Na Pathian Na Duhdawt maw!

Na Pathian Na Duhdawt Maw?
Sept. 2nd, 2007.
(2007 Lai Kumthar Puai, Atlanta, GA ih thucah tawi simmi. Thusim can a tawiruangah a tawinak in sim asi ih himi casungta sim tel lomi a um).

Na Pathian Na Duhdawt Maw?

(2007 Lai Kumthar Puai, Atlanta, GA ih thucah tawi simmi. Thusim can a tawiruangah a tawinak in sim asi ih himi casungta sim tel lomi a um).

Duhdawtmi ulenau pawl, tuizanah nan hnenah thutawite simnak cantha ka neih ruangah Pathian ka thangthat ih nan zate parah tampi ka lung a awi.

Ka thu sim duhmi ka sim hlanah kan Chin Community Board meeting thu “thungaithu?” pakhat lo sim ding ka nei: Voikhat cu community board meeting kan tuah. Meeting thawknakah kan chairman, Pu Sang Lyn in thu hitin a sim, ‘Asile, kan mipi pawlin zianghman sumpai an thawh duh fawn lo kan tuah duh mi le a tam fawn, ziangtin kan tuah pei?” Cule, Pu Tin Ko a ding vukvi ih, “Kan mipi kan cil ciamco mei ke cu”. Community board upa pawlin USA um Falam mipi pawl cil ciamco ding cu Pu Sang Lyn a lung a phang tuk I, Pu Jacon Lian, kan GS pa in, Pu Tin Ko cu a zoh keke ih, “Kukko rero, nangpa teh,” a ti hngehnge. (Capoh).

Tuisunah a ra suak tu mi zapi hnenah ka lo cah duh mi cu, thu thlangpi ah ka tarlang mi, “Na Pathian na duhdawt maw?” ti asi. In sang thei nan um maw? (mipi sannak)! Asile, kannih Laimi cu Khrihfa lawnglawng kan si ruangah kan Pathian cu kan duhdawt cio asi tiah kan sim thei. Pathian kan duhdawt taktak maw ti ziangtin kan theithei ding? Cucu milai in kan milai pi, midang kan duhdawtnak, kan tuah mi pawl zoh in kan thei thei asi. Thlangval pakhat in fala pakhat a duh tikah ziang a tuahsak? Pacang pakhat in a nupi a duhdawt tikah ziang a tuahsuak? Milai in kan duhdawtnak langter nak ding hrangah kan duhdawtmi in a duhmi cu kan tuasak theu, a duhdawtmi kan duhdawt theu asi. Curuangah, Pathian a duhdawt tu cun zo a duhdawt? Pathian a duhdawt tu cun a innhnen, amah le amah, a miphun a duhdawt asi. Na duhdawtmi na Pathian cun, nangmah a lo dudhawt vekin na inhnen a duhdawt, na miphun khal a duhdawt asi.

Thlangval pawl, fala pakhat nan duhdawt asile nan fala duhmi ih unau, nulepa, sungkhat, a bik takin na fala duhmi ih duhdawtmi pawl kha na hua lo, na rel se rero lo, ih an duh mi nan tuasak theu sawn asi lo maw?.

Pathian na dudawt taktak asi acun na miphun khal na duhdawt ding asi: Moses in a miphun, Isreal pawl a duhdawt tuk ruangah ziangtin thla a cam, “An sual ngai dam hram aw, cutin asi thei lo asi ahcun nunnak cabu sungih ka hmin ngan mi kha hlawn sawn aw” (Exo.32:32). Paul in ziangtin a sim, “Ka cipi, ka miphunpi, ka unau pawl (lamzin dik an hmuh theinak ding) hrangah keimah sawn hi camsiat tuar in Khrih hnen ihsin hlawn hloh sisawn dingna ti ah ka ti” (Room 9:3). Pathian a duhdawt tu pawl cun an miphun an duhdawt asi. A Pathian a duhdawt tu cun a miphun a duhdawt ih a miphun a duhdawt tu cun a neihmi lakih a sunglawi bik (amai nunnak) khal a miphun hrangah a pe siang a si. Mi dang hnenah ziang kan pek theu timi pawl khin ziangtluk kan duhdawt ti a langter; kan duhdawt taktak mi pawl cu kan mah in kan duh lai duahdo mi thiltha kan neihsun kan pe sawn theu asi. Tuini ah, na Pathian na duhdawt maw ti na thei aw duh asile na miphun hrangah ziang na tuah timi kha zoh sal aw. Na miphun na duhdawt asile, na neihmi, na theihmi, na tithei mi lak ihsin na miphun, na mipi, na hrinpi, na cipi, na thisenpi pawlin an thathnempi ding pawl kha tuah aw, pe aw; na duhdawtnak cu tuahnak in lang seh.


Pahnihnakah ka sim bet duh mi cu, Pathian a duhdawt tu pawl cun an inhnen an duhdawt asi. Cucu Pathian thupek asi. Ziangruangah Pathian duhdawt ruangah in hnen duhdawt a tul? Ziangruangah tile, na inhnen pawl cu Pathin hmuihmel kengin sersiam mi an si. Pathian in a duhdawtmi an si. Tong dang deuh in kan sim asile, na in hnen pawl kha “Pathian ih zuk” (photo) an si. Tlangval pakhat in fala pakhat a duh asi ahcun a fala nu um lo sungah a fala nu zuk kha a zoh ih a fala nu hrangah ziang thiltha ka tuahsak thei ding tiah a ruat theu asilo maw? Na in hnen pawl kha Pathian in a hmuihmel kengin a siarsiam mi an si. Mai in hnen hua tahratin zo hman in Pathian an duhdawt thei lo. Asile, kan inhnen kan duhdawt taktak maw ti ziangtin kan thei aw thei ding? Mi zokhal, a inhnen a duhdawt tu cun a in hnen pa hrangah thiltha a tuah sak theu asi. Thiltha lo a tuah sak lo lawng si loin thiltha a tuahsak thei mi lakah zianghman sup mi a nei dah lo, a inhnen pawlin an hlawkpi dingmi zianghman a thup men dah lo. Na kiangkapah, na neihmi, na theihmi, na titheimi lak ihsin a hlawkpi tu ding, Laimi unau, farah zawnzai, nangmah hnakin canpual le canvo niamsawn a co tu an um maw? Cu pawl cu na in hnen an si. Na Pathian na duhdawt maw? Na duhdawt asile na inhnen na duhdawtnak in lang seh.

A pathumnakah, a Pathian a duhdawt tu cun amah le amah a duhdawt awaw asi. Midang kan duhdawt tikah kan duhdawtmi cu ziangkim a tuahnak, a nun, a hnatuannak khalah a hlawhtlingbik, a fel bik, a sang bik, a tha bik, si ringring sehla kan duhsak theu asi lo maw? A tuahnak tinkimah hlawhtling sehla kan duhsak asi lo maw? Pathian kan duhdawt asi ahcun kanmah le kanmah kan duhdawt awk a tul. Pathian in amai lunghmui zawng, a duhzawng tuah dingin leitlunah amai hmuihmel kengin sersiam mi kan si. Amah le amah a duhdawt aw tu cun amah le amah a siatsuah aw dah lo ding. Zuu, rittheih, nuamnung cennak thawn a mah le amah a siatsuah aw tu cu a mah le amah a duhdawt aw lo asi. Amah le amah a duhdawt aw tu cun mifel bik, thiam bik, a tha bik, si thei dingin a mah le amah a kilkhawi aw aw, a zuam asi. Pathian mithmaitha tawng dingin amah le amah a kilhim aw aw in a zuam ringring asi.

Duhdawtmi ule nau pawl, Na Pathian na duhdawt maw? Na Pathian na duhdawt asi ahcun na miphun, na inhnen, le nangmah le nangmah na duhdawt hrimhrim ding asi.


Asile, nangmah teh Na Pathian na duhdawt maw tiah thu insut duh tu tla nan um men thei. Ka duhdawt asi. Ka Pathian ka duhdawt ruangah kumruk sung ka nolai cantha hmangin ka Pathian, ka duhdawtmi cu ziangvek zovek a si, ziangvek a duh, duh lo ti thei duh ruangah kumruk sung a thu ka zir, ka nolai can ka hmang, ka Pathian in a duhdawtmi, ka miphun pawl hrangah ka tuah thei mi ziang a um ding tiah thu ka ruat theu. Ka Pathian ka duhdawt ruangah ka damsung, ka damsan cu ka Pathian in i sersiamsan, amai hmuihmel kengin i sersiam ih a Fapa nunnak cemin sual sung ihta itlen suak, cutin a tumtahmi hmuahhmuah cu ka nunnak, ka damsungah famkim ding cu ka damsan, ka tumtah, le ka hmuitin mi asi.

Cutin ka Pathian ka duhdawt rualrualin, ka miphun khal ka duhdawt asi. Ka miphun ka duhdawt ruangah peng thawng ziangmawzat siar ding tlak ke in ka feh suak ih ka tuah thei mi ka miphun hrangah tuah dingin ka nunnak tiang ka rak pek, asinan damten tuini tiang ka um. Ka miphun ka duhdawt ruangah ka nolai can, kum ziangmawzat sung, thihnak le nunak kar lakah ka fehsuak. Tangdawrnak thawn ka tlawngta pi pawl kedan hnawt sakin, ka tlawngta pi pawl rawlsuang in ka rak um. Tangdawrnak in thu ka ruat mi cu “Keimah hi ka tlawngta pi, ka ralkap pi pawl lakah a aa bik, a fel lo bik, a niambik si ding na, ka tlawngta pi, ka mino pi, ka san sung ka milai pi, kan miphun pi, ka cipi pawl hi keimah hnakin a fim le thiam sawn hlir si hai sehla, kan miphun hin ka damsungah zalennak a ngah thei ding asi” tiah ka thinlung ten thlacam phah in duhthu ka rak sam. Ka miphun ka duh ka timi hi keimai hminthatnak le thinlung diriamnak hrangah asilo, keimah sawn hi ka miphun pawl thatnak le lungawinak hrangah ziamral theh dingin ka neihsun ka nunnak ka rak peknak sawn asi.

Mi hrekhat in, hlanah cutin na rak tuan dah nan a tu ahcun zianghman na tuah nawn lo, inti men thei. America um dah, um laimi pawl cun ziangvek in nuntu khawsak asi ti kan thei cio. Ka can awl, ka tikcu neihsun, le ka ti thei mi sungah ka kiangkah a ummi, ka cipi, ka miphunpi pawl hrangah ziangvek lungawinak, hlawknak, thiltha ka tuahsak thei ding mi a um tivek thu pawl hi ka thinlung sungah hmun kaubik khua a luah tu an si. Ka miphun pi pawl harsatnak hi ka riahsiatnak, an harsatnak cu ka harsatnak an si ih ka khawruahhar ter tu bik khal ansi theu. Voikhat cu New York, USA ah phunsang tlawng (college) ka kai lai ah computer khan sungah ca ka ngan rero. Culai fangah ka mino pi, ka cipi, ka san mino thatha, keimah hnakin thluak thatha le mifim zetzet pawl cazir thei loin a suk a so ah, ramleng ramsungah a vak a tawi tu, miphun dang kuthnuai ah sal vekin sawr rero mi pawl thu ka thinlung sungah an rung lang. Harsatnak ruangah ca an zir sunzawm thei nawn lo ruangah an hmailam cu a thimtheh. Cumi ka ruat tikah ka mitthli cu ka computer keyboard parah a fawr. Suup aw thei nawn loin zun in (rest room) ah ka lut ih ka tap ta. Voikhat cu zan ka it lai ah ka tthang, zinglam nahzi pathum hrawng asi. Vur a tla ih lenglam cu a dai zet. Ka thinlung sungah kan miphun, pitar putar, nauhak tete, thlatang khawsik lakah puansin ding nei lo pawl ka mithlamah an rung lang. Ka mitli tla in ka lukham cu a cinter duahdo. Ka tho ih bawkkhup in Pathian hnenah thla ka cam, “Bawipa, zianghman thiltha ka tuahsak thei lo mi, ka duhdawtmi ka miphun pawl hrang thinlung har in thu ruat nawn lo dingin ka khawruahnak hi ilaksak hram aw” tiah thla ka cam. Ramsung ramlengah ka miphun pi, pitar putar, mino thatha, nauhak pawl harsatnak, tiduhdah an tuarnak, mi nautat hmuhsuam an tuarnak, rawlkhawp ei ding nei lo, damlo tikah thaten zoh aw thei lo, harsatnak a phunphun an tuarmi pawl hi ka mitthlamah ziangtik hmanah an hlo thei dah lo, ka mit ka mengih ka thluak in khua a ruat thei sung poh cu ka thinlung sung ihsin an hlo dah lo asi. Thiltha pakhat ka theih mi a um tinte, kan miphunpi, kan milesa zovek milai in hlawkpi thei nak lamzin an nei pei maw ti hi ka ruat ringring. Cutikah, ka theih mi umsun pawl hi ausuahpi lole sim loin ka um thei lo. Curuangah suup aw thei loin ca tamtuk tlang cabawm sungah ka ngan theu ruangah mi hrekkhat cun capoh in “Hre Mang teh, MP cuh a tum maw si, email a ngan ciamco tla in rak ti.” (Pathian in rem atile cu cuh tla kan cuh leh pei cu, hi ).

Ka milesa, ka miphunpi ka duhdawt ih ka ruat ruangah khawdangdang ah khual ka tlawngih ka theih mi sun, sumpai hmandan (USA financial system) thu tla ka zirh vivo. Atlanta tla ka umnak ihsin peng 500 hla asi nan keimah sumpai $ 400 lenglo cemin ka theih mi thathnempi tuding, thihhloh le cakkhai hrangah sumpai lam timtuah cia a tulnak thu, credit system thu hla sumpai tipun dan thu pawl thuthlang pi ah hmangin kan milesa hnenah workshop tla ka tuah. Cuvek thotho in kan umnak Indianapolis ah siseh Michigan lam ah siseh khual tlawngin ziangha thiltha ka tuah thei ding timi hawlin ka vak ka tawi. Cucu ka thin di malte iriam ter I, malte rel tham lo thil, kan milesa hrang ka tuahsak thei mi a um asile ka ihhmuh a thaw in ka nuam awknak sangbik asi. America ramih bar (zuu dawr) tumtum le nuamnuam ah nuam zetin zuu thawthaw in hnakin ka neihsun sum fanghnih khat hmang tahratin kan milesa pawl hrangah thiltha ka tuahsak theimi hawl le tlangau pi hi ka duh sawn. Ka miphun pi pakhatkhat hrangah thil fate pakhatkhat ka tuahsak thei mi a um asile cucu ka lungawinak le ka porh awknak asi. Ka tuah vek hi tuah ce cio dingin mino pawl ka lo sawm asi.

Duhdawtmi ulenau pawl, tuisunah ka lo sut sal ding, “Na Pathian na duhdawt maw? A lo sersiam tu zo asi ti na thei maw? Na thei ih na duhdawt asile na Pathian in a lo sersiam tikah a tumtahnak cu na tumtahnak si aw sehla, na Pathian na duhdawtnak na langter theinak lamzin umsun cu na Pathian in a hmuihmel kengin a sersiam mi, na milai pi, na miphun, na inhnen, nangmah le nangmah kha duhdawt awk ding asi. Asile, na miphun, na inhnen na duhdawtnak cu ziangtin na langter ding? Peknak in asi. Leitlun paraltha pakhat cun a ram le miphun hrangah hna a tuannakah a nunnak tiang a liamih a thihzawngah hitin thu a sim ta, “ka ram le miphun hrangah ka pek thei mi nunnak pakhat lawng ka nei hi a pawi tuk.” Nangteh na ram le miphun hrangah ziang na pek ve ding?

