Vaiphei Khangthu Part-I

By:Pu Kaihau . Malai Vaipheite khangthu hi hiatchian haksa ma ma himaleh, khangthakte hiat ding ah pawimaw bek ka sak ziak in, a chawm thei pen leh hiat bailam thei pen ding in ka vak guanggal ah, a diklo leh suk khial haw chu siam dik zel ding hinna. Upaten Unau thuanthu hiat dan le a kibang kim puai a ti sek gual un, khanglui thu hiat dan hi a chuam deu chiat ah, a dikpen hiat thei a haksa ma ma hi.   >>> Tekse te holimna leh hiat phak tiang in, Vaipheite le nam dangte- Lusheite, Hmarte, Kukite,Paite te , Zoute, Gangte te, Simte te etc etc gual ah Burma gam a kipat Manipur,Mizoram,Assam,Tripura leh Nagaland sung ah pem lut a hiu hi. Malai hun achun tulai ah nam chuam chuam haw hi gam khat ah cheng khawm leh khawkihianghei ah sawt tak ala cheng ahiu hi. Manipur gam sung ah hung pem lut nung tiang un le khaw kihianghei in a cheng ua, Vaipheite'n Paite pau,Thadou pau etc a hung heu a, Paite,Thadou etc te'n le Vaiphei pau aheu hi.              Khuga Valley,  Kailam bial leh Thingngat bial ah Vaiphei khaw tam tak chu Paite,Thadoute etc tawh Burma gam ah ala chengkhawm sek gual un, Manipur gam in le kinai tak in a cheng ua, pau leh ham chu a ki hetua ma mau hi, Himaleh ,Ngungal lam ah Vaiphei te hi Vaiphei lak ah Manipur gam sung ah a la lut masapen hi ding ah ginchak ahi. Ngungal lam Vaiphei haw hi Burma gam sung ah a chen lai ua le Thadou Kuki haw bep tawh a la cheng khawm hi ding ahiu ah, aki ngai den ua, Manipur gam sung in le khaw kihiangthei in a cheng ua, pau leh ham inle Paite pau, Hmar pau hephalou hial in Vaiphei pau, Thadou pau leh Meitei pau a chawkhel ua, kua-um kua-bei a hepha diak puau hi.                Lekha leh suangphu a kipat hiatchianna umlo maleh Ngungal lam ah cheng Vaipheite chu kum 1800AD masang ah Manipur gam sung pemlut pan hita ding un ginchak a um hi. Thingngat bial leh Kailam chung bial ah Vaiphei hung pem lut te haw chu  malai Burma gam leh Lushei gam ah political agents, sapkang haw lekha zekna kipat leh Vaiphei mi Pu Vumkhohau leh Dr.Vumson lekhabu kipat ah hiat thei dan in kum 1850 AD vel ah Tualnuam leh Umtal vel ah hung cheng lut pan ding ah ginchak ahi. Hiat chian thei tiang i sut leh Thingchawm khua Rev.Thangkai Pa chu Awnzalal a hia, Lushei gam ah Sialhawk khua cheng ahi. Maite khua Rev.Lungpau Pu (Lungpau pa chu Mangthual ahia, Mangthual pa chu Thangzalung ahi,) Thangzalung ahia, Burma gam ah Pinpi khua cheng ahi.                  Siyin (Sijang) teksete leh thiamput gen dan in, amau Sijang techu Thuantak(Suantak) chate Nge Ngu (Ne Nu), Vanglok (Vanglua) leh Daitong te unau suan ahiu hi. A Pu uh Thuantak(Suantak) chu mi nau neu pen ahi. A Upapen chu Tohin, aban ah Seatak, aban ah a neupen chu Thuantak a hi. A ute Tohin leh Siatak chu Kuki leh Paite suantu ahiu ah, Thuantak chu Sijang te suantu ahiu atiu hi. Sijangte Vaiphei diktak leh Vaiphei lak ah khanglian pen leh a khawsa thei pen a hiu hi. Amau suantu, a Pu uh Thuantak hunlai in Saizang khaw kiang ah Chimnuai in a cheng ui. Thuantak suante chu a hung pun deu deu phat un a chenna gam ua kipat ah mile 12 ah gamla, mal lam in a pem ua, khaw thak pani ahun sat ua, a khaw thak u chu Lamkhai leh Tuantak(Suantak) ahi.  A khaw thak sat uh  pakhat chu Khawsak khua kiang ahia, amau suantu a Pu uh Thuantak min pu-in a khaw chu Thuantak a sau hi. Sijang khaw minthang deu deu haw chu Lophei, Khuasak, Buanman, Thuklai leh Lamkhai ahi.                    Manipur gam ah Vaiphei khaw lak ah khawlui pente- Tualnuam, Umtal, Thiak, Mualkui leh Tawnglawn khua haw chu kum 1850 vel ah kisat hita ding ah ginchak ahia, Bualtang khua leh Maite khua chua a Puteu in thuanthu khang 15 tiang a heu ah, Manipur gam ah Vaiphei te'n a Pu teu min ahe pua hi.
