42nd Thangkhal Baptist Church Annual Conference: 15-16 Dec 2022

 

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The Kuki People in Manipur is under Existential Threat-KSDC

New Delhi, 15 Dec 2022 -- Two day Sit in Protest from several states of india has started since yesterday at Jantar Mantar Under the umbrella of National Federation for New State (NFNS).  

The NFNS includes Kukiland, Bodoland, Garoland, Gorkhaland, Tipraland, Bundelkhand, Dima Hasao, Khasi&Jaintia, Karbi-Anglong etc.

As per the Kuki State Demand Committee, The Kuki people of Manipur is, as it was always, presently facing an existential threat from the dominant Meitei community. 

We have been consistently appealing to the Government of India that the Kuki people in the state of Manipur have been suffering from existential threat under the NSCN-IM in which we had lost more than 300 villages and more than 1.5 lac people uprooted from them who are still struggling for life in different parts of the Northeast region.

Now the Nagas have been joined hands by the dominant Meitei community of the valley to exterminate the Kuki population from Manipur state altogether. 

Based on the concocted history, the Meiteis, like the Nagas earlier, called the Kuki people of Manipur as “refugees” and “foreigners” from Myanmar and started a mass hate campaign against them with the sole objective of expelling them from their lands in Manipur. The Meiteis also declared the Kuki people as “non-indigenous peoples” of Manipur with the sole objective of claiming their land as the Meitei’s ancestral land. 

Sequel to such declaration, they also demanded from central government for the deletion of the names of Kuki-Chin tribes from the list of Scheduled Tribes (ST) in India. On the other hand, they also demanded a Scheduled Tribes (ST) status for the “Meitei/Meetei” people. 

They also attempted to erase the glorious history of the Kuki people in Northeast India as the freedom fighters’ community. They insisted the Meitei dominated government to erase all the existing memorials of their freedom movements in the state against colonialism, saying that, Kukis had never fought the British.

The last of its kind to erase the history of the Kukis in Manipur was their recent demand for the removal of a “Centenary Gate” erected by the Kuki Inpi Manipur’s Anglo-Kuki War Commemoration Committee to commemorate the hundred years of the Anglo-Kuki War 1917-1919, at Leisang, Churachandpur District and Eviction at Kangchup Chiru Village Kangpokpi District.

The Meitei dominated Manipur state government was helpless but to take the aspirations of the dominant Meitei community to its nirvana. Instead of suppressing the ongoing hate campaign against the Kuki community by the dominant Meitei organisations, the incessant hate speeches against them were floated across the local dailies and social network platforms right under its nose. It leads to a situation in which the government of the day is seemingly secretly supporting the ongoing hate speeches against the Kukis in the state. Kukis seem to have become a “problem” for the government. Hundreds of their villages in the hills have been recently declared as “illegal” and “encroacher” to the various Forest Reserves and Wild Life Sanctuaries located in the Kuki dominated hills of the state.

Some of the hills within the Kuki dominated hill areas were also recently declared as important historical sites under the state’s Manipur Ancient and Historical Monument and Archaeological Sites and Remains Act, 1976. (See annexure - 6).

If the state government actual design is not clearly known, such policies were against the wish and consent of the tribal people in the hills.

All the above recent developments in the state of Manipur has led the tribal people in the state in general and the Kukis in particular in constant state of embodied fear and ontological insecurity. It was a situation of existential question which have threaten the life and properties of the young and the old.

Such a situation only demanded for the Kuki people a separate administrative arrangement such as State under the constitution of India. There is no better justification for the Kukis to have their own state than living under existential fear under the dominant Meitei people.

 We are particularly apprehensive of the clear and present danger situation as such situation preceded the infamous massacre of the Kukis in the 1990s by the Naga insurgents. Until and unless the central government came for the rescue the very being of the Kukis in Manipur is under an existential threat from the dominant communities in the state. 

This is the prayer we had also to all the like minded organisations in NFNS that our only survival on this earth is to remain secure under our own administrative and political safeguards Kuki State Demand Committee added.

Source: 

Full youtube link: https://youtu.be/1oisry1FCHs

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Mary’s Christmas: Pasian in Na Lianpi I Tungah Hung Sem Ut Hi ~ Dr. Kammuanmung Thangniang

Adam leh Evi khelhna ziak a Pasian leh mihingte kimelmatna kilemsak kik ding in, Pasian in a Tapa tang neihsun Jesu Kirst leitung a hung sawl hi. Pasian ahi i Toupa Jesu Krist in, a Pasian hihna kisuanpihlou in, kingiamkhiat tak in mihing in nungak siangthou Mary sung pan in a hung piang hi. Tua chi’n Mary pen Pasian nasep thupi tak a van zak poimoh tak a hung hihta hi. Pasian hilhial painna ding a tel a um Mary pen leitung a numeite lak ah hamphanu chia chiamteh in a um ta hi. Pasian in Mary tung a na thupi tak a sep mahbang in nang leh kei tung a zong hung sem ut lai hi.

Mathai 1: 21 na in Jesu hung paina ziak hibang in gen hi, “… Aman a mite a khelhna apan a hutdam ding ziak in”. Bul sut deuh ta lei, Christmas in a tup thupi pen ahihleh Pasian kiang a pan ngaihdamna ngah ding ahi. Bethlehem daidam a hasatna chiteng Jesu’n a hung thuakna banah sing kross ah hung sihna pen leitung mihingte leh Pasian in kizawpna i neih kik theihna ding lieuliau ahi. I kumpi ding a hung pai i Toupa Jesu Krist in a kumpi hihna pawm ding in hung sap zing hi. Aman i lak a naa lianpi a hung sem ut hi. I semsak ut na ding uh hiam? I lungsim tawng a Jesu Krist i pawm chiang in, Pasian in sil thupi tak hung bawl ding hi. I khelhnate hung ngaidam in, hundamna hung pe ding hi.

Gingtu hinkhua i zak zing lai un, haksatna tampi i tuak uhi. Na gingtu hinkhua ah lohsam na kisa ngai hiam? Na gingtu hinkhua chingzou lou kisa na bangbang a um a? Hibang dinmun a um hi a na kitheih leh, ngaihsut thak in.  “Lauken” chia hung khamuan zing Jesu Krist a zui gingtute ihi uhi. Joseph (Mathai 1: 20), Mary (Luka 1: 30) leh belampute kiang a ‘lauken’ a chih bang in (Luka 2: 10), eite kiangah zong ‘lauken’ a hung chi lai hi. Jesu Krist in i hatlouhnate hung thei a, hung panpih ut hi. Pan i la thak ut uh hiam? Pasian in na lianpi i tung a hung sem ut hi. Aman hung zohpih zou ding hi.

Gingtu hinkhua i zak zing lai un, genthoh hiam septhoh hiam in Jesu Krist vak (light) ihi khata uh hiam? I sepihte kiangah, i saptuamte kiangah, i innsung mite kiang mahmah ah zong Jesu Krist vak ihi ding uh Pasian lametna ahi. Pan i la thak ut uh hiam? Pasian in na liampi i tung a hung sem ut hi. Pasian hatna toh i zou ngei ding uhi.

