Luke 2:25-32; John 20:29.
“Hmana miten hmuh an chak ni lawmawm hi, hmu lovin sang tam tak an liam ta”
Israel ten tihduhdahnaleh harsatna an tawh apianga an rilrua rawn thar leh thin, Zawlneiten an lo puan lawk, an beisei innghahna, an hrehawmna leh an phurrit zawng zawng ata chhanchhuaktu tur, dingdihlipa an lo thlir thin Krista chu hmu lova sang tam tak an liam hnuah, an lo rin dan ang lo tak mai leh an chan loh ‘khan’ atangin Pathianin a fapa Messiah ngei chu, Sualbawia tangte chhanchhuak turin a rawn tir ta a. Kristian sakhua a ropui bikna chu Pathian zawkin mihringte min rawn zawnna hi a ni a. Bo zawngtu leh mibo an inhmuhnaah chuan lawmna a thleng a. Mibo chu hruai hawn a nihin an in leh lo a rochan turte a hmuhin a lawmna a zual a, a ro te humhima enkawl turin mawhphurhna duhawm tak a kovah nghah a lo ni ta.
Bo zawngtu, nausen Krista hmutute nun atangin:
Sumeon-a: Pathian ngaihsak mi, Krista beisei tlattu, Krista chu a hmuh hma loh a thi lovang tia Thlarau Thianghlim hriattirna dawng a ni. Temple-ah a kal a, nausen isua chu a hmu a, lawm takin a pawm a. Hmangaih Pathian chuan amah beiseia kotute chu a ti beidawng dawn lo. Pathian ngaihsak lo, Biank in pawh kal ngai lo te nun ai chuan, Pathian ngaihsak, sakhaw mitha inkhawm thinte nun chu a awhawm tho tho. Kohhran hi A chenna atana din a ni a. he kristmasah hian sumeon-a angin Biak inah kal ve ila, Krista i beisei ang u. Campingna hmun chauhah Krista beiseia pianthar tum kan tam ta. Thlarau Thianghlim hriattirna leh tanpuina tel lo chuan ringtu a nih theih loh va, eng hriattirna te nge kan dawn ve tawh? Chu kan thil hriat (Pathian thu) chu keimahniah tihlan leh tihhlawhtlin a ni zel em? Mahni inzawh fo tur a ni.
Anni: Hmeithai pitar a ni a, Pathian biak in ngaina em emtu a ni. Tawngtai peih tak a ni bawk. Sumeon-a rual hian nausen Isua chu a hmu ve a ni. Pitar, Putar tawngtai peih takte chhungkua chu an nihlawh a ni. Biak in kal taihmakah thalai zawkte pawhin kan tluk loh an tam mai. An chak tawh lova mahni aiin mi dang chak/tha zawkah an ruat thei a, inkhawm leh tawngtai chu an rawngbawl ve theih tawkah ngaiin rinawm takin an hlen thin. Mawhphurhna hlen hi rinawmna a ni. Pitar putar zangkul khinkhente inkhawmna biak in chu inkhawm a nuam bik riau hian ka hre thin. Thalaite hian an ni hi kan hre chiang vak lo va, chak tak takin kan kalpel fua fua thin a, an hnen atang Pathian malsawmna tam tak chhiarchhuah tur kan nei a ni. Dam rei hi Pathian malsawmna a ni a, Lalpa tha tihzawng anga nu leh pa thuawihtute chan tur a ni.
Aw le, Sumeon-a leh Anni hian Isua an hmuh hnu chuan Pathian fakin lawmthu an sawi a, Isua chanchin (chanchintha) chu an puang chhuak. Keini Isua hmu tawhtute hian fakna, lawmthu sawina leh chanchin tha puanna kawng tam tak kan nei ngei ang; chung zinga ropui ber leh he Kristmas-a ka inchah duh ber chu “Pathian thu awih zel” hi a ni.