THE DELHI ZILLAI BRANCH'S X1TH FRESHERS' CUM SOCIAL MEET, 2003 .It was time for getting together again for the Zillais of Delhi, and especially for the Vaiphei community residing in the country's capital. The day was the 27th of September and the venue was the Community Centre in Jawarharlal Nehru University. The weather was pleasant, not too sultry, not yet chilly, and provided the right kind of atmosphere to come together and let one's hair down!       The Zillai is the student body of the Vaiphei Community, and has been functioning since 1939 in Manipur and since 1982 in Delhi. Under the initiative of the Executives of the Zillai Delhi Branch, all Vaipheis come together atleast once every year, to interact socially and to welcome all newcomers to the capital. This year too, the Freshers' cum social Meet 2003 was held with the usual grandeur and ethnicity that marks this gathering.        Everyone, including students, working executives, govt employees and families residing here make it a point to come together and express their solidarity to their community. The ladies come dressed in their traditional sarong called 'khiangkoi', while the gentlemen wear their signature 'khiangkoi' or 'puandum' ties. The programe began, as is the tradition, with the singing of the Zillai Anthem. Then came various reports about the activities of the Zillais, along with their achievements in various fields. Meritorious awards were given to students who excelled and topped in their various courses. The highlight of the day was the cultural dance called 'sangsang-bokbok'. Various artistes from within the community itself sang sweet melodies in remembrance of one's native-village, in praise of the Almighty, and called out to the community to come together in a united spirit.       Students and Elders from other organizations like SSPP ( Siamsinpawlpi),KSO ( Kuki Students Organization), and friends and well-wishers from the Mizo tribe, Hmar tribe etc also came to show their solidarity, support and friendship. It has always been a sort of unspoken tradition to be there for each other through the good as well as the bad times. Without them, the gathering would have been incomplete. The legendary Jimmy Haokip infact enthralled the crowd with his famous songs, and it left the crowd panting for more!       The advices of the Elders to the younger generation were invaluable too. Since they'd faced the world much before us, and they are wisened with all their experiences, it really was like a box full of treasure opened for the younger generation. It is up to the listeners to utilize those treasures!. And then there was the much anticipated Mr and Miss Fresher contest. They were judged for their poise, intellect and presence of mind. The lucky duo were Miss Rebecca Chichin and Mr Hauneilal. Miss Rebecca Chichin enthralled the crowd with her sweet melodious voice, and Mr Hauneilal impressed them with his gentlemanly demeanour. This year though, it was a little bit difficult for the judges to chose the winners, as the freshers were all not only physically good-looking, they were all talented as well.    The day ended with the communal feast, and it was very heart-warming to see hundreds of Vaipheis and well-wishers under one roof, happily interacting amongst themselves, and partaking the food in harmony. The famous evening breeze of JNU cooled the hearts and minds of all those who gathered there, and as the sun retreated and covered the earth with its amber-like glow, happiness and contentment could be seen in the faces of the people. It truly was a wonderful day!   This Article is written by Kholboi for N.E. Sun Magazine.