Tu kum Christmas zang ding a iki sak kholh zing laitak un, Mary tung mahbang in Pasian in i tungah sil thupi tak hung sem ut hi. Mary toh kibang theih ihi chi i ngaihsutna hileh iki deihsak uhi. Mathai 12: 50 na ah Jesu hibang in gen hi, “Van a um ka Pa deihlam bawlte ka sanggampa, ka sanggamnu leh ka nu ahi,” a chi hi. Pasian deihlam bawlna in Mary toh hung kibang sak theih hi. Pasian kiang a i lungsim i hon chiang in Pasian in i tungah sil thupi tak hung bawl ding hi.  

***11122022***

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Journey to Bethlehem: A Joyous Advent Carol | Photo Story

Advent Christmas Carol 2022
“Let us be joyous in welcoming the newborn…”

On this day, 07 Dec 2022, a small group of BD 2nd year students at UTC Bengaluru visited each other’s rooms, enjoying a fun-filled time of carolling, laughter, and dressing up in different tribal attires. It was a simple yet meaningful Advent celebration — recalling the long-awaited birth of our Lord Jesus Christ.

“The people who walked in darkness have seen a great light; those who lived in a land of deep darkness—on them light has shined.”  — Isaiah 9:2 (NRSV)

From the Pictures — A Storytelling Reflection

1st Picture:
A young shepherd boy, humble and hopeful, patiently waits for the birth of Jesus. In his simple attire, he reminds us of the quiet hearts to whom the angels first proclaimed the Good News.

2nd Picture (Centre):
Here stands King Herod, perplexed, furious, and troubled by the news of a new King. His face reflects fear and confusion at the prophecy of the Messiah.

3rd Picture:
This portrays Joseph, the obedient and faithful earthly father of Jesus. Despite uncertainties, he chose to trust God wholeheartedly and guide Mary to Bethlehem.

4th Picture:
One of the Wise Men, preparing himself for the long journey. With gifts and determination, he gears up to follow the prophecy.

5th Picture:
The townsmen, wandering and discussing the ancient promises of the prophet Isaiah concerning the coming Messiah. Their murmurs echo the longing of Israel for the One who would bring hope.

6th Picture (same as 4th): 
The Wise Man looks toward the bright star, the divine sign guiding them to the newborn King.

7th Picture:
Another shepherd boy, pointing toward the sky, amazed at the shining star. It is the star that will lead them to the Saviour wrapped in swaddling cloth.

8th Picture:
The back view of Joseph as he finally arrives in Bethlehem—tired yet determined. His posture reflects faithfulness in fulfilling God’s plan.

9th Group Picture:
The Wise Men, shepherds, and others joyfully gathered, happily celebrating the arrival of the Christ Child. Their faces shine with excitement, unity, and thanksgiving.

In the end, the students’ celebration beautifully captured the lively, joyous, and peaceful moments of Advent -- moments of hope, unity, friendship, and childlike happiness as they welcomed the spirit of Christmas.

~ BKT

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KWS Hyderabad in Advent Christmas lolhing tah-a ana mang

Hyderabad, Dec 5: Pathen mapuina jal'in KWS Hyderabad in "Advent Christmas 2022" kinguon chu janhi December Nisim 4th (2:30 PM - 8:00 PM) sung chun Houbung mipi mi 200 val jaona in lolhing tah-in aki mang thei'in ahi.

Kinguon chu Phatbih ni(2) in aki homkhen in, Phatbih masa chun Praise & Worship Team ho mapui na jal'in Pathen vahchoi khom na aum in, chujouvin Pathen houkhomna phat chu Pa Letkholun Suantak, Chairman KWSH in ana makai in, Pate le Nute a kuon vahchoila ngainuom um tah-tah sahdohna phat aum-in ahi. Hopsom le Maicham ho lhandohna chu Pastor Thangjakhup, Pastor KWSH in anei in, chujouvin Ng.Mawite akuon Jaila ngainuom um tah ana kingailha thei in ahi.

Rt.Rev.Paothang Haokip in "God's Perfect Time - Matthew 1:18-25" ti thupi mangcha-in Pathen thu a houlimna phat amang in ahi. Christmas kin a Inn lam a kalsuong doh ding ho taopehna kin chu Pastor Seikhomang Haokip in anei in, chujouvin Pa Lalson Khongsai, Secretary KWSH in Kipathuseina phat amang in ahi. Mipi in la akisa khom-in, lasah khomna kichai chun Pa Lhunsei in taona in phatbih khatna chu khumkhana ana nei in ahi.

Phatbih Anina(2) chu Pa Paolen Misao in ana makai-in,  lenkhom lasah le lamkol vetnuom umtah Nu-le-Pa, Nungah-Gollhang ho a kuon vetlhahna ana um in,  nuom tah in kinguon chu ana challha in, "Phat chom khat kikhen jongleu hen, khat vei ikimutuo kit diu," la chu thanuom tah le kipahtah in mipi'n akisa khom in, lamkuol jong akibol in, chujouvin Pa Letkholun Suantak in phatkha taona le Ankuong taona amang in, ngailut ankuong sokhomna aum in, buoina ima umlouvin Advent Christmas kin chu khumkha ahitai.

✍️ Reported by: 

Mr. John Lalboi

Finance Secretary, KWSH

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DUTHUSAM KISIA DILDEL ~ Rev. Dr. Dongza Thawng

 Fellowship of Thirsty Souls and Hungry Hearts Devotional # 44( Vol 4)

 Thirsty Soul Ngaina a simtute Mangpa’n hing umpi in hing gualzawl ta hen!

Tunin Mangpa na lam-et lou, na gin tat lou thil hoi Tampi na lampi ah hingna koisah ta hen!

TUNI TOPIC: DREAM SHATTERED - DUTHUSAM KISIA DILDEL

OR

THE LORD GAVE AND THE LORD HAS TAKEN AWAY BLESSED BE HIS NAME

A Christmas Message:

Introduction:

Ahing thumpi te kung ah kipah thu ka gen hi. 

 1.     Ka tate’n exam jou khial khial ta uh.

 2.  Inlam ka Khual zinna ding jong nai hiai hiai ta.

 3.  Tutung ka iPhone mansah in ka puah siam sawm vang in hing jawi sah veve hi. Iphone mansah mai hilou in thil dang dang jong abanban in ka flop hi. Setan in hing du gaw mama. Hibang kal ah Luke 22: 31 a agen dan in I Mangpa’n ahing thum pi chi ka thei a ka lung muang hi. Tualeh Job confession (thu puan) “My redeemer lives” chila in zong hing panpi hi. “Though he saly me I will yet hope in Him” kichiten zong hing houpi hi.

