Rejoinder: Misuse, Distortion & Delegitimisation of Kuki | COPTAM

Rejoinder: Misuse, Distortion, and Delegitimisation of the Scheduled Tribe Status of the Kuki People of Manipur

Dec 5, 2025: This legal rejoinder is issued in response to recent public statements, media reports, and politically motivated narratives attempting to portray the Kuki people as "illegal immigrants" and using manipulated census interpretations to question their legitimacy. These claims are constitutionally unsustainable, legally impermissible, historically false, and communally dangerous.

1. The Kuki People Are Constitutionally Recognised as a Scheduled Tribe Since the 1950s:

Under the Scheduled Tribes Order, 1950, as amended and applied to Manipur, the Kuki tribes - comprising associated clans - were formally recognised as ST Nomenclature "Any Kuki Tribe" in the Scheduled Tribes list of Manipur since the 1950s.

1.1. Article 342: ST Status Cannot Be Challenged by Anyone except Parliament:
Article 342(1) - (2) provides: (1) The President notifies the communities deemed Scheduled Tribes. (2) Only Parliament may include or exclude any tribe from the list. (3) No State Government, civil organisation, pressure group, or private individual has authority to question or alter ST status. Thus, calling the Kuki people "illegal immigrants" or "non-indigenous" is constitutionally meaningless and legally void.

1.2. Mischaracterisation of an ST Community is a Legal Offence:
Branding a Scheduled Tribe as "foreigners" or "illegal migrants" constitutes: (1) Intentional humiliation and insult (SC/ST PoA Act, 1989 — Sections 3(1)(r), 3(1)(s)), (2) Creation of a hostile environment, (3) Discrimination based on tribe (prohibited under Articles 15 & 17). These narratives therefore carry legal liability.

2. Historical Census Data Proves Natural, Long-Term Growth of the Kuki Population:

Contrary to sensationalist allegations, official records from 1881 to 1951 show normal demographic growth. According to the Gazetteer of Manipur (1886) and Census of India: (1) 1881: 25,384 (2) 1901: 28,000 (3) 1911: 44,431 (4) 1921: 66,255 (5) 1931: 79,066 (6) 1951: 1,00,748 This 70-year pattern reflects: (1) normal population growth, (2) expanded enumeration after 1901, (3) improved administrative reach to hill areas, (4) reduction in mortality and conflict-related displacement. The demographic table published in The Sangai Express also confirms similar long-term growth in both Kuki-Chin and Naga communities, disproving claims of abnormality. Early censuses under-enumerated hill tribes due to terrain, conflict, administrative gaps, and incomplete village listings. These undercounts should not be misused to attack ST legitimacy.

3. MLA Representation Has No Connection to Immigration:

Attempts to link the rise in Kuki MLAs with "illegal immigration" are analytically and legally flawed. (1) Manipur achieved full statehood only in 1972, when hill representation structures expanded. (2) Constituency-based electoral representation - not population size - determines the number of MLAs. (3) Equal representation today (10 Kuki-Chin and 10 Naga MLAs) reflects democratic inclusion, not demographic manipulation. Democracy, not immigration, explains political participation.

4. Delegitimising a Constitutionally Protected Tribe Undermines the Constitutional Framework:

The Scheduled Tribe framework protects: (1) Indigenous identity, (2) Customary land governance, (3) Social and economic empowerment, (4) Cultural continuity. Attacking an ST community through misinformation: (1) violates Articles 14, 15, 16, 17, 342, (2) contradicts Article 371C (special protection for Manipur hill areas), (3) threatens tribal autonomy, (4) and disturbs peace and inter-tribal harmony. Such acts may attract legal consequences under: (1) SC/ST PoA Act, (2) IPC provisions on promoting enmity (Sections 153A, 505(2)), (3) and constitutional sanctions by the National Commission for Scheduled Tribes under Article 338A.

5. Long-standing Pre-Constitution Recognition of Kuki Presence:

Colonial records (1826–1947) consistently document: (1) Kuki chieftainship systems, (2) clan-based territorial jurisdiction, (3) significant participation in administration and defence (e.g., Anglo-Kuki War 1917–1919), (4) Continuous settlement in the hill tracts. These records decisively negate any portrayal of the Kuki people as recent arrivals.

6. Demand for Institutional Action against Hate Narratives:

Given the repeated misuse of census data and public attempts to delegitimise a constitutionally recognised Scheduled Tribe: We seek: 1. Immediate intervention of the NCST under Article 338A. 2. Public clarification by the Ministry of Tribal Affairs and Ministry of Home Affairs affirming ST status of the Kuki tribes. 3. Criminal action against individuals or bodies spreading defamatory claims. 4. Advisories to media outlets against publishing unverified demographic insinuations.

The Kuki people's identity as a Scheduled Tribe of Manipur since the 1950s is constitutionally final, historically verified, and legally untouchable except by an Act of Parliament. Using manipulated census narratives to challenge this status is: (1) constitutionally impermissible, (2) historically dishonest, (3) legally punishable, (4) And socially destructive. Such claims must be firmly rejected, legally countered, and institutionally redressed.

Release by:
Committee on Protection of Tribal Areas Manipur (Kuki Hills)
COPTAM(KH)

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ORIGIN OF KHAWVAIPHEI

Origin of Khawvaiphei: Vaiphei, not being the name of a human being, like 'Sizang', does not find a place in the genealogical tree of the people. This, therefore, is considered a nickname or an alias. According to verbal historical accounts passed down the generations, it is maintained that the nomenclature Vaiphei was derived from the name of the village where this people who came to be known as 'the Vaipheis'.

The Phaiza Village Theory: It is believed that while the group of people who came to be known as the "Vaiphei" were living together with members of other tribes in village Phaiza, it is said that the population was so big that the village expanded breadth wise along the horizontal saddle of the hill ridge that from this the village acquired the nickname "Khaw—Vai—phei" in which the Thadou people also claim to had lived according to a Thadou song composed by Mangkhotin-gou, Chief of sangnao. The song with its free English rendering is given: (a) Ka chunnu leh ka vang khuo lung-hiem tante (My mother and my Villagers must have grown worried). Lailu tawh tuonglam zawi-lam theipuonte (Unaware that l am trudging along with hunted enemy's head). Laisimlu tawh Khaw Vaiphei thil injawt-ing (Walking on with enemy's head towards destination Khaw - Vaiphei) Suo-muol lung-ngui tin daijing ka thuoh sah (Suffered great worries at Village gate for my sake).

(b) Jolpi—te La : Siel lum leh in Khaw- Vaipheijang-ma-suon-ing (Sporting a shield walking towards Khaw-Vaiphei) Ka leidou mangpa chunga kachuang e (I triumph over my great earthly foe).

(c) Vaiphei Han La: "Ka thang e, Ka thang e, Ka chun leh ka zua'n, Thangnam chembang ei chawi e, Nam tin Khaw Vaiphei lai ah, Guallai lawi bang ka thang e".

It is said that after all other tribes further moved on i.e. migrated ,the people who continued to live on in village Phaiza alias Khaw-Vaiphei and migrated last of all came to be identified as the "Vaipheis ". 

~ Zosuan Suantak W/A

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Relationship between SUANTAK and SAILO

The descendents of Pu Suantak are to be found almost every where in the northern Chin State in Burma and in Manipur  and Mizoram in the northeastern part of India.

  In Mizoram we find many of Boklua's descendents such as the Sailo, Zadenga, Paliana, Thanluaha, Thangura, Rivunga, and Rokhuma. Boklua himself, also known as Sizanga, was one of the descendents of Pu Suantak. Boklua's father, Ngengu (Nenu) was the founder of Lophei village in Sizang valley of Chin State. Prominent among the descendents of Pu Suantak in Mizoram and Manipur are the Sailo as they were the rulers of Mizoram until the British departure.