Na Pathian na duhdawt maw? Na duhdawt asile na miphun pi duhdawt aw, na inhnen duhdawt aw la, nangmah le nangmah kha Pathian mithmai ttha co dingin kilkhawi tha aw. Cutin na duhdawtnak cu peknak in lang seh!
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POLL khaikhawm:

Laimi pawlin kan thinlungput, mizia, felnak mizia (moral behaviour) pawl hi kan hliakhlai aw dah lem lo tla asithei. Miphun dang pawl thawn khaikhin tikah kanmah le kanmah cu dingzet, felzet viakgin kan ruat aw tla asi thei. A hnuailam hi thu malte hi felnak miza (moral behaviour) langter tu tampi lakah malte an si ve. Himi poll result pawl hi Laimi zapi te dinhmun lailang tu ding (reliable statistic) hman theih lonak a um ruangah zokhal himi ca ngan mi pawl parah thu a sim, ca a ngan ding asile fimkhur dingah ka lo simcia duh. Ziangtiang rintlak asi timi theihbet duh um asile in sut thei ringring. Online ah, internet ah ret asi ih zoin an vote ti theih asilo, mi pakhat in voikhat lungput dikzet thawn an vote cio mi asi tiah ruat in khaikhawm hnik uhsi.

Poll#: Farai (naute) thlak (nau phiat) a pawi maw? Fa thla (abortion) hi mirang ram ah an buaipi tuk mi asi. Zumtu diktak le zumtu lem tiah an ti awknak bik pakhat khal asi. Laimi mi 29 in vote an tlaknak vek asile Laimi lakah 41% lawngin nau thlak (abortion) hi sual, dik lo, (immoral) ah an ruat ih a dang 59% cun dinhmun zir in nauthlak cu an pom thei. 27% cun nunau, naute nu thu liolio asi an ti ih 20 % cun naute nu hriselnak in a tlin lo tik lawngah abortion cu tuah sisehla tiah an ruat. Na ruahdan vek asi maw ve maw? Ahnuai lam hi an vote thlakmi pawl an si.


Do you support women's abortion rights!
No, its immoral!
12 (41%)

Yes, its women's choice!
8 (27%)

Only when both parents agree!
3 (10%)

Only at healh risk situation!
6 (20%)

Vote on this poll
Votes so far: 29 Hours left to vote: 7

Poll# Laimi pawlin mirang nun thlahdah, mi fel lo, mihur, tivek tongkam thawn an sim le rel kan thei theu men ding. Cucu ziangruangah tile nupipasal nei aw lo cingin nupa sinak (sex) an hman ruangah asi theu bik. Asinan laimi pawl khal hi mi tampi ruahnak hnakin kan rak fel lo, nupi pasal neih awknak lenglamah nupa sinak hi kan rak hmang zalen nasa ti cu a fiang. America misa lakah 95% cun nupi pasal neih hlanah nupa sinak an hmang tiah an sim laiah Laimi zakhat lakah 18% lawngin fala/tlangval thianghlim kan nei, neih awk hlanah nupa sinak hmang lo ten, thianghlim ten nupi pasal an nei aw aw tinak asi.
Na ruahdan vek asi lo zet men thei.


Have you ever had sex before marriage (pre-marital sex)?


No!
5 (18%)

Yes!
18 (66%)

Too many times!
4 (14%)

yes, but rape!
0 (0%)
Vote on this poll
Votes so far: 27 Hours left to vote: 6


Poll# Society Pastor pawl maw politician pawlin siatnak an thlen ter mi a tam deuh? Ti ah thu sut tikah mi tampi ruahdan vek asi lo men thei, pastor pawl cangvaihnak tuahnak in vengsungah buainak, siatnak a suah tam deuh ti asi. Asinan himi vote thlatu pawl hi ramleng um, politics thawn hnawmhnawih aw zet, sakhua mi lo zet pawl an tam deuh tla asi thei. Hivek in laimi zapi ten an ruat asile laimi pastor pawl kan cem ngaingai tinak asi. Laimi mi 27 vote mi parah hngat aw in thu lak asile 40% cun pastor pawl an sual deuh tiah an sim ih 22% lawngin politicians pawl an sual deuh an ti. Cule, 37% cun pastor le politicians pawl an bang aw, tiah an ruat.


Who are worse, Chin politicians or Chin Pastors?

Politicians!
6 (22%)

Pastors!
11 (40%)

They are the same!
10 (37%)

Vote on this poll
Votes so far: 27 Hours left to vote: 6

Kaikhawm thei mi pakhat cu Laimi pawl hi kan liberal zet tinak asi. Conservative zet ah a rak ruat tla kan um men thei nan, moral issue ahcun liberal zet kan si.

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Poll#. What should be our national identity?

We have heard enough arugements about our common ethnic identity, pros and cons. Want to know what the majority of us think about that, please cast your vote. It’s a matter of polling public opinion.

Poll #. Who do you think should be the number one Chin national leader?

We say we love democracy. A healthy democratic society requires tolerance (or even caltivation) of opposite ideas and opinion as much or more as it requires civic engagement, participation in public agenda, in discussion as well as in voting, without any fear of repercursion. Lets see who the leader occupy most space in the hearts of our people.

Poll# . Do you thnk Burma will regain democratic rule within the next 10 years?

It might be interesting to know what others think about the future of Burma?

Poll# . Do you support women’s abortion rights?

Among western countries, its been contraversial issue, but among Chin people, there has been no open discussion or public opinion poll. Please cast your vote and lets see where we stand.

Poll#. Pre-marital sex-Have you ever had sex before marriage?
Among Americans, according to CNN, 95% have had pre-marital sex. What about the Chins? If you want to know, please cast your vote.

Poll #. Whose negative impact to the Chin society is worse, the Chin politicians’ or Chin pastors’?
Pastors and politicians are builders and guardians of the society, but not without faults, failure, weakness, or even sin. Want to know, others' perceptions on those two highly regarded profesional fields, cast your vote.

Poll #. Will you go back to Burma?
Its question, if the Chin people will go back to Chinland, Burma. Lets see what most majority think about.

The Politics of Recognition!

The Politics of Recognition: Burma
December 2004
(You can also read at : http://www.kaowao.org/politics%20of%20recognition.php )


Abstract: This article focuses on the identity politics that demands mutual recognition and respect in Burma, between the Burman majority and the non-Burman ethnic groups, among the institutions such as the military and the non-military institutions, and equal liberty and equal distribution of resources and opportunity. Laying at the bottom of the Burmese political crisis, until and unless all mutually recognize and respect each other’s identity, the identity politics will always drag Burma's political process down, unable to reach the mutual instrumental end goal of the citizens. In Burma , the name of the country itself creates an arguable identity politics, subjugating the identities of the rest of the non-Burman ethnic groups under the banner of the ethnic name “ Burma ,” while “ Myanmar ” offers no alternative solution.

Some scholars, politicians, and writers considered Burma 's political crisis as constitutional, while others wholly blamed on the military dictators. When tracing the history of the Burmese people’s political psyche and social behaviors, the root cause of the political crisis laid far behind the superficial political interaction and the social contract between the military and the general public and between the military leadership and the non-Burman ethnic groups. The politics of mutual recognition, misrecognition, and identity politics reveal the in-depth nature of Burma 's political crisis, underlining the ideological and behavioral foundations of the driving factors for the long and lasting nature of political conflicts.

Since time immemorial, the Burmese political leaders have violated the laws of the Buddhist god and of nature, and after independence and the establishment of the Union of Burma, the laws of the Union and the general fundamental principles of the social contract for the peaceful co-existence had been nullified and subjugated several times. If Burma 's political crisis were a mere constitutional, the problem would have been solved several times. None of the past Burma 's constitution ever allowed rape, forced labor, or any type of human rights abuse, although it opened the chances of the dictators to practice their tyrannical rules. Day to day practices of the military leaders and army personnel reflect the long standing social political behaviors of the Burmese civilization. Even during the short rule of the democratic government since independence, the Prime Minister U Nu once announced Buddhism as the only national religion which caused remarkable political setback in the modern Burma 's history. U Nu kept the non-Burma ethnics under the absolute control of the central government with the banner of democracy, where the non-Burman ethnic identities were subjugated, ignoring and marginalizing the reality of the non-Burman ethnic identities with their racial, social and cultural heritages. In reality, the components of the non-Burman ethnics’ ethnicities were misrecognized and subjugated. Therefore, under the rule of Rangoon government, every non-Burman individual has to live and survive as a second class citizen. It was not a constitutional problem but ideological discrepancy, addicted and fixed into the minds of the dictators, descended down from the ancient Bama nationalism, the political aspiration to expand the rule and influence of the Bama kingdom. This is the problem until today. In other word, the Burmanization ideology, which is deeply rooted in the political psyche of the Burman leaders, has necessitated the maintenance of a coercive force against the non-Burman ethnics. Moreover, the Bama traditional political school of thoughts had been influenced by patriarchal and warrior type of heroism that the Bama kings, unlike many ancient kings, were warriors and fighters that the people’s submission to the king was always more coercive than a willful submission based on a consensual social contract in exchange of mutual recognition and respect. Meanwhile, the Burmese society, with its traditional hierarchical social order, still stays untouched by the 18th and 19th century enlightenments and the modern philosophy of societal leadership that left the society with a rude and tyranical rule of the regime.

The name of the country, “ Burma ” or “ Myanmar ” itself is exclusive term for the “Buma” ethnics, that lulls many politicians and activists and misguided many Burman politicians and thinkers that the non-Bama citizens are required to share the Bama nationality’s exclusive identity under the “Burmese” citizenship. In reality, after 50 years of a deadly struggle, even the Karen ethnic stronghold bogged down to consensually join the Union of Burma if there will be a mutual recognition and respect for ethnics identity and gidnity. Indeed, the political process turned in favor of the majority Bama identity as the name of the country bears the Bama exclusive term. After more than the 17 ethnic insurgency groups’ negotiation with the Rangoon government, the real color of the dictators became more apparent that even when the existence of the non-Burman ethnic insurgency is no longer a threat to the peace and stability of the country, the military dictators keep playing the political game to keep control of the central political power. This is an obvious political strategy of the military dictators, to partially recognize the non-Burman ethnic groups’ claimed identities and to persuade them to join with the Burma political process in which the military handles the determinant keys, while marginalizing the forces of Daw Aung San Suu Kyi and the pro-democratic dissidents. Nevertheless, this is a historical landmark from which the military leaders gain unearned political credits that none of the non-Burman ethnics dissidents struggle for independent nation any longer but humble themselves to be ignored in the face of the universe as an independent nation but to share the “Bama” identity in the international political phenomenon. Therefore, based on the politics of identity, the majority Burman politically gain over the identities of the non-Burman ethnic groups that the non-Burman ethnic identities are subjugated under the Bama ethnics identity. That is the Bama identity politics the military dictators have been rudely playing, overriding the truth about the existence of multi-nationalities as the foundation of the union country. Thus, as a result of the non-Burman ethnics identity subjugation, the politics of equal recognition for identity and respect for ethnic dignity will always criple the political process of the nation.

Due to of the implementation of the greater Burman dominion politics, under the Rangoon government, the non-Burman ethnics have been kept under control without opportunity to preserve and develop their own ethnic identities: teaching non-burman ethnic languages in schools are prohibited, social cultural development have been limited, no non-Burman national history is taught in public schools, no non-Burman ethnic tradition and cultures are officiated publicly, to name a few subjugation programs enacted by the military dictators. In other words, the Burmese political leaders misrecognized the natural components of the existence of the non-Burman ethnic identities, ignoring the reality of the multicultural co-existence as the basic foundation of the modern Burma . The Burmese leaders’ misrecognition of the non-Burman ethnicity involved misdistribution that seriously hurts the relationship between the Burmans and the non-Burman citizens. For the non-Burman ethnic individuals, there is almost no chance to get higher official job positions such as in the cabinet level official positions, as diplomat in foreign country, etc. The civil service and public sector top official positions are always occupied by the Burman ethnics. Not only that even in the private sector, the non-Burman ethnic individuals have much less chance to access the publicly available opportunity unless any particular individual is assimilated into the Burman way of life or associated with the top Burman officials. The discrimination against the non-Burman ethnic groups in Burma is deeply rooted and affected in every function of the society. As a result, the non-Burman ethnic groups had to live as second class citizens, longing for the survival and equal recognition of their own identities and equal distribution of recourse and opportunity. Therefore, if the politics of recognition is rightly understood, the complexity and nature of Burma 's political crisis would be much easier to analyze and find ways for collective solution. In other words, the long lasting Burmese political problem is not the issue of just the superficial political interaction and social contract, but the identity politics or the politics of recognition, deeply rooted in the permanent behaviors and political psyche of the Burmese leaders.

Since before the WW II, the wars between kings and kings were ended. When the modern nation state came to replace the rule of monarchism, the world political movement had focused on competition among modern nation states. By the end of the WW II, the decolonization and democratic boom occupied the world political phenomenon followed by the cold war between the U.S. and the former Soviet Union . The cold war represented the world’s political ideological conflicts between the democratic liberalism and communism. After the retreat of communism by its own internal collapse, the world's activists, thinkers and scholars, and politicians tend to focus on the individual civil rights, indigenous rights, human rights etc. However, the products of these quests for human common satisfaction proved that the politics of recognition laid the foundation of human struggles and conflicts of interests. In the post modern world society, the politics of recognition becomes more important and obvious as the advanced technology allows the fast and timely exchange of information and business transactions: the issues of the misrecognized people and diminishing identities become more apparent. And now, what the past tyrannical rule of the monarchs and authoritarians bypassed reoccurred as the quest for recognition of the natural components of national identity and their appropriate place in the society. “Who you are,” “how people recognize you,” become the driving factors of the common questions of the current world political movement. The politics of recognition has three main layers: individual, group, and national.

The “politics of identity” laid at the foundation of the “politics of recognition.” The politics of identity, based on survival politics, tries to identify a person with her own intrinsic and social cultural components of life, such as race, color, belief system, language, sexual behavior, etc. whatever attached to her own existence as a human being, demanding an appropriate place and accommodation in the society with equal distribution of public resources and opportunity. When individuals' autonomy is misrecognized, individual citizens feel being oppressed and the pressure of coercive force of the ruling class. The western individualistic society, although, tends to be recognizing the individual autonomy by granting individual freedom with the least interference from the government, the politics of identity still raises the question of equal distribution. Especially when contradicting interests and opinions occur while the available means to meet the conflicting expectations is limited, there is always someone with dissatisfaction and sense of misrecognition, resulting self withdrawal from civic engagement or further struggle to be recognized and have equal access to the means of the society.

