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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.

Lai Mino Hnen Thucah!

Lai Mino pawl hnen thucah tawi!
Sept. 2006

Unau Pawl,

Ziangruangah Falam misa pawl hi national politics ah siseh Falam khawlipiceimawinak le thansohnak lamah kan tlaniam tuk? Timi thusutnak hin minoziangmawzat thinlung sungah hmun kauzet khua a luah asi ti ka hmuh tikah hmailamsaupi hrangah ruahsan ding a um asi ti ah ka ruat sawn.Falam misa pawl hi santhar san (Burma independence) hnu lamah Laimi (chin) mizate lak khalah hmaihruai tu le thinlung kau, zapi huap thei thinlung rak nei inkaihruai tu an rak si theu. Falam khawlipi khal mirang pawlin Chin mi zatekhawlipi si dingin khua an rak khang. Asinan, a tu ahcun kan khawlipi khal atumsuk duahdo ih a sung-um misa pawl khal leitlun hmuntin le ramtinah antekdarh aw theh ih milai pawl khal ruahnak phunphun, hnampeng hranhran, khua letlangah an then thek aw theh, thinlung hmu aw nawn loin a pingparang ah an thekdarh aw theh. Cucu ziangtin tuah thatsal theih asi ding?1988 hnu lamah Chin mi tlawngta pawl lak khalah mi rin-um le kaihruaitu lakahfalam misa tlawngta pawl an rak si. Asinan a tu ahcu ramleng a ummi Falam misapawl lakah rualrem ten pawlkom awknak, pehtlaih awknak, thuhmunkhat ten ram lemiphun thu ah thinlung hlawm awknak, hmalak tlangnak a um thei nawn lo.

Ramsungkhalah biaknak hruaitu pawl hman an rem aw nawn lo. Miphun thansohnak ding hrangfimthiamnak le calai lamah hmalak tlang ding cu sim lo, an casuah mi tiang hmansiar sak aw lo dingin ca an suah riangri, thu an than aw ciamco, anmai lam tang,an kawhhran pi pawl cun anmai casuah mi lawng siar hai sehla an duh ti thu tlangan au rero.Ramleng kan zoh asile Falam misa pawl a burin an um khawmnak hmun kip poh ahlungrual zetin tuan tlang ding a malzet. Biaknak lam khalah thenthek awknak inhmun kau tuk khua a luah. Pakhat le pakhat relsiat awknak hlir in an khat. Minole mino khal an rem aw lo. Upa le upa pawl khal an rem aw lo. Upa pawlin minopawl khal lam hmuh hna an thiam nawn lo. Mino pawlin upa pawl khal upat lethlawp awk thiamnak an tlasam vivo. Pakhat le pakhat dodal awknak tongkam sia,rel siat awknak le eltai awknak tongkam sia pawlin mi tampi thinlung khua a luahin a lang. Hruaitu rak tuan dah tu pawl khalin dunglam tlaksiatnak ruangah“keimah hnakin midang in hruaitu tuan hai sehla thiltha sawn a suak thei sawnpei maw” ti ruahnak a um nawn lo. Zo khal lamtang hawlin a bur tete’n lungrualpi an tuah aw vivo. A hrekkhat in mai “hrin” tete an hawl aw aw. A hrekhat inmai rualpi hlun tete an hawl aw aw. A hrekhat in kawhhran pawl kom lung rualpian hawl aw aw. A hrekkhat in nupi pasal sungkhat sinak le hrin le hram in an hawl aw aw ih a bur tete lamtang an tuah aw vivo. Cutikah a bur tete in mai hmakhua cio lam an sial ih mi bur tete inlungrualnak an nei. Cutikah senpi vangtlang hrangah ziang a tha, senpi vangtlanghrangah ziang vek le zovek milai in thiltha a tuah thei ding ih ziangvekhnatuantu hi kan mipi in an mamawh timi hnakin mai mibur lamtang tete lungawizawng le phurzawng lungrualpi vial thurual awknak an tuah vivo. Cutikah anmailamtang mibur lenglam milai zo poh khal a se thei bikin do le relsiat an tumtheu. Cu pawl cu ziang ruangah asi? Bible in a simmi “If there is no vision, thepeople perished” (Sunmang hmuh mi a um lo tikah mipi an tlasia) a timi vek khi a si in a lang.


Chin mi zapi kaihruai thei dingin, Chin miphun in a fehpi rero mi thuanthu tuah tha thei dingin, kawlram pumpi in a feh pi rero mi thuanthu tuah tha thei dingin, leitlun thuanthu in afehpi rero mi thuanthu tuah tha thei dingin kan milesa in kekar rak thlak vethei dingin ruahnak/hmuhnak (vision) a um nawn lo. Falam misa pawl mit cu mai mibur, sungkhat, hrinpi, le lungrualpi pawl lamtang tuah aw mi, mai lamtang diriam ter awknak fangin a khuh theh in a lang. Kanmah thawn a mil aw tawk fang hotu khal kan ngah dingih kanmah thawn a tlak aw fang thuanthu khal kan nei ding. Cucu zahpi rero khal a thahnem lo ih el theih khal asilo, kansinak in a tlin tawk thuanthu nitin kan belh rero asi.Cutikah ziangvek tongkam in mi tampi hnasung a hlehka rero ti asile; kum upadeuh pawlin anmah hnakin senpi vangtlang hrang thatnak tuah thei tu ding khaliksik nakin an khat, anmai tulefa le an lamtang misa ah an ruat lo mi pohpoh cua se thei bikin namthlak duhnak thinlung an nei, senpi vangtlang hrangahziangvek zo vek milai kan tungding in kan bawmbawi aw ding timi thinlung a hlosinsin, mino lakah burkhat le burkhat an rel se aw rero theih ding a tam, mifimti aw pawl khalin lamtang in an ruahmi lenglamah thatnak tuahtu an hmu thei nawnlo, khawhhran upa le zirhtu pawl khalin anmai kawhhran lenglam ah mifel le mithakhal an hmu thei nawn lo, upa pawl khalin tefa vangnau ziangtin kan tung dingthei ding timi ruahnak a hlo vivo, mino pawl khalin upa pawl parah upatnak a hlovivo, nunau le nupinu pawl hmur khalah anmai khawhran hruaitu pawl le vengsunghruaitu pawl relsiatnak siseh mi thangso ding mino pawl relsiatnak tongkam siain khua a luah theh.

Hi pawl hi nan hmuh tikah zo hman mangbang hlah uhsi. Ziangah tile Falam misa ti aw pawl lakah miphun le rampi hrang ruahsannak (national vision) a hlo theh zo. Upa pakhatkhatin amah hnakin mino deuh a rel siat tikah, asilole a pacangpi a rel siat zawk rero tikah, mino pakhat in amah hnakih upa deuh pawl ziangtin upatnak ka pekdingin an dung ka thlun ding tihnakin an rel siat zawk rero tikah, nupinu hmurzadeuh pawlin an kawhhran hruaitu a relsiat zawk rero tikah siseh mino thatha arelsiat zwk rero tikah zianghman mangbang ding a um lo. Anmai hrawk diriamnakding a um loin an theih tikah, anmai lamtang cawimawi an si lo tikah anmaimibur, sungkhat rualpi tha le tanzawng in cawimawi an hlawh lo tikah an hmurkacu a za tiatia dingih relsiatnak tongkam in an awm sung a turh ut-uo tikah suptheih rual asi lo ti theihsak a tha.Cuticun Falam khawlipi khal a rawp duahdo ih a sung um pawl khal tumsuk an pansinsin ding. Milian le mifim fim in an tlansan vivo dingih an suahkeh nakkhawlipi cu dunglet an hawih nawn lo ding. Falam khawlipi ah a rak um dah mi thilthakhal laksak vivo asi zo vekin a tang sun a um asile laksak vivo asilai ding.Falam mino pawl nan to men ding maw?Falam mino pawl, ziang lamzin nan zawh ding? Nan hmurka kha zianghrangah nanhmang ding? Nan fimthiamnak kha zianghrangah nan hmang ding? Nan cahnak khaziang hrangah nan hmang ding? Ziangtluk na cak timi hnakin na cahnak kha zo in ahlawkpi timi kha a thupi sawn lo maw? Ziangtluk na cak timi hnakin zo na nehtimi kha a thupi sawn lo maw? Ziangtluk na cak timi hnakin zo na hum thei timikha a thupi sawn lo awm? Ziangtluk na fim ti hnakin na fimnak ruangah zo a lunga awi timi kha a thupi sawn lo maw? Ziangtluk hlasak na thiam timi hnakin nahlasak thiam ruangah zovek thinlung di a riamter timi kha a thupi sawn lo maw?Tangka ziangzat na nei timi hnakin na sumpai neihmi ruangah mi rilrawng ziangzatan pum a puar ih mi ziangzat in hmasawnnak an nei timi kha a thupi sawn lo maw?Hotu tha kan nei lo tiah phun zai rero nawn hlah uh! Mirang thufim in “people get leader what they deserve” an timi kha falam misa pawl hrang khalah a dik kanti ko lo ding maw? Zir lai pawl zir sinsin uh, thiamnak theihnak sangsang neidingin. Sumpai hawl pawl zuam sinsin uh la nan lennak khan nan miphun hrangahthiltha suahpi thei dingin thinlung forh aw sinsin uh la. Nan kiangkap ah minozuri sabah in a um mi pawl kha bawm tumuh la ziangtin lamzin dik an zawh theiding tiah thei tawk suah in bawm aw tawn uh. A tu ih kan upa pawl cu kumtin tetarlam pan vivo an si. A tu ah mino lai pawlin hmai nan hruai vivo a tul laiding. A tu ihsin thinlungput tha lo, ruahnak thalo, senpi vangtlang thatnaksiatsuah tu duh-amnak, mai hmakhua sialnak, huat awknak, midang zawn ruah thiamlo nak pawl a hlo vivo lai dingih mi tamsawn thinlung ah mimal hlawknak hnakinsenpi vangtlang thatnak ngai pawimawh sawn can a suak lai ding. Cutikah nanthinlung duhthusam hruaitu thatha tla nan nei lai ding. Senpi vangtlang thinlungin Chin miphun zapi huap in le kawlram pum huap in siseh leitlun thuanthu tuahtha tu ding dinhmun tiang hruaitu mino thatha pom thei dingin nan thinlung sangka a ong aw ih lungrual ten kekar tlangthei ding dinhmun nan thlen tikah kan miphun Pathian in nan duhmi le nan tul mihruaitu thatha a lo pek lai ko ding ti khal zum ngam uhsi.
"Midang in ziangtin an lo rel, an lo tuahsia, an lo do, an lo eltai, an lo tisia timi hnakin nangmah in ziangtin na let/tuah timi sawn in na hmailam lamzin a tuahtha in a tuah sia ding asi" ti kha theih hngilh lo ten, zuam tento uh. Salai SunCeu in "Khua tla a vang cingding" ativekin lai mino nan hrang cantha suak cing hramseh tiah duhsaknak thawn,Pathian in lam lo hruai vivo hram seh!Lungawi,