 4.  Ka van gil khat aman vang in a gil jaw - te thei lou ka family bit tah in Pasian in hing kep sah nalai hi. Kipah thu gen ding a gen a gen seng lou sim seng lou um hi. Ahiin Setan in hing khoih chi chuh ka thei hi. Pasian in bawl ut khat nei chi zong ka thei veve hi. Ahiin ka buai thou hi. Jannin Mobile hing um chiil lai a kijang te Nokia khat ka va la hi.

Ahiin Hibang ka theisiam lou leh ka thajawi lai in

Job 1: 21 “The LORD gave and the LORD has taken away, may the name of the LORD be praised” ka lungah hing ki lou, hing ha muan a, avel vel in ka gen hi. Himi Pansan a message ka gel som lai in, ka na gel sa Ana um a, tuami hing thot sawn mai vang e!

Ka laibu “Tuihum Apat Tuikha” apat ahibang a kang lah sawn ahi. A ut ten Hattuam Magazine te a sua sawn thei ahi.

 Mangpa’n na sim chiang hing hou pi in, kei bang ana tha neem na khu hing suh hat sah ta hen!

 KIPAN TA AW LE: “TUIKHA APAT TUIHUM-AS IT IS” 

DUTHUSAM KISIE (DREAM SHATTERED)

(Himi article khu Christmas tun kimni chiang a ka sermon gige khat ahi. Gospel Tangkou ah 1998 in kasua masapen hi. Khum in Ruth Messenger ah tuachiin ka belap a Khristian Thukizakna, Lungdamna aw, Gospel Tangkou, Hinna Thah, Muanna Aksi te ah Christmas message dan in 2012 in ka pia hi.Ka lawipa Dr. S. Thangboy Zou in tami kasim in mittui naptui toh ka kiteh hi achi jieh in midangte hinkhua zong sukha tei va chiin ka hing tuang sah hi.)

Oct 26, 2012 nia Lamka tung ding chia kinem tah a ka ngah lai un sil ni hing tung hi. Ka flight uh kingfisher leng nonlou hi. Aban ah ka tapa Levi 25th Oct. nitah in ICU tung hi. Khujiehin flight ticket mun dang dang ading teng zong ka cancel ngai ta hi. Hih article ka gel lai a Lamka a nop deu a um ding hina pi Shillong a children hospital apat ahi daih hi. Sil I plan bang ang pai lou chiang theisiam hamsa thou hi. Hinanleh Pasian min phat in um hen! Ka flight ticket refund man teng ka hospital um man in kajang thei uhi. Ka jilkhiah thupi uh ahileh I hinna leh I lampi khu eikhut a kinga ahilou dan leh Pasian khut a um ahidan ka mu khe deu deu uhi. Mihing in bang plan neinanlei Pasian khut a kinga ahidan leh ginna ma a paijel ding ihi dan kithei tha jel hi.

 Tangval duthusam kisia tanchin

Tuama bang in nidang lai in singtang khua khat ah tangval khat a duthusam kisia dildel khat tangthu houlim vai. Ama pen anu leh apan ana beisana sawt sim ta hi. School kai jou lou in khut na sep toh neh leh tah sui hi. Mi chi tah leh taima ahijieh in a a khutna sep ah pai hoi mama hi. Mi nei lou leh taga himah leh ahausatna mama pen Pasian nei a, Pasian a ki ngam mi ahi. Nidang lai Egypt a Joseph ma bang in nihoi lou leh ni hoi ah zong Pasian ma bel vevaw hi. Ama uh tawn dan ngeina bang in a khua ua nungah nou Pasian thei mama khat ama a ding in a nu leh apa ten naupang nou apat ana khamsah uhi. Tu in pen khum tangval zong teirol hun khel in piching lam ma naw ta hi. Khujiah in maban inkuan bawl ding dan angai tua pan pan tahi. A ji khaam pen toh ki it in ki ngaiin hun tampi mang khawm uhi hinanleh tahsa a ki suhkhah ki pawl chite a ngaidan uh hi him him lou hi. Khujiahin akiten ni ding ngah chan chan uhi.

 Tualeh agam dinmun entalei ama uh pen namneu kumpi lian nuai a um ahi uhi. Thakhat thu in a kim apam a namdangte leh a gam sung opkhum ten a khua uh hing bulu in hing soisah jel uhi. Tuachiang numei naupang dawm lou in sugenthei uhi. Nungah noute bang en la mama uhi. Tualeh tangvalte zong bawl gen thei jel uhi. Hibang kal ah ama gel zong akin a kiteng kin a, insung bawl a maban ding ngai tua ngai ta hi. Hi tangval pa zong hibang a a sen ngainou a ji kham toh kiteng ding hun nai ta in ana sep ha bawl mama hi. Khawvel a ait pen toh kiteng ding chi angai tua chiang a nasep gimna te zong bei jel in a thanopna in jou in matal mama hi. Hibang a thanuam leh kineem tah a Pasian kung a athum lai in amang a zong mat phah lou, a ngai tuana zong um kha lou a ji kham a lawmnu in nau ana pai ta mai jen hi. Tuapen juau thuthang mai mai chia angaisah lou ham ham vang in a tah tah ana hi ta hi.

 Hibang tung ta chi athei jaan in pen ama ih mut dan um louhi. Jaan khua vah in ki ngai tua a Pasian mai ah naungeh ka in kap hi. Hibang tangval lungkhau leh pasal tulaiham a paa mama hinapi ngaungeh bang in kap ta mai hi. “Aw ka mang lam hijaw mai leh maw! Kum hijat ka kinepna tunin pape tual puang lah a tolchil bang ahita hi. Maban a hun nop ding ka lam et mai jen toh maw tu in guntui bang leluan ta hi. Hibang mai ahi maw hinkhua kichi. Aw Ka Pasian hite bang na gen na e? Na min a kikem siang a na min ging a siangthouna ding a aman pe te hibang a kinepna a beisah mai ding na hi maw? Na min siangthou gingta te nang midangte mai a hibang a mualphou sah mai ding maw!” chi in hase tahin thum ta hi. Ama uh custom dan tah in pen khum tangval pan hita hen achichi ni apat tua a nungah gai nu pen suang a denlup ding ahita hi. A ana juausan a tangval tung ah ahinna kinga ta hi.

 Hibang a lawmnu hinna jauhuai tah a umlaiin jaan khawvah in kingaitua a thumna nei tahi. “Aw, ka it pen jing a nang suang a hing kisep lum ding hita hia maw. Ka bang chi etngam ta diai? Bang in ahing bawl lawm lawm a hitan ana tung na hiai?..ken kang bang chi etngam ding lah?..aw ka sil tuah te ka jalmang himai le maw..?” Chi in hase tah in kap kap ta hi. Atawp in alawmnu pen asi lou na ding in pan lah sawm ta hi. Bang chi bawl leng si lou ding bang chi leh ka hun khe thei diai chia akingai tua lai tah in Pasian Angel siang akung ah hing kilah hi. Tua tangval khu Joseph ahi a anungah gai pen nungah siangthou Mary ahi a. Tami a pat in Christmas hing kipan hi. Tungnungpen ah Amin loupi tahen Lei a itte tungah lemna lengta hen!