Beram pute: “Lalpan thu min hrilh lo thleng chu i en ang u an ti a. Tichuan an kal thuai thuai a.” Thu awihna hi a va pawimawh em!! keini zawng kan ringhlel thin a, kan muangchang thin. Setana chuan “nakinah le” tiin min thlem thin a ni. Thu hmanga inpuang thin Pathian chu tunah i hnenah a inpuang leh ta. Pathian Biak inah Krista chibai buk turin va kal ve rawh le. An hnena Pathian thu lo thleng awih turin an Beram venlaite kha an kalsan phal a ni tih hi hre reng bawk ila. Beram pute ang hian, a thu awihtute nun chu Lalpa chawimawina leh faknain a luang liam thin. He thuawihna hian, a thu kan awih ate (hotu) hnena inpekna a thlen thin angin, he Kristmasa hian inpekna nunah min hruai thei hram teh sela aw!!
Mifingte: An hruaitu arsi en lova an kal veleh mi tam tak (nausen) nunnain a tuar. An thil tihsual hi a va rapthlak em! Krista hruaina anga kal lo te nunah buaina te, inrem lohna te, hremhmun te a thleng thin. Kristmas hi pekna nun puan chhuahna hun a ni. Pathianin a fapa min pe, mifingten robawm hawngin thilpek an pe. Tunah i hun a thleng ve ta.
Thoma: Isuan, Thoma hnenah, “ I hmuh avangin I ring a, mita hmu lo va, ringtu chu a vannei a ni” a ti. Nang leh kei hian Krista chu mitin hmu lo mah ila, rinnain kan hmu thei a, chu chu Lalpa duh zawng tak a ni. Pathian chu fakin awm rawh se.
Lal Isua nen kan la intawk lo a nih chuan kumin Kristmas-ah hian Sumeona angin Krista beiseiin Biak in i pan ang u. Rinnaa Krista hmutute hian Krista chanchin chu hril zelin, lawm chungin Krista hnenah intulut thar leh ila, chu thuawihna (intulut) atang chuan inpekna nun chu I rahchilh ang u.
“Lal lungawi kum hun lawmawm chhandamna hi,
Keini zawng kan chan bik hi kan vannei hle…”
Dec 23, 2009
Dec 18, 2009
Pastor Vs Reverend
Burma ram Kristiante hian Pastor tih aiin Reverend tih hi kan dah chungnung deuh zawk niin a lang. Tlema pastor tang rei deuh leh degree nei sang deuh hi chuan Rev. tia koh hi nuam an ti zawk niin ka hmu. Pastor junior deuh te, tual to pastor (degree nei lem lo) te, hi Reverend tiin kan ko lo khawp mai nia.
Mizoramah ve thung kha chuan bial nei a pastor thawk mekte hi Pastor tiin kan ko a. Mahse bial nei lova Synod Office-a thawk mek te leh Pension tawhte hi Reverend tiin kan ko deuh niin ka lo hria a, ka hriat dan hi a dik chiah emaw?
Lal Isuan kei hi Beram pu tha ka ni a ti a. Kristian rawngbawlna lam atanga thlir hian kan puthiamte Pastor tia kan koh hi a inhmehin a duhawm zawk mah lo maw aw tiin ka ngaihtuah a. mahse helamah hi chuan kan puthiam te hian Reverend han tih deuh kher te hi inhmeh an intiin nuam an ti deuh zawk chu a nih hi.
Tirhkoh Paula chuan “Krista chhiahhlawh” a inti deuh kher thin a. Rawngbawltu rilru atang chuan Berampu officer tih ai chuan chhiahhlawh tih pawh hi a inhmeh hle a ni lawm ni ka ti thin.
A chang leh Reverend, a chang leh Pastor tia koh pawlh zel mai hi a that lohna a awm lem em ni?
Mizoramah ve thung kha chuan bial nei a pastor thawk mekte hi Pastor tiin kan ko a. Mahse bial nei lova Synod Office-a thawk mek te leh Pension tawhte hi Reverend tiin kan ko deuh niin ka lo hria a, ka hriat dan hi a dik chiah emaw?
Lal Isuan kei hi Beram pu tha ka ni a ti a. Kristian rawngbawlna lam atanga thlir hian kan puthiamte Pastor tia kan koh hi a inhmehin a duhawm zawk mah lo maw aw tiin ka ngaihtuah a. mahse helamah hi chuan kan puthiam te hian Reverend han tih deuh kher te hi inhmeh an intiin nuam an ti deuh zawk chu a nih hi.