And according to Sizang elders, Pu Thuantak (Suantak) had four sons viz. Ngengu, Neilut, Daitawng and Vanglok/Vanglua from whom are descended the clans of the Sizang and Vaiphei and (Sailo).

1.Ngengu -

(i)Lamhtam- Batkai(Kiimlel and Seam Muang), Neizalh (Thatmun & Thatlang), Liimtuang (Khansiing, Mangson & Tuangthang) etc.

(ii)Boklua/Sihsing - Zahmuak ( Zadeng, Palian, Thangluah, Rivung, Rokhum, Sailo (Chengkual) and Chawnglul ) and Nge Ngawn ( progenitor of the Ngawn tribe).

(iii)Phiamphu -

(iv) Tungnung- Ngenthang, Nitson, Daijang etc.

(v) Phucil/ Phuthil/ Phuthir-

(vi)Nantal/ Hangtal/ Hrangchal -Tunglut, Tungdim and Tungte ( Laiasung, Darasung etc.).

2. Neilut -

(i) Thanglet- Changtui etc.

(ii)Leisel

(iii)Thangsoi- Khuakuan/Baite [Paute, Meihlai, Thangthem, Phungkhol, Kholsong (Chongzang), Kholngul, Kholphut(Thangkon), Thenchuang, Thangsei, Singngul, Ngulmun, Senlhung, Langtho] and Luangte

(iv)Lutngul-

(v)Hansing-

(vi)Saivung-

(vii)Puakpawl-

(viii)Thanggo - Genzo (Khupmu and Suante[ Suanman, Suanzong, Luahlang, Manghil, Doson, etc.])

(ix)Neikeng/Lamkeng/Suanzo - Muamul/Dopmul ( Mulpi, Hanthual, Hawlhang, Kunhen and Guizo)

3. Daitawng -

(i) Nunzong- Tuakon etc.

(ii)Hinnung- Hinzong, Haunam etc.

(iii)Namzo- Hinnam etc.

(iv)Sukzo,

(vi)Zasuan, etc.

4. Vanglok/Vanglua -

(i)Hangsawk - Tonsung, etc.

(ii)Thuklai - Lunmun, Suumniang, Tuanuam, Zamang, and Zangkai.

(iii)Limkhai - Sitzom, Tunawi, Tunmang, Ngo Thua, TunSeal, etc.

From their original homelands, Siyin valley and Phaiza(KhawVaiphei), the Vaiphei wandered across the Tedim - Tonzang area and finally settled in Sialkal area of present day Mizoram and Churachandpur district and other districts of Manipur. At present the Vaiphei are over forty thousand in population, outnumbering their brothers who remained in Sizang Valley. The Vaiphei and the Sizang are actually one people separated by international boundaries.

References: The Sizang People Wikipedia, Vaiphei History by Dr.Joseph Suantak, Zo History by Dr.Vumson Suantak. 

~ Zo Suantak W/A

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Brief Historical Background of the Vaiphei ~ Sawitinkhup Vaiphei, IPS

In view of the fact that most of us are not aware of our true genealogical background; and we are eager to know it; in view of the fact that our local elders who depend upon words of mouth from their memory bank could not present us with a properly fitted jigsaw puzzle solution, but only tend to create more confusion instead of solution, it therefore becomes necessary to apply modem method of historical research and
delve into this problem with a view to bring out the real and true picture about the people called "Vaiphei" and their cognate tribes.

The following are the very little information so far garnered about the historical background of the Vaiphei people by digging into the accounts of British records and various books of history relevant to this subject. Further unearthing of facts about the Vaiphei and the size and extent of this cognate tribe awaits in the days to come.

Vaiphei is a tribe recognized in the Constitution of India (Scheduled Tribes) order 1950 in the state of Manipur, Assam, Mizoram, Meghalaya. The Vaipheis have their own dialect. They are found in Manipur, Mizoram, Nagaland, Assam and Kabaw valley and Chin State of Myanmar. The Vaiphei, like any other Zo tribe maintained their genealogical tree. (Zo means members of Kuki-Chin-Mizo. etc. group). Genealogy is a list of names of succeeding generations of a family or a tribe.

Vaiphei, not being the name of a human being, like 'Sizang', does not find a place in the genealogical tree of the people. This, therefore, is considered a nickname or an alias. According to verbal historical accounts passed down the generations, it is maintained that the nomenclature Vaiphei was derived from the name of the village where this people who came to be known as 'the Vaipheis' lived for a pretty long enough time, to acquire the name of this village as their group or tribal identity.

According to verbal genealogical tree maintained by the Vaiphei people in Manipur, the major groups trace their descend from Neilut and Vanglua as always spelled out in the "Hanla or Hat-la" which is a "cry of triumph or success" on killing prized animals like the "Zang-Sial", (Gour) Tiger, Bear, Wild Boar, Deer (Sazuk) and Hornbill, or on occasions such as "Chawng", "Bu-ai" and "Sa-ai" etc.

According to the verbal history as well as written account maintained by Zo historians of Sizang (Myanmar) such as Dr. Vum Ko Hau in his book — The Profile of a Burma Frontier man, Captain K.A. Khupzathang Suantak, in the book — The Genealogy of the Zo (Chin) Race of Burma, Vumson — Zo History and Chawngkunga of Aizawl in his book — Genealogical Tree of Mizo, Neilut and Vanglok (Vanglua) are placed as the second and fourth sons of Suantak, the brothei of Seaktak or Sehtha — (progenitor of the Thadou tribe) and Tohin — (the progenitor of Tohin line some of whom are found in Chin Hills.)

Now our subject is to find out: How and where a small section of the descendants of Suantak came to be known as Vaiphei; how, where and when did they developed the Vaiphei dialect and when and where the children of Suantak separated and who and where they are.
It is claimed by some Vaiphei elders that in course of their migration towards Manipur from Chin Hills, the Vaiphei people lived in a number of villages such as Tiddim or Tedim, Saizang, Lailou Tualzang etc. on the eastern bank of the Manipur river, and in villages such as Lousao, Khopual, Simzawl, Kaptel, Tuitaw, Laitui, Mualnuam, Phaiza, Khawzim (north of the Rih lake) Tungzang, Buanli etc. on western side of Manipur river and eastern side of the Tiau river; then after crossing over to the western bank of the Tiau 'river from Buanli to Ngente then to Lungchuangtlang, Tuisa lui, Zoupi, Selam, Kawlbem, Khuainuai, Hiangtuinek, Khaudungsei, Lunglentlang, Chiahpui along the course of Tuivai then Umtal, then Maite and Thingmun. Then Chawngkhawzo from where to other parts of Manipur and North Cachar Hilh As the movement was not in exodus, bu in small clannish groups at different tim ings and different speeds along various different routes, the account of all groups. are not available except that of a large group who came into significant notice o the British officers who recorded it.

The Vaipheis lived for varying periods of time in the villages just men tioned above. This movement was causec by the tribal wars such as:
The Sunthla—Haka war, The Haka—Luse war, Sakta—Haka war, The Burmese—Haka war, The Zanniat+Khualsjm—Tlasun war. The Lusei Wars (North vs South, East vs West), Lusei—Zahau war, Kamhau—Shai war, Kamhau—Manipur war, Sukte—Luse war, Kamhau—Zahau war, Hualngou- Zahau—Sukte war, Tlasun+SunthlaZahau+Ngawn+Sakhileang vs Lophe (Louphei—a Sizang Suantak clan) war Sizang—Shan war. These tribal wars whici raged the entire Chin Hills, present Mizorain, Chittagong Hill tracts and Hi1J areas of Tripura, Cachar and Southern part of Manipur created a lot of mass move ment of all the inhabitants of the area between 1SOOAD to 1890 AD.