Although, the level of the struggle for individual autonomy differed based on the general norms or hierarchical order of the society, when the individual autonomy is misrecognized, it creates the unending struggle for individual autonomy and social esteem. Within the Burmese societal context, individual’s life satisfaction is based on how he or she is recognized by the society that shapes her social image and self esteem. Historically, a normal citizen has almost no voice regarding how the public resources are distributed to each individual in the society. During the rule of the Bama king, the public administration and distribution had been top down that a normal citizen is to humble herself under the rule and distribution of the king. The society had been patriarchal and the political ideology authoritarian ever. General Aung San, the leader of Burma independent movement was the leader of the 30 comrades who went to Japan for military training. Following the traditional school of thoughts, the political mindsets of the Burmese military leaders has been authoritarian and tyrannical that according to the military mindsets the place of individual citizen in the nation’s political administration is determined by her military contribution in defense of the nation. Democratic decision making process by equal contribution of the citizens had been lacking in the minds and practices of the military leaders, and traditionally, assuming the military body is commonly accepted and recognized by the people as the highest ranking national institution in the country. In other word, in the minds of the military leaders, the political identity of the military in Burma 's history has been legitimate and paramount within the Burmese political and societal context, without which the nation would have been remained under the control of the foreign power or disintegrated into several fragments. In such a way, the military leaders both individually as well as an institutionally gratified their social and political aspiration, illusively projecting the military identity about all other national institutions, and the “Burman ethnic identity” about all the non-Burman ethnic identities.

However, out of no alternative option, the recent changes of the military dictators’ foreign and economic policy create a paradoxical confusion for the military leaders. That is the politics of recognition: how the regime government is recognized or misrecognized by the Asian neighboring countries and the international communities. Unfortunately, the Burmese military regime gains the international recognition more than it deserves: no nation or international community refuses the regime’s representative as the official representative of the people of Burma , although the people of Burma obviously and internationally denounced the regime government in the 1990 general election. Compared to the Taliban regime in Afghanistan , which had been recognized by only three foreign nations, when the US invaded in 2002, the Burmese regime has almost nothing to worry about the international communities’ misrecognition. For the Burmese military dictators, the westerners’ criticism, economic sanction, complaint over human rights abuses, are nothing more than a "lovely father’s discipline to his beloved children." The military leaders fear only a balanced force. Restoring the military institution’s historical identity at the top of the nation’s public square, the dictators will always defend the status quo of the military identity even with the expenses of the lives of millions of the people of Burma and the dignity of the people and the land.

What is lacking in Burma is not a legal institution or constitutional governance but mutual recognition of identity whether it be ethnic based or otherwise that entails civic inequality, unequal liberty and opportunity. Although the Burmese dictators’ burmanization policy has been partially successful, from the aspect of the dictator’s political programs of the elimination of the non-Burman ethnic identity, the consequential political problem will not end until the non-Burman ethnics are recognized as they are endowed by nature. Before, the British colonization, most of the current non-Burman ethnics of Burma had never been under the rule of the Bama kings, having their own ethnic identities as unique peoples. Under the rule of the Burmese dictatorship, the non-Burman ethnics experienced misrecognition of their own reality of nationalities, not able to keep their own ethnic identities with their rich social cultural heritages. Lamentably, now, none of the non-Burman ethnic group claims what the Panglong agreement entitled to them, the right of secession, a complete separation, but agree to join the Union of Burma if mutual recognition is restored at both national and individual level under the rule of a democratic government, disqualifying the claim of the military dictators to justify its conntrol of the central political power by blaming the existence of the ethnic insurgency as a threat to disintegrate the union. What Burma now needs is not only the general legal frame to underline the basic social and legal contract of co-existence, but also mutual recognition and respect of multi-ethnic-identities that would guarantee both politically, socially and morally for the satisfaction of all ethnic groups for the survival and dignity of their identities.

There are certain problems with the politics of identities among the non-Burman ethnics and the dissidents who identified themselves as democrats and liberals against the tyrannical rule of the military regime. The military regime numbered 135 ethnic groups in Burma . In other words, there are 135 nationalities struggling for each of their own respective identity's survival that, according to the regime, the country cannot be divided into 135 separate nations. Although the military’s claims are not politically correct, there is some level of reality within the complex ethnic settings of the non-Burman ethnic groups. For example, within the Shan state, there are some who do not identify themselves as Shan, such as Wa, Pa O, Palaung, etc. Likewise, within the current Kachin state, there are Lishu, Rawong, etc. and within Chin state, Kukis, Zomis, Laimis, etc. The military regime appeared to rightly understand the politics of identity for its own political advantage which it plays more tactful than how the dissidents do. Not only that the Burmese regime also skillfully played the politics of religious identity among the Karen dissidents that broke up the opposition stronghold, the KNU. Offering self-administered zone for the misrecognized and smaller ethnic groups is also the tactic of the regime government’s identity politics that offered an independent ethnic image where the members illusively would feel more convenience than being identified themselves among the larger or the major ethnic groups. Therefore, the non-Burman ethnics, while struggling for their ethnic identity survival, should better be aware of the politics of identity among themselves, for neglecting this would return unexpected political consequence which will unnecessarily advance the political role of the military.

Among the Burmese democratic dissidents, the problem with identity politics is individual and ideological rather than ethnic based. After the 1988 national wide democratic uprising and after the military regime's rejection of the result of the 1990 national election, every dissident identified himself or herself with the pro-democratic force, associating one party or organization to claim the moral or political correctness of the dissident’s stance and to fight against the ruling regime. It became apparent that the mutual recognition and respect had been lacking among most of (if not all) Burmese citizens whether an individual is identified with the military regime or the dissidents, although the level of the negative political consequence of misrecognition, of course, is not the same. The remarkable thing was the exclusion of the ethnic insurgents in the formation of the National Coalition Government of the Union of Burma (NCGUB), established by the 1990 MP-elects which General Bo Mya, the longtime leader of the Karen National Union, regrettably revealed just before he went to Rangoon to talk with the Rangoon government for cease fire deal. Had the 1990 MP-elects united all opposition forces when they formed the coalition government, the process of Burma 's democratic movement would have reached much further. If the 1990 MP-elects and the prominent dissident leaders struggle just to maintain their own political identities of being political elites of the country, they would fall below their moral claim, when defending their identity requires overriding the fundamental principles of justice and democracy, drawing lines after lines among them. The political fragmentation among the dissidents into multi-organizations is one negative consequence of the politics of misrecognition. Out of such misrecognition by both the regime and the dissidents, the political aspiration of the non-Burman ethnic groups necessitated the formation of their own political alliances, such as the Ethnic Nationalities Council (ENC), National Democratic Front (NDF), etc. where the non-Burman ethnic leaders feel more convenient to express themselves, projecting their own identities and political images. Although, no war has been declared between the Burman dissidents and the non-Bruman ethnics, there has been a constant relationship gap between them due to misrecognition of identities and unequal distribution of resources and opportunities.

The identity politics or politics of identity has both negative and positive impacts. The people who have been misrecognized feel more convenient and better self image when they identified themselves with their own race, ethnics, social or political groups and feel comfortable to express themselves socially or politically. On the other hand, when the role of identity overrides the role of justice and the basic fundamental principles of democratic and liberal values, it returns unexpected and unwanted social and political consequences. This kind of problem is common among multi-cultural, multi-ethnic societies. This is also true to individual level when a person’s claim for individual identity and autonomous overrides the basic principles of democracy and liberal values and the role of justice and fairness, the social and political force is diverted and usually fragmented. Within the context of the Burmese dissidents' community, this usually is the major weakness that has been occurring among almost all groups and organizations that fragmented the opposition force. Moreover, the worst thing is when the identity politics turns to hatred politics that kills the moral quality of the political principles it upheld. The identity politics demands mutual recognition and respect, equal liberty, equal distribution of resources and opportunity that are for the good of all concerned individuals under peaceful co-existence, presumably guaranteed by democratic principles. Contrarily, the hatred politics is non-negotiation, non-co-existence and total elimination of the opponents. This is also one of the biggest problems of many Burmese dissidents, which dragged them down to self contradictory and un-winnable battle ground: while practicing a non-violent political passive resistance, one cannot practice a hatred politics, because both demand two opposite results out of the movement. Unfortunately, this has been caused by the long time Burmese people’s political psyche and the four decades rule of the authoritarian dictators where people lacked the general common sense to place one’s identity appropriately in a peaceful society, without interfering the autonomies and identities of the other individuals of the society and without being filled with fear psyche and incorrect-self-esteem.

Rethinking the multi-nationals existence of the country, all Burmese political activists, politicians, thinkers, intellectuals, scholars, writers, students, military personnel, and all citizens have to understand the politics of identity that demands mutual recognition and respect for ethnic identity and dignity, equal liberty, equal distribution of resources and opportunity. As an essential institution, the military should have its own identity and role in the country as much as other essential national institutions would have recognition and respect. The existence of multi-nationalities must be wholly recognized and no-ethnic group must be subjugated to serve the identity of any other ethnics. In other words, there must be a mutual recognition and respect among multi-ethnic groups of Burma with equal liberty and equal distribution of resources and opportunity that would enhance the peaceful co-existence of all nationalities in the union that will eventually bring back once the beautiful and glorious name of the people and the land, the “Union of Burma.”

We Were Soldiers We Were Students

We Were Soldiers We were Students
Sestina: A Sandy Night Without Light: We were students, we were soldiers)

April 2002

I. It was the night of spring, 1991, when we, the students, walked through a thick and dark jungle-from China to India border. The night, when the Stars and Moon hide their dim light. Half on the way, the darkest night ever blinded my eyes. No way to hide from the thorns, stones and snakes. I wished I could see in the night, but no light. The forest, With its strange smell, entertained us, giving a serious warning to my friend.

II. "Leave me alone, leave me alone, let me die, please" groaned my friend, in the middle of a quite and silent night. Knowing the pain, all students harshly breathed. "Get up and walk," my friend was commended. "Let this forest be my grave" repeated my friend. All were aware of the danger of the night. Two more hours to walk to the safe place. When I pulled my friend up, the sandy thorns inside my shoes doubled their actions, tearing down my outer skins. We saluted the sharpen sand thru out the darkest night.

III. Inside the sandy river, up and down on the slope hill, we paved the way with our bloody shoes. As though thorns penetrated his heart, my friend groaned and groaned. No use of eyes or voice, a bat's signal, to avoid thorns and danger, helped us. Beyond the capacity of physical body, all students extended the power of their inner souls. No torch no candle, but the darkness of the night. With guns and rice in my back, no complaint, no murmur, but to walk until the safe forest.

IV. The blood inside my shoes wet my socks. The sharp surface of the forest increased the fear to move my foots ahead. The unknown future, like the way toward hell or annihilation. I forgot the taste of the day, when the night dazzled me. The sharpen sand never stop eating the skin of my toe. My friend, Repeated his plea to let him choose his end. We were soldiers we were students. The echoes of the voices of the slaughtered innocents undermined the pains of the thorns.

V. After more than 40 days of travel, the tiny sands inside my shoes became like iron thorns. Poisonous leaves, harmful creatures, thorny sedges, all ruled the forest. My wet body, never end dropping liquid from my body. Not like students of University, like the men who never learned how to walk, the way We walked made me laugh. It was around 1:30 AM in the night, my friend Threw himself on the ground, beside a tiny creek, if he reached his mother's home in the late night.

VI. Not yet a chance to pull my shoes off. The hour was like a fathomless night. Picking firewood, to make a student-medicine, I dragged the branches of thorns. Chinese tea leaves, salt and water from the creek, all made up for my friend. After a high combustion hot, salty and bitter mixture, a medicine of the forest, dressed up our skinless toes. A bitter-hot-and-salty-student-medicine prepared us again for the way of tomorrow. A bitter mixture dried up and roasted the skinless toes of the students.

VII. We lastly rested from the longest night until the next break of the day. Students Had not learned how to walk in the night, had not learned how to walk the way of thorns. The forest from China to India border made a soul-bounded tie among our friends-Chin students. “We were students, we were soldiers”

Ziangruangah FALAM Humhual Attul!!

Ziangruangah Falam Humhual a Ttul?

Falam humhual ti tikah mi hrekhat hrang ahcun lamzin bituk ah Falam pawl an feh ih pengkhat le pengkhat do dal awknak, asilole, Kawl rakap kumpi hmanrua vekin cangvai vekin tla a hmusualtu an um thei. Khatlamah cuvek lamzin zawngin feh theih khal asi. Cun, a dangzawngin, Falam Humhual a dingsuak tikah Falam misa, nulepa pawl hoha nakin, ram le miphun thu ah an tthangharh thar sal, cangvaihnak thar a suak asi tiah ruat khal a theih, cucu asi ding taktak, a sitaktak tiah zapi’n ruat asi. Curuangah, mipi, Falam misa siseh lenglam mi (laimi midang pawl) in siseh hmuhdan dik, asinak taktak theih fiang a tha zet. Hnatuan tu pawl khalin Laimi le Laimi lakah hmuhsual theihsual awknak um lo ding thuhla fiangfel zetin theihter, tlangaupi a thupi zet fawn. Santhar san ahcun leitlun mipi pawl hna sungah a lut rero mi thu pawl hi a cang taktak mi thudik ih hrek fang lawng a tel ih a hrektluk cu thuphan, belh bawm mi fang asi ti asi laiah Humhual khalin a tuah mi, a dinpi mi, a lamzin zawh mi cu a tuahmi thawn a pehpar mi milai zapi hnenah fiang kelkel in asinak vekin atheihter theu a thupi.

A hmaisa bikah, mi zapi ten thinlung sugnah fiang kelkel in kan theih ttul mi cu, Falam misa tel loin Chin miphun thuanthu ziktluak le tlamtling zetin tuahtthat a theih lo. Cuvek thotho in Tedim, Hakha, Matupi, Mindat kan unau pakhatkhat tel lo khalin Chin miphun thuanthu tuahttthat theih asilo. Curuangah, Falam misa pawlin kan peng kan ram mipi duhzawng, duhlozawng, ziangvek tuahnak, cangvaihnak pawlin kan mipi lungawinak a siatsuah ih kan mipi duhzawng lamzin a sial asi timi kan aupi ve a tul. Cuticun kan Chin miphun thuanthu tiluang sersiam that tul mi pawl cu amah le cante ah tuah famkim asi thei nak ding hangah. Kan mah Chin pawl tuahnak siseh Kawl le miphun dang, ramdang misa pawl lala in siseh kan peng kan ram kan mipi pawl thawn a pehpar mi an tuah mi pohpoh ah mipi auaw ausuah pi ve thei dingin lamzin pakhatkhat kan awn a tul ve. Cucu Falam Humhual in a tuah dingmi thupi bik pakhat asi.