Lai Mino pawl hnen thucah tawi-II (Peh)Ahmaisa ah tulai Laimi pawl thuanthu dinhmun ka tarlang mi pawl kha riahsiatding le mino pawl phurnak ti cau ding sawn si loin santhar mino liang parah kanthuanthu in a thummi langter duh sawnnnak ruangah asi. Kum zabi 21 sanah ram athangso cakin ziangkim a thleng aw cak sinsin. Culai ah thleng awknak kan nei velo asile Salai Sun Ceu in a simmi vek “San a thleng zo nan unau pawl, nan hrangzianghman a thleng lo” tivek ah kan cang ding. Ka cang maw? Asinan santhar minopawl dinhmun zoh asile sangka kaupi a ong aw asi ti cu zapi mithmuh asi,ziangtluk santhar mino pawlin hmai an nawrih ziangtluk thleng awknak thlen terdingin an zuam in an pe aw timi parah ziangtluk an san sungah an thleng theiding, ram le miphun an thangso ter thei ding timi a thum aw aw.Ram le miphun thansohnak ding hrangah kumpi uk awknak lawng hi a thupi bik lovekin ram mipi pawlin ziangvek dinhmun lai khalah miphun le ram cawisang dingintuan thei mi tampi an nei ringring. Tanta dingmi pawl lakah a hmaisa ah kan simzomi khuahlan lungput thalo (traditional social evils) pawl tlansan thei dinginmino pawl hrangah fimthiamnak, theihnak, le santhar bungrua thatha a um zo tikahzianghman harsatnak um lo ten hmasawn theih asi. Khuahlan lungput tha lo tantading pawl kan sim sal asile huat awknak, iksiknak, hrin le hnam thleidan awknak(misia mitha , lalhrin mise hrin thlei dan awknak), hrin le hnam el tai awknak,mibur fatete pawlsawm aw in midang do kalhnak, mibur pakhatkhat hrang ruatinsenpi vangtlang hmasawnnak dal tu khawruah le nuntu pawl, tvp tanta tahratinsanthar mino pawlin mai mimal hrang, mai sungkhat, kawhhran bul, pawlkom bul,rualpi burkhat hrang thatnak hnakin senpi vangtlang hrang thiltha sawn zoh inpek awknak neih thei a thupi fawn.Na miphun na khua na ram na duhdawt taktak maw?Zohman mai khau le ram le miphun dudhawt lo an um lo ding. Asinan voi tampi cumi tampi in an khua le an ram an duhdawtnak cu anmai hminthatnak le hlawknakruangah tla asi thei. Cuvek lungput thawn thiltha an tuah mi a um asi ahcun fakle lawm thotho ding asi. Asile mi pakhatin a khua le a ram a miphun a duhdawtnakcu ziangtin a langter thei ding?

Kan dunglam thuanthu rei lo te kan zoh salasile ram le miphun duhdawt ti aw tu mino thatha le hruaitu mi ziangmawzat cuningzahnak le mualphonak duh um lo zetzet dinhmun an rak thleng timi zapi theihasi. Ziangruangah? Midang tuahsiatnak mawhsiat ding hnakin kanmah falam misapawl tawntaih ruangah asi ti’n kei cun ka hmu. Cui tawitaihnak cu ziangvek asi?At ruangah le cathiam lo ruangah maw dam lo cah lo ruangah asi maw? Asilo! Milaithinlungput thalo, a thlunah kan sim zo mi vek pawl ruangah asi. A umzia cusanthar mino pawlin an ram le miphun an duhdawt taktak asile a tu hlan ih kanmiphun le kan mipi in an rak fehpi rero mi thinlung ruahnak lungput thalo pawl cu tanta thei hrimhrim a tul tinak asi.Thilthalo thleng ih thiltha tuah dingin tlangau tu le hma la tu an um asiahcun dodal tu, kham tu an um ding ti khal cu leitlun milai dan asi. Aung Sanvekin na fimih ram le miphun thuanthu tuah tha dingin thuanthu in na hmai ahtuanvo a lo thlen asile nikhat ni ni ah Aung San vekin thah na tuar thei asi tia fiang. A lo that tu pawl cu nangmah thawn a nai aw bik tu tla an si thei.Asinan cuvek thiltha tuahnak ding hrangah thih cu thih manhla asi. Thiltha tuahding ah le thudik aupi ruangah mi in an lo hua asile cucu thil man zet asi.Patian zumtu nasi ahcun na hmaiah dodal tu vekin na hmuhmi pawl kha na lamsialtusawn an si ti kha thei ringring aw. Milai porh awknak le milai lamzin zawh sualpang lo ding le thiltha sawn hmu thei dingin na hrangah hmanrua men an si sawn.A thupi sawn mi cu nangmah in ziang na tuah, na tong, na ruat ih na fehpi ti miasi sawn.A tufang kan mipi thinlungput vek thawn kan ram hin zalen zetin uk awknak ngahsehla kan ram cu ziang a bang ding ti ah nan ruat cio? Ei-ruknak, thuphanpernak, hrawhhrawlnak, huat awknak, dik loin sum hai lutnak, le iksik awknaklakah thudik, dingnak le diknak in hmun a nei thei ding tiah kan ruat maw? Asile kan ramle mipi hin ram uk awknak tha tuk an phu tuk na’n kan miphun Pathian in cucu acang ter thei lo tiah kan ruat ding maw? Ramthatnak dingah ram mipi thinlungtimtuah cia asi zo maw?Asile ziangtin kan ram mipi thinlung kan tuah tha thei ding? Milai pehtlaihawknak thlakthleng nak (social reformation) um loin kan ram mipi thinlung a siatzo mi awlsam ten tuah that theih asilo ding. Biaknak lam hruaitu, sumdawnnaklam, vengsung pawlkom awknak, zirnak lam le kiltin ihsin milai pehtlaih awknakthlakthleng thei dingin zo in tuanvo a nei? Santhar mino pawl an si lo maw?Biaknak lam zirhtu pawl khalin a piangthar cia zo mi pawl hnenah rundamnak thulawnglawng si nawn loin milai pehtlaih awknak thuthangtha (Social Gospel) tla ansim in an ausuahpi le nunpi a tul. Kum upa pawl thinlung cu awlten thleng theihasi nawn lo. Thu pakhat an ruahmi lenglamah a dang thiltha maw a thasawn a umthei ding maw tiah cuai thlai tawn theinak an nei nawn lo. An san a cem zikcuahco vekin an ruahnak khal a tumsuk lam asi. Santhar mino pawlin kan upa pawlparah upatnak pek a tul rualrualin an hnen ihsin thusia le thinlungput tha lopawl hmuahhmuah cu tanta hrimhrim a cu zo.Na miphun na duhdawt taktak asi ahcun veng sung rem awk lonak, dodalnak,harsatnak, farahnak, buainak pawlin a lo kham thei lo ding. Na miphun in an lododal, na riah an lo tisia, an lo hua, an lo iksik khal asile laimi cu Pathianzumtu kan si vekin Moses le Paul ih tongkam hi thei ringring dingah ka lo cahduh hai. Moses cu a miphun pawlin an hnawng, an duh lo, an eldai, a thu anlunglo ih milem an biaksan, an dodal laiah Pathian hnenah ziangtin thla a cam, “---an sual ngaidam aw, cutin asi thei lo asile, nunnak cabu sungah ka hmin nganmi khal hlawn sawn aw” (Exo. 32:32) ti ah ati si lo maw? Paul kha a miphunpawlin an vuak, an velh, an thawi ih hnar pawnah a thi tiah an hlawn, an tlansan. Cui hnukhalah Paul in ziangtin Pathian hnenah thla a cam, “Ka sungmuril thinlung sungahcatbang loin riahsia le thinna in ka um asi. Ka miphunpi, ka unau pawl ai ahkeimah sawn hi anse dawng in Khrih hnen ihsin lakhloh si sawn thei sehla ka vaduh ve” (Rom. 9: 2-3) ati asi lomaw? Asi, himi Bible bungcangin a simmi pawl hi an miphunpi pawl hrangah thlarau lam duhsaknak asi, duhdawtnak ruangah.