The Phaiza Village Theory:
It is believed that while the group of people who came to be known as the "Vaiphei" were living together with members of other tribes in village Phaiza, it is said that the population was so big that the village expanded breadth wise along the horizontal saddle of the hill ridge that from this the village acquired the nickname "Khaw—Vai—phei" in which the Thadou people also claim to had lived according to a Thadou song composed by Mangkhotin-gou, Chief of sangnao. The song with its free English rendering is given:
(a) Kachunnu leh kavang khuo lung-hiem tante (My mother and my Villagers must have grown worried). Lailu tawh tuonglam zawi-lam theipuonte (Un aware that lam trudging along with hunted enemy's head). Laisimlu tawh Khaw Vaiphei thil injawt-ing (Walking on with enemy's head towards destination Khaw - Vaiphei) Suo-muol lung-ngui tin daijing kathuoh sah (Suffered great worries at Village gate for my sake).
(b) Jolpi—te La : Siel lum leh in Khaw- Vaipheijang-ma-suon-ing (Sporting a shield walking towards Khaw-Vaiphei) Ka leidou mangpa chunga kachuang e (I triumph over my great earthly foe)
(c) Vaiphei Hanla: "Ka thang e, Ka thang e, Ka chun leh ka zua'n, Thangnam chembang ei chawi e, Nam tin Khaw-Vaiphei lai a, Guallai lawi ang ka thang e".
It is said that after all other tribes further moved on i.e. migrated ,the people who continued to live on in village Phaiza alias Khaw-Vaiphei and migrated last of all came to be identified as the "Vaipheis."

The Liankhama Sailo Village Theory:
Another version says that the Suantak people who later came to be known as "Vaiphei" lived with other people in the village of Liankhama Sailo. One day one Pawi member of that village by the name of Thangvuka killed one of these Suantak people and ate the heart of the man he killed in front of his relatives.
This infuriated the Suantak people so much that they chased the Pawi all over the village with an intent to kill and avenge themselves. Sensing the danger to his life the Pawi darted inside the Chief's house and hugged the prime pillar. According to Zo custom such a criminal who seek refuge under the protection of the Chief is safe from any harm as he comes under the protection of the Chief by becoming the slave of the Chief. This is known in Lusei as Chemsen Bawi.
Realizing the implication of the custom the enraged people who failed to take revenge on the Pawi felt no more desirable to continue living together in that village side by side with the hated killer, migrated from that village en-masse. This action is expressed in Lushai as "an Vaiin-an-phei tawh a". (They left in body or exodus). Thence wherever these people live, they came to be known as "Vaiphei". It may be noted that according to the genealo' of the Sailo clan Liankhama Sailo lived during the period from 1850 to 1875.
According to the 1981 census Report of Manipur the population of the Vaiphei speaking people was only about 25,000. Malthusian Theory says that population doubles every twenty—five years under normal situations devoid of war or natural calamities. Calculating on the basis of this law thD population of Vaiphei speaking people is barely two persons in 1656
AD.

As the nomenclature 'Vaiphei' was an imposed name either under the Phaiza Theory or under Liankhama Sailo village incident theory, the population calculation need not go down to the year when there was only one person.
As the probable date of the Phaiza village could not be established, right now there is no means to find out the population of the people who lived and acquired the name "Vaiphei" from village Phaiza. Since Liankhama Sailo was believed to had lived between 1850-1875 (Giving one generation an average of 25 years) and presuming that the Liankhama Sailo Village incident theory was correct, it may be surmised that the Suantak people who later acquired the name 'Vaiphei' could have lived there in that village several years ahead of the incident (the exact date of occurrence was not given) and could have been already using the Vaiphei dialect which was derived from the Lushei language, and their total population in 1850 AD could be around 400 persons.

The Dialect: Taking into account the fact that 80% of the vocabulary of the Vaiphei dialect (which is similar to the Ralte dialect) is common to the Lusei word except that the Vaiphei does not like to make effort to pronounce 'R' by rolling his tongue or pronounce 'Tl' and 'ml, etc combinations by doing a little bit of self exertion. The remaining 20% of words are from Thadou, Hmar, Paite, Yo etc. In view of the above 80% presence of Lusei — Duhlian vocabulary in the Vaiphei dialect coupled with the presence of Duhlian community within the Vaiphei fold, using the Vaiphei dialect, it is believed that Vaiphei dialect must have developed only among the Lusei Duhlian speaking people during their sojourn in areas east of the Var or Run (Manipur River) or in areas between the Var and the Tiau or after crossing the Tiau.

How and where seperated: According to La! Biak Thanga as well as Vum Ko Hau, the Zo people including the Sizang migrated from the Kale valley to the Chin Hills around 1374 AD under the pressure of a cruel Shan King coupled with a severe famine. According to the Paite ver sion, by 16th century the Zo settlement at Ciimnuai became overcrowded with popu lation. Some of the Paite who moved south or down the hillside came to be callec "Sukte". They found their home a Mualbem.
The Suantak, Thado and Yo said they lived together for many years till the Suantak and Thado quarreled. The reasor for their quarrel was the tail of a Deer and a flying Squirrel. After the quarrel a sec tion of the Suantak moved near the salt- spring and thus they received an alia 'Sizang' meaning 'Salt-spring plains'. Another section of the Suantak moved to Tuitawng on the border of the plains anc hills. These people afterwards came to be known as the Vaipheis. The Thadou and Yo (Zou) moved north of Ciimnua. Th Thadou found village Phaileng and Y (Zou) found village Gam-ngai. It may be noted that the 'Nuai-mangpa' in Thadou legend could be a reference to the Chief of Ciim-Nuai village. Ciimnuai is located between Tedim and Saizang villages.
Before the quarrel these people called by the group name 'Paite' (Thadou, Suantak, Sukte etc) who are non-Lusei. non -Pawis lived together as long as 200 (two hundred) years. So the dispersal from Ciim-nuai could be between 1500 to 1600+200=betweefl 1700— 1800 AD. It is believed that the spearhead group of Vaipheis who were in the company of the Haukips could have entered Manipur before 1830 AD as evidenced by the fact that Zakhothang Suantak and Pumkhozam Neihsial were already in Chandrakirti Maharaja's army in 1857 – Manipur Kamhau war.

Vaiphei nomenclature and Vaiphei Dialect which acquired earlier and when and where? It is strongly believed that Vaiphei must have acquired this dialect after separation from cousins of Sizang. Probably only after the Lushai language was popularized by Lallula Sailo between 1750-1803. They (Vaiphei) must have lived close by Lushai speaking village where from they started developing the Vaiphei dialect which is not 100 % pure Lushai; or they could have been speaking the Sizang dialect at the time of their separation from their cousins of Sizang, walked into a Lusei-Duhlian village, lived there for about a pretty long number of years during which they started speaking the Duhlian dialect but refused to take the trouble of overcoming difficult phonetic sounds and continued his easy Sizang pronunciation where Lusei becomes difficult.
As for the name 'Vaiphei' it is possible that it was acquired from village Phaiza alias 'Khaw-Vai-Phei' and afterwards the language developed on coming in contact with the Lusei-Duhlian people. Or after they parted with the Sizang, they walked into a Lusei-Duhlian speaking village, developed the 'Vaiphei' dialect then the Thangvuka incident compelled them out of the village and thereafter acquired the 'Vaiphei' name. The people of Sizang remembered and recorded the migration of the last remnants of their cousin Vaiphei people from Tuizang. The Vaipheis who earlier lived in Tungzang (1867), Suangkong and Tuitwang (1876) came back to this village (Tuizang) which the British destroyed and constructed Stockade No.3 (near Fort White) in 1888-89 as punishment to the Vaiphei for helping the Sizang (Siyins) in their war against the British in 1888-89. Since then there was no more Vaiphei settlement in Sizang. The occupants of this last Vaiphei village in Sizang could be those war-veterans of 1888-89 whose list of names a spelled out by Khuplian Suantak was recorded by Vumkhohau.