The Scattered Zos In The World By Tungnung Zamlunmang Zou The so called Zo ethnic group nicknamed by other vested interest who by virtue of military power named them in different nomenclatures such as Kuki, Chin and Lushai (Mizo, Zou, Lakhel) who occupied vast areas – say Chindwin River in the east, Halflong in the north, Akyab in the south and Brahmaputra in the west. The Zos for lack of political consciousness could not raise their heads under the sword of divide and rule policy adopted by the British Imperialism. Since time immemorial the so-called Zos also had their suzerainty in Chin Hills under Pu Hauchinkhup, in the present Mizoram (Lushai Hills) under Sail Chiefs, in Manipur Hills the Guite, the Manlun, the Thadou chiefs occupied the hill portion of the present Manipur State. This goes on until the advent of the British Imperialism. The British expedition completed in 1890 and started dividing the Zo territory into a number of sectors to suit their administrative jurisdictions. The root word Zo From the mouth piece of our grand parents, it is learnt that the people of Zo hailed from the first three Zo brother Songthu alias Chongthu, Songza and Zahong who first dwelt in a cave known by the people as Khul or Chhinlung or Sinlung or Khur somewhere in China but the exact location is not yet traceable by an scholars in the world. One Burmese diplomat Dr. Vumkhohau says that Zo comes from the word Zo and thus all races, clans of this particular group of Tibeto-Burman directly descended from our ancestor Zo. The same opinion was held by Pu Khupzathang (Capt), a Zo genealogist who writes a book ‘Zo Khang Suutna Liabu’. According to a Burmese scholar Thantun, Tibeto-Burmans probably once inhabited the T’ao valley of Kansu province, once the North West of China. Because of many disturbances made by the Chinese, the Zos might have moved to the north east of Tibet. The Chin under Chinese in 200 BC made further depredations and in order to avoid them, the Zos traveled across ridges and forests and move further south. The journey probably took hundreds of years and eventually they come to the border of Tibet and Burma. The term Zo is an ancient and historical name of the Zo ethnic groups. Before the Zo society evolved into clans-base organization and segmentation, historical records referred them as Yaw, Jo, Chou, and Zhou. The Shan Dynasty’s Chronicles proves this. The Pong (Shan/Tai) kings annals from 80 AD—1604 Ad clearly mentioned the Zo district and the Zos respectively. In the year 862 AD, a Chinese historian, Fan Ch’o Hao in his book already used the word Zo to call a peculiar ethnic group of people. Another scholar, a Catholic Father Vincent, in his book published in 1783 used the word Zo to mention a group of people who have the same practice of livings. Sir Henry Yulu’s narrative of the Mission to the court of Ava in 1885 showed the Chindwin plains and west of the Chindwin River as Zo district. FK Lehman, a renowned Social Anthropologist in this book ‘Structure of the Chin Society’ reiterated the fact that the so called Kuki-Chin linguistic groups has a special term for themselves which appeared as Zo, Yo etc. Dr. Vumkhohau, a Zo scholar and diplomat from Burma, in his profile of the ‘Burmese Frontier Man’ has affirmed that we called ourselves Zo from time immemorial. There are different theories regarding the etymology of the root word Zo. The Zos known by other as Kuki in Manipur, Nagaland and Assam; Chin in Burma and Lushai in Mizoram, Tripura and other Zo occupied areas. Nevertheless, they are the same people descended by Zo. No writers or scholars could make any distinctive classification of division of these people based on custom culture, usages and the way of living. S Carey and Tuck says that there can be no doubt that the Chins and the Kukis, are one and the same race, for their appearance, manners, customs and languages all this conclusion (The Chin Hills, p-155). Further, we can prove the ethnical oneness of the scattered Zos by the same tongues they use, God-Pasian, sky-van, fire-mei, father-pa, mother-nu, grandfather-pu, grandmother-pi, water-tui, king-leengpa etc. A legend records that, like the other nations, Zo too have their own lands and scripts in olden days, which is very much similar to that of eastern nations like Burmese, Chinese, Japanese and Korean. But it is very said to mention that it (the script) was stolen by a dog as it was written on a scrolling dry leather. Hence, the genesis of Zo comes from the word Zo and no men born on earth could question as yet. The words Kuki, Chin and Lushai as we mentioned in the above have neither any bearing on the culture of these peoples nor have any historical originality except these people have ethnical oneness and lived like one people as that of old Anglicans. But with the passages of time, these people lost their identity of nationhood as divisive forces acted upon them terribly say the Shan, the Burmese, the Chinese, and at last the British Imperialism who subjugated them in the last part of the 19th century. The Rise & Fall of Zos Metternich says that ‘The man who made history have no time to write it’. Very indeed, the Zo leaders who made the Zo history are not