Tirhkoh Paula chuan “Krista chhiahhlawh” a inti deuh kher thin a. Rawngbawltu rilru atang chuan Berampu officer tih ai chuan chhiahhlawh tih pawh hi a inhmeh hle a ni lawm ni ka ti thin.
A chang leh Reverend, a chang leh Pastor tia koh pawlh zel mai hi a that lohna a awm lem em ni?
Dec 12, 2009
The First Christmas Trees
Very close to Nicholas’ cottage was a thick grove of pine trees, tall, beautiful dark trees that lifted their branches high up into the sky and formed a perfect shelter for the ground underneath. Scattered in among the larger trees were a cluster of firs, brave little trees, which kept their sturdy branches green all through the cold northern winter and came through each heavy snow storm with their shiny needles still pointed towards the sky.
The children used to play in this grove, because no matter how stormy the weather was outside, here they could find a warmer, more sheltered spot away from the bitter winds. In the summer time it was a charming place, with the sharp keen scent of the pine trees and the soft murmuring of their branches in the breeze.
Nicholas loved this little grove, for in order to get there, the village children had to pass his cottage, and hardly a group went passed his door without one or more of them dashing in to say “Good day” to their old friend and to watch him at work at his fascinating toys.
One day as Nicholas glanced out of his window, he noticed a group of children running from the grove. As they became closer he could see that they were frightened and as they ran into his cottage for cover, puffing and panting, Nicholas asked, “What’s happened? You all look so frightened.”
“They’ve got long black hair,” one boy cried out, “And the men wear rings in their ears,” piped in another. “We couldn’t understand a word they spoke.”
“Slow down, Slow down,” said Nicholas, “Who are you talking about?”
“Strange people with dark skin and hair.”
“Did they have horses and carts with them?” asked Nicholas with a knowing look.
“Yes, and big covered wagons. ”
“They sound like gypsies to me,” replied Nicholas, though they don’t usually come so far north. They must have lost their way, and now they’ll camp here until spring. There’s no need to be afraid of them. They are people just like you and me.”
Reassured, the children ran back into the grove to investigate these new people. They soon made friends with the gypsies and discovered that the children played the same games as them, as well as some interesting new ones. As Christmas drew near, they told the gypsy children about Nicholas, and how he drove up on Christmas eve on a red sleigh pulled by eight shiny reindeer and filled their stockings with beautiful toys that he had made.
“Once, when he couldn’t get into Kathy’s house because it was all boarded up, he climbed down the chimney!”
“He can’t visit us,” joked one gypsy girl, “We don’t have any doors, nor do we wear stockings. We certainly don’t carry chimneys with us,” she laughed.
Little Sonya, who wanted everybody to be happy, reported some of these things to Nicholas, and came away from his cottage with a contented mind, for she knew that the wise smile on his face meant that he had a plan in his kind old head.
On Christmas Eve, the reindeer were surprised to find that when their usual sound was over, Nicholas drove them right past his cottage and out towards the forest, stopping on the edge of the pine grove. A dark figure with a wide grin stepped forward. This was Grinka, the leader of the band of gypsies.
“Here you are Grinka,” said Nicholas, giving him a bundle of small white candles. “You go ahead with these and I’ll follow.”
Grinka stopped at every small fir tree in the grove and tied candles to their branches. Nicholas followed behind, covering the branches of each tree with nuts, shiny red apples and of course a sample of every one of his toys. It was almost dawn when the pair had finished, but there was a tree for each family with children.
“Now for the lights,” said Nicholas and they went from tree to tree, touching a taper to each candle, until the whole dark grove was twinkling and glowing like the centre of a warm hearth fire.
“I think that’s the prettiest part of it all,” said Nicholas, “and you must be sure to wake the children before the sun gets through the pine trees and spoils the effect.”
“Alright,” said Grinka, "I’ll go and wake them now, before you go.”
“Oh No!” said Nicholas alarmed. “They mustn’t see me. The children must NEVER see me. It would spoil it all. Now I must go!”