Joseph hinkhua apat jil ding

 Na duthusam a kisia ngai ei?

Tukum bul apat duthusam bang bang na nei ei? Duthusam kisia bangjat nang tuah tou ei? Mikhen khat kumbul a duthusam hoitah nei nanleh Christmas tungman lou a duthusamteng tualpuang lah a pape kichilthaang bang hita hi.Tate maban kinep mama lai a tapa muang mama khamthei in ana ne lum deh deh ta chi zong um dinghi. Akal chiang I duthusam tung ma lah a ase lam ngen ase lam ngen in hing vuh khum hi. Ahoi I lam et lai in ase hing tung a, kipahna I ngah lai in kaana hing tung hi. Aw, nang gingtu lung lel leh liangvai na mittuiteng, na mualphounateng, na lungnatna teng, na lawsapna teng, na mansahteng abawn in Pasian record bu ah khat zong mang lou ahi chi thei in aw. Tunia hibang duthusam kisia leh kehgawp na tuah khah leh nang mai nahi sih chi thei in misiangthou pai masate leh na kim na pam a na khualjin pi ten zong tuah uhi chi ka hing gen sah ut hi. Na mittui luanpi ding lawm na hau hi. Pasian in Ama inaisem nading leh ama mai Iki pum ngah thei nading in I muanteng ineiteng I kinepna teng hing lahmang sah jel hi. I plan teng zong hing tawhkehsah hi. 

Ang bawlsete hoibawl apat gualjawlna thuguh um hi chi na thei tai?

Joseph a lawmnu ama ading a gin umlou chi athei in a lungtang nat ding dan chuh… Ei hileh suanga deng lum masa pen kihiding a, a lungkim nai lou ding hi. Aman ahileh ama lungtang natna thutuam hitaleh a lawmnu (agalnu) ading in sil hoithei tawp bawl sawm nalai hi.Pu Ironside in “itna umjia ahileh I itte adinga ahoipen pen bawlsah” chi ahi. Joseph itna khu itna tah tah ahidan kilang hi. Eite itna ahileh mani makhual itna ahi jiehin mite I itna bang a ahing lethuh lou chiang ki it jounonlou hi. Pasian in ahileh eite gilou sasa in zong hing it veve a ei ading a hoipen hing bawl sahsah nalai hi. Hibang a ma lungtang nasah pen pen zong hunkhiah sawm teitei mi pha Joseph tung ah Pasian in bang gualjawlna zong it lou ding ahichi I mu hi. OT a Joseph in zong a unaute tung ah sil hoi theitawp bawlsah hi. Hibang lungsim lian paw ahijieh in Pasian in mun sangpi ah tawisang hi. Tunia I gen pa Joseph zong Pa Pasian in leitung tahsa atapa pa hiding in muang ngam ta mai jen hi. I galte ading a silhoi I bawl leh Pa Pasian in mialnate hing vah sah in, I kaanate laamnan hei a, avaigei ta akichaita ichite zong Aman a bawl dan khat thei ve ve hi.

Pasian in apiahsa alakia hi

Pasisan in Joseph ading a Mary apia sa tawmkhat ading a alakia in Joseph ading in hamsa mama ding hi. Hinanleh Pasian testing hoitah in pass hi. Pasianin job hausahna, tanu tapa te toh gualjawl hi. Hinanleh Pasian in pe tam ut sem ahijieh in tawm khat ading in lahkhiat sah phot hi. Job Pasian in a test nateng ang pass jou a Pasian in nuamman ang pia kia ni chu thupi hita lou maw! Na hinnkhua a Pasianin ang pia sa bangjat vei ang lahsah kia tai? Ang piah lai a ikipah maimai jen toh thakhat thu in aban ban in hing mang mang tamai jen hi. Unau aw Pasian in ang piasa ang lasah kia leh phun lou in ngah jaw in Aman atam sem hing pe kia ut leh hing suhpung sah ding hi jaw hi. Pasian Abraham ateh nung avuai nung in tapa Isaac pia hi. Tuapen kum tampi a athuchiam amual suahna ahi. Abraham in nikhatni chiang ka tapa hing ngen kia va chi mawng mawng a lungsim ah um kha lou ding hi. Hinanleh manglam bang hial in Pasian in “na tapa Isaac in hing bia in” chi hitamai hi. Abraham ading in theisiam hamsa ding hi.”Tua a nang nget kia ding bang dia nang piah e” chi thei khop in lungnat huai ding hi. Hinanleh Ginna pa in vang a amu dan ana tuam hi. Pasian a muanna lianseng ahi jiehin ana laan ngamla lou hi.

Tualeh Alahsa pia kia a, a tuang aval in pia hi

Pasian in koima leiba balou hi. Pasian in eima deibang sang in Ama deibang tangtung sah ut jaw hi. Eima deibang ichi na lam in Pasian program ki vaigei sah jel hi. Pasian alahsah te apia kia chiang in atuang aval ahi dan thupi hii. Tutung October leh November ha sung mai a ka khual jinna ding Siliguri, Delhi, Gwahati, Imphal kal flight ticket cancel man mai in Rs 15,000/- val ka seng hi. Mawt huai kaki sa mama a ka pawsiam thei sih hi. Pammai kasa ta lua hi. Hinanleh Pasian mai ah bang chi dan e chi ka thum thum hi. Judah kumpi kei bang ana tuah ngei khat ka lungsim ah hing kilang jel hi. Kumpi Amaziah in Temple a sum jat louna ding ana jang kha hinan leh kisia a Pasian kung a bang chi ta ding chia a thum            lai in jawlnei in “Mangpa’n in hisang a tamjaw ahing pia thei hi”(2 Chronicle 25: 9) chiin va hamuan hi. 

Pasian min thpina ding in November ha zong bei nai lou in mun tuam tuam apat in lamet lou in double phial in ka mu kia ta uhi. Tualeh Job a tate leh anei agouteng Pasian in laahsah bei a hinanleh aman “Mangpa’n in ahing pia a Mangpa’n alamang kia hi. Mangpa min phat in um hen” chiin in Pasian min phat veve hi. Tuachiin Pasian in bekia mai hilou in a double ngen in pe kia hi. Belam 700 mang khu tu in 1400 neita ahi. Sangawngsau 3000 shi khu tuin 6000 hita hi. Bongtal kop 500 shi khu tu in kop 1000 chingta. Sangan 500 khu tu in 1000 in kibelap ta hi. Ta pasal 7 leh numei 3 ana shi a hinanleh tu in Pasian in amaute ganhingte bangin double a pelou in ta pasal 7 leh numei 3 ma pia hi. Ajieh pen ana sisa te khu ashi hilou ua thawkiana ah kimu kia ding uhi. Tuajieh in angeijat ma pie hi. Hinanleh ata numei te khu gamsung a melhoipen tulai ham hileh miss ngen ahi uhi. 