known till date but we inherit the fruits of their past actions, good or bad. Though no one can exactly traced the whereabouts of its (Zo) existence, it is believe and accepted that these people did lived, raised and fall like other nations. Most of the Zo thinkers and researchers opined the rise and fall of the Zos in this way: They (Zos) belong to Tibeto-Burman which is of Mongolian stock. The common belief is that Zo first lived in China, before the birth of Christ, probably during the Chou (Zhou) dynasty. In due course of time, these people were harassed by the Chinese kings and ultimately they had to quite China, then moved towards the South west and settled in upper Burma known as Yaw Valley, along the Chindwin River. They reached Yaw valley-upper Chindwin extending up to Kabaw valley sometime in the eight century AD. During their occupation of this Yaw valley, they knew how to cultivate the modern practice of wet-rice field. When they approached from south west of China up to Kabaw valley, they faced no warlords, except some skirmishes with the expeditions of the Shan States, who then begin their infiltration in the upper Burma towards the end of the 13th century. In due course of time, they extended their home rule upto Khampat, and thereby started to have their kingdom without any threat from any quarters. They lived happily and joyfully for about a couple of centuries, i.e. from the 13th to the 15th century. At the beginning of the 15th century AD, they confronted a threat from the Shans who aimed at expanding their suzerainty. The Zos were the second people to face the onslaught of the Thai imperialist who moved upward with their mighty Tai (Thai) force marauding the Burmese and Zos on their way to Assam. This was the first heyday of the Zos so far as we traced the old records of the Zo history. Then, they moved about further south upto the present Chin Hills and started settling in the hill regions, which was then No Man’s Land. After leaving Khampat kingdom, it appears that there was none to trumpet their conscience. From there they scattered all along the hill ranges in different directions, divided into clan-based leadership which is rampant. Some Zos settled in the Chin Hills and made Tonjang as their head quarter under the leadership of Pu Khanthuam. Some of them moved further southwest called Lushai hills. Zoland Location: The area occupied by the Zo country, as per the memorandum of ZORO submitted to the Secretary General of the United Nations Organization (UNO) on May 20, 1995 the area confines between 92’ and 95' E longitude and 20' and 25' N latitude. The whole area is roughly about 1, 45,600 sq kms. Area: Specifically the Zoland cover the Lushai hills (now Mizoram, India), the Chin Hills in Burma, the hills of South and west of Manipur, Jampui and Sakham ranges in Tripura, India. Hill tracts of Chittagong in Bangladesh, Arakan, upper and lower Chindwin River including Saigang division and Kale-Kabaw valley in Burma. Population: The estimated population of Zos as per the 1991 census was about 50, 00,000. It is clear that after a decade it must have increased to many folds. Who knows may be more than a 100 lakhs. Some Major tribes of Zo: As per the memorandum submitted to the British Government on April 22, 1947 by the Mizo Union it included 47 major tribes namely; Aimol, Anal, Bawng, Baite, Bawngzo, Chiru, Chawhte, Chawrai, Chongthu, Chawngthu, Darlawng, Dawn, Fanai, Hmar, Hrangkhawl, Hnamte, Kaihpen, Khumi, Khiang, Khiangte, Khawlhring, Kawm, Lushei, Lakher, Langrawng, Mualthuam, Miria, Ngente, Paite, Pawi, Purum, Pangkhua, Pangte, Paute, Pawite, Ralte, Renthlei, Thadou, Tarau, Tikhup, Tlanglau, Tlau, Vangchhia, Vaiphei, Zou, Zawngte, Gangte.   Lamka Impession Moderating views and policy By Thangkhanlal Ngaihte Two recent developments in our midst beg a dispassionate study. One relates to the news of the forcible deportation of Myanmarese Mizos from Mizoram. Another is about the public revulsion at the presence and conduct of security forces, especially the CRPF in Churachandpur. Mizoram has been widely perceived as the most peaceful and relatively prosperous state in the North East. The pervasive influence of the Church and youth organisations like YMA in matters of state policy and the predominance of Mizo language are seen as positive factors for it being an ‘island of tranquillity’ amidst tumultuous waters all around. However, the Mizos, as a community are assimilative without being accommodative. The horrendous experience of the MNF struggle is still haunting the present leadership, most of who are of that era. They suffer from a certain insecurity, develop a kind of siege mentality and tend to see only threats and danger, and not opportunities in other communities that live with them in the State. They usually react to situations in a knee-jerk manner and tend to deal with crime not with individual criminals but with the whole community. The latest example of rape of a minor girl by a suspected Myanmarese national is a crime that should be dealt with firmly. It is an individual act that ought to be dealt with as such. To club the entire community as criminal community and deport them is wrong simply because the