Lai mino pawl, nan miphun, nan khua nan ram nan duhdawttaktak asi ahcun ziangvek thu hman dal tu le kham thei tu a um lo ding,Zianghman puhmawh ding a um lo. Tuah thei mi ka nei lo ti a um lo. Dodal tu antam tuk ti a um lo. Na kiangah nitin na hmakhua ah a ummi na miphun hrangahthiltha na tuah thei mi kha na tuah asi ahcun midang khalin cutin an rak tuah veasi ahcun kan miphun Pathian in duhnak thinlungtha thawn nan zuamnak pawl cu alo co hlan sak sawn ding asi.Theih ding pakhat simbet ka duh mi cu mino pakhatkhatin ka miphun ka duhdawtti na cingin a mah le amah a duhdawt awk lo asile amai tongfang ih san a thei loasi. Mah le mah zuu le saa thawn siseh nunau tha lo thawn siseh a siatsuah aw tucun ziangtihman in a miphun a duhdawt thei lo asi. A pahnihnakah, mipakhatkhatin ka miphun ka duhdawt asi ti nacingin a neihmi sumsaw siseh atheihmi thutha siseh a miphunpi pawlin an hlawkpi dingmi a thup men asi ahcun asimmi tonggfang ih san a thei lo, asilole tongkam mawi a hmang menmen asi. Namiphun na duhdawt asi ahcun thutha hlawknak na theih mi pawl kha a hlawkpi tuding pawl hnenah sim aw. Na sumpai neihmi na peksuak nakin na miphun zapi in anhlawkpi ciamco lo asi hmanah na thinlung in na ram le miphun na duhdawt taktakasi ahcun na thinlung diriamnak ziangtal thiltha na miphun hrang na tuah loasile na sunglam ih duhdawtnak na neih mi cu a nung lo, a thi tinak asi. Apathumnakah, mino pakhatkhat in ka miphun ka duhdawt asi tinacingin daitlang le zee in a um asi ahcun a simmi tongang ih san a thei lo asithei. Ram le miphun duhdawtnak in a khattu hrang ahcun tuah ding a tam tuk,milai damsungah tuah ding cemti a um lo, tuan rero khal sehla a cem thei loding. Tuan ding ka nei lo ti tu an um maw? A hmai ih lai Bible kha la aw sehlazoh lo in siar theh thei dingin zuam seh. A kiangkap ah bawm tul mi bawm seh.Miphun tuah tha dingin taimaknak um loin a cang thei lo, daithlang lehrawhhrawlnak in miphun a siatsuah sawn asi.Kan peng kan ram sungah miphun tete kan tam tuk ruangah rem awk lonak lethleidan awknak, duhsak awknak a tam na ti asile, midang duhdan na zawm thei lomi pawl hnenah tel tenteng a tul lo. Miphun hnam pakhatkhat kaihhruainak busungah um nuam lo na ti asile um nuamnak lamzin pakhathat talin na miphun hrangtuansuak nak hawl aw. Sumpai na neih lo hmanah na thazang in maw na theih mithutha ausuahpi nak in maw tuah thei mi na nei thotho asi. Pakhat le pakhat remawk thluh cu thilcang thei lo thluk asi. Asinan thiltha tuah tlang dingah mizapi rualpi tha si theh a tul lo, zapi te sungkhat naivai si theh a tul lo, kantuah duh mi kan ram le miphun hrang thatnak tuah duhtu pawl a hlawm in tuantlang thei dingin zuamnak suah sawn uhsi.Kan tong, kan miphun sinak, kan nunphung kenkawh ding le santhar leitlun tlanzuam awknakah kan santhar mino pawl dungdawlh lo ten zuam sinsin cio uhsi. Kanduh lo zawng thil tampi nitin kan hmakhua ah a cang mi a um khal asile cu pawlcu hmailamah thiltha sawn kan hmuhsuak theinak ding ah le Pathian duhmi ziangasi ti kan theih fiang theinak ding sawnah lamhmuh tu hmanrua men asi ti theihringringin ziangvek dinhmun le tikcu can khalah ke karkhat hman dungsip lo te’nzuam sinsin uhsi.Ramsung politics, thuneihnak cuh awknak vekin lamtang tuah aw in dodal awk cana cu hrih lo. Laimi cu milai malte lawng kan si ih tuah ding tampi kan nei.Leitlun miphun dunglamah tlancak pi in kan tlan hmanah tuihnu san ziangmawhmanah kan miphun zapi in san kan man hrih lo ding. Thiltha tuah dingin hruaitusi tengteng khal a tul lo, zapi in hruaitu si khal a theih lo. Asinan santharmino pawlin santhar mino lakah lamtang bul nei loin, huat bul le duhbul nei loinmimal pakhat cio in an ti thei zawng le Pathian vozem an co mi vekin ram lemiphun hrangah siseh vengsung thansohnak ding hrangah siseh hman tangkai thiam athupi sawn. Kan thiam mi a mal tuk lai ih kan neih mi sumsaw ti tlak asi hrihlo. Kan zate neih mi le theih mi kawm hman in kan ram le miphun hi a tu lohli ahtuahthat theih ding rual asi nawn lo. Santhar mino pawl thiltha tuah nak ahlungrualten hmalak tlang thei a thupi. Khua hlan san lal bangin santhar sanahhruaitu cu thambanlo (untoucheble) dinhmun ah in ret awknak pawl tlansan in santhar mino pawl ruahnakthar le thinlungthar thawn ziangtin kan ram le miphun in rual kan ban ve dingih leitlun tlanzuam awknakah kan miphun hi kan cawisang ve thei ding tiah neihmi theih mi le thiammi burkhawm in hma lak a cu tuk zo.Milai thuanthu hi mimal pakhat maw mibur pakhatkhatin duhvekin remthat letuahthat theih lo can tampi a um. Sikhal sehla tuisanah santhar mino pawl hmaiahthusutnak a ummi cu “na tuah thei mi na tuah maw?” ti asi. Santhar mino, na tuahthei mi kha fel le famkim thei bikin zuam aw la na hmailam cu na miphun Pathiankutah a um sawn asi ti kha theihhngilh hram hlah ci.Lungawi ! -----


-"Huatnak cu mi tawntai le tihhrut pawl hmanrua asi ih duhdawtnak le ngaidamnakcu mi pitling pawl lungput asi"

“Mi pakhat cu midang tuahnak in a siatsuah lo ih amai tuahmi sawn in a tuahtha in a tuahsiat theu sawn asi.” ==================================

The Comeback of Tribal Politiics

The Come back of Tribal Politics; Chin

June 2006

What what what! Chin Politics! A man surprisingly asked his fellow netters, when talking the Chin politics. Some might have been wondering what are the major determinant factors among the Chin activists, money, women, power, opportunity, ideological, communalism or tribalism? I, after having experienced inside the party politics as well as having been observed from distance, would say “the return of tribalism” or “tribal politics.” There is no significant “majority vs. minority” problem among Chins, although it may exist in a rare case. But based on the ethnic settings of the Chin tribal groups, consist of multi-tribes and sub units of tribes, the political competition among tribal groups to get hold of the major decision making process appeared to be the most powerful driving factors behind the fragmentation of the political force that delays or hinders the building of one and united Chin national political force against the Burmese tyrant. In many societies around the world, there usually is majority vs. minority problems. Being a minority in the whole Burma society, within itself, the Chin society contains multiples sub-ethnic groups, and tribal groups. Among them, none is majority and none is exceedingly fit to get hold of the major decision making process at hands.

Demographically, each tribal group occupies their own specific regions and each political administrative district is composed of different tribal group, except Tidim-Tawnzang where the same (or very close) tribal groups occupies the region, and in Hakha and Thlantlang the similar or same tribes occupies the tribal territory. Therefore, it would be a grave mistake to ignore the tribal setting of the Chin people when analyzing the potential social political structure to build one and united national force. On the other hand, when one tribal group tries to dominant the major and important decision making process at hand, without winning publictrust, it simply returns unilateral action with a few foxes of political alliances, pushing back all the rest at distance. This is a problematic major political cause factor so far among the Chin exile movement. Previously, some still may hold, the politicians and activists, hate addressing the naked truth about the ethnic setting and essential political steps to accommodate the diverse and fragmented social political forces.

However, having gone almost two decades without significant development, most, if not all, appeared to be accepting the reality and the essential political steps to recognize the political reality. However, we will continue to see the impact of the past tribal mindset and political ambition to control the decision making tools at hand within one’s own tribal group, attacking (potential) leaders from other tribal group to downgrade their public image, in stead of dealing with critical issue to issue, while protecting one’s own tribal leaders even when deadly wrong or committed crimes. That’s one of the most striking nature of tribal politics anywhere around the globe. There has recently been a progressive movement among the key tribal groups, armed forces as well as other non-violent political and social organizations that the political mode has changed toward reciprocal relationship, mutual recognition, and appeal for cooporation, at least among visible actors. However, there are more things to do toward mutual representation of the national issues if building a one and united national force is put top priority that any group or tribe of people should be encouraged to join the collective national force, in stead of marginalizing others, opportunity should be opened for all whether as political party, organization or as represents of their own tribal groups. Accommodating the diverse ideas and opinions would enhance building the essential and collective national force. Moreover, as we move into a new age, democratic information age, there must be means to enhance transparency in dealing any public agenda.

The General public should be encouraged to voice their opinion, whether in a public media or thru direct contact with key decision makers, and the ways should be opened for them to freely express their opinion without potential retaliation, for as long as the general public are intimidated not to speak their minds, they will never wholeheartedly involve in the movement and may not development sense of ownership of the movement. The general public are entitled to know where their money goes, where their support goes, unless such decision is confidential to serve the collective interest of all.

Lastly, but not the least, it is important that the movement has to have check and balance, a standard of measurement, to measure the progress, the fairness, and impact of the movement if the movement is heading toward the collective end goal or facing a dead end route. People hate to talk about this topic. To eliminate deadly social political evils, such as the extreme tribalism (communalism) , corruption, and destructive politics, while working to enhance building the collective national forces, is the essential part of the movement. Having a standard measurement would also help how much social political capital should be vested in what public agenda. Remark: These are known as anti-democratic elements: Extreme tribal politics, oppression of free expression of opinions,

Political Review, Nov. 2005

Political Review: The Chins

Nov. 20, 2005.