Pasian in alahmang sa te a double a double ngen in pekia jung jung hi. Thupi e maw! Pasian in Abraham apia kia ni in tangtawn daiding thuhun pia mai jen hi. Pasian in tuniin Joseph apat in Mary lamang jaw lou in aki itna uh detsah sem sem ahi jaw hi. Pasian in alah mang ichite alamang hijaw lou in a supung sem sem hi jaw hi. Unau, na ta gammang vahvaite zong hing kilia kia ding a, na pasal gammang in zong inn lam hing juan kia ding hi, na sum na pai na mangsahte zong alem tampi toh hing kia ding a, na jatatna, na thupina te zong hing pai kia ding hi. Ajiehpen Jaleenna dah ging in, Suatahna kawlni suah ta hi.

 Thukhahna

Unau tukum paisa a Pasian in ang lahmangsahte jiaha na lung ngai ngai a, na suun suun te khu Ama’n atam jaw leh a hoijaw in hing pia kia ding hi. Bethelem a naungeh hundampa lam juan in kile kia le chin na hinnkhua hing ki panthah kia thei ding hi. Aman hinkhua ki sesa, gopsa, thaangsa, muatsa te bawl phat theina power nei hi. Ju ngol vei, khamthei bawl, nochi, tualthat te leh siatna a saltang, bat a saltang, jawnkhalna saltang, natna saltang leh buaina tuam tuam asaltang tampi jalen na pia ta hi. Panpitu nei lou, gumtu nei lou, belding nei lou,kinepna nei lou, maban nei lou, hinkhua mumal nei lou, hinsan thei lou a mial nuai a tou nang leh kei ading in Bethelem ah khua hing vah ta hi.

 Courtesy: Dongza Thawng, Tuikha apat Tuihum Khualjinna (Churachandpur: Door Of Hope Publication,2013), 39-44.

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Belampute Kristmas Zakdik Dan Chi Thumte ~ Pro Pastor Dr. Kammuanmung Thangniang, TBC Delhi

                                                                            Pulakna

I theihsa mahbang in naungek Jesu pian thu za masa pente ahihleh belampute ahi uhi. A tangpi a i theih dan in belampute pen dinmun ngiam, daikil a mi theihphak louhte ahi uhi. Jesu pianthu hih belampute kiang a theihsak a a-umna ziak pen Pasian in mi’ simmawh huaite a iit dan leh a pampaih louh dan suklatna in kingaihsut hi. Ngaihdan dang khat ahihleh, belampute pen siampite ahi ua, a belamte chi’nte uh pe’n Temple a siampite’n a lat ding uh belamte ahi. Hih belampute kiang a Jesu pian thu ava ki hilhna ziak ahihleh Jesu pen kross a kilan ding belam ahihdan suklatna ahi. Jesu tungtawn in Temple a belam lat pen beita ding ahihdan suklatna zong ahi. A bangteng hitaleh, belampute kiang a Jesu pian thu va kigen hi chih pen dembei thudik ahi a, i gen ut pen zong hi thu ahi.

Hih belampute’ tangthu apa’n chiamteh ding sil poimoh thum muh theih hi. John MacArthur in hih belampute tangthu in gingtu hinkhua chiangtak in ensak hi chi hi: Pasian thu za a gintatna, Pasian thu zui a Jesu toh kimuhna, Jesu theihpihtu a pan na ahi.

Tutung Kristmas ah Pasian Aw Za in Gingta Ni

Belampute’n Pasian aw (vantungmi tungtawn in) za uhi: Tua ahihleh, David khua a hundampa a piangta chih thu ahi. Hih thu kipak huai mahmah banah naungek Jesu muh dingdan chiamtehna hoih tak thu zong vantungmi apan za uhi. Belampute’n Pasian aw a zak bek uh hilou in, a zak uh thute zong gingta uhi. Gingtu hinkhua kipan na ding in Pasian aw i zak masak uh poimoh. Pasian thu za maimai hilou in Pasian thu gingtate zong ihi ding uh ahi.   

Tutung Kristmas ah Jesu Toh Kimu in Amah Thu Zui Ni   

Vantungmi thugen pen van mite’ lapawl sakna in zui hi. Hih gel khit in, belampute’n Jesu pianna mun Bethlehem khua zuan in pai mengmeng uhi. Tuachi’n, vangtungmi gen bangchet in naungek Jesu a va mu uhi. Belampute’n a zak uh Pasian thu gingta uh a, zong a zui uhi. Tua in, Jesu toh amaute kimuhna a tun hi. Jesu toh kimu na ding in, Pasian thu zak a gintat bek hun lou hi, Pasian thu genna bang a Jesu kiang i zawt ding uh ahi. Ei lam a pan bawl ding pen i bawl chiang in Jesu toh kimuh theih hipan hi.

Tutung Kristmas ah Jesu Theihpihtute Hi Ni

Belampute’n naungek Jesu amuh khit un Pasian phat kawm in kileh kik uh. Tua bek hilou in, Jesu pian thu midang te kiang ah a genzak uhi. A thugen uh zakha zousiah in lamdang asa uhi. Jesu toh kimuh khin chiang a i bawl ding poimoh tak khat um hi- Jesu theihpihtute ihi ding uh ahi. Gam teng leh nam teng kiang a Pasian thu gen ding pen Jesu toh a kimu khinte mawhpuakna ahi. Leitung in tangthupha poimoh a, i gam in tangthupha poimoh a, i innsung mahmah in zong tangthupha poimoh hi. Theihpitu hi ding in Pasian in hung sap hi.

Thukhitna

Kristmas hun (season) a i lut kikta uhi. Tukum Kristmas bangchi’n i mang sawm uh hiam chih dokna iki bawl uh poimoh hi. Gualnawpna khat a muallep sak ding ihi uh hiam? Tuni belampute mahbang in Pasian in hung houpi hi: Pasian aw za a, gingta a, Jesu toh kimu a, midangte a ding a theihpihtu hiding in Pasian in hung lam en hi.  Belampute bang a Kristmas zang dik ding in Pasian in i mimal khatchiat thupha hung peta hen. Merry Kristmas 2022.

***041220222***

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Moving Backwards: Meitei’s Demand for Scheduled Tribe Status

Given the level of socio-economic development of the majority Meitei community and their political domination of the state of Manipur, their demand to be classified as a scheduled tribe is absurd. It is inconsistent with the very idea of scheduling of tribes as envisaged in the constitution and the principle of positive discrimination.

The calling attention motion moved by the opposition leader, Irengbam Ibohalbi of Trinamool Congress, in the Manipur state assembly on February 2014 to consider the demand of Meiteis ‒a dominant community of the state ‒ for scheduled tribe staus, is quite surprising.