Nicholas jumped onto his sleigh and was off, with the familiar jingling of silver bells and the crack of his long silver whip.
A few minutes after his departure, Grinka had aroused all the children in the camp. Nicholas should have stayed just to see the joy on the thin little faces as they scampered among the trees, each one discovering something new to shout about.
“It’s the lights on these lovely little trees that makes everything so beautiful,” said one child.
“No, it’s the presents! Exclaimed another. “Just look at this pretty little doll I have!”
“It’s the fruit and nuts,” added one hungry child stuffing his mouth with goodies.
“I think everything is so beautiful because it’s Christmas,” decided one wise little boy. “Yes, yes, because it’s Christmas!” they all shouted, dancing around.
“And these are our Christmas trees!”
Source: http://www.thelifestoryofsantaclaus.com/chapters/ch9.htm
The children used to play in this grove, because no matter how stormy the weather was outside, here they could find a warmer, more sheltered spot away from the bitter winds. In the summer time it was a charming place, with the sharp keen scent of the pine trees and the soft murmuring of their branches in the breeze.
Nicholas loved this little grove, for in order to get there, the village children had to pass his cottage, and hardly a group went passed his door without one or more of them dashing in to say “Good day” to their old friend and to watch him at work at his fascinating toys.
One day as Nicholas glanced out of his window, he noticed a group of children running from the grove. As they became closer he could see that they were frightened and as they ran into his cottage for cover, puffing and panting, Nicholas asked, “What’s happened? You all look so frightened.”
“They’ve got long black hair,” one boy cried out, “And the men wear rings in their ears,” piped in another. “We couldn’t understand a word they spoke.”
“Slow down, Slow down,” said Nicholas, “Who are you talking about?”
“Strange people with dark skin and hair.”
“Did they have horses and carts with them?” asked Nicholas with a knowing look.
“Yes, and big covered wagons. ”
“They sound like gypsies to me,” replied Nicholas, though they don’t usually come so far north. They must have lost their way, and now they’ll camp here until spring. There’s no need to be afraid of them. They are people just like you and me.”
Reassured, the children ran back into the grove to investigate these new people. They soon made friends with the gypsies and discovered that the children played the same games as them, as well as some interesting new ones. As Christmas drew near, they told the gypsy children about Nicholas, and how he drove up on Christmas eve on a red sleigh pulled by eight shiny reindeer and filled their stockings with beautiful toys that he had made.
“Once, when he couldn’t get into Kathy’s house because it was all boarded up, he climbed down the chimney!”
“He can’t visit us,” joked one gypsy girl, “We don’t have any doors, nor do we wear stockings. We certainly don’t carry chimneys with us,” she laughed.
Little Sonya, who wanted everybody to be happy, reported some of these things to Nicholas, and came away from his cottage with a contented mind, for she knew that the wise smile on his face meant that he had a plan in his kind old head.
On Christmas Eve, the reindeer were surprised to find that when their usual sound was over, Nicholas drove them right past his cottage and out towards the forest, stopping on the edge of the pine grove. A dark figure with a wide grin stepped forward. This was Grinka, the leader of the band of gypsies.
“Here you are Grinka,” said Nicholas, giving him a bundle of small white candles. “You go ahead with these and I’ll follow.”
Grinka stopped at every small fir tree in the grove and tied candles to their branches. Nicholas followed behind, covering the branches of each tree with nuts, shiny red apples and of course a sample of every one of his toys. It was almost dawn when the pair had finished, but there was a tree for each family with children.
“Now for the lights,” said Nicholas and they went from tree to tree, touching a taper to each candle, until the whole dark grove was twinkling and glowing like the centre of a warm hearth fire.
“I think that’s the prettiest part of it all,” said Nicholas, “and you must be sure to wake the children before the sun gets through the pine trees and spoils the effect.”
“Alright,” said Grinka, "I’ll go and wake them now, before you go.”
“Oh No!” said Nicholas alarmed. “They mustn’t see me. The children must NEVER see me. It would spoil it all. Now I must go!”
Nicholas jumped onto his sleigh and was off, with the familiar jingling of silver bells and the crack of his long silver whip.