Falam Humhual dinnak san:

Falam Humhual a dinnak san, a umsan, cu CNF/A pawlin Falam mipi lungawinak a siatsuah, mipi an vel an thawi, an ti rethei, an duh lo cingin sumpai an laksak, CNF/A pawl ruangah Kawl ralkap pawlin kan ram mi an tuahsiatnak mipi in an tuar thei lo, cu pawl ruangah asi ti cu Humhual ttuanvo nei tu pawlin an sim suak zo. Cumi lawng siloin Humhual in tumtah dang tampi, le thupi sawn a nei ti khal mipi hnenah theihter zo mi asi.
Humhual cun Laimi,Chin miphun thuanthu tuahsiat tu, Laimi (Chinmi) tuahnak ruangah siseh miphun dang, Kawl le ramsung ramleng mi siseh kan miphun, kan mipi lungawinak siatsuah tu, kan miphun thuanthu tuahsiattu hmuahhmuah cu kan neihsun sumsaw bungrua le thazang hmangin a do ding mi asi. Curualrual in, Falam misa pawlin ziangtin kan peng kan ram kan miphun hrangah thiltha kan tuah tlang thei ding, ziangtin kan Chin miphun, pengdang misa pawl thawn rualremnak kan hawl ding, ziangvek tuahnak pawl hin Chin miphun thuanthu le lungrualnak a siatsuah in a tuah tha, a tufang thuanthu santiluang parah senpi vangtlang miphun thuanthu tuahtha dingin ziangvek tuantlang le tuah tlang thei mi kan nei, tvp, thu ruattlang in phurnak le duhnak neihmi sumsaw, ruahnak le thazang suah in ttuang tlang ding tumtah le tuan rero asi. Humhual in a tuah dingmi a tttuan suak thei ding maw ding lo timi cu Humhual thawn a pehpar mi mailai mimal pakhat cio in ziangtluk tiang an miphun, ram le senpi vangtlang tthatnak hrangah an pe aw thei, an zuam ih an ttuan timi parah a tthum aw asi.



Humhual in ziang a hum ding?

Pu Khuang Lian in asim zo bangin Laimi pawl thuanthu, Kawlram ram dinkhawn zalen hnu lamah, zoh mawi lo, riahsiat thlak zet tampi sim ding a um. Tuihlan kum 100 rei, mirang pawl an ra thlen hlanah, Lami pawl cu phun hnam fatete rak that aw rero, pipu ral rak do aw rero an rak si. Mirang kut hnuai le Kawl pawl kuthnuai kan tlen hnu ah pipu ral do awknak cu a reh ih zalennak, rualremnak, ram dinkhawm sungah Chin miphun khal miphun pakhat dinhmunah dingin ram thurelnak (political administration) pakhat hnuaiah kan rak um khawm. Falam misa pawl hi pengdang kan unau pawl hnak in kan tthacuang kan ti lo hmanah Chin mi zapi lungrualnak le pumkhat sinak siatsuah ding zawngin a cangvai dah lo mi kan rak si. Mirang pawl khalin Falam khawlipi cu Chin ram khawlipi, hmunpi bikah an rak ruat ih Falam tong khal Chin miphun tong siding tiangah an rak ruat. Cun, Chin miphun pawl lungrualnak, khuahlan uknak tanta in mipi lalnak (democracy) uk awknak thawn Chin miphun kaihruai aw dingin Chin mipi palai pawlin lungrualnak thu an rak tuah tik khalah Falam khawlipi ah rak tuah asi. Falam khawlipi cu Chin miphun lungrualnak tarfung (symbol) asi kan ti thei.

A tawizawngin kan sim asile, kan pupa sanah lei doral an rak do aw rero nan mirang, miphun dangin an rak do tikah an rak ttang tlang ih an rak do; anmah le anmah (phunhnam fate) lei doral rak do aw rero cu Kawlram miphun dang pawl thawn Ram Dinkhawm an din tikah mah le mah do aw nawn loin lungruaknak thawn miphun pakhat dinhmunah an rak ding; Chin miphun lungrualnak ding le ram mipi kaihruai awknak thu ah khuahlan lal san (fuedualistic chieftainship system) cu tanta/thleng in mipi lungawinak cu thupi bik ah ruat in mipi lalnak (democracy) uknak thawn hmuntin le ramtthen tinah a ummi Chin mipi kai hruai aw dingin Falam khawlipi ah Chin mipi lungruaknak an rak tuah; Kawlram pum le Chin miphun lakah Falam khua le ram, a mipi, hruaitu pawl khal duhnung le lawmtlak, miphun duhnung, zapi pawm theih, ram thu relnak khalah thu-lai ruat le hoha tu, a khua le mipi khal miphun dang pawlin pawl-nuam le hnatuanpi nuam an timi, a khua khal um le tlanlen nuamnak hmun an rak timi asi. Cucu kan miphun sersiam tu Khawzing Pathian in kan peng kan ram kan mipi kan miphun hnenah canpual in pekmi, kan ram miphun le ramkulh thuanthu ah kan peng kan ram le kan milesa in thuanthu canpual an rak neih mi asi. Cucu Falam Humhual in a humhim dingmi asi. Curualrual in, kan miphun sersiam tu Khawzing Pathian in kan miphun, kan peng kan ram, kan mipi hnenah canpual le canvo a pek rualrual in tuanvo, mawhphurhnak khal a pek ve asi. Cutin thuanthu in kan mipi liangparah a tthum mi tuanvo mawhphurhnak cu tuansuak thei dingin Humhual cun lamzin hawlin mipi dung le hmaiin a fehpi ding mi asi.

Aliam cia mi thuanthu ah Falam khawlipi ihsin siseh Falam misa kutsung ihsin siseh mawi lo thau lo, mualpho tlak zet, riahsiat thlak zetin, laksuah sak mi canpual, dinhmun, le canvo ttha pawl ruatin nauhak te pakhat’n a kutsung ih cawhnawi bung a ttah rero vekin ttah rero ding kan si nawn lo. Cuti rualrualin, Laimi pawlin kan theih ttulmi, kan zir ttulmi, thanthu in in zirh le thehter mi pawl kan zir, theih le fimkhur ttulmi a um: Kawl miphun pawl thawn peh tlai aw mi kan si tikah Kawl miphun, hotu pawl thinlungput, kan Chin mi lakah kanmah sung lala lungput le mizia, pengdang mi lungput mizia, mibur le mimal thinlungput mizia pawl kan theih thiam ih ziang kan tuah tik khalah kan fimkhur ttul mi a um. Kawl pawl cun kan miphun thuanthu le nunphung siatsuah tahrat in kan ca kan tong hman zir thei loin Kawltong le nunphung inzir ter ih kan fale te pawl cun kan miphun sinakah porh awknak (national pride) nei nawn lo dingin a phunphun an tuah. Fimthiamnak, pursum leilawnnak, kumpi hnatuan le senpi canpual hmuahhmuah an kut sungah an retih kanmah laimi cu sal tlukah an canpual vek co ban lo ah in ret ttheh. Kan pengpi pawl lala khalin kan peng kan ram misa lakah duh-amnak thawn kan mipi mittlii tlak le riahsiatnak cu pawi tinak sete hman nei loin kut an thlak in an cangvai. Cuvek milai pawl lakah kannih Lami pawlin ziangtin mibur in a hlawm in kan cangvai in ke kan kar ve ding timi thu ruat khawm a ttul, hma lak tlang a ttul.

Miphun ral, rualpitha, tuahtha tu le siatsuah tu theihfiang a ttha:

Culailakah, hihi thiehfiang le fimkhur a ttha. Kan miphun thuken vekin hi hi kan zapi cinken a ttha. Miphun dang khal sisehla, Chin mi pengdang misa khal siseh, kanmah sung lala ihsin siseh, kan mipi mitthli tla ter tu, kan mipi lungawinak siatsuahtu, kan fala pawl duhlo cingin a ihpi rero tu, kan fala tlangval le mino ttha ttha zuu le siatnak sii tthalo thawn a thlem rero tu, kan milesa pawlin thiltha tuah dingin an zuamnak lamzin dal tu, siatnak in kan milesa a phiar rerotu, cu pawl cu kan miphun ral an si. Cun khatlamah, cuvek milai pawl thawn rualpithat tuahtu, hnihsuak sai tlang, arsa barh aw rero tu mimal, mibur, pawlkom pawl khal kan miphun hrangah rinsan tlak le kan miphun thuanthu tuahtha tu, kan mipi lungawi zawng hawl tu le tuahtu an si thei lo ti kan theih a tha fawn. Pacang pakhat cu a fanu pawngsual, duh lo cingin ihpi rero tu thawn hni suamso in rawl a ei thei ding maw? Fapcangttha pakhat cu a fapa zundi pawt thlohthloh in a vel rero tu pa thawn zianghman thei lo bangin rawl thaw le zuu thaw a in rero thei ding maw? Pacangttha pakhat cu a nulepa thinphang le ttih le khur in a tuahtu/rettu pawl thawn zuu le sa an barh aw rero thei ding maw? Mimal, mibur, pawlkom ziangvek zovek pawl hi kan miphun siatsuahtu, kan mipi lungawinak siatsuahtu, kan miphun thuanthu tuahsiat tu an si timi fiang kelkel in kan theih le fimkhur a ttul tuk tlang.

A liamcia a hlo zo mi pawl lakah laksal theih lomi an um vekin laksal le tuahtthatsal theih mi an um. Kan hloh mi lakah, khawpi sinak, zung tumpipi umnak, vanzam ttumnak um ding, phunsang tlawng um ding, tvp, cu pawl hmuahhmuah hnakin a pawimawh bik kan hloh mi a um pang maw? Kan miphun, Chin miphun, Laimi sinak thinlungput kan hloh pang maw? Pacangttha, pa ralttha, pa rin-um, pa taimai, midang zawnruat thei, nuhmei farah nauta bawibawi le sawmdawltu sinak, senpi vangtlang hrang taimaknak, dingnak le diknak kenkawh tu, miphun rinum kan sinak pawl hi kan thloh pang maw tihi a phan um bik mi asi. Mitin hmuh theih mi le kut in tham theih mi thilri pawl a hloh tikah kan miphun sinak zianghman a hlo lo, kan thinlungput, kan milai sinak lungput pawl a siat, kan hloh asi ahcun zianghmuahhmuah kan hloh sawn asi. Cucu hlo lo dingin, a hlo khal asile la kir sal in Humhual in a humhual dingmi asi.

Mipi in teh ziangvek ttuanvo kan nei?

Atuvek thuanthu santiluang lakah kan mipi in teh ziang kan tuah thei mi a um? Kan miphun kan peng, kan ram, kan khawpi, kan mipi cu cawimawi le upat hlawh cu kan duh cio! Kan khua kan ram cu mi zapi in nuam an timi ram nuam khaw nuam sisehla kan duh cio! Aisle, kan duhmi cang dingin ziang kan tuah mi a um? Kanmah lakah Lairam Kawlram a suahsan hmaisasa in kan khawlipi cu dunglet hman an hawih nawn lo. Tthangthar no nawn a fim hmaisasa le neih hmai sasa in ramdang khawdangah an tlansan theh asi lo maw? Lailam lothlo, pitar putar, cathiam lo tete, harsa tete pawlin kan khua kan ram cu ceimawi hai sehla cu le kannih hmundang ramdang ramleng um pawl tla rak porh aw ve sehla, kan duh asi lo maw? Kan duhmi ngah ding in kan tuah mi ziang a um? Kan peng kan ram misa pawl cu Chin miphun lakah siseh Kawlram pumhuap in siseh international ah siseh upatlak in kan miphun cawisang tu si hai sehla kan duh asi lo maw? Cuti rualrualin kanmah lakah cuvek milai suak thei dingin ziang kan tuah mi a um? Kanmah lakah cuvek senpi vangtlang thu thawn pehpar in cangvaihnak hrang phurnak nei tu pawl ziangtiang kan bawm in tha kan pek? Culole a linglet in cuvek milai zohso ding an um zik tinten dung lam ihsin a ke ziangtin kan phet thei ding tiah neihsun fimnak le tongkam hmang in kan aukio sawn ttheu asi pang maw? Kanmah lakah cuvek milai suak thei dingin attul mi upatnak, thapeknak, cawimawinak, bawmnak teh senpi tangrualin kan pek mi a um dah maw? Kanmah hman in upatnak kan pek thei lomi cu miphun dang, hnamdang, ramdang mi pawlin uptnak rak pe in an cawisang ding tiah ruahsannak cu umze nei lo asi ti theihfiang a tha. Leitlun ramtin le hmuntinah a tthek darh mi tthangthar no nawn pawl lakah Ram le miphun a cawisang thei ding, miphun ro a rel thei tu ding, fimnak thiamnak a nei tu, pum pe aw thei pawlin ramsungah kir sal in siseh mipi senpi vangtlang hrangah hnatuan an zuamnak ding hrangah kan mipi in sangka kan awn ih thinlung kan pek, hmun kan khuarsak a ttul kan ti cio lo maw? Fimthiamnak lam kan zoh asile kan mino pawlin leitlun khawmual thu, ramthu, senpi vangtlang rorelnak thu lam zirnakah zo si a feh um? Sumpai hlawknak lam zirnak lawng hi kan nulepa khalin tha an pe ih kan mipi khalin an cawisan mi asi sawn lo maw? Nunnak pe in ram le miphun hrangah kekar ngam teh um hai sehla mipi pawl ziangvek tiang kan ttang ngam ve ding? Kan miphun, kan ram cawimawinak le hminthatnak ngah dingin siseh thuanthu in kan miphun, kan ram kan mipi parah canpual le canvo tha a pek mi humhual thei dingin le thuanthu in ttuanvo a pek mi pawl tlamtling zetin ttuansuak thei dingin pek awknak um loin a lak in zohman in in tuahsak lo dingin pek awknak a um lo asile kan hmuh dingin lungawinak thar cu simlo a um cia hman zianghman hloh ding kan neih nawn lo tiang kan hloh vivo lai ding asi ti mi senpi in kan theih cio a ttha.


Pawlkom le mibur pawl teh?

Kan mibur pawlkom awknak pawl zoh hnik uhsi! Biaknak lam pawlkom cangvaihdan hi tahtthimnak vekin zoh hnik uhsi. Kawhhran tinah kawhran hruaitu le upa pawlin kan member pawl hnenah ziangvek thu kan fah/sim? Ram le miphun thu ah cangvai tu pawl, kan mipi tuarnak ausuah pi tu pawl, kan ram le miphun thuanthu tuah tha dingin, santiluang cu mipi lungawizawngin a luan theinak dingah tiah khawruat in a zuam tu pawl thape dingin kan milesa pawl hnenah thu kan forh fial dah maw? Kan ram le miphunt thuanthu hi khui lamzin zawh in a luang ih mimal pakhat cio in zumtu ttha dinhmun in ziangvek ttuanvo kan nei cio timi thu the kan ausuahpi dah maw? Kan miphun sinak kan tong, kan nunphuhng pawl teh kanmah le pawlkom cio ah kenkawh dingin tha kan pe aw aw in thu kan khiah dah maw? Hmun hrekhat ahcun ram le miphun thu hla a tawlrel le a ngaihven paih deuhdeuh cu satan dungtlun le zum lo tuvekin kan ruat ih kan milesa pawl hnenah thusia kan forh sawn ttheu pang maw? Kan ram le mipi in miphun dang pawl cu ttih in, kan nunphung, kan tong pawl cu kenkawh thei lo dingin tlawng cazir nak khalah miphun dang tong cu kan fale pawlin an zir dingih miphun dang nunphung in an nung ding cu kan miphun sersiam cu Khawzing Pathiang lunghmui zawng asi ding tiah Laimi pastor le kawhhran upa pawlin teh kan ruat maw si? Kan fale pawlin tlawng ca an zirnakah kan biakmi Pathian thu thawn a mil aw mi zirnak, nunmawi le thuanthu zirh thei ve ding cu kan miphun Pathian duhzawng le lunghmui zawng asi tiah kan ruat cio lo maw si? Kan telefa tthangthar pawl cu ttihnak thinlungput thawn an umnak hmunkipah an umih “ttihnak” thinlung an tthancih ding cu Khawzing Pathian duhmi asi tiah kan ruat mawsi? Cuvek santiluang ttha lo, thuanthu sia tuah ttha dingin mi zo khalin ttuanvo kan nei cio tiah kan ruat lo mawsi? Khawzing Pathian thawn hmaiton in kan tawn awk tikah “Nangcu biakin ah kawhhran upa, pastor na si ruangah ram le miphun thuanthu tuahttha dingin ttuanvo zianghman na nei lo” inti ding tiah kan ruat mawsi? Sile, Pathian thu vekin kan milesa kan um ding cu a ttha, sihman sehla Pathian thu vekin kan um tikah kan miphun thuanthu ram le miphun thuanthu in kan liangparah tuanvo in tthummi pawl cu kan dungtun thei lo asi ti khal mi senpi theih a tha kan ti cio lo maw? Biaknak lam pawlkom hi tahtthimnak vekin simmi asi sawn. Cuvek thotho in mibur le pawkom pakhat cio in ram le miphun thuanthu tuahtha dingin tuanvo kan nei cio ih cui ttuanvo kan neih cio mi cu ttuan ve cio dingin Humhual in a ti thei tawk hma a la sawn ding in a alng.