So far so quit, as the heated political emotion has calmed down after 17 years of the nationwide democratic movement of 1988 in Burma, the Chin national politics, from the collective scenario of the whole as one people one nation, appeared to be strategizing itsselt for the future. The SPDC has been struggling to preserve its political trend both internally and externally, through the National Convention and by moving the national capital. Meanwhile, the fate of the people remained the same or worse than ever, but not necessarily the future is doom. The non Burman ethnics politics has its own role but without immediate power to overthrow the ruling junta. Likewise, the whole Burma pro-democratic movement reached its diminishing return. So, what is next?

Some might see the Chin people’s political trend as heading toward a dead end, which is not true. There is a future prospect for the people, taking every opportunity to empower our individual or collective capacity, if the available opportunities are handled appropriately and wisely for the collective good of all. Political fragmentation, the mishandling of a tiny opportunity and power, and with constant differences in opinions and arguments, some might have thought that that we are not going to make our history well but worsen the fate of the future generation. However, from the other side of the history, the Chin people have improved a lot and enriched our political capital disposable for national necessity of the future. Having been brought up and influenced by the dictatorship model leadership and government system, many might have thought that we all must be in one political party and move as a visible and powerful people. However, if we analyze each social unit and theinterconnectedness of our people at individual and social group level, our people remain united and motivated to move ahead toward the end goal of building our own history remarkable.

Compared to all other non-Burma ethnic groups in Burma, the Chins have gained exceeding intellectual capacity and knowledge as well as experiences that for the future, like a rising star, even to challenge the Burman majority, we will prevail, honoring the One who nourished our people with essential means for the rapid development of the evolution of human society. Some of our respected and honored leaders have passed away recently, such as Pu Dr. Vum Son, Pu Mang Tling, Pu Mang Bur, etc. If age if the only determinant factor, there are, unavoidably, others on the queue. They may be silence for some reasons, but they are vital to meet the interest of the contemporary generation. For a leader is not failed when it doesn’t gain enough wealth, power, or education, but when fails to generate leaders to lead the next generation, as our number one priority is not democracy or political power, but to build the image of our people with dignity and future certainty. Some, due to the surrounding political environment, might illusively conceived opinions that political parties or power is necessary in order to decorate our national history with collective dignity and future certainty. However, all theses means, political parties, social political capitals are just tools to achieve our collective end goal. For example, the political parties, such as theZRA, ZNC, CNF, CNLD, MMP, etc. are just means of political channels through which our people intended to canalize their national end goal, which for all is the same-the happiness of our people with national dignity and future certainty. None of our people, who might have been serving a long time with any particular political party or organization, will die for such political tool, but for our people. Any or more of them might have made mistake in the past, or of course none of them might be without error in the history. Therefore, there is no reason that our people wouldn’t be able to sum up each of their political capital for the collective good of all.

If the end goal could be potentially achieved through any particular political party or tool, all would be willing to contribute the essential means to carry out our national task. However, as long as, all things under considered, if any particular political unit is good only for one or more agendas, but not for all, let such political party moves strictly to achieve that goal. If the nomenclature, Chin or Zo, or Mizo, is significantly and apparently outstanding others to achieve our national end goal, then, none wouldn’t be hesitant to label himself or herself with any national identity. But the important thing is that none of us is enslaved by our own opinion to stick with any particularity when such action doesn’t have supporting rational and political attachments to prevail in the near future. When moral imperative, in human history, contradicts with the political reality, people should avoid confronting such un-winnable confrontation whether politically or otherwise. Supposed,a hungry man and a hungry dog, having been traveled for long day, reached at the same table in the late afternoon, where a piece of bread is laid down on that table, should the man grab the bread and fight with the dog, harming himself which would hinder him from continuing his journey? Or let the dog eat the bread? Unless the man wants to eat the dog meat, a wise thing would be to stay away from the bread, so that the dog would become his protective friend in the night when he needs to take rest. In other words, lets all ready to bear a little pain to avoid unnecessary confrontation with the political reality as long as it doesn’t endanger our collective end goal.

For a little while, we may be dismayed bearing a little pain, but for a long run, as long as we all stick together to meet our national end goal, we will prevail, for the God of our people is always faithful to prove to the world that we are his people and he is always with us and we are nothing less than those who worship any other gods and goddesses. Rather, we are happy people for in spite of the outward life circumstances, we keep singing songs of sacrifice and thanks to the God of our people. As long as our God is pleased, regardless of where we are or how people regard us, we are blessed people and we will prevail. May God Bless You All!

No Threat To Public Interest

No Threat to Public Interest

The Problem with Conception

The conception, our leaders and activists perceived, based on the recent social political development, is seriously under question and needed all prudent and honest citizens’ serious review. Traditionally, before the British occupation, the Chin people were controlled by the collective conscience-the regime values-of the respective regional clan based society. The citizens’ submission to societal leadership was out of question. The social contract, although there had been social evils within the society, was based on mutual exchange of interests. Collectively, the society provided leadership, safety, and social economic means for happiness and survival of the citizens. Since then, the regime values (commonly accepted norms and principles) were created out of day to day social interaction in response to the needs and demands of the members of the society.

Since the British occupation, the social structure was destroyed-the regime values were partly abolished, and reframed with the “rulers and the ruled” social structure imposed by the western style feudalism. However, due to the supremacy of the British colonizers, there was no remarkable resistance from the citizens against the British’s appointee’s tribal chieftainship although they paid undue respect and taxes, in spite of the ruling against their wills. Since then, the role of the collective conscience-regime value-was subdued under the order of the tribal chiefs. The consequential impact on the Chin people was mental deposition with authoritarian leadership concept, and caste classification, which impact still remains in the minds of some young generation, especially whose forefathers paid undue respect and taxation to the British’s appo! intee tribal chiefs. Out of such social and political ill feelings, the Chin pioneers and leaders anticipated a movement to end the unjust laws of the society that followed by the declaration of the Chin National Conference held at the Falam city, right after the establishment of the Union of Burma.

Unfortunately, there were no ideological transformation or enlightenment during the short rule of democratic government lead by U NU who himself was by no means a democratic minded leader. Contrary to the democratic principles, U NU was the one who announced Buddhism as a national religion which revealed his in-depth political aspiration to establish one “people one nation” by Burmanizing the rest of the ethnic groups by means of religion, politics, and social reconstruction. Therefore, the Chin people, during the rule of U Nu, had no other means to transform the underlining leadership concept in the society.

At worst, after failing to implement his strategy to establish ‘One Nation One People Policy” in the country Burma , U Nu was terminated by U Ni Win, a military dictator. From their personal perspective, no doubt, they (the Burmese military leaders) were true nationalists, volunteers, national leaders, whose concern was the interest of the people, as they did actually sacrifice their own best-life for the cause of the nation.

Turning to the point to the Chin people’s societal leadership concept, lamentably, our mental deposition and psychological structure are still influenced, deposited, and hardwired by the authoritarian leadership concept of the pass history. When the Chin people, not only the Chins but all Burmese citizens, say “we want democracy”, it is comparable with Christians who say “we want to be holy as holy as God is.” Many, including myself, claimed to love democracy and extremely against the military dictatorship-authoritarianism, but many times, we ourselves follow the principles that are contradictory to the basic and fundamental principles of democracy.

In reflection to the recent Chin people’s political movement, the concept of leadership as well as the concept of serving the people and nation has been astray from the basic underling principles of freedom and democracy. Some, if not all, have thought holding guns (old AK47 or Chinese made M21) at hands and hiding in the jungle is equal to serving the nation, and therefore, they ignorantly assumed that the people owe them some credits both economically and politically, demanding the undue respect and material contribution.


Legitimacy

Democratically saying, any public institution is legitimate only when formed by the will of the people by voluntary association. No public institution have a legitimate authority to make any public related decision or impose any public policy upon the general public simply by claiming that it represents the public interest; which the SPDC brutally and inhumanly has been doing.

Some might have taken as granted by saying “this is a revolutionary period, so public consent is impossible at any matter. Therefore, as long as the central goal of our movement serve the public interest, our actions are justified even when it appeared to be worse or equal to the acts of the tyrants.” The question here is, can authoritarian practices bring democracy? Or symbolically, can a female crow give birth a chicken? If yes, the Burmese military (spdc) will definitely bring democracy one day in the Union of Burma . So, no reason to struggle for us.

Hence, as long as the public consensus is impossible, there is no means to legitimize any single individual or group or party’s arbitrary action against the will of the people. Until and unless the public consensus is possible on any issue, any individual, organization, or party’s status is simply being contested for the public trust and confidence to whom they (the public) will one day eventually vest certain power. Regardless to the historical and political context, no individual or party or organization possesses a legitimate authority to exercise a coercive power against the will of the people. In other word, by declaring to be being a democratic fighter or pro-democratic activist, no individual or party can claim upon the public as though the public owe to him or her certain respect or material contribution.

Reflecting the current Chin resistance movement, the CNF, ZRA, CNLD, NLD, or any political party or organization possess moral or legal authority to make any public related decision on behalf of the whole Chin population. Particularly, if the Tidim and Tawnzang district citizens, who identified themselves as Zomi, voluntarily pledge to support the CNF and consent with its principles, the CNF, then, may only claim moral authority to represent the interest of the people of the two constituencies, but nothing more, and at the same time, expect certain respect and material contribution from them. But if the CNF, with the support and consent of the two constituencies, goes further and demand the same to the Falam and Hakha, all other district local citizens, it goes beyond the vested moral or political authority. That violates its social contract between the Tidim and Tawnzang local c! itizens and the CNF and is abused of the public trust, unless their fundamental goal involve controlling the whole Chin society by means of coercive power. That analogy applies to all political parties and organizations. This is a real talk that always irritate some politicians’ ears.