A few minutes after his departure, Grinka had aroused all the children in the camp. Nicholas should have stayed just to see the joy on the thin little faces as they scampered among the trees, each one discovering something new to shout about.
“It’s the lights on these lovely little trees that makes everything so beautiful,” said one child.
“No, it’s the presents! Exclaimed another. “Just look at this pretty little doll I have!”
“It’s the fruit and nuts,” added one hungry child stuffing his mouth with goodies.
“I think everything is so beautiful because it’s Christmas,” decided one wise little boy. “Yes, yes, because it’s Christmas!” they all shouted, dancing around.
“And these are our Christmas trees!”
Source: http://www.thelifestoryofsantaclaus.com/chapters/ch9.htm
Dawn Tisei
Kristian zirtirtu pakhat hian Kristian nun pawimawh zia a zirtir a. Tawngka mai ni lo, chetzia leh nun atanga miten an hmuha, Kristian tih an hriat nghal mai theih tura nuna lantir a sawi uar hle a. Chu mi sawifiah nan chuan amah a intehkhin a, “Kei pawh hi engvang nge miten Kristian min tih nghal mai theih thin,, a chhan inhria em?” a ti a, a hawi pir hle a. Tlar hnung lama naupang pakhat chuan, “An hre chiang lo che a ni ang” a lo ti var a.
Chelh Din Zawh Loh Hun
Tunlai naupangte chu aircon hnuaiah video game hmangin in do lem an zir a. Kan naupan ve lai chuan ek vung kan lai a, sephung (chep) kan lai chhuak a, ram hnuaiah sai rawkherh nen kan in do fiam thin a. Tunah chuan in tam takah sephung laihna hmanrua ‘Tuthlawh’ hmuh tur pawh a awm ta lo. Kan sitting room-a kan hun kan fate infiamna te hi a va changkang tawh tak em! Kum tam pawh a la vei lo, Ipte-pui nen chemtum huma ram hnuai lam pana feh chhuak thinte khan tunah chuan Computer (laptop) ak-in an vei ta ther ther mai le! Kan vanglai huna mawi titaka kan lo hak leh inchei duh dan te, biak in inkhawm dan hmang te chu a hmanlai min tihsak zo ta. He khawvel inher danglam chak tak, thil thar pawh rei thar hman lova an hlui zung zungnaah hian; Hun inher danglam zel chuan thil hlui ang maiin minher liampui ruai ruai mai a nih hi. Thang tharte hian an vanglai hunte hi kohkir leh theih an la chak ve ngei ang. Mahse, panlai hun te, vanglai hun te chuan zamual an liam san ang a. Rilru leh mitthlaah erawh a cham reng ang a, a taka chantir leh theih tawh lohvin thawnthu angin boruakah an tham ral ve riai riai dawn a ni. Kum hlui liam mai turte sawn lung a va tileng tak em! Kan hun tha leh hlim lai ni te hi,,, aw!! Joshua’n ni a au ding ang khan chelh ding theih ila aw!! Mahse, mahse, chelh din zawh rual loh hun hlu tak chuan min liampui mek a nih hi.
Hmanah chuan thiante nen hlim takin, khawlaiahte pawntovin kan chai thin a, thawmhnaw balh leh fai lam pawh ka ngaihtuah lo. Hlim taka hun ka hman theihna tur chauh ka ngaihtuah thin. Thlaksik rim a rawn nam a, zing tlan (PT) pahin zawngtah bilbolawk kan zawnga, daia kan vai thang kam kan va en a, Zuchang a pa tiltawlh dul var huar mai a lo awh changte khan kan va hlim thin tak em! Kawr thar nei zen zen lo kan nih vang nge Kristmas kawr thar te kha a mawi chungchuang bik hian ka hre thin!!! Balloon ringawt pawh kha kan hlimpui em em zawng a nih kha maw. Zan lamah kan pontova “pang aw inzial inzial,” te, “kha laia thing tu bo bo kha tu ni maw?” te, “indutbur chhuih” te a tawpah “tin dialah tin dialah….mahni in lam hawi theuh va,” tia hlim taka kan han inmangtha sang sang mai te kha, her chhuak leh tak ang maw? Teuh lo mai, a her chhuak leh tawh ngai lo vang. Khang hunte khan tunah zamual min liam san zo ta. Dawnkir chang hian lung zawng a leng mang e.