Pawlkom dang tete kan pawlkom awknak khalah cuvek thotho in tuanvo kan nei theh! Kan pawlkom awknak ih a tumtahtawp (end goal) cu ziang asi? Pawlkom sungah kan upapa deuhdeuh upat pek awknak, pawlkom sungtel pawl diriamnak fangfang maw si? Zo vek milai khalin ram le miphun thuanthu tuahtha dingin ttuanvo kan neih cio vekin mimal pakhat cio ih kan tuah mi hin a ttha lam asilole a siatsuah lamah kan tuah mi cio hin rah a nei asi ti theih cio a tha. Cuvek thotho in mibur le pawlkom pakhat cio in kan tuah mi, kan lamzin zawh mi hin ram le miphun thuanthu hi a tuah tha in a tuah siat asi ti theih cio a ttha. Milai pakhat siseh mibur le pawlkom siseh ram le miphun thuanthu sungah an tuahnak le an sinak vekin senpi vangtlang in kan sim, kan rel, kan theihter, le an sinak ciah ah kan ret ngam a ttul. Cuvek pawl cu Humhual in a tuah ding sungah a ret in a lang.

Asile, Humhual cun ziang a humhual dingih ziang a do in ziang a tuah ding?

Ram le miphun thuanthu, thuanthu tiluang in kan miphun liangparah a tthummi thuanthu tuanvo cu ttuan ding, thuanthu tiluangin kan miphun kan mipi parah a tthumi canpual le canvo cu humhual ding, kan miphun le mipi canpual le canvo a humhual rualrualin tuanvo le mawhphurnak khal phursuak thei dingin a tuan ve ding. Cui hlei ah, mimal, mibur, pawlkom cangvaihnak pawl khalin ram le miphun thuanthu ah ziangvek dinhmun ah an dingih senpi vangtlang hrangah ziangvek siatnak tthatnak an thlen pi tiah a ausuahpi a ttul, lamzin dik a khihhmuh a ttul. Cun, kan miphun, kan ram mipi mitthli thla ter tu, mipi lungawinak siatsuah tu, senpi vangtlang hmasawnnak dal tu, mipi canpual siatsuahtu, mipi hmakhua tisiat tu, cu pawl thawn rualpitthat in lamttang a tuah tu pawl cu Humhual in a do in mipi hnaihnawk lo dingin a kham ding asi.



Falam mipi, hril ding nan nei, kan nei! Nan tthang thlang ding maw, na pil vivo ding? Thuanthu tiluang in in pek mi, miphun canpual le canvo cu kan humhual ding maw kan hloh ding? Thuanthu in kan liangparah a ttum mi tuanvo cu lungrualin kan ttuan ding maw, dung kan sip san ding? Kan tesinfa pawlin tuisan milai pawl tanta mi thuanthu cu lungawi sopar ten an run porh aw zet ding maw, kan hminsal hman an zahpi ding? Mimal, kawhhran pawl, le pawlkom dang pawl khal hril ding kan nei, kan nei! Miphun thuanthu tuahttha zawngin ke kan kar ding maw, kan tuahsiat ding? Kan humhual aw ding maw dungsip in kan miphun sinak cu miphun dang sinak ah kan zep lan ta ding? Hril ding kan nei!


Hminsin: Himi cangan mi hi Humhual aiawh in le mibur maw pawlkom pakhatkhat aiawh in ngan mi asilo, Humhual in senpi hnenah a tarlang mi tumtah mi parah, mimal lungput le ruahnak lawng asi.

Zalennak (Mimal nun)

“Zalennak”
“Thutak na thei dingih thutakin a lo luatter ding”

Sal tang mi pakhat hnenah “zalennak” hnakin duhmi le ngai pawimawh mi ziang na nei maw ti ah sut sehla a sannak ding theihcia asi. Asinan ‘sal’ ah ka taang ti a thei aw lo tu pawl hrang ahcun zalennak thu sim rero cu umzia nei lo vek asi fawn ding, khatlamah. Zalennak thu sim tikah “mimal zalennak” le “mibur zalennak’ ‘thlaraulam zalennak’ ‘ram mipi zalennek’ tivek tongkam pawl hin mitampi thinlung a luah bik dingin a lang. Rampi zalennak thu siloin mimal milai pakhat zalennak thu ruattlang hnik uhsi. “Zalennak” thu theifiang dingin le a zalenmi vekin nung thei dingah ziangvek thil pawlin mimal cu a kai-hremih ‘sal’ ah a canter timi zoh hmaisa hnik uhsi. Zalennak hi pawnlang ttawntem tu hnakin thinlunglam sawnah a tthum aw mi asi. A tlangpi thu in milai hi “duhmi” le “duhlomi” pawlin salah a canter theu. Hi pawl hi fiang deuh in sim hnik uhsi.

Zalennak tongkam ih sullam cu kai-hrem tu um loin tuah duh mimi tuah theinak, duh lomi pohpoh hrial theinak kan ti asile a tawizawngin a lailang zet ding. Cutin asile mi pakhatih zalennak cu ziang a duh ih ziang a duh lo timi parah a thum aw kan ti thei dingin a lang. Cun khatlamah “sal” timi tongkam kan sim fiang tum asile “Mai milai duh thlannak ruangah si loin, a salpu-neitu ih duhmi sawn kha tuah ringringtu, midang (sal-pu) rian dingin a nungtu ti in simtheih asi.

Sim duh mi sawn cu ‘tisa’ le ‘thinlung’ sal ihsin zalennak sawn asi. Milai pakhat cu ‘taksa’ ‘thinlung’ le thlarau’ kawmkhawm mi asivekin ‘thlarau-keimah’ hi lal sawn loin mi tampi cu ‘tisa’ le ‘thinlung’ sal sungah an tangih saltang ka si ti khal an thei aw lo theu. Mi hrekhat cu ‘taksa’ salah an tangih an ‘thlarau-keimah’ cu an taksa parah a hngat awk ruangah an ‘taksa’ in a tlin tawk tiang lawng an damsungah tuah thei dingin an ruat aw theu. Cutin an suangtuahnak le thuruahmi hmuahhmuah khal an taksa dinhmun parah a hngat aw theh theu.Cun mi hrekhat lala cu anmai ‘thinlung’ salah an tangih an lungawi le riahsiat ih zirin an nun cu a nuam nuamlo, a tamtling tlinglo, a famkim kimlo tiah an ruat aw theu. Cuvek ngaingai in an damsung an tawn mi khal an thinlungin a ruahban cin le hmuhban cin par lawngah an hngat aw ih an thinlung diriamnakah an nitin nun cu a hngat aw ringring. Cutikah thinlung cu a hmun dah lo mi, a thleng aw ringring mi, mibum hmang (Bible in a simvekin) asi tikah an nunkhua khal a thleng aw ringring, an lungawinak khal a thleng aw ringring, a hmun dah lo. Acancan ah an thinlungin anmah a pum riangri theu. Milai pakhat cu amah le amah ziang ka si tiah a ruat awk vekin asinak cu asi si loin a thinlung sungah a ruahmi, a thinlung sungah khua a luahtu vekin a hma khua cu a cang sawm mi asi.

Cun milai ‘tisa’ le ‘thinlung’ cu neh tahratin a ‘thlarau-keimah’ parah hngat aw tu hrang achun a ‘tisa’ le ‘thinlung’ in a duh lo zawng a ton tik khalah a ‘thlarau-keimah’ timi cu a hmun ringringih a damsungah a tuah duh mi le tummi pawl khal tuah suak thei dingin ziangtik hmanah a zumnak a thlahtlam dah lo. A mai sinak le a hmakhua a ruat tikah ziang tik hmanah amai ‘tisa’ le ‘thinlung’ parah a thum aw dah lo ih a sungmuril nun ahcun ziangtik lai khalah a hmun ringring mi lamzin zawh in hmai a nawr sinsin thei asi. Pathian zumtu pawl an sile an sungmuril, milai thlarau (siathaheihnak) cu Pathian Thlarau thawn a pehtlai ringring tikah ziangtik lai khalah an nun cu Pathian thawn a peh tlai ringring mi, Bible in “Enock cu Pathian thawn an feh tlang ringring” ati vekin an damdung can an hmang.

Taksa sal sungah a tangtu thu thawn malte sim bet sehla, laimi pawl ruahnakah “keimah” kan ti tikah kan taksa ruangpi kan kawk theu. Cutikah ruangrai tha, cakvak, zoh mawi cu an rak zum aw zet theu. Cule taksa ruangpi in a tlin tawk vial tuah thei dingin an ruat aw theu, cuvek milai pawl cu taksa ruangpi in a neh mi milai an si. A taksa a ttawl, a thau, a ril a rawng a pum a puar, a dam damlo, a mawi a sia timi parah an thinlung hmuahhmuah khal a hngat aw ih taksa ruangpi dinhmun parah an hmailam khal a hngat aw ti ah sim theih asi. American president 32nd nak, Franklin D. Rooservelt kha cuvek milai rak si sehla American president a tuan thei lo lawng si loin a insang hman thaten a kilkhawi in a cawm thei lo ding. Franklin Rooservelt kha kum 39 a kim kum, 1921 ah poliomyelitis timi natnak in a tlakih a ke pahnih in a baita, taksa kim lo ah a cang. Asinan anih cun “Kan ttih ding mi umsun cu ‘ttinak’ lawng hi asi” ti ah ruatin a rak nung. Franklin D Rooservelt ih “thlarau-keimah” cu ‘thinglung’ le ‘taksa’ parah hngat aw mi asilo.
Cutin a “thlarau-keimah” cu ‘thinlung’ le ‘tisa’ sal ihsin a luat mi asi ih a tumtah, lungawi le riahsiatnak cu tisa cahnak le thinlung phurnak parah a tthum aw lo ruangah American rampi in harsatnak maktak an tawn lai fangah president tiang a tuan thei. President a ttuan thawk tikah American misa million 13 hnatuan nei loin ramsung ei-in hawlnak ah harsatnak an tawng. Leitlunah ralpi voihnihnak a thawkih Japan pawlin Pearl Harbor, American tikulh ralkap camp pi kha 7 December 1941 ah an kap . Cuvek harsatnak tikcu can laiah zianghman ttihnak nei loin ral a rak phuang ih Amrican mipi le leitlun ram tampi kha tohkham leng par ihsin a rak kai hruai thei asi. (A ke pahnih a that lo ruangah tohkham leng parah a to ringring mi asi). Cui hleiah American ramih hnatuan nei lo million 13 pawl kha thazang a pek hai ih pursum leilawnnak lamzin tha a hawlsak hai. Cucu mailai ‘tisa’ sal ihsin a luatmi pa ih thuanthu pakhat asi.

A pahnihnakah ‘thinlung’ salah a tangmi pawl thu tawiten’ simhnik uhsi. ‘Thinlung’ salah a tangtu pawl cu anmai thinlung in a uk, a kaihrem ih an thinlung diriamter ding cu thupi bik le an damsan asi sawn. Cutikah, thinlung ruahnak thalo le mi siatsuah thei thinlungput thinlung hiarhalnak, thinhengnak, mi huatnak, riahsiatnak, lungawilonak, thusia cinkennak, thlaphahnak, tihhrutnak, thinlung siatvatnak tvp. in an thinlung a luahkhat ruangah mi tampi cu thinlung salah an cang. AN nunnak pumpuhlum cu an thinlung in a uk vekin an nitin nun cu an thinlungin a kaihruai vekin an cangvai, an tong ih thil an tuah. Cui hlei ah asebik pakhat cu an dunglam thuanthu ih salah an cang; an dunglamah a cangmi in an hmakhua a siatsuat theh. An hmailam cu an dunglam hnakin a thimsawn vekin an hmu, rinhlehnak le ttihnak hlir in an khatih anmah le anmah khal an zum aw ngam lo vekin midang khal an zum ngam lo. An mit in an hmuh thei mi le an nitin nun in a tawn mi lawnglawngin an thinlung cu a luahkhat vekin an hmuh le ton mi ih salah an cang. Anmai thuanthu thalo le thinhengnak pawlin an thinlung a luahkhat ruangah midang par khalah thiltha an hmu thei lo. An hmailamah thiltha thleng ding cu an duh zet nan an thinlung cu thusia le thiltha lo le riahsiatnak lawnglawngin a luahkhat tikah an ruahnakin a neihter mi mithmai sia le a tongsuak termi tongkam tha lo pawl thawn an khat tikah an thinlung duhthusam an tuah suak thei lo lawng si loin kiangkap milai pawl hrang khalah zangfakza an silole hnaihnawkza ah an cang theu. Hmailamah thiltha hmu dingin duhthu a sam tu cun a thinlung sung cu thiltha in luahkhat ter seh, ti asi fawn. Mai milai thinlung sal ihsin a luatzo tu pawl cun an nitin nunah an thinlung cu kholhfai ringring hna an thiam ih a tlunah kan simmi siatsuah theitu thinlung khawruahnak hrimrhim an thinlung sungah an ret duhlo; a tha, a fim, le a hlawhtling dingmi, a thianghlimmi le an milai sinakah Pathian in amai hmuihmel kengin a tuahmi pawl sawn cu nitin cen in nunpi hna an thiam. Curuangah ziangkim an tuah tikah an thinlung, “thlarau-keimah”, le taksa zate tangrualin ziang lamzin an zawh tik khalah a hlawh tling bik khal an si ringring. An hnih tikah an hmurvun merkawi aw men lawng si loin an ‘thinlung’ ‘thlarau-keimah’ sinak thawn a milai sinak sungmuril ihsin an hni siamso ih a mawi hlei ce. An nun in huham a nei; Pathian in milai a sersiam tikah amai hmuihmel a ken termi kha an nunah hmuhtheih in a lang. ‘Thinlung’ saltang mi tampi pawlin milai thinlung luahkhat theu tu, huatnak, iksiknak, hngerteunak, thuanthusia cinkennak, ttihphannak, porh awknak, tvp pawl hi mi siatsuah thei tu tihnung tuk ‘tur’ asi ih cancer natnak pa-ngang in milai tisa a ei siat vekin milai sunglam mawinak hmuahhmuah siatsuahtu asi ti an thei lo. Mi hrekhat cun an thei nan an ‘thinlung’ salah an tang ruangah cu pawl cu an do neh thei lo. AN nitin nunah sal mithmai an keng ringringih an thinlung cu thimnak in a khat.