“Many politicians hate the real talk,” said a philosopher, “because they usually rely on their illusive superficial political rhetoric to lull the general public and to manipulate the available opportunity for their political advantages.” Are we? I guess not!

Therefore, the Chin people are in need of serious reflection on their leader’s political screen-public policy and decision making model- as well as their (citizens’) own civic engagement as responsive citizens.


Decision making model

The negative side of the Chin traditional hierarchical social order to the people’s decision making model is authoritarianism, not only because of bad leadership but also because of the reluctant and irresponsive citizens. It may be correct to say, as much as the SPDC hates its opposition, the Chin leaders and political parties hate their critics. If a person is democratic or authoritarian can be derived by observing his decision making model. Another negative impact of the 40 decades rule of the Burmese dictatorship is the citizens’ withdrawal from civic engagement in public issues, fearing reprisal from the above leadership. Thirdly, the social or political organizations, regardless to its side or nature, are extremely hostile to dissents or opposite ideas. Therefore, it is collateral damage when the attitude of the public organizations are hostile to dissents and opposite ideas, at ! the same time, when the citizens fail to engage in any serious public decision making, not contributing their intellectual, political opinions, social capital or material dues. It is sad to say, the civic altruism is death within such kind of social structure.

Sometime ago, one Chin young man once said, “if my friend is wrong, I have to stand with him. Because, if he is right, then many people will like or appreciate him that he doesn’t need me at that time as a friend.” Although this statement reflects his true friendship relationship, it also says something about the decision making model of many Chins. In short, personal relationship dictates many minds. It may be appreciable at individual level, but if this model is generalized for any public issue, it would be publicly condemnable as unethical decision. As citizens of immature society, there have been no clear and transparent lines between private matters and public issues in the minds of many. It’s because, the Chin society has lost its “regime values” and many are ethnically and morally unclear about what is right or wrong when dealing with public issues, not able to distinguish! between what is subjective and what is objective. Many also based on religious moral ground when to decide right or wrong. But, unfortunately, unless one studies the Biblical principles extendedly, the Biblical principles are not crystal clear regarding the public agendas as its central focus is spiritual rather than social or political contracts. Whatever the rational ground one might take as basis for decision making, failure to know the extent of generalization leads many to face serious conflicts with others outside their own regional context.

As mush as a person who never traveled outside of his home town might be ignorant to assume “all the people of the world eat Ngapih (Fish-pickle) with as taste as he does”, a person who never exposed his mind to the opposite ideas may also be ignorant to make assumption to deny the possibility of the existence of any idea better than his or his family members or party-men’s. However, such ignorance no one should condemn as long as he or she never generalize his or her internal decision on any public issue that would have consequential impact upon the general public. His subjectivity is limited by his own physical limitation. Even though it might be wrong to expect a cognitive or normative high level decision making process all the times, it is essential to be aware of the extent of one’s subjectivity. Due to the ethnic setting in the C! hin society, segmented structurally, these things are extreme matter in public agenda decision making for this kind of historically crucial period of resistance movement.

Civic Engagement

In any public discussion or decision making process, or any public related common activity, civic engagement must be welcome whether it be in a form of criticism or advice or voluntary contribution. It is good to be aware of that wherever or to whomever the general public can not voice their opinions, leave alone its internal doom by its own self important against the law of nature and the common norms of the society, the general public will never be willing to voluntarily contribute their share to the common activities for the common cause. Therefore, for the sake of protecting and promoting the progress of democratization within our own society, as much as the SPDC’s repressive behavior against civic engagement and participation in any public decision making is condemned, we the Chin people must condemn any such similar or comparable action among us. Any public organization that is h! ostile to public criticism is not a democratic organization and, may be contrary to its self proclaim principality, is an authoritarian which is a threat to the growth and development of civic engagement and participation-the essential elements of a democratic society. The public leaders, should always look opportunity where and when the public open space can be set up where every citizen should feel free to voice his or her concern and interest. In stead of threatening, every public leader, social or pro-democratic activist must encourage, persuade, and guide civilians toward civic engagement.




Taxation

Some may wonder why, what political party collects money from the people, whether at gun point or as voluntary contribution, is called ‘tax”? No individual in the world is liable to pay tax to any organization, government, or political party to which he or she is not a member or with whom he has no social political or economic deal. It is a donation when paid as in kind contribution, but is robbing when collected at gun point which the poor and helpless citizens pay out of fears and tears. In description to the second point, it is politically correct to say, it is immoral, unethical, and illegal, comparable to the heinous act of the catholic priests’ child molestation (child sex abuse), vastly publicized in the American public media.

On the other hand, any individual or political party or institution has absolute rights to beg from the people both material donations as well as financial contribution. At the same time, any citizen is entitled with freedom to contribute his or her own in-kind donation or membership due to any organization. No one should bother with these inalienable rights of individual, unless his or her contribution conflicts with public interest.

Why forced money collection will not save our people and land from harm?
1) If the general public do not at will;
Whatever the public willingly pay is worth to count toward national movement. In contrary to democratic principles, whatever is collected at gunpoint for which the poor and helpless local citizens have to pay out of fears and tears will one day bring a curse to whoever consumes that monetary or material collection. It is destructive to the Chin people’s unity, national movement, hindering the general public’s willingness to participate in the national movement as well as to engage in any public issue.

2) The mount of collected is too small;

What the local citizens out of fears and tears can contribute is a little money compared to the expenses the Burma democratic movement received from foreigner donors. Some argue that “we want their (local citizens’) participation in the resistance movement. However, by forcing local citizens to participate in the national resistance movement by means of coercive power, not to mention forced recruitment, is nothing less than the Tyrannical acts of the SPDC. Therefore, whatever the party or organization, collecting a single penny at gun point is the public enemy and must not be tolerated.


3) The manner of collection usually threatened the public opinion upon the national resistance movement;
One may take the helpless local citizens’ materials or money by force, as the SPDC usually does, but it will never win their hearts. Rather, such uncivilized movement will only increase the pains and sufferings of the people, distancing the public from the resistance movement. For unity sake, every individual or party should restrain themselves from their political aggressiveness not to interfere the public interest while claiming to serve it.

4) The collector’s ignorant above his or her own limitation, politically and socially.
The money collector(s) should also be aware of their own limitation of moral and political authority. As mentioned above, one’s own regional context also must be taken under consideration. No party or organization can effort to implement any public policy equally and fairly throughout the Chin state or wherever the Chins reside. In that case, any party may be tempted to use money collection as a tool to discriminate any particular locality unfairly. Moreover, the political and moral limitation, having no solid ground to impose any public policy, not to mention the so called undue taxation, upon the general public should be always aware of when acting upon any public agenda. Any action that posts a threat to the general public or even to a single poor and helpless citizen, whether it be because of monetary collection or forced recruitment or forced labor, is a threat to the health of th! e society and is a public enemy, creating hostile environment among the general public.

Armed Resistance

Many misunderstood the terms to believe national revolution equal to holding arms in the jungle. In Burma , the non-Burman ethnics have been experiencing more than 5 decades of armed resistance which costs thousands of innocent lives and enormous national opportunity. More than 17 ethnic armed groups have negotiated with the SPDC. So, the Burma armed resistance movement posts no more threat to the military regime. Nevertheless, if anyone or group of people is willing to hold arms to fight against the Burmese military government, let no one condemn it. However, no one should try to arm himself or herself at the expense of public interest, which would mean self contradictory and pervasive against the healthy social and poli! tical environment of the whole Chin population. At worse, by means of armed force, no stupid political party or organization should try to persuade the general public to participate or engage or contribute their share to the resistance movement, which would equalize them to the SPDC. There should be much more advanced strategy to fight against the Burmese regime and to persuade the general public. If no one knows the way, in stead of threatening the public interest, none better do anything to get things worse.


Revolution


I, a little bit, concern about my contribution here, that some may feel offended by the contents of this brief note. Not that I fear reprisal or any kind of threat from anyone but I, contrary to my intention, may contribute to someone’s confusion over national revolution-the ethical, political and moral dilemma-“whether it be right to impose my own feeling and thinking to others who do not share my stance.” By no means, I am to discourage them. But my intention with my long note is this, if we are to revolve against any political tyranny, social cultural evil, or any destructive element of the society, we cannot use the same tools of the one we oppose. If we fight for a democratic rule, we must act accordingly. Unfortunately, in politics, there is no Jesus to pay for the sins of the sins of the politicians. In order to charge or award the politician, the people will count every single ! act, for the final day where all people will speak against or in favor of any politician. Hence, the word of Jesus is applicable that “what you sow you will reap.” The reverse question someone, pointing at the current political situation, may ask, “is that we sow we now reap.” Lastly, let’s open our minds and hearts and join our souls together against any thing that is a threat to the public interest and the health of our society, and to contribute at least our heartfelt prayers for the cause of our people and nation. Our society has been sick, that no one, within our capacity, shouldn’t be allowed to spread any deadly disease to increase the fears and tears of our helpless and desperately poor citizens, especially those who are in far back home. May the good God increase the good hearts of our people.

How To Motivate Chin People

HOW TO MOTIVATE CHIN PEOPLE: SOCIAL POLITICAL INCENTIVES
Hre Mang
Jan 04

Abstract: This article explains a brief social aspect of the recent Chin people’s movement and social political incentives of the movement. (If you think you interest, read it and when you finish reading you will feel like as though you never read it.)