Kawlpui (kalay myo) Cinema hall-ah Cinema en uar lai a ni a, an chhuah tur hi motor-in Tahan lamah an rawn puang (Chaw-ngia) advertise thin a, an motor atang hian an chaw-ngia (advertisement)- na lehkha phek hi an rawn vawrh thla a, kan lo um chai chai thin a. Tum khat chu ka thianpa nen hian 007 James Bond-a film (Ha thira channa kha) an chhuah a, ke hlirin kawlpui cinema hall chu kan tlan thleng a. Cinema kan en zo chu zan dar 9 lai a ni tawh a, hawna tur nei lo chuan kan hawi hai ta der mai,. kan va han a mai mai tak em! vanneih thlak takin RTC motor haw tur hi chuan ve kan dil tawp a, RTC lane thleng kan chuang ve ta hlauh va. Kan thanglian chho zela Tahan-ah Video hall te an rawn uar tana, zan lama video hall tawt tak maiah nihawichi (nichiasih) chip chungin thlantla phungin film kan han en a, vai film sei tak tak kan han en a. Thosi leh khumfa tan chuan a man hla thei viau ang le. Khang hunte kha ka va ui tak em! Tun atan hian tangkaina an va nei tlem lawi si ve le. Thian kawm ringawta hun hman zawng, hmasawn a har dawn a lo ni. Tuna ka hun hman hi nakin lawka ka awm dan tur hriltu a lo nih hi.
Kan khual zinna khawvelah hian kan hun hi kham lo takin kan hmang theuh dawn si a. Engkim tan hun ruat a ni a, chu hun ruat chu ka tan a tlem emaw, a tam emaw ka tihdanglam theih a awm lo. Mahse, ka hman dan tur erawh ka kutah pek a ni. Chuvangin, midangte chhiar theih leh rah tlan theih turin ka hun hi thatna tirengin ziah khah ka tum dawn a ni.
Hun ka lo hman liam tak zawngte kha chilh khah leh duh mah ila, boruak chhilh khah tum ang lek fang ka ni anga ka buai thlawn dah ang e. Hun kal tawh chu thuam mawi tum lovin ka dah than ang a, hun lo kal tur chu tuna ka hun hman mek nen hian lo hmachhawnin ka chibai dawn a ni. Nakin hun atan tunah hian theihtawpin ka hunte ka hmang tawh ang. Tuna ka hun hman mekte hian hlawhtlinna din hmunah min hruai thleng dawn si a.
Tichuan nakinah ngaihtuah hahna rilru te chawlin, Krista leh ka then takte nen hlim takin kan lengza dial dial ang a, lungngaihna mittuite a luang tawh lo vang a, duhamna leh hmalam hun ngaihtuah hahnate chu virthli lengin a len bo vawn vawn tawh ang.
He khawvela kan hun tawi zia te, kan thiltih zawng zawng leh kan neih zawngte pawh rei lote atan mai an ni si a, kumhlun tur reng a awm lo. Chutiang, reilote atan maia kan hun sen ral zawng a pamhmai em mai, ral ve mai mai tawh lo tur atan kan hun hi i pe ang u. Hlu taka kan hman theihna awm chhun chu Lalpa tana hman hi a ni. Chu chu chatuan daih a ni. Tichuan chelh din zawh loh hun chu kan thlawh khum delh delh tawh ang.
Hmanah chuan thiante nen hlim takin, khawlaiahte pawntovin kan chai thin a, thawmhnaw balh leh fai lam pawh ka ngaihtuah lo. Hlim taka hun ka hman theihna tur chauh ka ngaihtuah thin. Thlaksik rim a rawn nam a, zing tlan (PT) pahin zawngtah bilbolawk kan zawnga, daia kan vai thang kam kan va en a, Zuchang a pa tiltawlh dul var huar mai a lo awh changte khan kan va hlim thin tak em! Kawr thar nei zen zen lo kan nih vang nge Kristmas kawr thar te kha a mawi chungchuang bik hian ka hre thin!!! Balloon ringawt pawh kha kan hlimpui em em zawng a nih kha maw. Zan lamah kan pontova “pang aw inzial inzial,” te, “kha laia thing tu bo bo kha tu ni maw?” te, “indutbur chhuih” te a tawpah “tin dialah tin dialah….mahni in lam hawi theuh va,” tia hlim taka kan han inmangtha sang sang mai te kha, her chhuak leh tak ang maw? Teuh lo mai, a her chhuak leh tawh ngai lo vang. Khang hunte khan tunah zamual min liam san zo ta. Dawnkir chang hian lung zawng a leng mang e.