The Demand

Of course, Ibohalbi merely was echoing the demand of the Scheduled Tribes Demand Committee of Manipur Valley (STDCM). In fact, the Meitei demand for   scheduled tribe status began with the STDCM submitting a memorandum on 30 November 2012 to Governor Gurbacharan, who had reportedly “assured to lend assistance towards their realization of their demand”. The committee further met the Chief Minister Okram Ibobi Singh on 18 December 2012, and on 10 July 2013 the committee along with T Meinya, the Inner Manipur constituency MP, met Prime Minister Manmohan Singh, who reportedly asked the STDCM to first discuss the case in the state cabinet.

The Meitei, a Hindu community, comprises both scheduled castes   as well as the dwija castes (twice-born). It is surprising that it is the dwija castes, or the dominant upper castes, who are demanding the scheduled tribes status, which is given only to groups which exhibit primitive traits, have a distinctive culture, are geographically isolated and are extremely backward. In other words, it is the forward classes which are demanding the status of backward classes.

In their memorandum, the STDCM mentioned that if their demand is granted, it “will certainly help [bring] about integration of hill and plain people”. This is rather illogical, as development gap between the valley and hill people cannot be bridged by merely changing the social category of the dominant caste group, residing in the plains, to that of marginalised hill tribes. Instead, it would be ideal, if we could raise the hill tribes’ level of development to that of dominant caste groups and help the hill people to get rid of their stigmatised  tribal identity.

Reasons Put Forward for Inclusion

The STDCM in their memorandum to the governor argued that the Meitei, even though having converted to Hinduism, have not entirely given up animistic practices. In fact, religion was never a criterion for inclusion in the Constitution’s scheduled tribes list.  The 1901 census, classified people as tribals if they practiced “animism”. But this was no longer a criterion for successive censuses.

All communities specified as tribes by the colonial administration were considered for inclusion in the list of scheduled tribes according to the  Constitution (Scheduled Tribes) Order, 1950 issued by the president. The Meiteis were not included in this list.

According to the First Backward Class Commission“Scheduled Tribes may belong to any religion.”  Religion, therefore, is no longer considered to be a criterion for inclusion in the Constitution’s scheduled tribes list in independent India. The tribals may practice animism, but this is not a ground enough for inclusion in the list; rather it is just a criterion that the government has adopted from time to time.

The tribal status has also been claimed on the ground that the Meitei are also part of the same linguistic as well as racial group (mongoloid) to which hill tribes belong. It is a fact that they do belong to the same stock as the hill tribes ‒ racially as well as linguistically. However, race and language are not grounds for inclusion in the scheduled tribes list. In fact, the Meitei language has a well developed script (mayek) and has been included in the Eighth Schedule of the Indian Constitution.

Other features pointed out by STDCM to claim the scheduled tribes status, such as food habits (non-vegetarianism), observance of certain practices belonging to their old religion, etc., have nothing to do with the criteria adopted by the government of India since the First Backward Classes Commission (1953).

In principle, the demand is inconsistent with the idea of compensatory discrimination. Scheduling of tribes has been basically done so that the state can uplift the backward classes or weaker sections within the population by adopting preferential discrimination. This demand by the forward classes is not likely to promote harmony and bring about integration between the hill and the valley people, as the STDCM suggests. Rather, it would further aggravate the already existing tension between them. In fact, the hill tribes would be further marginalised in their own ancestral territory.

Scheduling Tribes

The President of India, by using the power vested in him under Article 342 of the Indian Constitution, issued the Constitution (Scheduled Tribes) Order in 1950 for Part A & B states and for Part C States in 1951. This order specified tribes who were categorised as “depressed classes” before independence as scheduled tribes.

Adhering to Article 340 of the Constitution of India, the First Backward Classes Commission was set up by a presidential order on 29 January 1953 under the chairmanship of Kaka Kalelkar. Based on the report of the commission, the scheduled tribes list was modified by an act of Parliament ‒The Scheduled Castes and Scheduled Tribes Order (amendment) Act, 1956. One of the criteria laid down by the Backward Classes Commission for inclusion of a community in the scheduled tribe list was as follows:

The Scheduled Tribes can be generally ascertained by the fact that they live apart in hills, and even where they live on the plains, they lead a separate excluded existence and are not fully assimilated in the main body of the people. Scheduled Tribes may belong to any religion. They were listed as scheduled Tribes because of the kind of life led by them”. (Backward Classes Commission’s (1955) questionnaire).

It is important to note, besides the criteria, the methodology adopted by the commission to determine the eligibility whether a group can be included in the scheduled tribe list. The commission distributed a questionnaire with the above criterion mentioned in the preamble to each state and requested a list of groups who should be included in the scheduled tribe list. A list of 29 tribes was given by the Manipur state government to be included in the list. Thus, the whole process followed by the commission involved states, and it was in consultation with the states that the report was prepared.

Since 1956, the government of India set up various commissions from time to time to look into the affairs of SCs/STs. The inclusion criteria is not spelt out in the Constitution, but criteria presently adopted by the government is published in the website of Tribal Affairs Ministry:

The criterion followed for specification of a community, as scheduled tribes are indications of primitive traits, distinctive culture, geographical isolation, shyness of contact with the community at large, and backwardness. (www.tribal.nic.in/Content/DefinitionpRrofiles.aspx)

It is further mentioned that these criteria have become well established and  subsume the definitions contained in 1931Census, the reports of First Backward Classes Commission 1955, the Advisory Committee (Kalelkar),  Revision of SC/ST lists (Lokur Committee), 1965. (ibid)

Demand Examined by  NCST

Any community has the right to demand its inclusion in the scheduled tribes list. However, it is the responsibility of the National Commission of Scheduled Tribes (NCST) to give technical inputs to the government of India for any representation received from  individuals/ petitioners/associations and other forums for the inclusion of a community in the scheduled tribe list, or representation received from the Ministry of Tribal Affairs. Either way, the commission carefully examines the references, keeping in mind  provisions under Article 342(1) and Article 342(2) and the various presidential orders from time to time.

The NCST, according to the guidelines, has to ascertain a proposal made on the basis of the criteria mentioned above. To accord the Meiteis the scheduled tribe status, the NCST has to look into  aspects of the community’s way of living, social customs and religious practices, dialect, and educational and economic status.

In terms of the “way of living”, as per guidelines, the habitation of  Meiteis is not geographically isolated. They inhabite a very fertile valley connected with the outside world by three national highways and with one airport. The Meitei have a rich cultural heritage,  and a well developed sense of hygine. Their main occupations are wetland paddy cultivation, fishery, sericulture, etc. They are, of course, non-vegetarian except for some very religious individuals from  higher castes; this is more of a personal choice. Among the Meitei only the scheduled caste brew alcoholic drinks.