There are, people say, movable and immovable people. The mobility of the people is usually based on both the mental psychological deposition and the social political incentive factors. If any particular people group move far behind the contemporary group of people she might have to loss privileges in the history, on the other hand, if any social group is advanced far ahead of others the people might have gained additional advantages than the rest. At least from social cultural aspect, Chin people are apparently very much movable. However, looking back the recent movements around South East Asia, the Chin people of Burma stays always behind others. This is not to blame the Chin people but to clarify the historical settings where the Chin people partake within a particular context of time and history. It is encouraging to see that the Chins who were, comparatively, born from the first century type of society are now competing with the 21st century generation around the world. Although there may be some short of social cultural or psycho intellectual shortcomings, if they were moved with the right force toward a certain end, there is no doubt they will able to compete with the rest of their relatively advanced generation at least within the political context of contemporary Burma. From the overall evaluation, the reason why the Chin people stay behind is not whether the Chins are movable or immovable but if there is the mover with the right force.

Every conscious adult seems to have conviction that we need to move toward a certain direction. The first phase of the Chin people’s recent movement has faced unexpected calamity leaving enormous social political damages with politically death social groups. No wonder, if some people who considered themselves to be the movers or the moved stuck in the middle knowing nowhere to go ahead, lacking the essential force to motivate themselves. As we are in the middle of a political, social, and intellectual transitional period, it is understandable when people face difficulty to place themselves in the right place within their own historical context. That’s why we urgently need the right means of motivation by the right force toward a certain end goal. Although it may sound like telling a sick person about his sickness without giving him a medication, it may, on the other hand, be good to let him prepare for the essential healing.

Not only the Chin people lack means to exchange ideas, norms, and social practices to formalize and generalize them within the Chin society, during this social political transitional period, there is also lack of simplified moral and social path where people would easily identify the highest moral quality for day-to-day moral and social decision makings. It is also true far more for political ideological trend. It was not because the people were bad or uncivilized but because the segmented socio political and cultural settings of the people that delay the formation of socio political and cultural common grounds. Even the existence of such segmented social settings is not bad by itself, but the consequences of it when the social political actors of the society miscalculate the importance of the grassroots level social and political capital, it always causes unexpected social political setbacks. As it is one of the most important transitional periods and the fastest growth in the Chin people’s civilization, from the previous traditional social hierarchical order to a “new-form-model society”, there are, beside different social cultural understandings, various levels of intellectual developments among the people that makes the pattern for means of social political influence harder than ever. The social deposition of the people, based on their social and ethnical attachment, still stays fixed as much as or even more then that of the previous traditional society. As the individual survival and safety is, due to the collapse of the political administrative system, no longer based on one’s submission to the societal leadership, people care less about the governing body of the society and intend to rely on their own individual social attachment. Therefore, the nature of the social psychological settings of the people is far more complex during this transitional period, leaving the social actors without certified means to move the people toward specific direction.

The people’s recent access to the outside world has double impact on the people’s ideological trend. Intellectually and socially, the Chins who were born from the first century type of society are now exposed to the 21st century world. A little boy who once played with bugs and flies is now playing with computer keyboard. He must be feeling as though he becomes a little god when he looks back his childhood. A man who once traveled 30 miles a day through a jungle footpath with 100 lbs carry on his back is now driving a world-class model car. He must be feeling as though he becomes a little king, comparing himself with his previous village chief. A little girl, who once was crying for a small piece of Ta-na-kha is now beautifying herself with Hollywood actress’ choice. Once more, a little boy who once was playing with mud and bug is now playing with world-class wine and XXX drinks, saying, “Who cares, Who dares?” More excitingly, a man who never greed even a postman at the door is now speaking in front of world-class social actors. Aha! How great we the Chins are! Let a democratic government be installed in Burma and let our young generation in exiles return home to build our nation, the Chin state will be the most educated state in the whole Burma. The Chin state will score the highest percentage in the can-speak English language. In every governmental department, arts, science, or humanities and governance, there will be highly educated expertise everywhere. These are great, really great. However, for the sake of throughout observation, let’s consider the reverse impact. Among the people who have exposed themselves to the outside world, there may be some who have learnt about the Chin people’s dependency on others. So, for them, there may be no way of national survival without depending on others. Although the interdependency is a must in this age, seeing the interdependency itself as more important than the Chin people’s national existence is a suicidal ideology and is completely absurd. As a result, with such dependent political mindset, the necessity of the Chin national evolutionary cause is marginalized and getting any possible social political advantage from others becomes the most surviving social political incentive. Focusing on the higher good becomes less popular than the struggle for the lower good. Nevertheless, whatever the motivating factor, as long as our people get benefit from interacting with the outside world we should count it toward our progress.


The vision thing is necessary to be revitalized in the minds of the people. Where are we going? It is time to rationalize the 1988/90’s emotional political illusion to be transformed into politically practicable path if we are to reach the end goal. What is the end goal? A democratic federal union or an independent state? If then what is the importance of the role of the people. Which is more important, to enrich the individual level capacity and ability or to maximize the massive contribution to the whole movement. According to the dependency theory, the first is far more important; for a democratic government will be some day implemented in the country with or without the massive contribution of the people. If so, it might be wiser just to move along the gradual political evolution without investing highly vulnerable resources to the movement. On the other hand, according to the revolutionary theory, it is a must, during this transitional period, to build up the Chin national foundation and contribute the most on the movement that will in return open up an opportunity to design our own national future. Because, the dependency theory entrusted the whole course of the Chin national history on others, putting our national course more vulnerable at the hand of the political evils of the surrounding people. As history has bore witness, that will potentially repeat the history. According to the western social and political thinkers, nationalism is a threat to democracy. However, within the contemporary historical context, without nationalism, democracy is a threat to the future of the Chin people. It is always dangerous to be lulled by any type of political illusion, missing the context of time and reason. Therefore, it is crucial for the Chin people, not to compromise the two essential ideological trends: democracy and national movement, for without one of these any thing will cause a great loss. Politically saying, although it may be difficult to estimate how far the Chin people are vision oriented, it is necessary for leaders of the society to post a clear national picture on the mind-screens of the people that will help them see and know where is the end goal and what is their essential part along the movement.

One day, on a downtown street, a deaf man asked a dumb lady, “Where is the Lincoln museum?” Not hearing anything back he again said, “You foolish.” Depends on one’s level of expectation, the result of our political evaluation on the recent Chin people’s political activity may be different. However, it might not be wrong to assume that the overall progress is far behind the people’s actual socio political potential, not meeting the politically and historically “must thing”. There are some, whether they have political labels or not, more active individuals in taking roles to play the course. It seems younger leaders intend to play more active role then our senior leaders from whom many of our people have dream about a magic leadership. The intention here is not to mention who does or doesn’t what but to check the motivating factors, the social political incentives. At first, the politically emotionalized massive movement of the 8888 motivated many young men and women. The uncertain promises, the AK-47, the M-16, the foreign thing, the UN, the democratic thing, and so on once were very effective to steer many young men and women up for the movement. But now, just like Shania Twain’s song that says, “So, you are rocket scientist? That doesn’t impress me much,” those factors are no longer effective motivating factors. Therefore, it is no wonder if there is no reaction from the people when someone tries to motivate them with such means. In a quest for social political incentive, it is essential to dig out the social political behavior and mental deposition of the people, for without a renewed motivation, the current social political phenomenon appear to be moving toward diverse directions without a specific end goal, leaving the key determinant factors at the hand of other people who would enjoy exploiting the best of the Chin people. You, if you are sure you can hear or see, will find some group of people or individuals socially conscious but political death, others irresponsive or socially and politically deviated. In other words, many have fallen inside the sinking boat of the history and others wondering in the middle of the sea.

What does it mean when St. Paul Said “You were death in your transgression and sin” or when an American comedian said “Some of the European countries such as Sweden, Demark, etc. are politically death.” Were there any means to make those death groups of people or nations alive? The Mizo people used to say, “If you see a death Vai on the street, say to him ‘Hei Uncle kyi, here is one thousand rupees’ and he will immediately get up and take the money.” This question must have come across one time or another in the minds of our leaders “How to motivate our people toward our national end goal?” Although a death dog cannot be made alive, a politically death people can be made alive with the expense of certain amount of social political incentive. No social scientist may have a specific answer. Even though we lack the essential answer, it is important that we are convinced that we need a renewed motivation. Unless otherwise, we will all still stay the same, the deaths in the dungeon and the cripples on the street and the go-alones go alone.

First, lets examine the basic social tenets, fragmentation and the potential means of motivating factors. Undermining these factors have had caused enormous political loss in the past history. As the Chin populations are comparatively small and segmented into several sub-sub-tribes, it is essential to be aware of such fragmented social segments when trying to mobilize the whole group. Each single segment must be included in the internal stakeholder list. Although we all agree that we are one people group, there is significant social gap among us that can have serious negative or positive impact on the movement, if we intentionally or unintentionally ignored. Some professed liberalists may hate to talk about the naked truth about the Chin people’s social settings, but it is important to keep in mind while strategically thinking/planning and while trying to eliminate the consequences of such unpleasant historical legacy in the real world. How serious is this factor. Sometimes, you may present a gold at the door of a deathly poor Chin family but unless you walk through the attached social path, you may be refused or even humiliated. On another occasion, when a white (westerner) or a man from the same social affiliation presents a brick to the same family and you will see that same family enthusiastically welcomed it. Another example, supposed, a democratic government is installed in Chinland, and a man from Hakha or Matupi or Falam is, without assimilating to the local social cultural and mental deposition, contesting for Member of Parliament at one of Tidim constituencies, how wise or good that man may be, he will not be elected. In stead, even a Tidim dog will defeat him in the contest. This must be true to other districts too. Moreover, even among one particular region there used to be multiple social segments that were important for the flow of social evils and influence. These factors are important for the internal environmental analysis to clear up the path.