A netabikah, a nepbik sicuangloin, ‘thlarau-keimah’ zalennak thu sim hrih uhsi. Mi tampi cu Pathian zumtu khristian an ti aw ko nan anmai tuahthatnka, tuahsualnak, famkim lonak parah an hngat awk ringring tikah mah le mah mawhsiat aw ringringin an um. (Cuhnak hmanin midang tuahsiat tuahthatnak parah an lungawinak hngat aw tu pawl cu ziang tluk mi vanduai saw an si). Cuticun Jesu Khrih in a tuahsak zomi thlennak man cu an nunpi thei lo, an hrangah a thahnem lo. Asinan, Khrih ah zalennak a nei tu pawl cu anmai sualnak man hmuahhmuah cu Khrih thisen in a peksak zo ti an theifiangih an nitin nunah a famkim bik si thei an tum na cingin an tlin lo mile famkim lonak pawl ruangah ziangtik hmanah mah le mah mawhsiat aw in an um lo ih Khrih in a tuahsak mi parah nitin lungawinak in an khat sawn. An kiangkapah mi tlamtling lo le harsatnak nei an hmuh tik khalah anmah in an neih mi vek Khrih ih tlennak thisen sunglawi lungawinak cove dingin an duhsak ih ngaidamnak le zangfahnakin an khat. An ‘thlarau-keimah” hrimhrim cu ninghang le riahsia in an um dah lo ih lungawinak hlir in an khat. Cuticun an nitin nunah an kiangkap ah thilcang mi le an nitin nun in a tonmi parah an hngat aw lo ih Pathian in amai hmuihmel kengin a sersiammi, an milai sinak muril Pathian Thlarau thawn a pehzawm aw ringring mi ‘thlarau-keimah’ kaihruainak ah hngat aw aw le tuhlut aw aw in nitin an nungih lungawi siamso ten nitin nun khua an sa asi.

Himi casiarttu lakah “tisa’ le ‘thinlung’ salah a tangtu nan um asile luatnak a um asi. Zalennak ngah na duh asile lamzin a um asi. Tisa cah lonak ruangah nitin nunkhua beidawngin a ummi kan um maw? Thinlung siava neih ruangah mah le mah nitin leitlun hell ah a tang mi kan um maw? Thinhengnak, iksiknak, huatnak, tihnak, thinphannak, le leitlun thinlung hmanrua tha lo thawn hrem rero mi kan um maw? Kiangkap milai pawl tongkam le tuahnak ruangah riahsia rero kan um pang maw? Dunglamah a cang mi thuanthu in salah a tanter mi kan um maw? Dunglam thuanthu in hmailam nunkhua a siatsuahsak mi kan um maw? Zalennak pe thei tu a um asi. Dunglam thuanthu ttha lo sal sungah a tang mi kan um maw? Hmailam thuanthu ruatin khawruah har kan um maw? Zelennak pe thei tu a um asi. Na nitin nunah na hmuh tonmi, taksa in a ton mi le thinlung in a ruatmi, suangtuahnak pawl salah tang nawn loin Pathian in amai hmuihmel keng na ‘thlarau-keimah’ cu zalen zetin nunpi in na leitlun nun cu hmang thlang aw.

Pathian Thu: Milai Phulo, Pathian ih hrilnak

MAI PHULO IH HRILNAK
EARL BLACKBURN


Lettu,

Hre mang


THUHMAIHRUAI


Leitlun minung sinakin kan sakhuanak, kan hnamdan nunphung le kan nitin nun khawsak nakah kan upa le in hruaitu, zirhtu pawlih hmahruainak hi kan thlunih an thu cu ka pom. Cuvek thotho in kan khristian sakhuanak khalah kan pastor le kawhhran upa le zirhtu pawlin Pathian thu in simmi cu Pathian thu vekin kan zumih kan thlun. Asinan, kannih laimi lakah duh vekin mimal pakhat cio ih Baibal siar le khrih kehramah mahte Baibal siar in thutak hawl hi kan mal zet. Curuangah Pathian thu zirhnak phunphun lakah buainak tampi kan nei ih kan zirhtu le pastor pawlih an zirhmi cu a sual thei ih Baibal thawn kan khaikhin a tul ringring asi ti thei cingin zirhnak thu ah buainak tampi kan nei theu. Curuangah himi hrillawknak lole a ruatcia thu thawn peh aw in ruahdan diklo le bangaw lo tla tampi a um thei ih Baibal vekin ziang in zirh asi ti kan theih nak in bawmtu dingah ti ruahnak thawn cabu fate hi kan tongin tuah asi.
Ca siartu zokhalin Baibal in a simmi vek asi maw silo ti hi ruat cio dingah ka lo fawrh duh. Na ruahdan le na ngaihdan thawn a bangawlo tla a um thei nan Pathian thu in ziang a sim ti Baibal bungcang tarlangmi pawl kha zohfiang aw la, na theihfiang lomi asi lole na theih zomi kha ciang leh fel sinsin in thei in mi hnenah hi thutak hi phuang suak thei dingin nangmah ah hnget zetin na tuh hngetawk hmaisa a tulih thaten zir dingah ka lo duhsak. Ca sungih ta pawl hi ca ngantu in a ngan vekin lehmi asi ih ca lettu ih ruahdan le ngaihdanih tuah le betmi asilo ti khal ka lo theih ter duh. Cu ruangah mi pakhatkhatin a sim ruangah si loin nangmah rori'n Baibal in ziang a sim ti na theih theinak dingah theih tumin zuam cio dingah ka lo fawrh duh bet.

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MAI PHULO IH HRILNAK
EARL BLACKBURN



Milai phulo in Pathian ih hrilnak thu hi ciangzetin theih le tha zetin zir ahcun a tak nunram mi hruai thlengtu le Thlarau nun mi cawmdawltu asi. Baibal in ziangtin a zirh ti ciangzetin a zir le theitu hrangah cun hi thutak hi zianghman elnak
le rinhleh ding a umlo. Asinan, mi tampi in hi thutak an sim tikah mi hrekkhat hrangah cun meisa lakih siti burh vek asi theu.Tuisan Pathian mi-le-sa ti aw pawl mi tampi cu a linglet ih zirhnak Arminian tlawng pawlah Pathian thu an zirih hrillawknak thutak thawn pehparin, hrambur pawl siatsuah loih thinsau zetin a zoh mentu thlarua thlazapnak hnuaiah, duhnung thinsua le thinlung diriam ternak dingin ngilnei zaidam zetin zirh an si theu.
Pathian in milai in zianghman thatnak a neih lo laiah amai zangfahnak liolio in misual cu rundamnak co dingah a hrilnak thu theihfiangnak cun thutak dodaltu pawl cu pahtlang theihlo tlukin a cah lai hmanah zumtu pawl cu thutak hrangah hma a nawr ter vivo ding. Abraham cun a kum a upa ih ruahsan ding zianghman a um nawnlo hnu hmanah zumnakah ruahsannak a neih bangin Pathian duhdawtnakih hrilnak thutak cun Pathian fa le pawl nunah zumnakin ruahsannak a neihter ding.{Rom.4:18}.Milai phulo, milai thatnak ruangah si loin Pathian zangfahnak liolio ih hrilnak thutak hi theihfiang asi tikah thinlung sung ihsin cawimawinak a luangliam ding. Mithianghlim pawl sung murilah Pathian zangfahnakih hrilnak thutak cun a luahkhat tikah sual cu ti-thih in a um ih thianhlim duhnak le thu-awi duhnak nun cu thinlung sungah a hring suak. Kum 100 tluk rei ah khan C.H Spurge in "zangfahnak zirhnakin sualah mi a hruai lo" ti thutlangpi hmangin thu a sim. Hrilnak thutak theihfiangnak hin Pathian fa le pawl thinlung sungah thianghlim nun a rah suak ter asi ti a simfiang duhnak ruangah himi thutlangpi hmangin thu a sim. Pathian zangfahnakih hrilnak thutak hin milai porh-awknak le puarthaunak hnakin hnuaidawrnak, nunnemnak le pek-awknak nun a suahter sawn asi. Milai porhawknak cu hlawnhloh asi dingih puarthaunak cu namthlak asi ding. Hi thutak zirhnakih man le tangkainak cu milai tehfung thawn cuaithlai theih asilo. Asinan, Pathian zangfahnak a colotu thenkhat pawl le theihnak a tlasamtu hrekkhat pawl cun Pathian in thleidan a nei asi, Pathian in in hril ahcun milai in tuah ding kan nei nawn lo ih kan duhduh in um ding kan si tiah porh-awknak tongkam thawn an sim theu.

Cuti asilaiah, zangfahnak thlaruain "nangcu sual lakah mithi, thiltha tuah thei mi zianghman nei lo, satan fa, Pathian ih ral na rak si ih na sungah zianghman thatnak a um lo, Pathian hril theinak khal na neilo, na thatnakbik hman cu Pathian hmaiah tenumza, luaksuakza, le Pathian thinhengnak fa na si. Asinan, Pathian in amai zangfahnak ruangah a fapa neihsun cu a lo pek, na siatnak hmuahhmuah cu a lo phurhsak thluh ih Pathian in Khrih ahcun fa ah a lo pom zo asi. Cucu nangmai thatnak le nangmah in Pathian na duhnak ruangah siloin amai duhthlannak, lunghmuinak, tumtahnak le zangfahnak ruangah misual tampi lakah rundam si dingin a lo hrilih na thlarau a thi mi cu sersiam thar in nunthar le thinglungthar, miziathar, dinhmunthar le fa sinak cu a lo pek asi, leitlun ram tinih rundamnak a colotu pawl khal nangmah hnakin thatlonak le sualnak hleice an nei cuanglo, an hmai khal a se cuanglo, an hmel khal ase cuanglo, an farah in huat thlala an si cuanglo. Asinan , Pathian in a lo duhdawtnak hleice ruangah rundamnak thuthangtha cu theihter na si ih Pathian ah amah Pathian in fa sinak dinhmun nei in a lo tuah asi tiah theihtermi zumtu, misual santlai lo hrang ahcun ziangtlukin Pathian zangfahnak cu a sunglawiih zo in saw Pathian hmaiah hngal zetin porh-awknak tongkam thawn a tong rero in a nung ngam ding. Hla phuahtu pakhat cun,"Mangbangza Pathian zangfahnak, kei misual hi ziangruangah i rundam ti ka thei lo. Leitlunah kei hnakin mitha tampi an um, asinan kei misual bik pa hi Pathian in ziangruangah i rundam ti ka theilo, mangbangza Pathian zangfahnak asi" a ti. Hitin kan sim laiah phulo ih hrilnak hi thlirdan pali in zohhnik uhsi.

1. HRILNAK IH UMZIA

1. HRILNAK cu sanmureng rei ihsin Pathian hnatuan asi.(Eph.1:4; II The2:13; IITim 1:9). Pathian in in hrilnak cu kanmah in Khrih kan hril hnuah asilo ih, Khrih kan thlan thei hlanih Pathian hnatuan sawn asi. Pathian in in hrilnak le thlannak cu kanmah in kan thlan thei hlanah asi ih leilung sersiam hlanih Pathian hnatuan sawn asi. (Thup17:8;13:8) ih a sim vekin tuu fano ih nunnak cabu cu tikcu le caan a thawk hlanah ngan asizo.

2. HRILNAK cu milai tlinnak ruangah siloin milai phulo mi Pathian ropitnakah, amai duhthlannak vekin asi sawn. Pathian in misual pawlih thinlung thleng ding le amah an zum ding kha a rak hmuhcianak ruangah le amah an zumih thiltha an tuah lai dingmi a rak hmuhcianak ruangah asi fawnlo. Asinan, Pathian in amai lunghmui zawngin misual pawl kha rundamnak coter dingah a hrilcia sawn mi an si ( Eph. 1:5:2:8,9; Rom.9:11: I Pit.1:2). Misual pawlin thil pakhatkhat an tuah ruangah le an tuah lai ding ruangah siloin Pathian in amai lunghmuinak vekin a thu hnuaiih nung dingah a rak hrilnak asi sawn.

3 HRILNAK cu mimalah a tuan.(Dung.13:48;Rom.9:11), Paulin Thesolonika khua ih zumtu pawl hnenah hitin a sim."Duhdawtmi unau pawl, Pathianih hrilmi nan si ti ka thei".(I The.1:4).

HRILNAK in a tumnetnak cu Pathian sunlawinak asi ih, Pathian lungkimmi asi (Eph.1:4-6). Pathian in amai lunghmuinak vekin a hrek pawl cu a hrilih a hrek pawl cu a tanta, cuticun ni neta bikah amah lawng cawimawi asi ding. (I.Kor.1:30,31).

Rome cakuat 9:16,20,21 ah hitin a sim, tawpcin neilo ih a thianghlimmi le lei le van Pathian ih tuahmi ziang hmuahhmuah cu a tha. Minungin mi an hril tikah dinhmun, nunkhawsak daan, sinak, hnatuan, neihnak le lenglamih langdan pawl zirin an hril asi theu nan, cui minungih an ruat thupi zetmi pawl cun Pathian thinlung zianghman a ti danglamlo. Ziangah tile a sia a tha, a cak le cak lo, a mawi le mawilo, duh umle umlo tiah milai in an ruahmi hmuahhmuah khal an zate'n Pathian sersiammi an si ih anmah le sinak cio in man a neither thluhmi an si. Mi pakhatkhat kha rundamnak co dingah a ruatih a hril tikah cui misual pai sunglam nunah thatnak maw, siatnak maw a hmuh cia nak ruangah asilo. A hrilnak cu amai duhnak le lunghmuinak vekin a tuahmi asi ih zaah za a dik asi.

6. HRILNAK cu miphun hrilbik nei in, Isreal hnam par lawngah a tawp lo ih miphun hmuahhmuah le tong hmuahhmuah hnenah karhzai ter asi (Rom.9:24). Mi pakhat cu phun le hnam, leitlun sinak le hlawn thilri, leitlun fimthiamnak pakhatkhatah hngataw in a porh-aw rero men thei. Asinan, hivek leitlun sinak le hlawnthil-le-ri pawl hin sersiamtu Pathian thinlung zianghman a ti danglam cuanglo. Miphun dangdang, tong citinkim, mibur phunphun le ram tinkim lak ihsin a duhmi le a lunghmui zawng cu amai tumtahnak le zangfahnak in a hril hai asi.(Thup.5:9).


7. Pathian in a huham cahnakin a tlak lomi le a phulomi misual pawl kha rundamnak co dingah a hrilnak cu thleng theihlo, a takih cangmi le famkim zetin tuah pitlinmi asi. Lalpa Pathianin a thlanciami lak ihsin pakhat hman a hlawn dah lo ih a betdah fawn lo. A hrilciami mipum zat cu sankhuk rei ihsin siatthei loin retcia mi asi. A hrilciami pawl cu a ko ih, a kawhmi (a hrilciami) pawl cu thiam a co ter hnuah nineta bikah cawimawi in an um ding (Rom.8:28-30:Tim.2;19). Rundamtu in hiti'n a sim,"Hihi I thlahtu Pa ih duhthlanmi asi, Ka hnenih i pekmi hmuahhmuah pakhat hman ka hlohter lo ding, ni neta bikah ka kai tho hai sawn ding a si" (John.6:39). Ka pai kutsungih ta zohmanin in laksak theilo ding, Ka Pa le keimah cu pumkhat kan si. Pathian in a Fapa thisenin a thlenmi mithianghlim pawl siatsuah dingin ziang sersiammi par hmanah thu a pe dahlo ding.