Vaiphei Veterans (Extracted from — The Profile of a Bunna Frontierman
— by Vum KoHau). The following Vaiphei cousins of the Siyin Thuantaks (Sizang Suantak) from Tuitong, Suangkang and Tung Zang migrated to the Siyin Valley when they were driven away by their local enemies and lived together with the Lopheis and Khuasaks and some Thuklais in the Valley below Khuasak. They made a pact with the Siyins by the customary tradition of touching one another with buffalo tails, to help each other in time of war. The Vaipheis true to their allegiance assisted the Siyins in their war against the British. The list was as told to me by my uncle, Chief Khup Lian of Lophei on the 4th of July, 1960 : Mang Thual, a commanding Vaiphei leader, Mangpi Lam and Kai Lal. The above three were the heroic leaders. Others included Minh Pau, Tong han, Thang Kop, Pau tho, Thawng Khaw Lun, Vungh Za Pau, Pa La!, Thang Nei Khup, Tawngpi Mang, Vung Lian, Thang Kho Lian, Nei Pau, Kai Lal, Pum Kam,

Pa Vel, Pi Mang, Vungh Kam, Awn Khup, Mangnei Khai, Liii Khup, Khawltin Thang, Pau Khaw Lun, Nei Thang, Thang Bawng, Pa Sum, Hau Zang, Khawl Tim,
Thaul Za Thang, Lun Za Tawng and Mat Kham.

Carey and Tuck in their book The Chin Hills commented : Besides these villages (i.e. Khuasalk, Thuklai, Sakhileng, Buanman) there was one called Tuiyan (Tuizang) near the site of our No.3 Stockade, inhabited by the last remnants of the Vaipe tribe. After their village was destroyed the inhabitants no longer lingered, but migrated North and over our borders, where theyjoined theirtribesmen, who had long before moved north out of the Siyin and Sokte country.

Thazing-Lam: The verbal histoty of the Vaiphei maintained that during their sojourn at a certain place between Sizang and Manipur, they had a celebration probably a "Kut" in the Vaiphei lunar month of Thazing wherein they composed Thazing Lam. Any celebration is virtually a feast. This feast was said to had lasted for a number of months at a stretch that it came to an end only when a bird flying over them incidentally dropped the ear of the paddy among the feasting Vaiphei that it brought them to their senses about the passage of time. From this instance it is necessaty to think whether Vaiphei people are pleasure loving or culture loving people.

Probable place where Thazing Lam was held : According to the Vaiphei Lunar calendar, the month Thazing coincides with the month of August of the Gregorian calendar. Normally the paddy plant bears its ear of corn or paddy in the month of November. So, it can be deduced that the stupefying feast lasted for a continuous period of4 (four) months. This kind of a feast which goes on so happily to the extent of loss of the count of time can hap. pen only under a sense of fool-proof security and complete safety in those days of tribal wars. So this could be possible only inside the fortress village of the Vaiphe found on the Lunglen Hills; as described by Carey and Tuck as follows: "The Vaipe tribe, which has now entirely disappeared from the Chin Hills, has left traces offortifications in the north which will last for many years
gasp emoticon
come. Perched on the summit of precipitous peaks they built their villages, and f the approaches were not almost perpendicular they proceeded so to cut away and blockihepath thatfriend and foe aliAe could only ascend to the heavily- stockaded gates in single file '
"On the summit of Lunglen peak is found the remains of an ancient Vaipe village, which was defended in a most extraordinary manner by boulders and sungars. Finally, just in front of the ford- fled gate, the rock had been cut perpendicular for 10 feet. which necessitated the use of a ladder before it could be scaled '

From the above descriptions of the general nature of fortification given to the Vaiphei villages in contrast with the bamboo or split wooden stockades of other sister tribes sited not necessarily on the summits of precipitous peaks indicate the outstanding, inherent military mind of the Vaipheis which once again was demonstrated recently. It is also clearly believed that the popular Vaiphei saying "Than gniang dawilawk chempai kua, suangkawt a awk gawi gawi" was a real incident which occurred in one of these villages of his own.

How Lunglen Hill got its name:
Verbal history in Mizoram say that Lunglen Hill acquired its name only after the Vaiphei left their settlement on this hill when they moved further up into Manipur. It says that even at the time the Vaiphei villages were sitting on this hill range, it (the hill) was still without a name. After the Vaiphei completely left the hill their neighbouring villagers who strongly felt that they missed the lovely Vaipheis in a big way gave this name to the hill. Location of Lunglen-Hili - "In the north the most conspicuous peaks are Lung'en, the western point of the Chin - Mantpur boundary 6531 feet; ..." - The Chin Hills.

Vaikhawtlang/Sialkal Tlang:
Between the Tuisha and Tiao rivers along the northern part of Chin Hills- Mizoram boundary, there is a hill range known as Vaikhotlang-dung and also a place known as Vaikhawhmun. This location is in the middle of vast area of hilly tract inhabited by the Zo people on all sides such as Southern Manipur in the north, the Chin- Hills in the east and south-east, the Mizorarn in the west and south-west. This hilly countly surrounded by Zo tribals on all sides is no place for any Vai ('Mayang' in Meetei -foreigner especially Aryan breed) to settle down at any point of time to give the Vai name to this hill.
The place is around the Sialkaltlang and Lunglen-hill in Mizoram where the Vaiphei people made it their home for a considerable number of years. Some people therefore, believe that Vaikhawtlang, Vaikhaw-hmun must have derived these names from 'Vaiphei' who resided in this area for a pretty good number of years.

Vaiphei - in other dialectical groups : Although the greater bulk of Vaiphei population speaking Vaiphei dialect is found mostly in Manipur, people who claim to be members of the Vaiphei community but speaking not necessarily Vaiphei dialect are found in varying numbers inside communities speaking dialects of Lushai-Duhlian, Hmar, Paithe or Tedim, Thadou etc.

It may also be mentioned that Rokunga — the greatest poet who had composed not less than 120 songs in Lushai-Duhlian language, Kappu who composed a number of Christian worship songs in Hmar language, Hrangbana, who set up the Hrangbana college in Aizawl and now runs the Maruti vehicle agency in Aizawl, to mention a few, are outstanding members of the Vaiphei community.

The Cognate Tribes : As no human being exists without having blood relations left and right, it may be mentioned again for our own information, by way of promotion of awareness that the members of the Vaiphei community consist of a small faction of the descendents of Suantak who is/was the brother of Tohin and Sektak or Sehtha (the progenitor of Thadou tribe). Another faction of the descendants of Suantak are the children of Zahmuaka, (also known as "Lalchi"), a branch of the descendants of Ngengu,(the eldest son of Suantak) are speaking Lushai-Duhlian language.
Other factions such as those Siyins or Sizangs in Chin Hills are now speaking the Tedim dialect. The Tungnung Tunglut, Tungdim or Lhungdim, Baite, Phiamphu are speaking either Zou, Paite or Thadou. There are also some Suantak sub-tribes or clans who scatter among dif ferent Zo dialectical groups. In short, we may put it this way that the descendants of Suantak are found speaking five major dialects such as Vaiphei, Paite, Hmar, Thadou and the Lushal -Duhlian language. Another interesting point is that while they are fully aware about their genealogical line of Suantak descent they are identified by three distinct aliases, that is, originally a section of Neilut and a section of Vanglua descent are known as Vaipheis.

A section of Ngengu descent i.e. the descendants of Zakmuaka of Ngengu line such as Zadeng, Palian, Thangluah, Thangur (progenitor of Sailo) Rivung, Rokhum together with tribes like Hualngo, Colney, Pachuau etc. came to be known as Lushei. A section of Vanglok (Vanglua i.e. Thuklai, Limkhai to which Vumkhohau belongs) Daitong (to which Vumson, author of 'Zo History' belongs) are known as Siyin (Sizang Thuantak or Suantak) in Chin Hills.