entire community did not rape. It only betrays a haunted psyche and always-under-threat mentality that will do more harm than good for the Mizos themselves. The Mizo civil society deserves applause for ever being so vigilant which is primarily why they are free from many ills that afflict us in Manipur. But the leadership should feel and absorb the blowing wind. The ham-handed manner in which the Reang issue was handled has already eroded lots of goodwill shown to them. By their latest act, they make an enemy of, or at least completely alienated their own brethren. This is in addition to whatever was done to the Biharis, Bengalis and other trading communities who were at the receiving end. May be a great proportion of criminals, drug pushers and pimps in the state are traced to a particular community. But all these should be dealt with and penalised as criminals and anti-socials, definitely not as Myanmarese or like that. That converts what is purely an issue of social crime into a communal issue. And communal problems are bad for everyone. Secondly, the entire Lamka town reacted with shock and revulsion at the shooting incident near the Police station here on July 30. One live was lost and two were injured.( But none of Ccpur’s big sounding organisations, except for one, condemned the incident in public nor demanded compensation for the injured). Many insurgency movements are sustained not by popular support. Rather they survive because angry people see them as a tool with which to hit back at the security forces who come to be regarded as a greater evil because of atrocities committed by them. In the latest incident, a recently deployed security personnel was attacked by unknown militants in a crowded civilian area. The stunned and jumpy security forces reacted by firing at anywhere and destroying bakeries and pharmacies. Fairly, it is the militants who started the whole thing. But it is the security forces who inherited all the blame because they behaved in the way the militants wanted them to. And yes, they are being ridiculed, taunted as cowards and described as a mere nuisance. We are so easily blinded by emotions and feelings. True, the security forces deserve the blame because they acted worse than the militants. Their commandants have admitted as much and apologised too. But will it be in our interest to continuously look at them as devil-incarnates and further lower their morale and increase their distrust in us ? Let us remember that they will be here some more time, whether we like them or not. And we need them more than we need elements that explode bombs at will, extort us and use us as human shields. PARLIAMENTARY PRIVILEGES AND SICK CONDUCT: The purported prima facie defamatory statements of an organization published in two newspapers have generated a lot of heat in the Assembly. I didn’t see the text of the statement, but I can gather from news reports that it contained something derogatory against the ongoing Assembly session. While we can understand the hurt feelings of our legislators, it is also true that we are yet to see an assessment of the functioning of our state legislature. A recently released report entitled "Social Watch India 2003" on the working of the parliament and other institutions is revealing. Sample some of the findings below: While in the first Lok Sabha, lawyers constituted one-third of its members, the present Lok Sabha boast of 49 % of its members being ‘agriculturalist’, which is regarded as a good thing. However, the number of sittings in a year in Parliament has come down to 80 days or less from 138 days in the first two decades of India’s independence. Disruptions of proceedings and forced adjournments are not taken into account. While these limited sitting days is bad enough, it is the lack of attendance of MPs in these sittings that are more embarrassing. The problem is so grave that the presiding officers of Lok Sabha and Rajya Sabha no longer bother to take suo motto cognisance of lack of quorum. The report said that while a huge number of members absented themselves during debates on pressing matters like the annual budget, attendance was very high on November 27, 2002- not for transacting business but for taking MP’s group photo. There is even a parliamentary committee to ensure attendance at parliament sessions. This committee, the report noted, had only one sitting in 2002, in which, two-thirds of its members were absent!!! It would be interesting if we have a report of this nature on Manipur Assembly, of course without breaching the privilege of the august House. There are occasional reports of Hill Areas Committee (HAC) meetings being put off due to the absence of many members. And coming back to the image of our politicans in the eyes of the public, didn’t I hear from a regular commuter between Imphal and Lamka that a mock parody of a former CM’s speech was often played on the stereo in the bus to regale weary passengers??!!
under heavy construction
Clothes I can always use good clothes, not my most favorite thing but I know it will make my mom and dad happy.
Can't get enough candies.
I need to update my collection of computer games.
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