As far as  “social customs and religious practices” are concerned, the Meitei have indigenised Vaishnavite-Hinduism, and still practice some Sanamahi (the old religion of the Meitei)rites. However, they perform Hindu rituals and ceremonies for marriage.  The Meitei, except the scheduled caste communities, worship all deities of the Vaishnavism along with Pakhangba, the deity of the old religion of the Meitei. They have a well developed culture of weaving. They are much more dictated by caste and its hierarchy  rather than their clan. In fact, earlier, they were known to practice untouchability toward   scheduled castes and the hill tribes, which they called ‘Hau’. Their language  Meitei has a well developed script (mayek)  and  has been included in the Eighth Schedule of the Constitution.

When it comes to their educational and economic status, the Meitei are not behind other advanced classes/castes in India. The districts inhabited by the Meitei have literacy rate between 76-87 %. The Meitei, as a community,  live relatively well. They are well represented in the government and  have largely occupied  two-third seats in the state legislative assembly.

Conclusions

It is rather ironical that after more than 65 years of independence, the forward classes of  society are demanding the status of “backward classes”. This undermines or disregards the work done by  successive governments. Meeting such a demand would mean granting tribal status to the dominant dwija castes. This would be inconsistent with the idea of scheduling of tribes and  the principle of positive discrimination and affirmative action.

 By:- 

L Lam Khan Piang

Economic & Political Weekly | Vol. 49, Issue No. 15, 12 Apr, 2014 

Courtesy:

https://www.epw.in/journal/2014/15/reports-states-web-exclusives/moving-backwards.html

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Are Manipur Meiteis Moving Forward Or Backward?

 

From my observation, the Meiteis in Manipur are motivated more by emotion than by rationality.

Every human being or in a larger context- the human race, are inclined to move forward towards progress. However in case of failure sometimes, they have to retract backward. The social and political movements prevalent among the Meitei community in Manipur have unfortunately been found to be moving backward. To cite an example, all their initiatives are motivated by not being based on rationality but on emotion.

Sometime in the year 2016 the Govt. of India had sent a letter to the Govt. of Manipur regarding the Introduction of 6th Schedule in Manipur and Govt. of Manipur had earlier sent a message of compliance with certain modifications.

When the letter from the Home Ministry reached Manipur Secretariat, the Manipur Meitei’s, within a week launched THE JOINT INNER LINE PERMIT DEMAND COMMITTEE. The student community were also made to be a part of the stir, to serve their political purpose.

As to whether the Inner Line Permit System comes into force or otherwise, the situation will remain the same. This will strongly depend on the reliability of the agency controlling the migration of outsiders, mainly the police force and also the truck drivers who allow the migrants to enter Manipur through discreet exchange of money behind closed doors.

Let us take an example of the construction of the GREAT WALL OF CHINA which was aimed to stop invaders coming from the west. Whether it was The Great Wall of China or the Small Wall of China, the people guarding the gates of the Great wall secretly allowed the invaders to enter China. In this way the main purpose of construction of the Great Wall of China was defeated.

Next, is the demand for inclusion of Manipuri Language in the 8th Schedule of the Indian Constitution.  In my opinion, the introduction of Manipuri Language in the 8th schedule in the constitution has practically not served any benefit to the Manipur people. This directly or indirectly affected the demand for the introduction of Meitei Mayek which was willingly accepted by the Govt. Of Manipur under pressure.

This no doubt, shows a backward movement which have made Meitei Manipuri Literature Giants like Kalachand Shastri who translated Meitei Language from Sanskrit text of Mahabharata in several volumes.

We are all well aware of the fact that Marathi Language which is included in the 8th Schedule has the same Devnagari script as Hindi. The same goes for the Assamese script which is the same as Bengali and Oriya script. To have changed Manipuri Script with a silght modification from Bengali to Meitei Mayek is unwise and an overturn to progress.

Another demand plaguing Manipur Social and Political Consciousness is the demand for inclusion of Meitei People in the Schedule Tribe list. If we go back into histoy, before Independence in 1947, the Meiteis were converted to Hinduism by Maharaja Pamheiba, also known as Garibniwaj in the year 1709. Maharaja Pamheiba ruled Manipur for 39 years and during his time, the realm of Manipur extended from the Irawadi Rivers in the East to Cachar to Tripura in the west. At some point, it even extended into the Chittagong Hill Tracts. 

When Pamheiba's father converted the Meiteis to Hinduism with the help of one Bengali Shanti Das Gossain, at that time he burnt down the Manipuri Chronicle of History Punya to ashes. King Pamheiba had 8 wives and a number of sons and daughters. His eldest son Shamjai Khurairakpa was assassinated by his younger son Chitsai who came to power after Pamheiba's grandson Gaurishyam. 

Regarding the earliest settlers in Manipur, incidentally I met one Manipur Meitei intellectual Dr. Mohendra Singh, 15 years back in a symposium organized by Manipur Museum, at the Tribal Museum in Churachandpur. Dr. Mohendra Singh informed me that there is a book published by The Asiatic Society of Bengal, in which it is written that the first settlers in Manipur were the Kuki's. However, the Meitei's who migrated from the Burma Valley either drove away the Kukis in the Hills or the Kukis, because of their love of hunting started to leave the valley for the hills. According to the book, the Meitei's who settled later, married Kuki women when they came to Manipur. To illustrate this point Manipuri famous poet Khwairakpam Chaoba composed a song "CHINGNA KOINA PANSABA, HAONA KOINA PAN NGAKPA MANIPUR SANALEIBAK". Earlier the Meitei's used to call the tribals as 'HAO' which in fact was a derogatory term, signifying low caste people. I remembered my late brother who studied in Imphal Singjamei Chinga Makha UP School in Class III and IV, that the tribals were told to wash their own cup when they go to a hotel. I also recollect tribals not being allowed to enter the courtyard of a Meitei house. That was the state of affairs between the Meitei's and the Tribals then. It is now strange and unimaginable that the Meiteis would want to become tribals. This movement had no takers in the Manipuri political party except a few politically motivated people.

 The Meitei's of Manipur are Vaishnavite Hindus who adopted the Hindu Caste system.  Meitei Society consists of the Brahmin, Khastriyas, Sudras and Vaishyas. 

It is difficult to imagine the class less society of the tribals to live together with the class ridden Meiteis. In Meitei society of course Sougaijam people are of the tribal Singson clan in the service of the Maharaja of Manipur who later became the most articulate section of the Meitei society. 

Recently the powerful All Tribal Student Union Delegation led by its president Paotinthang Lupheng went to Delhi and met the Union Tribal Affairs Minister, Sri. Arjun Munda. It is reported that the Minister had a patient hearing, while assuring that the matter will be looked into carefully as it involved the constitutional proprietary of the matter. 

We hope that sanity will prevail and the Constitutional guarantee of the tribal people under section 371(C) of the constitution, Protection of the Tribal people especially the land rights and protection of their tribal land will be safeguarded. 

Recently the Meiteis declared that their demand for inclusion in the Schedule Tribe has nothing to do with reservation about service. The Meitei's have now found it necessary for protection of their land, as they realized that Inner Line Permit System is no longer a guarantee for protection of Manipur land for the Meiteis.