The Vaiphei have three important clothes such as Puandum, Khiangkawi and Thansua. Of these, Puandum and Khiangkawi are popularly used.
Puandum: The name itself is Lusei-Duhlian word meaning the Black- cloth. The Lusei and Vaiphei version of Puandum are the same except that where the Lusei puts a green stripe Vaiphei puts yellow, and still retains the Lusei name "Puandum".

Khiangkawi: This is another distinct and conspicuous cloth of the Vaiphei. The Sizang Suantak also have this cloth. They call it "Chiang-Kawi Puan" because of the zigzag (/\/\/\/)pattern it has as its design. The Sizang use it as male-cloth.

In fine, it may be added that Vaiphei, like Siyin or Sizang, is a nickname given to a small group of people who are members of the Great Suantak Family; and it is because of this fact that all people who trace their pedigree to the Suantak trunk find a home in the recognized tribe, Vaiphei.

Source: Zillai Millenium Magazine 

*via WAP*

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Khristmas leh Kumthak Thohlawm kigu mang

EBCC Peniel Saptuam te Khristmas leh Kumthak thohlawm te ana kigukmang sak. Poi mahmah e. 

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CRPF EIMI GROUP (CEG): SSC GD Free Coaching | Keithelmanbi

CRPF EIMI GROUP (CEG) in Keithelmanbi Area ading SSC GD Free Coaching sai ding

112BN CRPF KANGPOKPI CIVIC ACTION PROGRAMME

Kineppi umtah khole veng einga tuppeh uva pang 112Bn CRPF kangpokpi in Civic Action programme ana nei naovah gamsung mite gelkhoh nale gamsung khan toudi deisah najallin khangthah te adingin SSC GD adingin COACHING khat ana bolpeh pantao vin ahi.

Hitabang chanvou pha echan thei nao hi Sir, TS Baite Assistant Commandant hapan najalla hitabang hi ihung chanthei jiu ahi.

Chule gamsunga khangthah ajao nom chan jong iga jao thei ju ahi.

SSC -GD COACHING KIBOL NADING MUN
Keithelmanbi(KMC) kangpokpi CC Hall.
05-12-25 to 15-12-25.

Thuchen hetbe nom nei hon anoija contact number kipe ahi call bolthei ahi.

+919366134844 @Lalneo

Inf&pub
CRPF EIMI GROUP

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Vo Letseite! ~ Kukiland Media

1. A nam min khel lele te,
2. Mi kithutahlou te,
3. Agam dalha'a mi gam'a kitoltol te,
4. Indigenous Kuki sanga illegal immigrants Zo, Zomi deijo te,
5. Anam pasal sanga namdang pasal deijo te,
6. Thilha thuphon tahsan te,
7. December 5 a christmas mang te,
8. Insung sose kholai tongnem te,
9. Phung ngailu te,
10. Phung leh changa kikhan te,
11. Phung tribe siem te,
12. Govt sepay toh kitho'a asopi that te,
13. Ajinu te pao tho'a lhamang thei te,
13. Agal mite sum kilah'a gam juoh te,
14. Aman sanga adaman tamjo te,
15. Min aseiset leh khoh chehcheh te,
16. Khamnathei ne te,.
17. Rehab centre a mi volih te,
18. A phung khai² a thiingnoi siem te,
19. A galmi te sanga asopi that tamjo te,
20. Khoneo chacha'a cheng te,
21. Kho haosat dei te,
22. Lamlen panga cheng nuomlou te,
23. Tehse gunda te,
24. Mi solot te,
25. Lamkai thanuom'a lamkai je helou te,
26. Alhoh khangtou lou'a alulang bou khangtou te,
27. Nikhotha lo'a iphone kichoh te,
28. Mi gam'a building kisah te,
29. Jikop chonset'a gel'a, aji ang sunga jawn leh thaan bol te,
30. Ajatmi sanga jatdang ho ngaisang jo te.

Hiche thuguol hohi, kidem kiseiset na dinga kahin tahdoh ahipoi, amavang thilpha dan'a kichepi hindan chondan phalou hohi ipaimang thei joh na diuvin ana sim ute.

~Kukiland Media

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Open Letter to the Chief Secretary: Govt Residential Quarters

✉️Open Letter to the Chief Secretary

Subject: Urgent Appeal Regarding Unauthorized Occupation Of Government Residential Quarters in Tuibuang, Churachandpur District.

Sd/-
Thangtinkhup Mate
Retired Government Servant
Resident of Tuibuang, Churachandpur District 

~ KUKILAND INDIA🇮🇳

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REQUEST TO THE KUKI COMMUNITY IN BANGALORE: Paosei Haokip

Dated:4th December,2025

To the Kuki community in Bangalore,KSO Bangalore would like to share something meaningful happening within our community. Paosei Haokip, a young and self-taught hyper-realistic artist, will be presenting his work at the Art Exhibition at Jaya Mahal Palace on 5, 6, and 7 December 2025. He will be showcasing his detailed graphite artwork at Booth C5.

KSO Bangalore kindly requests our Kuki families, students, and youths in the city to attend his art show and support him. Even a short visit, a few encouraging words, or simply being there can make a real difference for a young artist striving to grow.

Thank you, and we hope many of you will stand with him during these exhibition days.

From the desk of
Gl Seilalmuon Kuki
Information & Publicity Secretary
KSO Bangalore

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Lelte Award Achievers from Lamka

Tunitak Mizoram a Lelte Award va sang Zosuan Lamka a pat te:
1. Mangnunmawi (Paite)
2. H.Lulun (Simte)
3. Boikim Haokip (Thadou) 

~ WAP

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Lelte Award (Chibil): Lhingboikim Haokip

34th  The Lelte Award 2025 ,
Young Achiever Award in Chibil Award (Zohnahthlak) Thadou -Kuki Community a din Gospel lasathem minthang tah Miss Lhingboikim @Boikim Haokip chu, Award sang din 3 Dec 2025 ni'n Aizawl khopi ana lhun tan ahi.

Lalte Award hi nisim 4th December 2025 leh Dawrpui Multipurpose Centre mun a um di ahi e.

Ama Album het thei chu 
𝑽𝑨𝑯𝑪𝑯𝑶𝑰 𝑪𝑯𝑰𝑴𝑷𝑶𝑵𝑮𝑬 -𝑰 & 𝑰𝑰  ahi. 

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Nikhopha Nam Mipite: Dr TS Haokip

Hengbung, Kanggui,
4th Dec. 2025

PAKAI !!

Hiti lom lom kana hiu ham??? Tunvang kamittah in kamuchen tai !!

Kuki  Nampi Titanic kong tuipi sunga lhalut koncha ahitai.

Den noinung langa umho tuiyin achuptai ... Ka le mai, ogin akithong e .._(Mipi).

Den lailunga umho kichat-tijatnan alodim tauve ...(Intellectual).

Titanic den chungnunga umho alam nalai un, ane uvin, adon un, ima ahepha naipouve ...(Lamkai).

Pakai, KONGTOLPA sukhang in Kuki Titanic Kong tuinoiya lhalhum koncha ahitai ...

By: 

Kuki Reformation Forum (KReF), Hengbung, 4th Dec. 2025

~ SONGPI DISTRICT

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Handwoven Thangkhal Traditional Bags

This photo shows two handwoven Thangkhal traditional bags.

The bag on the left is a long-strap shoulder bag with bright red, black, and green tribal stripes.

The bag on the right is a small tote with two short handles, made from the same colourful Thangkhal fabric.

Both bags highlight the simple yet beautiful weaving style of the Thangkhal community.