Second, what are the available motivating factors? Again, this is a repeated question. As we have mentioned the importance of touching every key stakeholder, lets continue our quest for the available means of motivating factors. As mentioned above, the social affiliation and attachment is first and foremost important thing rather than any other social political or intellectual factor. In other word, the force of the social capital seems the most strongest and effective factor while other things stay formal. Therefore, canalizing the available means through the basic social segments seems the most appropriate way to further the movement. The problem here is that to canalize through various grassroots social segments, enormous resources is required. However, if it is an essential step that cannot be outrun, we still have to take the course anyhow. This social building process can have many positive side impacts along the way. As the Chin society has bore certain unpleasant memories, they can be healed through this social capital building process, at the same time, increases trust building and interdependency among the people. For example, many Chin people have been organizing themselves into different social segments in their exiled states, such as Chin communities, Zomi Inkuan, and Chin social, religous and humanitarian organizations, etc. Although politicizing these social grassroots institutions may end up negatively, they are the only valuable means to get rid of the past negative social depositions of the people. During this transitional revolutionary period, the top-down strategy may benefit only the actors at the most by deviating themselves from the whole course of national political priority. On the other hand, the bottom-up movement will at least energize the whole course action to maintain the political image of the people and restore the social force.


The earlier social political incentives, democracy, national sovereignty, patriotism, heroism, etc. have no more impressive power to motivate the people. Although the historical political necessity seems, obviously, occupying the minds of the people, one thing, for fear of the cruelty of the social evils among ourselves, many have withdrawn themselves from the scene, and another thing, for holding the dependency theory to nourish the individual level capacity they have set aside themselves from the movement. Therefore, it is necessary that our prominent social actors recognize the importance of the social reconstruction that will heal the past wounds, the sick, and motivate the politically death social groups. It may not be possible inside Burma as long as the regime plays the same role. In the exile, however, people have much better chances and means to mobilize the people through social, political, and intellectual means. Even the religious organism is helpful to heal the social wounds and to exchange means, formalizing the social environment. The good Samaritan needs to see that there are no more gangsters around the wounded travelers so that he might not fear any more to approach the wounded traveler to help.
As much as Burmese people need national reconciliation, the Chin people, for the sake of carrying the contemporary historical challenges, need social reconstruction and social political pollution control.

At the political stage, any aggressive or intrusive dance among different social groups will produce a collateral damage, repeating the same mistake again and again until nothing is left to loss. Although it may not be hard as much as to reprogram the regime leaders’ political mindset, revitalizing the Chin people’s social political incentive will have to consume time and resources. However, if there is will there is way. The younger generation will one day possess intellectual capacity to jump out of the traditional box and be released from the political fear psyche and promote at least something to clear the polluted social political environment. The older leaders, on the other hand, will have to try to motivate younger leaders by any means instead of trying to hold their political labels from their eroding status quo and at the worst, showing negative political gesture to the upcoming younger leaders. The political gesture of the older leaders is important. Because, the minds of the individuals are dominant by their social affiliation and not free to make their own decision until they are shown a positive gesture from their mentors. Therefore, the gravity of the individual for social political decision-making is almost always centered on their respective mentors/leaders. It is assumable that our older leaders are positive about the younger generation and willing to assist to develop leadership quality, by showing the social political incentive opened to them, so that they themselves will be released from their undone historical national burdens of their own time. Although ideas without action may be as good as a death dog or hope without initiative a death man’s pray, action without idea and hope is deathly dangerous. Let all sojourners be open to share each others’ hope and idea, so we, at minimum stage, entertain each other and, at the most, move ourselves and others toward the end goal, while leaving no friend behind.

Chin Mi Pawl Ramthu Fehpi Dan

Chinmi Pawlin Ram Thu an Fehpi Mi Ruahnak Pawl

Date: Fri Apr 13, 2001 2:00 pm


(Chin People’s Contemporary Political Ideologies, 1988-2001)


Kan dunglam kumkul sung ahhin Chinmi pawl hmundang le ramdangah fehsuakin
khualtlawng vaktawi, cangvaihnak a phunphun tuan le cazir sang an tam aw vivo. Harsatnak tampi karlakah, khuahlan nun hnak cun theihnak, ruahnak le neihnak khalah an tthangso ngaingai. 1988 ihsi thawkin Chin mipi pawlin Ram Uknak thu ah an fehpi miruahnak (Political Ideologies) a bang aw lo mi a um hnuaihni. Cu pawl lakah a lardeuhdeuh pawl cu: 1) Democracy, 2) Miphun Mahte Rorel theinak (Nationalismor Self Determination), 3) Kawl Hngotsan ih hmalaknak (Constructiveengagement), le 4) Chin Hnahthalk Zawm Awksalnak (Irredentism) pawl hi atlangpi thu in an si. Hi ruahnak pawl hi hmun tampi ah an bawm aw zet veknan khatlamah an kalh awknak tampi a um ih Chin miphun dothlennak lamzin zawh in cakzetin feh thei lo dingin daltu ah a cang. Chin mi lakah lungrual ten hma laknak a um thei lonak bik pakhat cu zapi hngat awknak ruahnak hngetkhoh (strong and compelling Ideology) a um lo ruangah a si.1) Democracy:Kawlram kumpi zalennak a hmuh thawk ihsin Chin mi pawl ih ruahsanmi uk awknak cu Mipi thuneihnak (Democracy) a rak si. 1988 ihsin tlawngta le mipi in 1962 ih a thawkmi kawl ralkap uknak an duh nawn lonak an langter, Chin pawlin Democracy an duhnak thu nasa zetin langter a si. Asinan 1988 ih tlawngta le mino pawl hrekkhat cu dothlenak tuah thawk a si tikah Democracy hnakin Miphun Rorelnak (Nationalism-self determination)thupi sawn ah retin Democracy uknak hnuaiah Mahte Miphun Rorelnak nei theidingin an rak fehpi. Mipi tampi cu ramsung ah umin uknak thleng awk ding cuhngak cio a si. 1990 kum mipi hril awknak ah Chin mipi pawl in democracy anduhsawn zia zalen zetin an langter. Mipi tamswn thinlungah Democracy ( mipithuneihnak) cu ruahsan mi a si. Kawl ralkap pawlin 1990 ih mipi hrilmikutah thuneihnak a pek lo tikah Democracy hril awknak ah a rak zuamtu pawl(party) hotu le sungtel mi tampi ramleng ah an tlan ih Democracy ngah thei nak ding hrangah thei tawk cio an zuam. Democracy hrang zuamnak ih tumtahmi cu kawlram uknak thlengih mipi thuneihnak (Democracy) uknakin ram hruai ding a si.(2). Miphun Lalnak (Nationalism vs Self-determination)Ram Dinkhawm Kawlram kumpi zalennak a hmuh thawk ihsin Chin mi pawl miphunpumkhat sinak lamah tampi hma an sawn. Miphun ni tiang rak hman thawk asi.1962 ihsin kawl ralkap pawlin ram uknak thuneihnak an lakih mipi zalennak ansiatsuah tikah Chin upa le thuruat thiam, pumpe hrakkhat pawlin Chin miphunin thuneihnak, mahte rorelnak a neihsal theinak dingah an rak zuam. Asinan1988 hnu lam ih Miphun hrang cangvaihnak hi kawl pawl thawn kan kawm awk hnuah a langsar bik dothlennak asi. 1988 ih Democracy hrang a rak do tu mitampi cu ramhnuai le ramlengah kawl ralkap kumpi do in dothlennak tuah asi. Dothlennnak tuah tikah Democracy hnakin Miphun Mahte Rorelnak (Nationalself determination) a thupi sawnah ruatin hmalak asi. Miphun Rorelnak hrangcangvaihnak khal hi a falih cangvaihnak si loin Democracy hrang cangvaihnakthawn a cawhpawlh, cemcih asi fawn. Miphun pakhat sinak ah Chin mipi cu lungrual in a lang ko nan peng le ramthen lak ah siseh henchman tete lakah siseh pawlkawm awknak tthat lo ruangah le ruahnak hngat awknak bulba neih lo ruangah mipi huap thei tu pawl (party) pakhat hman a um thei lo. Mi zo khalin Chin miphun pumkhat sinak thin lung an nei cio in a lang ko nan thleidan awknak le mai peng le mai henchman misa duhsak awknak thinlungput (tribal mindsets) pawlin lungrualnak nasa ten a siatsuah fawn. A tawizawngin sim asile Chin miphun pawl hin miphun pitling pakaht si in mahte rorelnak, uk awknak nei thei dingin Chin miphun sung lala ah pumkhat sinak, rin awknak ngaingai a um hrih loin a lang. Cuti3) Kawl Hngotsan ih hmalaknak (Constructive engagement)Ramsungah ruahdan pakhat mi hrekkhatin an hngat awknak cu kawl mipi thawnziangtik lai khalah pawl kawm aw in hma laknak neih asi. Hril awknak le ramtthansohnak thu khalah kawl pawl thawn ttangrualin hmalak a si. Mahte miphunrorelnak le thuneihnak hrang si loin kawl pawl thawn hma la thlangin kawlhotu pawlin in lungkim pi tawk Chin miphun hrang khalah ziangkim canvo neive ding asi. Political party din tikah khalah kawl pawl thawn zawm aw aw in hnatuan asi. 4) Chin Hnahthlak Zawm Awksalnak (Irredentism)Chin miphun cu India, Kawlram, le Bangladesh ah a hranhranah tthentthek in asi vekin mi hrekkhat pawl cu kom khawm awksalnak ding hrang hma an la ih annawr. Cumi cu ramkulh hranhran ah a tthen aw mi Chin hnahthlak pawl komkhawm aw salin mahte uk awknak, a zalenmi ram din a silole kawlram maw Indiamaw pakhatkhat sawn ah kawm ding a si.Khaikhawmnak tawite:1) Democracy:Chinmi pawlin Democracy hrang cangvaihnak neihmi pawl hi kawlram sung miphumkimin ralkap uknak kan duh loih Democracy kan duh a si ti langternak le mahte mai miphun thuneihnak lamzin sialnak hrangah siseh kawlram miphun dang pawl thawn hnatuan tlannak ah siseh leitlun ramtin hnenah politics cangvaihnak hrangah atha. Asinan kan Chin mipi in kan tul mi le duhmi, Chin miphun mahte rorel le thuneih nak, mahte uk awknak thawn khaikhawm tikah Democracy uk awknak cuhmanrua pakhat vekin hmuh thiam a thupi. Democracy kan ngah tikah cun tui ralkap uknak hnak cun tampi hmasawnnak le zalennak a um ding ti cu a fiang. Asinan ziangvek Democracy kan hmang ding timi parah kan Chinmi pawl in ziangvek le ziangtluk tthathnemnak le zalennak kan nei ve ding ti mi a tthum aw. Chinmi pawl duhthusam kim thei dingin Chinmi lala induhnak ausuahpi ngam a ttul. Chinmi pawlin ausuahpi nak um loin kawlpawlinkan duhthusam in pe ding tiah ruahsannak cu zunmang vekfang asi. Mimal lepawlmal hlawknak bak miphun pumhuap in zalennak, rorel theinak letthasohankah hma lak theinak ngaingai nei dingin Chinmi thotho in ausuah pingam a ttul. Cutikah pawlmal (party) pakhatkhat thurin ruang ah maw party aiawh ih hril mi MP pahnih khat duhnak men in Chin mipi duhthusam cu kawl hruaitu pawlin an pitlinter lo ding ti cu a fiang. Curuangah Democracy a si khal le Chinmi hruaitu le mipi auaw pakhat ten duhthusam fehpi ngam a ttul. Chin miphun in kan duh mi le duhthusam hmu thei dingin chin mipi auaw cu burkhat le aw khat ten ausuah le dinpi a tul. 2) Mahte Miphun Rorelnak (Nationalism vs Self Determination)Leitlun ramtinah miphun tampi cu Mahte Miphun Rorelnak (Nationalism) hrangan cangvaihnakin miphum dang le ramdang uknak kuthnuai ihsin a zalenmi ansi. Miphun thuanthu ruahnak tel loin democracy ruahsannak ah hngat awknak cusanthar san ih pawmzua ruahnak le a awlsam zawngih a ruat thiamtu pawlhrang ahcun a ttha zet. Ziangah tile kum zabi 21 hnakah kan thleng zoih ramhnget khoh cia le uktu can a cang tu pawl in Miphun thliarhran awknak(Nationalism) hi democracy dotu a si an tiih anmai lalnak le uknak ram ahnaihnawk thei ruangah an duh lo. Cutikah ram hnget khoh zo le uktu can cangtu miphun pawl hin Miphun thliarhran awknak (Nationalism) hi an do bik mipakhat asi. Asinan Chin miphun pawl hin Mahte miphun rorelnak le thuneihnak hrang a suallo asile Chinmi hrang hmakhua cu kawl pawl kutah a ummihkawl pawlin ttha an ti tawk fang, in zangfahzat fang Chin mipi in a co tawk a si a ding.
Miphun rorelnak hrang hlawmkhawm in cangvaihnak (national movement) lawng hi Chin mipi duhthusam lam hmuh thei tu ding umsun asi. Mahte mimal maw pawlmal in maw kawl pawl thawn cabuai parah rorel tlangnak cu mimal le pawlmal hrang ahcun tampihlawknak a um thei nan miphun pum huap in kan zoh asile miphum zapihmalaknak dal tu asi tikah miphun thuanthu ke phet tu ah a cang.Cun Chin mipi lakah peng hranhran le ttong hranhran hman a si tikah pawl(party) pakhat sungah hma laknak um thei lo hman sehla zo cio khal Chinmiphun zapi huapin ziangtin auaw (voice) pakhat kan suah thei ding ti mi himiphun hrang a ruat tu cun a ruat ding hrimhrim asi.3) Kawl Hngotsan ih hmalaknak (Engagement)Kawlpawl thawn kawp awin miphun hrang cangvaihnak hi khatlamah tthatnaktampi a um rualrualin khatlamah miphun thuanthu a tibalhnak a um. Kawl upa pawl thawn hmalak tlang tikah tampi theihnak, neihnak le canvo ttha mimal lepawlmal hrangah a um thei. Asinan khatlamah miphun hlawmkhawmnak le miphunmahte rorelnak lam zoh tik ahcun mimal, pawlmal in kawl pawl thawn hmalak tlangnak cun Chin miphun zapi te hmasawnnak (national movement) lamzin kalh tu asi thei. Miphun Mahte Rorelnak titikah kawlpawl dodalin zalennak (total independent) sual ding tinak si loin Chin miphun pawlin mahte thuanthu kilkhawi, kenkawh thei le duhthusam in than sohnak hrang hma la tlang thei dingin le Chin mipi lungawinak hrang zalenzetin tuan thei dingin a zalenmi ukanak sawn asi. Cutin asiruangah kawl pawl thawn kawp aw in hnatuan tikah Chin miphun hlawm awknak le pumkhat sinak hi a thupi bik ah ret ringring in cumi bawm tu le Chin mipi zapi duhnak pitling thei nak ding kalh tu zianghman zohman in tuahlo a tha.