8. Hi thutak zirhnak hi Paul lawngih rak zirh le aupi reromi asilo, Lal Jesu amah rori in a rak zirh a si. Rundamtu in leitlunah rawngbawlnak a thawh tikah a thusim hmaisa bik cu Nazaret ah a si (Lk.4:16-30). Jesu in, Elijah san laiah Pathian in Isreal nuhmei pawl kha kaan tahratin ramthim nuhmei pawl hnenah kamsang a kuat thu kha a sim. Cucu hrilnak asilo ahcun ziang a si ding? Mi tampi kaan tahratin a tlinlo le a phulo tu milai pawl hnenah zangfahnak le duhdawtnak a petu kha Pathian asi. Jesu in cang neta ah a simnawn bet, Kamsang Elisa san laiah Isreal ramah miphar tampi an um nan Syria mi Naaman siarlo zohman tithianghlim an silo. Jesu in a sim betmi cu, Pathianin mi tampi kaan tahratin mi pakhat hnenah duhsaknak a pek thu a sim. Pathian zangfahnakih hrilnak thu thawn peh aw in Jesui zirhmi in ziang a hringsuak? Mipi pawl kha an lung a awi maw? Hlawptlo zetin zirhnak cu an sang maw? Cang 28, 29 nakin in simmi cu "thinteunakin an khat"ih a mah thah an tum ti asi. Pathian fa le pawlin rin um zetin Pathian thutak cu sim le phuansuah asi tikah cuvek dodalnak cu ton a si theu. Pathian zangfahnakih hrilnak thu zirhnak ruangih hngirteunak in a khatmi thlarau cu Khrih ih Thlarau asilo, minungih dodalnak asi sawn. Kan Lalpa in thuthianghlim dang khalah hrilnak thutak hi a zirh. (Mth.11:25-27; John 6:37,39;15:16,19). Zohmanin Paul ih zirhnak hin Khrih a dodal an ti thei lo dingih Jesui zirhnak khal hi Paul ih zirhnak thawn a kalh aw asi ti theinak an neilo. Paul in a zirhmi pawl hi a mah rundamtu Khrih hnen ihsin a dawnmi pawl lawng an si. C.H .Spurgeon in a simdah bangin, ka sim rero mi hi thuanthu thar le zirnak thar a silo. A hnget khoh zetmi kan pupa san lai ih zirhnak hi ka zirh duhmi a si. Mi hrekkhat cun himi hrillawknak zirhnak hi Calvinism an ti. Asinan, Calvinism thluntu lakah Haiper Calvinism (Calvin ih zirhnak a hleihluatih fehpitu pawl ) thluntu an um. Annih cun milai ih mawhphurhnak pawl cu an ngaihthah ih Pathian huham cahnak lawngah an hngatawk tikah Pathian in milai parah mawhphurhnak a pekmi an ruat tel nawnlo. Curuangah Pathian zangfahnakih hrillawknak thu hi Pathian thuthianghlim in a zirh vekin kan theihthiam ih kan nunpi thei ding hi a thupi zetmi asi. Pathian in amai hmin sunlawinakah ziangkim a sersiam tikah a sersaimmi pawl parah mawhphurhnak nei in a sersiamih a duhnak vekin ziangkim cu tuahsuak asi theu.








9. HRILNAK cu a tikcu te ah a fiangih zumtui nunram hmuahhmuah ah a luahkhat. Thesolonika zumtu pawl kha Pathian ih hrilmi an sinak thu ciangfel dingah zirh an si. ( I The. 1: 4). Leilung sersiam hlan, sankhuk rei ihsin rundam si dingah thlan an si vekin a tikcu te ah rundamnak co dingah kawh an si (II The 2:13, 14 ). Cui Pathian Thlarau hnatuannak cun an nunram hmuahhmuah fangsuakin hmual a nei. Cui tlunah, Paul in Kolosian mi pawl hnenah thu a sim tikah fiangzetin a sim fawn, ''Pathian hrilmi, thianghlim le duhdawtmi….''tiah a ti ( kol 3: 12-4 : 6 ). Pathian zangfah hrilnakin zumtui nunah hmun a luah tikah a thinlung ruahnak, midang unau pawl thawn an pawlkawmnak, a innsang minung pawl thawn an pehtlaih awknak, le a hnatuannakih a pehtlaihmi milai pawl le a mawhphurhnak neihmi hmuahhmuah ah a lang dingih a nunram pumhlum in Pathian zangfahnak cun a luahkhat thluh ding. Hihi theih ringring dingmi asi, nun thianhlimnak hi Pathian ih hrilmi, Khrih thisen in a khawlhfaimi, Pathian fa le pawl hminsinnak asi. Nunthianhlimnak a umlonak hmunah Pathian zangfahnak ih hrilnak, rundamnak le Pathian fa sinak khal a umlo! Curuangah Piter in hril le kawh kan sinak ciang dingah in simnak asi ( II pit. 1:5- 11).


10. A neta bikkah kan theih dingmi cu hrilnak hi rundamnak hrang lawngah asilo, sawmnak le hnatuannak khal asi sawn. Khrih in kaithluntu hleihnih pawl kha a thlang ( John . 6: 70) ih Paul kha hnatuanbik nei ah a thlang (Dung. 7:15, 16: 17: 26).



HRILNAK THU THAWN PEHAW IN BAPTIST PAWL IH DINHMUN THUANTHU

Hmun duh um zetzetah Baptist pawl lak ihsin kan neihmi ro thil tha zetzet kan nei. Kannih hi tuisun ih minung kan siloih mizan ih minung kan si sawn. Kan kawhhran pupa pawlin kan thlun ding lamzin in zirhmi thuthlangpi pawimawh lakih pakhat cu "Baibal hi kan zumnak le kan tuahnak hrangih hngatawknak tobul umsun a si"ti asi. Baptist pawlin hitin an sim, Baibal in pakhatkhat a zirh asi ahcun zumih thlun ding asi ih cuvek thotho in Baibal in pakhatkhat a mawhthluk asi ahcun cucu doding asi. Asinan, riahsiat thlak zetin tuisanih zumtu a ti aw mi tampi cun leitlun sakhua biaknak dang thluntu pawl bangin, kan sakhua hotu pakhatkhat maw kan uar zawng thusim thiam pakhatkhat ih simmi hi Baibal in ziang a sim ti hnakin kan ngai pawimawh sawn theu. Asinan, Baptist pupa pawl hin Pathian thu Baibal in a simmi cu thlun dingah thinlung put hngetkhoh zet thawn Pathian thu cu a sual theilo asi tiah an pomih Baibal in a zirhmi hrillawknak cu an zumih an aupi in an phuangsuak asi.

Kan pupa pawlih zumnak cu kawmkelah thuhruk men an si loih an thurin le zumnak lamhruaitu cu mi zapi theih dingah ca ah ngan an si, an zumnak le tuahnak thurin pawl le thusuah pawl cu kanmah santhar zumtu pawlih pom le thlun dingah le kan zirhawknak ih kan hman dingah tha zetin ret an si. An zumnak ih an fehpimi thawn pehpar in zianghman lamzin hran le sim ding le sawisel ding kan neilo. An thurin le an zumnak ih an fehpimi pawl hi an fiang zet, an dunghnu ah an tesinfa pawlin thlun dingah ret that le kilkhawi that an si. Curuangah theihngilh lo dingin casungah ngan an si ih sankhat hnu sankhat ret thatih zumnak thurin ah hman an si. Ruahnak tha lo thlisia in voi tampi nuai theu hman sehla Pathian thutak zirhnak cu Thlarau in Pathain fa le pawl hrangah himten a kil ringring. Kan hmaithitu pawlin hrillawknak ziangtin an zum ti zohhnik uhsi.

Santhar Baptist hmaruaitu, Waldenses pawl kha Switzerland ah A.D 1120 ah an tongaw ih zumnak thusuah tawite an rak suah. An thusuah ih telmi thutlang pawl cu Baibal lawng hi zumnak le tuannak hram; minung sinak ih tlinlonak; kawhhran thawinak pahnih (zumtu tihnimnak le Lalpai zanriah) le a dang pawl; le kumkhua nunnak nei dingah Pathian zangfahnak ih hrillawknak thu pawl tla an si. Sankhuk nunnak co dingah hrillawknak thuthawn peh awin Waldensian pawlih thusuah mi cu; "Pathian in leilung sersiam hlan ihsin a hrillawkmi pawl kha siatnak le sankhuk hremhmun ihsin a rundam hai. Anmai mizia sinak pakhatkhat ruangah si loin, zumnak le thianhlimnak an sungah a rak hmuhcia ruangah khalah si loin, A Fapa Jesu Khrih sungih a duhdawtnak ruangah, a dang a tangmi pawl kha lanta tahratin mawhthluk theih rual lo amai a zalenmi duhthlannak le diknak thu ruangih a hrilciami an si". Hi thusuahhi kum zabi hleiruk (16) a thawk pek, hramtohsalnak (reformation) a thawk hlan kum 400 hrawng rei ih thusuahmi asi.

Baptist thusuah lakih a lar bik ti theihmi pakhat cu London ih a voihnihnak thusuah 1689 kumih zumnak thusuah a si. Cucu Baptist Pastor 37 pawl lungrualih thusuahmi asi. A hmaisa bikah, kum 1689 ah ca in nganih suah asi. Keimah bulpak cun kum 1689 ih zumnak thusuah hi Baibal thurin lailangtu bik asi ih a tha bik a si tiah ka zum.

Pathian thupek thawn peh awin an thusuah thlur 3-6 nakah a hnuailam vekin kan hmu thiei.

3. A sunlawinak puanzarnak dingah Pathian thupek asi. Milai hrekkhat le vancungmi hrekkhat pawl cu ruatcia in an um, a dang zawngin ka sim asile, a zangfahnak sunglawi ropi sunlawihnak ah Jesu Khrih sungah sankhuk nunnak nei dingah milai hrekkhat le vancungmi pawl cu ruahman cia in an um; cule a dang hrekkhat pawl kha an sualnak kha tuahsuak ih an tontlakmi sankhuk hremhmun sung lut dingah tanta an si. Cucun diknak Pathian a sizia a sunlawihter (I Tim.5:21; Mth.25:34; Eph,1:5,6; Rom .9:22,23; Jude4 ).
Himi ruatcia le ruahmancia vancungmi le milai pawl cu a hran liolio le thleng theih rual loin nemhnget cia an si, an tam le mal cu ciang felfel in thum le bet theih rual asilo. (II Tim .2;19; John13:18).


5. Kumkhua nunnak nei dingah Pathian in a ruatciami minung pawl cu, a rawp thei lomi Pathian ih tumtahnak le duhthlannak ih a lunghmuimi a thuthennak ropi in, sersiammi ziangthil hmanih ti danglam theinak um loten Amah Pathian ih a lak a simi a zangfahnak le duhdawtnak in Khrih sungah a kumkhua sunlawinak ah a hril (thlan) mi an si. (Eph.1:4,9,11; Rom 8:30; IITim .1:9;I The .5:9; Rom .9:13,16. Eph .2:5.12).

6. Hrilciami pawl cu Pathian ih cawimawinak co dingah rua-hmanciami an si. Cule, sankhuk zalennak a neimi Pathian ih duhthlannak in a tulmi hmuahhmuah cu amah Pathian lala in a timtuah sak thluh. Adam ruangih a tlusia zomi lak ihsin a hrilciami pawl cu hmualnei zetin kawh an si ih Khrih sungah rundam an si. Cumi tuahsuaknak dingah cun thlarau thianghlim in a tikcu teah hna a tuanih an sualnak thianfai in, fa ah pom an si ih ti-thianghlim an si. Cule thlarua thianghlim in lam a hruai ih rundammi fa le vekin zumnakin an nung asi. Pathian ih ruatcia le khawkhancia nak sungih a tel lo tu pawl cun hmualnei zetih kawhnak cu an colo ih, an sual khal thianfaisak an silo tlunah, Pathian in fa ah a pom hai lo. Pathian thuthangtha simmi cu ngai in khristian sakhua nakah taima zetin hma la tu khal an si thei nan, hmualnei ih kawhnak an colo ih Pathian inn sungsang ah tel theinak an nei lo. Ti-thianhlim khal an si lo ruangah Khrih sungah rundamnak khal an colo ih rundammi khal an si lo. (I Pit.1:2; II The.2:13; IThe .5:9,10: Rom.8:30: IPit 1:5; John.10:26;17:9; 6:24).

Kum 1833 ah saklam American Baptist pawlin Hamsphire ah zumnak thusuah thar an tuah . Cui an thusuah ah an thuthlangpi ih an hmanmi cu "Pathian zangfahnakih tumtahmi".(Of God 's purpose of Grace ) ti asi.
An thu suahmi cu a hnauilam vekin asi.