~ Khalvontawi News

See more ... click the linksThe Beauty of Thangkhal CostumesThangkhal Traditional Dress: Threads of Tradition, Stories of BraveryThangkhal Women in Thangkhal DressThangkhal Numei Puanten (women)Thangkhal DressThangkhal Traditional ClothesThangkhal Khanglui MufflerThangkhal Khanglui Puan Thangkhal Puan: Khanglui & MufflerThangkhal Khanglui PuanTHANGKHAL MUFFLERWoven with Pride – The Thangkhal NecktiesThangkhal Couple in Thangkhal Costumes

THANGKHAL NAMPUAN (

 Thangkhal Traditional Attires/ Costumes

)

Handwoven Thangkhal Traditional Bags

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YPA Vengnuam in Rev Jangkholun Mangte kipahpihna nei

I vengmi, Heutupa Rev Jangkholun Mangte, Church Road a om in net banking tungtawn a ama account a ₹2,85,500/- kuahiam in a transfer khak, a khaktu suikhia a a piakkik nawn - Ginom huai leh etton taak kisa mahmah hi. 

I veng minhoih sak heutupa December 3, 2025 nitak in YPA min in pahtakna, a ginomna phathuai sa in kipahpihna hun va zatpih uhi. 

Toupan Heutupa Rev Jangkholun Mangte leh a inkuante vualzawl zel hen.

Information & Publicity 

YPA Vengnuam South Unit

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KUKI INPI MANIPUR (KIM) NEWLY ELECTED EXECUTIVES 2025-2028

1. President: CH. Ajang Khonsai

2.  Vice President Henkhopao Haokip

3.  General Secretary: Paotinthang Lupheng

4.  Finance Secretary: Lala Misao

5.  Secretary Information & Publicity: Janghoulun Haokip 

Congratulations to the newly elected leaders of Kuki Inpi Manipur (KIM) for 2025–2028.

President CH. Ajang Khonsai, Vice President Henkhopao Haokip, General Secretary Paotinthang Lupheng, Finance Secretary Lala Misao, and Secretary (Information & Publicity) Janghoulun Haokip—may your leadership bring unity, wisdom, and progress for our people. Wishing you strength and guidance as you serve the community with dedication and vision.

~ KV NEWS

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Mizoram Govt Awards Rs 5.7 Lakh to Arm Wrestler Denic Lalruattluanga

Denic Lalruattluanga, a talented arm wrestler, has received an Incentive Cash Award of Rs 5,70,000 from the Mizoram government. Sharing his joy, Denic said the award will inspire him to work even harder and aim for greater achievements at the international level.

In total, the Mizoram government has distributed Rs 94,19,925 as awards to athletes across the state, recognizing their dedication and sporting excellence.

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KOHUR Urges NCST to Act against Illegal Tribal Land Encroachment in Manipur

KUKI ORGANIZATION FOR HUMAN RIGHTS TRUST (KOHUR)

A Member of UN Special Consultative Status Since 2016

(Registered under the Indian Registration Act, 1908, Reg. No. 963 (V) on May 8, 2009)

Head Office: Eureka Café Building, Hill Town, Churachandpur – 795128

Email: kumhur96@yahoo.com | Website: kohur.org

Date: 4th December, 2025

To
The Hon’ble Chairman
National Commission for Scheduled Tribes (NCST)
6th Floor, Lok Nayak Bhawan
Khan Market, New Delhi – 110003

Subject: Urgent Request for Intervention to Nullify the Illegal Occupation and Transfer of Tribal Lands by Non-Tribal (Meitei) Persons in the Hill Areas of Manipur – Churachandpur, Kangpokpi, and Moreh (Tengnoupal District)

Respected Sir,

On behalf of the Kuki Organisation for Human Rights Trust, we respectfully submit this representation to draw your immediate and serious attention to an issue that strikes at the heart of the survival, dignity, and constitutional rights of the Scheduled Tribes of Manipur. We seek the urgent intervention of the National Commission for Scheduled Tribes to address the accelerating and unlawful occupation of notified tribal lands by non-tribal individuals—predominantly from the Meitei community—in the Hill Areas of Manipur, namely Churachandpur, Kangpokpi, and Moreh (Tengnoupal District).

I. The Legal Sanctity of Tribal Land Protection in Manipur

India’s constitutional jurisprudence has long upheld the imperative of protecting tribal lands from alienation and encroachment to safeguard the cultural identity, customary practices, and economic security of Scheduled Tribes. Although Manipur is not formally a Fifth Schedule area, the State possesses a distinct protective framework that embodies this constitutional ethos:

1. Section 158 of the Manipur Land Revenue and Land Reforms Act, 1960, categorically states:
   “No transfer of land by a tribal to a non-tribal shall be valid unless it is with the previous permission of the Deputy Commissioner...”
   This provision effectively prohibits non-tribal persons—including Meiteis who are not recognised as Scheduled Tribes—from acquiring, occupying, or transferring land in the Hill Areas without explicit statutory permission. In practice, it bars non-tribal land ownership in tribal districts except where narrowly permitted by law.

2. The Hill Areas Committee (HAC), constituted under the Manipur Legislative Assembly (Hill Areas Committee) Order, 1972, together with the Manipur (Hill Areas) District Councils Act, 1971, establishes a special legislative and administrative framework for safeguarding tribal interests. Any deviation from this regime violates statutory protections and the constitutional mandate of tribal self-governance.

3. Article 46 of the Constitution obligates the State to protect the economic and educational interests of Scheduled Tribes and shield them from exploitation—an obligation that extends to preventing land alienation.

4. The Supreme Court in Samatha v. State of Andhra Pradesh (1997 8 SCC 191) reaffirmed the sacrosanct nature of tribal land rights, observing that even State action cannot dismantle protective legislative frameworks intended for Scheduled Tribes.

Although the case pertained to a Fifth Schedule area, the principle of protection from exploitation and dispossession is of universal relevance and applies with equal vigour to Manipur, where analogous safeguards such as Section 158 exist.

II. Systematic Breach of Legal and Constitutional Boundaries

Despite these unambiguous legal protections, illegal non-tribal encroachment into tribal lands has escalated over the years, acquiring a dangerous and politically charged dimension. The following districts have become epicentres of unlawful land occupation:

1. Churachandpur District:
   Areas along the district’s periphery have witnessed encroachment by Meitei individuals and organisations through clandestine means, including benami transactions and unauthorised settlements.

2. Kangpokpi District:
   Lands situated along key economic corridors and national highways are being informally acquired or forcibly occupied by non-tribals, leveraging the deliberate inaction of State authorities.

3. Moreh (Tengnoupal District):
   As a strategic border town, Moreh has become the target of demographic engineering through the orchestrated settlement of non-tribal populations, including Meiteis and non-ST migrants, reportedly with tacit state support.

These acts do not merely represent administrative lapses—they constitute a direct assault on tribal autonomy, identity, and constitutional guarantees. In several instances, district-level authorities have either facilitated or ignored such encroachments, raising serious concerns of complicity.

III. Political Climate and Institutional Discrimination

The surge in illegal occupation corresponds with a broader political narrative in Manipur that seeks to delegitimise tribal land rights, mischaracterise constitutional safeguards as “privileges,” and promote homogenisation in the name of development or law and order. This has manifested in:

1. Misapplication of forest and revenue laws to selectively target tribal settlements while shielding illegal non-tribal occupation.

2. Systematic misuse of state institutions—police, revenue officials, and district administrations—to harass tribal landholders.

3. Suppression of tribal voices through criminalisation, intimidation, and internet shutdowns, preventing the documentation and reporting of land alienation.

The pattern clearly reveals not isolated incidents but an institutionalised and coordinated effort to undermine the rights of Scheduled Tribes in Manipur.

IV. Our Appeal to the National Commission for Scheduled Tribes

Under Article 338A of the Constitution, the NCST is vested with the authority to monitor, investigate, and safeguard the constitutional and statutory rights of Scheduled Tribes. In the present context, the Commission’s intervention is both urgent and indispensable.