4) Chin Hnahthlak Zawm Awksalnak (Irredentism)Leitlun hmun tampi le miphun tenau tampi cu miphun tam deuh le tum deuh pawluknak hnuaiah tthendarh in an umih miphun finkhawm salnak hrangah an sualbuairero. Cu lakah Chin miphun khal India, Kawlram le Bangladesh ah tthendarhin kan um tikah upa le khuaruat thiam hrekkhat cun Chin miphun finkhawmawksalnak le Mahte Miphun Rorelnak hrangah hma an la ih an zuam rero. Zo ciokhalin Chin miphun hnahthlak hmuahhmuah pumkhat kan si ti thinlung kenginhmunkhat le ramkhatah mahte rorel thei ding cu thinlung duhthusam cio a siko ding. A tufangah himi a harsatnak pakhat cu leitlun ram tampi (International )theihpi le pawmpi mi ramririn remsal hi thil har ngaingai asi. Cuibakah kanChin miphun lakah auaw pakhat rualran ten suah thei mi kan nei lo. A harruangah tuah lo ding tinak si loin tulai fang dinhmunah kan miphun thuanthuin a fehpi rero lai mi zoh tikah ziangvek hlawknak a umih ziangvekhlawklonak a um, ziangvek tum tahnak pawl hi pitlin theih asi ti zoh thiam a ttul.Atufang dinhmunah Chin mipi in ziangvek hmanrua (socio political capital) kan nei ih ziangvek hrangah kan hman tikah kan miphun thuanthu a tuah tha bik dingih Chin mipi lung a awi bik ding tiah ruat thiam a tul. Nikhat nini ah Chin miphun nu le pa pohpoh in "Chin hnahthak pohpoh cu ka fa lena si" an ti thei tikah, Chinmi fala le tlangval pawlin "Chin hnahthlakpohpoh cu ka unau, ka farnu, ka ttapa na si" an ti thei tikah, canpual (public opportunity) zem awk tikah a naute sawn in "ka u, nangsawn siseh" an ti ih a upa sawn in ":Ka nau, nangswn siseh" an ti thei tikah, thiehnak a karzai vivo dingih ruahnak mulemal nei lo ttansan nawn loin upa le a thei deuhdeuh le ruahnak ttha sawnsawn "Amen" kan titlangthei tikah, neihnak tla a karh vivo dingih "Nang ei hmaisa aw" kan ti awk theitikah, miphun siatnak a tuah tu cu kan zaten ralah retin tthatnak a tuahtucu zokhalin cawimawi tlang vialvo a si tikah, upa le nu le pa in nauhak pawltthasohnak an ruatih naute deuhin upa pawl ruahnak ttha ttha an lak theitikah, Chin miphun hrangah Pathian in lungawinak ni a khawkhan mi cu kan hmuleh ko ding. Hmuntin ramtinah mi mithmai zoh in mi hnen um, hlawhfa,siahhlawh a tttuan rero tu pawl lungawi ten mai ram, mai inn, mai khua ah,mai thisen pi pawl thawn hla sak tlangin lungawinak thu an ruah aw leh ding.Cutikah mualphoza in miphun dang hnattuan duh lo mi ttuan in le mai tum lo pi hrehcingin thuphan phuah cawp rel rero khal a ttul nawn lo ding. Cutikah zo ciokhal an thinlung hma a dam dingih mithmai pan ten fala le tlangval hmeltthattha in kan ram cu an ceimawi dingih kan miphun thuanthu cu kilkhawi leceimawi a si ding. Cuticun kan miphun Pathian khal kawakawa asi dingihkan miphun khal cawisan asi ding. Tui kan tonmi cio cu khuahlan thuanthu ruahvekin tesin fapawlin an run sim leh sawn ding. Tesinfa pawlin thuanthu mawite sim ding anneih theinak dingah a tuih mino le tthalai, nu le pa pawlin thinlung,thazang le neihnak sengin nan ttuan rero lai mi cu miphun thuanthu ro khawlrero nan si. Inn pi hram cu a bul (founation) bun rero lai asi ih kan pupa pawl hram rak toh cia mi parah tuisan minung pawlin kan miphun thuanthu hram kan ttoh timi parah kan tesinfa pawl an leng lai ding. Lungawi;

:“Mi zo khalin an thin lung cio ah ‘thiltha’ tiah ruah mi an nei cio, asinan thilthabik cu zapi hnenah theihter asi ringring lo.”

:”’Thiltha sathliah’ cu thilthabik dodaltu a rak si theu ti hi mi tampi in thei hai sehla thilthabik le mi zapi lungawinak sawn hi tuan an duh cio ding nan.”