"Pathian in a zangfahnakin misual pawl a rak hrilcianak cu sankhuk rei ihsin Pathian in a rak tumtahcia mi asi ti kan zum. Amah in a sunglawi zetmi hrintharnak a pek vekin misual pawl kha a thianter ih a rundam hai, an nunnak hrangih a tulmi hmuahhmuah khal an rundamnak thawn milaw in a tuahsak thluh. Hitin Pathian ih thatnak, fimnak, thianhlimnak, zalennak , a thu hngehkhohzia le a ropitnak pawl a langter. Hi thutak hin porhawknak pawl cu a hloh ter lellel ih hnuaidawrnak, dutdawtnak, thlacamnak, thangthatnak , Pathianah hngat awknak, le Pathian ih ngilneihnak pawl kha nunah lang dingin nunpinak pawl a suahter. Cucun, zumtu pakhat cio in an co mi thlawsuah pawl kha a tha bik le a man nei bikin hman thiamnak a suahter. Cuitlunah thuthangtha zumtu pawl nunah cianfelnak a neihter ih khristian nun cianfelnak hrampi asi. Cuticun zumtu ih nunah ciangfel nun nunpi dingah le ngilnei zaidam nunih nung dingah lam mi a hruai".Hamsphire zumnak thusuahthar ih thutlang sirhsanmi pawl cu (II Tim.1:8,9: Eph.1:3-4: The.2:13-14: Dung.13:18,19: Rom.9:10-23: Jame 1:17: I Koe.4:7; II Tim.2:10).
Himi thusuah thotho hi thlanglam American pawlin 1925 kumah an hmang. Cumi hnu reilo teah thlanglam American Baptist pawl hrekkhatin himi hrillawknak zirhnak hi an rak tlansan nan tulai Baptist zumtu tamzet cu himi hrillawknak thutak zirhnak ah an kirsal. Robert B. Selp ih nganmi cabu ''Thlanglam Baptist le hrillawknak zirhnak'' timi hi Baptist pupa pawl zumnak zohsalnak bawmtu tha pakhat asi. A cabu hminih a tarlang bangin, thlanglam Baptist pawlin hrillawknak zirhnak thawn peh aw in ziangvek dinhmunah an ding ti a tarlang. Cuitlunah hrilhlawknak zirhnak thu vekin kan thlun ve dingah a sim bet. ( Cui cabu na lei duh a sile, a hnuailamih a dress ah cakuat aw: Sprinkle pubication S.P.O.Box. 1094, Harrisoburg, VA 22901, USA). Tuihlan kum reilo teah hrilhlawknak zirhnak hngetkhoh zetin rak pomtu Baptist zumtu hminthang pawl an hmin run tarlang dingin tikcu le can in in on lo ding. Himi thlawhsuahmi thutak zumtu malte pawl hmin lawng ka run tarlang ding: John Bunyan, Andrew Fuller, Williamcarey, Adoniaram Judson le C.H.spurgeon pawl tla an si. Tulaisanih Baptist zumtu unau pawl hin tuihlanih Baptist pupa pawlih zumnak an thlun asi ahcun milai phulo cingin Pathian zangfahnakih hrilnak hi an zum in an thlun dingih rinum zetin an phuang suak tengteng ding. Kawhhran pawlin khros parih nehnak hi hmaiah suangin an au pi ding asi. Hrilhlawknak thu fel zetin theihlo nakin khros ih thiltitheinak, huham cahnak le khros ih san pawl hi a hloh phah. Curuangah a cak lomi le a famkim lomi thutak cun misual pawl kha an sualnak sungih sin a runsuak thei lo ih, Pathian mi thianghlim pawl hnatuannak khalah an ral donakah bawmnak a pe thei lo. J.I. Packer in lailanten hitin a sim, ''Khatlamah, milai ih selinglet thluh zo dinhmun le milai phulo cingih hrilnak, cun khatlamah elruallo ih zangfahnak le kumkhua nunnak hrangih ruatcianak hi thuthangtha ih sungmuril a si ti kan hmuhthei hlan cu Khros ih sullam taktak hi kan hmu thei lo ding''. Tulai Baptist kawhhran zumtu pawl khal hin kan pupai' ro in tantami thlawhsuahnak le cawimawinak sungah kan kirsal ding asi ahcun hrillawknak Baibal thutak ah kan kirsal a tul.


III. HRILLAWKNAK ZIRHNAK IH THATHNEMNAK

Pathian zangfahnak thutak zirhnak hin zumtu pawl hrangah sim cawk lo thatnak a nei asi. Zumtu pawlih nitin hmuhtonmi thu tlangpi a tuam kim thluh. Mi pakhatin Pathian zangfahnakin misual dang pawl tampi rundam in an umlo lai ah, hril a sinak a theihfiang asi ahcun Thumkawm Pathian upatnak le ngainatnak thawn a thinlung sung ihsin thangthatnak le cawimawinak a luangliam ding (Rom11:33.36). Cawimawinak, lungawithu simnak le biaknak kha duhdawtnak thinlung sungin a luangliam ding. Pathian in misual santlailo le Pathian ral asi lai hmanah a duhdawtih a hrangah thiltha a tuahsak nak a theihfiang tikah a nunhlun, Pathian duhlo zawngih nunnak ihsin a her kir dingih Pathian thu hnuai ah a tuhlut aw ding. Cuticun hrillawknak a theihfiang ahcun ziangruangah Krih cu duhdawt ding ka si ti cu sim rero tul loin a theifiang ding (I John 4:19). Pathian duhdawtnakin Jesu Khrih sungah a hrangah a rak tuahsakmi pawl a theihfiang tikah a thinlung sungah duhdawtnak a hring suak dingih cui duhdawtnak cun a nun lam a hruai ding. Pathian in kan hrangah a duhdawtnak hi, a ral pa ih dung kan thlun rero lai hmanah, a hmun camcin asi ti in theihter tikah kan thinlung le ruahnak sungah duhdawtnak le hnuaidawrnak a suahter. Pathian in a duhdawtmi a Fapa hmangin ziangruangah kan hrangah thiltha a rak tuah? Pathian thinhengnak hnuaiah ansedawng kan silaiah ziangtin Pathian zangfahnak ngilneihnak hnuai ah fa dinhmunah kan ding thei? Aral le a huat bikmi dinhmunih kan dinlai hmanah in duhdawt thei tu Pathian ih duhdawtnak cu ziangvek duhdawtnak saw asi? Himi ruahnak hin kan thinlung sung in luahkhat tikah Pathian hmaiah thinlung tangdawrnak thawn khukbilin in kir ter dingih sual ihsin in tlan suakter ding.
Hrillawknak zirhnakih thathnemnak dang pakhat cu, Pathian in a zangfahnak cotu sidingah in ruatcia ih, a duhdawtnak a fapa sungih a langtermi thuthangtha hmangin in ko, ThlarauThianghlim rawngbawlnak le Fapa thisenin in thianfai ih a ra lai ding tikcu le caan ah in cawimawi leh ding asi tiah ciangzetin kan thinlung sungah in theihter. A zangfahnak ruangah a lakin thianfai kan si ahcun diknak le ropitnak Pathian in a hrilcia mi le a thianfai zomi pawl parah siatnak mawhphurhnak a thlenter lo ding ticu a fiang asi. Duhdawtnak Pathian in kan suahhlan ihsin, kan pianthar hlan -a ralpa satan fa dinhmun ah kan din lai hmanah a duhdawtnak ruangah a fapa neihsun thihnak ruangah kan sual in thianfai ih a fa dinhmunah in dinter asi ahcun kan pianthar hnu, Pathian fa tiah kawh kan si hnu ih lei tisa taksa sual mizia sungih talbuainak le kan ralpa satan ih dodalnak le leitlun saulih hnaihnawknak pawl lakih harsatnak lak ihsin a duhdawtnak cun in runsuak hrimhrim ding asi. Pathian duhdawtnak sungih sin zianghman in in then thei lo ding. Amah cu kan ta, kan lamtang a sinak cu "a duhdawtnak in mithianghlim le sawisel ding umlo" si dingah kawh kan si ih a fale dinhmunah in tuah zo nak hin a fiangter zo a si ( Rom 8:25-39; Eph 1:4 ). Kan sungah thiltha tuah a thawk tu cun khrih ih famkimnak ni sunglawi a thlen tiang zianghman thlaksammi um loin a tuah sunzawm vivo ding asi ti a fiang (Phi1:6).

Pathian zangfahnak ih hrillawknak zirhnak hin zumtu pawl sunglam nunah daihnak le thlakamnak sunglawi a suahter asi ti sim ta loin ka thu ka tawp ter sianglo. Pathian tuu rual pawl hin an rundamnak cu fimnak hmuahhmuah hrampi, ngilneihnak ih khat rundamtu, lei le van thuneihnak hmuahhmuah neitu, Pathian kut sungah a um asi ti an theih tikah an sunglam minung sinak cu daihnak ropi in a luahkhat ih an thinlungih rinhlelhnak sumzing pawl kha a haai kiang thluh asi.


IV. HRILLAWKNAK ZIRHNAK HIN ZUMTUI NUNAH THUTHANGTHA PHUANSUAHNAK THINLUNG LE THLAWSUAHMI NUNTUDAN PAWL A SUAHTER.
Pathian zangfahnak ih hrillawknak dodaltu pawlin, "milai phulo ih hrillawknak zirhnak hi miin an zum asi ahcun mi-hlo, thlarau hlo pawl hnenah thuthangtha an sim dahlo ding, misual pawl Khrih hnenah hruai an tum dahlo ding" an ti. Hitin a ruattu cu Pathian thu a hawl tikah, Pathian in a fapa, a kamsang le a dungthluntu pawl hmangin in zirhmi thutak ah hngataw loin, hrillawknak thuthawn pehawin, a mai neihciami ruahnakah a hngataw sawn asi. Milai ruahnak in a cangthei maw cang theilo ti ruahnak hnakin Pathian thu in ziang a sim timi theih duhnak le pom duhnak, hngat awk duhnak thawn Pathian thu kan hawl lo asi ahcun kanmai ruahnak thawn a mil awlo mi Pathian thutak pom theinak kan nei dahlo dingih milai suangtuahnak sungah kan cambang ringring ding.
Pathian in a thawk ( lei le van sersiam thawk) ihsin a cemnet (lei le van cemnak ni netabik ) tiang ih thilthleng ding pawl kha a rak nemhnget cia ( Isai.46: 10) lawg si loin a tawp tiangah thilthleng ding pawl hmuahhmuah thlenter dan ding pawl khal a rua-hman cia thluh. Hrilcia mi pawlcu rundam an si tengteng ding, asinan Pathian thu theihnak um loin rundam an si theilo ( Rom 10:7). Pathian in a hrilcia mi pawl rundamnak dingah a hmanmi buangrua pawl cu thuthangtha phuansuahnak, thuthangtha karhzai ternak ,thlacamnak, le zumtu thianghlim nunpawl an si. Cu pawl cu tuah famkim dingah Pathian in a Fapa leithlunah a thlah ih milai rundamnak dingah a tulmi pawl cu Fapa in famkim zetin a tuahthluh. Cule, Fapa in a tuah famkim zomi bungrua le hmanrua pawl cu Pathian mi thianghlim pawlin an hmangih rawng an bawl tikah Pathian thlarau in thutak eng cun Pathian hrilciami pawl thinlung sungah a kap engih sualsirnak ah hruai in, an thlarau cu a tinungih nunthar nei in Pathian fapa zumnak a neihter. Cutin ka sim tikah, Pathian Thlarau cun milai sia-tha-theihnak thinlung le duhthlan theinak thinlung cu thahrum hmangin a lotheihlo in a nawrhmawh asi ka tinak asi loih thuthangtha cu hrilciami pawl hnenah theihter asi tikah Thlalrau Thianghlim cun hrilcia mi pawl sunglam nunah thutak engin a sun engih a sun eng hnuah an thlalrau cu nunthar a pek, theihnak dik a neihter, cule milai ( hrilciami ) cun a mah minung sinak diktak le Pathian duhdawtnak thutak cu theihfiangnak a neih tikah lamzin dikah amai duhthlannak liolio in a kir salih Pathian Fapa zumnak ih nung dingin thu a tiamkam awknak asi sawn. Pathian Thlalrau in milai lamzin fehnak hlun a sualzia le a tihnungzia le Pathian duhdawtnak a theihtermi pawl cu zohman ih fial tul nawn loin an lamzin hlun ihsin an kir salih Pathian duhdawt zangfahnak cu mak ti in mangbangza zangfahnak ruangah Pathian hmaiah khukbilin an tapsuak sawn asi. Pathian in milai pianthar ter dingah tha-hrum a hmang lo, a duhdawtnak ih huham cahnakin a hrilciami pawl thinlung cu a neh sawn asi.
Hrillawknak zirhnak hin Pathian thuthangtha phuansuahnak le rawngbawl dingah zumtu pawl tirhsuaknak hi ziangtik hmanah a kalh dahlo ih a dodal dahlo, tha a pe sawn asi. Khrih theihpi tu le kawhhran dintu pawl kha Khrih in a rak simcia vekin (John 10:16 ), misual tampi rundam an si dingih kawhhran sungah kawmcih an siding ti thei in ralthatnak thawn hmai ah an nawr. Paul kha Kawrin khua ah rawng a rak bawl tikah Lalpa in hitin tha a rak pe," Hi khuasungah hrilciami mi tampi ka nei" tiin. Paul kha Khrih ih hmin a thei dah lo tu pawl hnenah thuthangtha a rak phuangin a theihtawp suah in a rak zuam rero asi ti kan thei. (Rom 15:20 ). Cule hrilciami pawl rundam an sinak ding le Khrih sungah a kumkhua in cawimawi an si theinak dinigah ziang hmuahhmuah kha a rak tuar (IITim 2:10). Arminian pawl ruahnak thawn kalh awin, Pathian zangfahnak in misual pawl a rak hrilcia (ruatcia) asi ti zirhnak hin Baibal vekin Thuthangtha phuansuahnak a suahter sawn asi. A dungthluntu pawl sanlai ihsin thuthangtha simtu (evangelist) ropi le tirhsuakmi (missionary) pawl lakah hrillawknak zirhnak a pomtu le a zirhtu pawl hmin tarlang a tul dingmaw? Malte lawng ka run tarlang ding: John Calvin, John Knox, GeorgeWhiteefield, Daniel Rowlanda, Jonathan Edward, William Carey, Samuel Zwemer, le midang pawl an si. Mi pakhatkhatin Pathian zangfahnakin hrillawknak zirhnak hi fiangfai zetin a theih asi ahcun "hrilciami pawl hrangah zianghmuahhmuah tuar ve" in raltha le thatho zetin Khrih thuthangtha phuangsuak tu ah a cang ding.
A netabikah, himi Pathian zangfahnak thutak sual theilo vekin Baibalin a zirhmi cu kan zumih kan phuansuah tengteng a tul asi. Pathian ih a ruatcia (hrillawknak) zirhnak thu thawn peh aw in, mi pakhatkhatin a theih lomi tampi a um ding nan, hi zirhnak thutak sunglawi hi hlawn theih asilo. Himi thutak sunglawi hi duhum le phuansuah hrimhrim ding asi. Ziangah tile Baibal cathianghlim cu a thu in fiangzet le huham cahnak thawn in theihter mi a si.
"Pathian in a mai zangfahnak, lainatnak ruangah a tumtah le a lunghmui zawng vekin a lo ruatcia ih a lo hrilcia vekin Thuthangtha theihternak in a lo ko ih, a thlazap nak hnuaiah a lo humhim tlunah, a ra thleng lai dingmi ni sunglawi ni ah Fapa ih sunlawinak tawmtu dinhmunah dingin a lo cawimawi lai ding ruangah tui na nunah nun thianghlim nei dingin Thlarau Thianghlim hnatuannak le rawngbawlnak in a lo thianter rero ih a duat zetmi fa vekin a lo kilvennak thutak cu na hnenah theihter asizo ruangah na nunnak ah nunthar, thlarauthar, thinlungthar, dinhmunthar le Fapa ih ro tawmtu dinhmun in fa sinak tiang a lo pekmi pawl hmuahhmuah cu hi leitlun na damsung tawite ah a hmin sunlawinak hrangah hmang aw ve thlang aw. Na sungih thiltha tuah a thawk tu cun a tawptiang a tuahsuak ding asi. Na suahhlan le na umnak leilungpi sersiam asi hlanah a lo thei in a lo ruatcia zo, misual, satan dungthlun le Pathian ral na si lai hmanah a lo duhdawtih a Fapa neihsun a lo petu na Pathian cun a Fapa sungah 'ka fa' na si tiah a lo pom zo ruangah na hrangah a tha mi zianghman sianlo mi a nei lo ih a lo siatsuah theitu ding, sersiammi zianghman a umlo, ziang hmuahhmuah cu Amai thu hnuai ih um lawnglawng an si ti na theihnak ruangah hnangam ten Amah na Pathian, a lo rundamtu cu rian thlang aw. Na theihfiang lo mi hrangah Thlarau bawmnak dil aw la, na hrangih a tulmi hmuahhmuah a lo theihter in mal a lo sawm ding".

(Casiartu zate parah Pathian in thutak theihtheinak lo pe hram she. Calettu).