We therefore humbly submit the following requests:

1. Investigate and Nullify Illegal Occupation:

Constitute an independent fact-finding committee to investigate all instances of illegal occupation of tribal lands by non-tribals in Churachandpur, Kangpokpi, and Moreh.
We urge the Commission to recommend that all land transfers and occupations in contravention of Section 158 of the MLR & LR Act, 1960, be declared null and void with immediate effect.

2. Enforce Accountability and Halt Further Encroachment:

Direct the State Government to undertake a comprehensive land audit in the Hill Areas.
An immediate moratorium must be imposed on all land transactions involving non-tribals until corrective actions are completed.
Officials found complicit in facilitating or ignoring illegal occupation must be held accountable under law.

3. Recommend Strengthening of Constitutional Safeguards:

Recommend to the Union Government the extension of Fifth Schedule-like protections to the Hill Areas of Manipur.
We further urge the Commission to exercise its powers under Article 338A to place this matter before the President and Parliament to secure enduring constitutional and legislative remedies.

CONCLUSION

The tribal peoples of Manipur have, for generations, lived in harmony with their land, drawing identity, sustenance, and cultural continuity from it. Today, that heritage stands threatened by systematic dispossession, discriminatory state practices, and an aggressive narrative of exclusion.
We place our trust in the National Commission for Scheduled Tribes as the constitutional custodian of our rights and appeal for decisive intervention at this critical moment.

We remain available to furnish supporting documents, testimonies, and historical land records to substantiate this representation.

Thanking you for your attention and anticipated action.

(H.S BENJAMIN MATE)
Chairman
Kuki Organization For Human Rights Trust

Copy to:

1. Hon’ble Member Shri Nirupam Chakma

*******

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Relaxing under the Winter Sun at India Gate

These photos show a calm winter afternoon today in New Delhi, near India Gate. Many people are relaxing on the open lawns, enjoying the sunshine. Some are sitting under the trees, while others lie down on the grass to rest. The air looks clear, and the atmosphere feels peaceful. India Gate stands tall in the background, adding beauty to the scene. Families, friends, and tourists can be seen walking around and spending time outdoors. It looks like a perfect day for a quiet break in the heart of the city.

Photograph by:

Khamkholianthang

New Delhi

04.12.2025

~ KV NEWS ~

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LAMKA KUKILAND FOOTBALL FANS

This is Not Kerala Or Kolkata Football Fans

It's Lamka KukiLand Football fans 😎

KUKI TODAY

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EPI IBOL UH HAM?

Gamsung a hi KSO, cso hon epi abol uh ham?

Ehsan te ki welcome vetjou. hilou

Tuchung AFC qualifying match a pan la Tahchapa Gl, Dallalmon leh Thonggoumang touthang inlam a wel-come ding um lou???
Pan alah honseh hilou team a ding nga player poimo cheh hilhon ahi, jat len hijat lah a kuki chapa khat in Captain atuh a  crucial goals jouse akhum kit nalai ahi..

Nam-min pu a kalsong gi ho hi egel thei leu inlam ahung kile phat leu hoideu2 vin lamto g ute..

Nam-min choisang a tom ngai tah a pan hila, Dallalmon leh Thonggoumang chung ngah kipa thu esei uve..

Note; local sport ho echoisang sang-un ama hohi limbol uhtyn tosot ute🙏🙏

skvl ngaidam

KUKI TODAY

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"No OTP & No Password Sharing" | Delhi Police

📽️ Sorry, Thank you toh theek hai, but "No OTP & No password Sharing" is important. 

@bhagyashree123
@BeingSalmanKhan
@HMOIndia
@GoI_MeitY
@Cyberdost
@mygovindia


#AapkaCyberDost
#CyberDost
#I4C
#MainePyarKiya
#CyberSafeFilmyStyle 

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Beautiful Zo Women Showcasing Culture Through Traditional Dress

THE peace-loving Zo people are known for their warmth, beauty and deep connection to their land. Each tribe carries its own unique identity, yet together they form a rich tapestry of culture, tradition and grace. These images reflect not only their stunning attire but also the enduring pride of the Zo heritage.

Zou

The Zou photo shows a young woman in bright traditional wear, blending red, black and yellow patterns. Her cheerful expression and colourful headgear reflect the peaceful spirit, beauty and rich heritage of the Zo people.

Paite

The Paite portrait features a woman in a beautifully striped dress, standing in nature. Her calm pose highlights the elegance, cultural pride and gentle character of the Zo community and their cherished traditions.

Gangte

In the Gangte picture, the woman stands confidently on brick steps, wrapped in a warm, bold-patterned outfit. Her attire reflects deep-rooted heritage, unity and the enduring grace of the peace-loving Zo people.

Vaiphei

The Vaiphei image captures a woman in soft white and red traditional shawl, glowing in natural light. Her gentle look symbolises purity, beauty and the timeless cultural identity of the Zo tribes.

Simte

The Simte photo shows a woman carrying a traditional basket, dressed in vibrant, patterned cloth. Her poised stance reflects the close bond between Zo people, their land, their culture and their peaceful way of life.

These four portraits beautifully capture the elegance and cultural richness of the Zo tribes. From their colourful garments to their calm, confident presence, each reflects the unity, dignity and timeless heritage of the Zo people—rooted in peace, identity and love for their land.

~ KHALVONTAWI NEWS

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Viral Boy Abraham Pausienkap

The boy who went viral while taking part in the TA recruitment at Khuga Dam, Abraham Pausienkap, has now received support and assistance from the Assam Rifles. He has been granted admission to Assam Rifles Public School, Mantripukhri, Manipur.

Abraham Pausienkap along with his parents met Lieutenant General Abhijit S Pendharkar, General Officer Commanding Spear Corps (3 Corps), Major General Ravroop Singh, Inspector General of the Assam Rifles (IGAR South) and Brigadier S Prashanth, Commander 27 Sector of the Assam Rifles. 

"The Assam Rifles deserves heartfelt appreciation for extending meaningful support to young Abraham Pausienkap. Their decision to grant him admission and personally meet his family reflects true compassion, responsibility and commitment to nurturing promising youth. Such acts of kindness strengthen trust and inspire hope among the people." ~ Khalvontawi News

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Lia Nouneihsang in Siamsin Meritorious Award mu

SSPP New Delhi saina in SIAMSIN MERITORIOUS AWARD 2025 Piakkhiatna 29th November 2025 ni in JNU, New Delhi a neih ahihna ah, Lia Nouneihsang d/o G Ginkhanmang, VZC Road, Vengnuam a om in zong AWARD ana sang hi.

Ngoiphai aom Pu Chinkhankhup naupa tanu ahi.

Kipakpih mah2 hange! 👏👏👏 

~ KV News

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TSP Delhi & NCR Kipakthu Genna

Office of the

THANGKHAL SINLAI PAWLPI

(Thangkhal Students' Association)

Delhi & NCR Branch

Theme: Righteousness Exalts a Nation

Date: 02/12/25

KIPAKTHU GENNA

Amasa pen in i vaiguan lohchingtak a hung zou sak i biak Pa Pasian thupi na tengteng pia in Amin i phat uhi.

Tuabanah, sep diing bawl diing tampi nusia a Khalvontawi Meet 2025 mang diinga n'ung kalsuan ziak un mipite aneupen apat alianpen tan tungah Organising Committee TSP Delhi & NCR Branch Executive Member-te'n simsenglouh in kipakthu k'ung tun uh hi. Khat-le-khat i kithumantuah ua, i kiphalnate leh i pankhawm siausiaunate ziak ua vaiguan lohching ahihmanin kipakhuai mahmah e mataw? Tazen aw!

Panmun poimoh tuamtuam hung sukpichingsakte tungah lungdamna alian diak hi:

1. Thu manpha tampi hung gensak resource person-te - Pa Suanliankhup, Pa Khailianlal, Dr Jangkholam, Pa Khupliankap, Pa Ginmuanlal.