To come to the conclusion, instead of demanding to become tribals, the Meiteis should rather attempt to lift up the tribal people from the Scheduled Tribe to the general category. The protection of tribal people regarding payment of Income Tax needed to be reviewed as many tribals have now become capable to compete with the general people. In many cases, even in UPSC exam, some tribals have entered the merit list. 

However according to me, the most important disadvantage is the non payment of Income Tax by the tribals. I see this rather as a disadvantage for the tribals because they now do not realise how money is earned and how money is spent. Unlike the non-tribals, the tribals do not find it necessary to keep account of their expenditure. You will find that the tribals tend to spend larger amount of money than they earn. For instance, if a tribal boy or girl earns Rs. 10,000/- monthly, they will always spend 12,000-15,000/- in a month. As a result, almost all the tribals are debt ridden. This is due to the failure to keep an account. During my service, I was posted in Income Tax paying places like Calcutta and Assam. At those places, I was very careful about my expenditure but later when I was posted at Shillong and no longer had to pay my Income Tax, I started neglecting keeping an account of my expenditure. At present after retirement, my pension is 3 times bigger than my last salary during service. However I always over spend my income. This I feel, is the bad effect of non payment of Income Tax. 

To close our discussion the Meitei’s if at all their attempt is successful, may benefit in terms of Govt. service. The present hunger for more land, as they live a congested life in Imphal valley may not directly or indirectly affect the tribals because even the tribals are not willing to live in the hill areas anymore. Almost 80% of the tribals, unable to live in a large chunk of land in the hill, have moved down to the foothills to live in a congested 40x70 ft. space. This is the sad effect of modern civilization which the BJP party called it VIKAS.

 

Written By:-

N. Lhungdim

Thangting House

Molnom-West

1st Dec. 2022

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Rebecca Fanai-i The Compassion Project hlawhtling taka zawh fel a ni

India, Mizoram-a Myanmar raltlante chhawmdawl nana thawk chhuah Chin nula zai thiam Rebecca Fanai-in The Compassion Project chu hlawhtling takin a hnu a khar thei ta a ni.

US-a awm Rebecca Fanai hian The compassion Project hmangin November 6 atang khan Mizoram State hmun hrang hranga raltlan Camp te tlawhin chawlhkar 3 chhung chhawmdawlna hlanin a tlawh a, November 23 khan hlawhtling taka a hnu a khar thu hriat a ni.

Rebecca Fanai leh a thawhpui te hian Mizoram District 6; Aizawl, Mamit, Kolasib, Lunglei, Lawngtlai leh Champhai-a raltlan camp hmun 20-ah Myanmar atanga ralltante hnenah chhawmdawlna chi hrang hrang an pek thu hriat a ni bawk.

The compassion Project hian thil 3 a nei a, raltlante tan damdawi hmanga enkawl te, hriselna zirtirna bakah naupang leh hmeichhe lam mamawh thil chi hrang hrang a tul anga tanpui a ni a.

The compassion Project leh Rebecca Fanai leh a thawhpui; Chin Health Organization (CHO), Myanmar Refugees Relief Committee-Mizoram (MRRCM), NGO United for Democratic Myanmar(NUDFM), Kalay Crisis Support Team(KCST), Youth For Myanmar(YFM), Matupians, Sevenday Adventist damdawi in leh tlawmngai hrang hrang ten an tawiawm thu hriat a ni.

Rebecca Fanai hian hun rei lo teah US-ah kir leh a tum a. The compassion Project feh chhuahnaa a thawhpui te hnenah lawmthu a sawi nasa hle.

Myanmar-a Military council ten kum 2021 February 1 atanga sorkarna an lak atang khan Rebecca Fanai hian an Talen tha tak hla sak hmangin Revolution a beih thu hriat a ni.

~ The Tahan Post | 29 Nov 2022

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NEARLY 300 TRIBALS FROM B'DESH IN MIZORAM, STATE GOVT BELIEVES MORE REFUGEES MAY COME

Aizawl, Nov 29 (IANS): With nearly 300 Kuki-Chin tribals, who fled from the Chittagong Hill Tracts (CHT) in Bangladesh and are already Mizoram, the state government believes that there may be a fresh influx of refugees with authorities in the bordering Lawngtlai district making advance arrangements.

Lawngtlai Deputy Commissioner Amol Srivastava told IANS on Tuesday that more Chin-Kuki tribals are likely to come to Mizoram to escape from the troubles in the CHT.

"We have to be prepared to deal with the fresh refugees, if any. Considering the humanitarian aspects, we have to provide relief, food and shelter to the refugees, if they come to the state seeking shelter," Srivastava said.

Sub-Divisional Officer (Civil) of Chawngte, T.T. Beikhaizi said that of the around 300 refugees, 161 are women and girls and they came in phases to Lawngtlai since November 20.

The tribals are now lodged at a community hall, school and a sub-centre in Parva-3 village, near the tri-junction of Mizoram, Bangladesh and Myanmar.

The refugees have fled from their ancestral homes in the CHT in the wake of an armed conflict between the Bangladesh Army and the Kuki-Chin National Army (KNA), also known as Kuki-Chin National Front (KNF).

The KNA is an underground militant outfit, demanding sovereignty for the Chin-Kukis residing in Rangamati and Bandarban districts of CHT and to protect the tribals' tradition, culture and livelihood.

Besides the district administration, churches, various NGOs, including the Young Mizo Association and individuals, are providing food and other relief aid.

The Lawngtlai Deputy Commissioner on Monday held a meeting with officials, NGOs and other concerned authorities, and reviewed the situation and discuss provision of humanitarian assistance to the Bangladeshi nationals.

The meeting also discussed action plans in view of a possible fresh influx from the neighbouring country.

The tribal refugees said that after the armed conflict with the KNA started a month ago, the "Bangladesh Army in association with the Arakan Army raided many villages, and assaulted and arrested many tribals while some were forcibly sent to jail without any fault and prevented them from going from one village to another".

"The soldiers threatened to kill us. Many of our people are missing. We were totally unsafe in our villages. The Muslim people boycotting us socially. We used to sell our agricultural and horticultural produce in the markets but the Muslims refused to buy anything from us," said Bawilianthang, an elderly refugee leader.

The Chin-Kuki tribals and the Mizos in Mizoram belong to the Zo community and share the same culture and ancestry besides they all are Christians.

The Bangladeshi tribals came at a time when the Mizoram government is struggling to provide food and shelter to over 30,500 Myanmar nationals, who sheltered in the northeastern state after the military seized power in the country through a coup in February last year.

Majority of the Myanmar refugees, including 11,798 children and 10,047 women, are sheltered in more than 156 camps in all 11 districts in Mizoram while a large number of them took shelter in the relatives' houses, community centres, rented houses, government buildings and shelter houses.

Mizoram shares 318 km unfenced borders with Bangladesh and 510 km frontiers with Myanmar, guarded by the Border Security Force and the Assam Rifles, respectively. 

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