nitah ann nehzou innsung ah kakhawldam ua, tuanah vengsung papi khat leh ni hing kholai vahte kihoulimna kangai hi. Delhi a hing kipan kahi dan leh Delhi khopi hinkho umdan tangpite ang kihoulimpi ua, kahinkho mandan tahtah mi ku’a gen ding anuom chiem sam sih hi. Khum hun laitah in papi khat in “Henry nang Delhi a hing kipan nahi leh, Darj Hill a um Francis tapa tang neisun Jackson Delhi ah shi akichi a, nang ana thei khalou na mah?” chiin ang dong ta mawh hi. Lamdang sahnan kadim a, gending kathei pai sih a, tuazou in, “bang e, bang e, Jackson shita e !! Bangchi shi , bangchi dan in la ????!!! [BEITA]
(This is a true life incident)
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