2. Laa ngaih taktak hung saksakte - Nu Rebecca Neikhochin, Nu Jamneiching @Chingbawi, Pa Khuplunlal.

3. Kizentak a auditorium booking hung bawlsak Nu Dr. Nemthianngai Guite.

4. Kimantak a zak theih diinga Sound Systems hung saisak Tg. Ginneithang.

5. Feltaka media coverage hung bawlsak Pa Bruce Khuplianlal Thangkhal.

6. Nihvei vingveng sa lei a hung taisak Pa Jangminlun.

7. Mimal a minloh khaklouh - mess, refreshment, program & badge designing & printing, decoration, usher, receptionist, sound system operator, tuanvai leh item tuamtuam a hung pansakte.

Hih atung a teng banah kiphaltak a Pastor Quarter, Gas Stove leh vanzak tuamtuamte hung zangsak Local Church Committee TBC (ABA) Delhi-te tung ah zong kipakthu ka tun uh hi.

Mihing hihna toh chitlahna, sepkhelh-bawlkhelh a omkhate hung ngaisiam diing in k'ung ngen uh hi.

I kimuh kiik matan un i biak Pa Pasian in hung ompih chiat hen!

TSP damsawt henla masawn zing ta hen!

Dr. Mangzamuan
President,
TSP Delhi & NCR Branch

Alex Hangminlian
Secretary,
TSP Delhi & NCR Branch

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KIM Election commission Apat Thusua

Pu Ch. Ajang Khongsai in KIM, Caretaker President mopohna alah ding

*OFFICE OF ELECTION COMMISSION, KUKI INPI MANIPUR, 2025*

3rd December, 2025

Kuki Inpi Manipur (KIM) term 2022-2025 abei tah toh kilhon in tunin Kuki Inpi Manipur Executives ho leh anoiya KIM Department lamaki ho jouse suhbei (dissolve) ahitai. Inpi lamkai thah ding jing Nikho 4th December, 2025 leh Ihen'na umding ahi. Inpi lamkai thah umdoh kahsea Pu. Ch.Ajang Khongsai in KIM, Caretaker President mopohna alah ding ahitai tin Nam mite hetding in Kahin phongdoh uve.

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Innocent Lives in Myanmar endure Unseen Pain under Military Brutality

THESE images show the painful truth of life for innocent people in Myanmar. The small huts made of straw, the pots scattered on the ground, and the people walking with heavy loads on their backs are not scenes of ordinary village life—they are scenes of survival.

Since the military coup in 2021, the Myanmar Military Junta has unleashed extreme violence across the country. Thousands of civilians have been killed. Villages have been bombed and burned. Women have been raped, children shot, and elders beaten. Entire communities have been forced to flee into forests, mountains and makeshift camps with nothing but the clothes they can carry.

The first picture shows a family living under a tree, using a straw hut and old cloth for shelter. This is where they cook, sleep and survive. They are hiding in fear because the junta soldiers have destroyed their homes. There is no safety, no proper roof, no warm bed—only the cold ground.

The second picture shows families walking long distances, carrying their belongings on their backs and heads. Some use ox-carts filled with what little they could save. These people once had homes, farms and peaceful lives. Now they walk because staying behind means death.

And now winter has begun. The cold season will bring even more suffering. Many displaced people—young children, infants, the sick, and the elderly—are living without blankets, warm clothes or proper shelter. No one knows how many will die in the coming months. The world will never hear their names, but their suffering is real.

Myanmar’s Military Junta continues to bomb villages from the air, fire heavy weapons into civilian areas, and commit abuses without mercy. These innocent families are paying the price. Their pain must not be ignored. The world must see the truth of their struggle and stand with them against this brutal and cruel regime.

~ KHALVONTAWI NEWS
(Voice of the Voiceless)

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Mawk Peuhmah | PDF Leh PDF Kithat

NUG nuai a om Nyipyidaw တပ်ရင်း ၈၀၂ ဒုရင်းမှူး pa in a zanuai a om PDF Galkap khat asaat gawpna pan khutkhial kha in hong nusia hi ci in ၈၀၂ pan Galkap khat in gen hi.

Kuamah akitheisak lo leisung ah akiphumsim hih PDF Galkap pa' luanghawm pen ၈၀၂ တပ်ရင်း Galkap lui khat in thu abawlna pan Karenni State Police Department te kihel in, Zato sia, khuasung makaite leh amun a om Mipi Galkapte kipawlkhawm in PDF Galkap pa' luanghawm November 22 in tokhiakik uh hi.

Hi thu pen April khasung a thupiang hi a, hong nusia PDF Galkap pa'n drone သင်တန်း a khasung in Palik Galkap numei khat tawh kibuan hi cih tawh akisaatna pan kikhutkhialsuak kha ci hi.

Thong sung ah zong saatsaat a, apualam ah zong saatsaat hi, ci hi. A khe tawh agawl siik a, tua pan citui akamsung ah sung gawp hi, ci in ဒုရင်းမှူး pa bawlsiat dan ၈၀၂ pan Galkap lui khat in gen hi.

A bawtsiat Ni 3 acin'ciang' aliamna hang tawh PDF Galkap Luan Moe in hong nusiata ci hi.

©𝐙𝐨𝐠𝐚𝐦 𝐈𝐧𝐬𝐢𝐠𝐡𝐭
02.12.'25

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TBC (ABA) SUUNPIHNA: Nu Niangnunhoih Haokip | Kamhang

Dt. 3-12-2025  chia TBC (ABA) Office kihong lou ding hi 

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Assam Rifle nabs UKNA/UPLF Cadre, Recovers Arms in Tollen Operation

On 1 December 2025, troops of the 36 Assam Rifles apprehended one cadre of the UKNA/UPLF (Non-SoO group) and WLS in the general area of Tollen.

The arrested individual was identified as Mr. Gouthenmon Singson (20), a resident of Phailen, Churachandpur district, Manipur.

From his possession, security forces recovered one .22 rifle with magazine and one 9mm pistol with magazine.

A case has been registered under FIR No. 149(12)2025 CCP-PS under Sections 310(6)/3(5) of the BNS and Section 25(1-C) of the Arms Act. Investigation is underway, the police said.

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Dr. SaSa In Kipawlna Thak Liklek 1 Phuankhia

30th Nov 2025

Dr. SaSa NUG pan paikhia in, kipawlna thakliklek khat pankhia hi. Tua kipawlna thak pen Institute of Peace and Federal Democracy (IPFD) ci in min vawh/ pia hi.

NUG ah kum 5 sung asep khitteh deihzah ngah zo kisa lo hiding hiam, tu'n NUG pan paikhia in, hih kipawlna thak US gam a-om Chin kici kipawl khat tawh kipawl in pankhia uh hi.

Hih IPFD a-uptuak' mah² pawlkhat om'tuak laizen hi. Kum 5 sung khemna thuak dikdek in, na up teei2 lai vua leh aman (akichai) hita uh ciai, maw.

US gam leh gamdang tuam² ah hih kipawlna thakliklek tawh sum $$ tam pi² hong dong ding hi. Zomite awkkha peuhmah kei un maw, pilvang mah² un maw.

©𝐙𝐨𝐠𝐚𝐦 𝐈𝐧𝐬𝐢𝐠𝐡𝐭

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Kuki boxer Liengoulal Haokip wins Gold Medal

Kuki Tahchapa (brave son) Liengoulal Haokip clinched the gold medal in the 61 kg category at the Box N Burn Boxing Tournament, organised by White Corner Boxing, on 29 November 2025.

*****

Tulai sports chom² ah ehung machal lheh uvin, Ki thang at a umji e.

Tuni November 29, 2025 nikho chun Box N Burn Boxing Tournament, White Corner Boxing ho tohgon nanoi a kon in, Tahchapa Liengoulal Haokip in 61Kg Category a Gold Medal ana kisan tan ahi. 

KUKI TODAY

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