Kawlpui (kalay myo) Cinema hall-ah Cinema en uar lai a ni a, an chhuah tur hi motor-in Tahan lamah an rawn puang (Chaw-ngia) advertise thin a, an motor atang hian an chaw-ngia (advertisement)- na lehkha phek hi an rawn vawrh thla a, kan lo um chai chai thin a. Tum khat chu ka thianpa nen hian 007 James Bond-a film (Ha thira channa kha) an chhuah a, ke hlirin kawlpui cinema hall chu kan tlan thleng a. Cinema kan en zo chu zan dar 9 lai a ni tawh a, hawna tur nei lo chuan kan hawi hai ta der mai,. kan va han a mai mai tak em! vanneih thlak takin RTC motor haw tur hi chuan ve kan dil tawp a, RTC lane thleng kan chuang ve ta hlauh va. Kan thanglian chho zela Tahan-ah Video hall te an rawn uar tana, zan lama video hall tawt tak maiah nihawichi (nichiasih) chip chungin thlantla phungin film kan han en a, vai film sei tak tak kan han en a. Thosi leh khumfa tan chuan a man hla thei viau ang le. Khang hunte kha ka va ui tak em! Tun atan hian tangkaina an va nei tlem lawi si ve le. Thian kawm ringawta hun hman zawng, hmasawn a har dawn a lo ni. Tuna ka hun hman hi nakin lawka ka awm dan tur hriltu a lo nih hi.
Kan khual zinna khawvelah hian kan hun hi kham lo takin kan hmang theuh dawn si a. Engkim tan hun ruat a ni a, chu hun ruat chu ka tan a tlem emaw, a tam emaw ka tihdanglam theih a awm lo. Mahse, ka hman dan tur erawh ka kutah pek a ni. Chuvangin, midangte chhiar theih leh rah tlan theih turin ka hun hi thatna tirengin ziah khah ka tum dawn a ni.
Hun ka lo hman liam tak zawngte kha chilh khah leh duh mah ila, boruak chhilh khah tum ang lek fang ka ni anga ka buai thlawn dah ang e. Hun kal tawh chu thuam mawi tum lovin ka dah than ang a, hun lo kal tur chu tuna ka hun hman mek nen hian lo hmachhawnin ka chibai dawn a ni. Nakin hun atan tunah hian theihtawpin ka hunte ka hmang tawh ang. Tuna ka hun hman mekte hian hlawhtlinna din hmunah min hruai thleng dawn si a.
Tichuan nakinah ngaihtuah hahna rilru te chawlin, Krista leh ka then takte nen hlim takin kan lengza dial dial ang a, lungngaihna mittuite a luang tawh lo vang a, duhamna leh hmalam hun ngaihtuah hahnate chu virthli lengin a len bo vawn vawn tawh ang.
He khawvela kan hun tawi zia te, kan thiltih zawng zawng leh kan neih zawngte pawh rei lote atan mai an ni si a, kumhlun tur reng a awm lo. Chutiang, reilote atan maia kan hun sen ral zawng a pamhmai em mai, ral ve mai mai tawh lo tur atan kan hun hi i pe ang u. Hlu taka kan hman theihna awm chhun chu Lalpa tana hman hi a ni. Chu chu chatuan daih a ni. Tichuan chelh din zawh loh hun chu kan thlawh khum delh delh tawh ang.
Nov 3, 2009
Chin Kut
Date 31, 10, 2009 khan Rangon-a Chin hnahthlak chi hrang hrangte Kut ropui taka hman a ni a, Hnam lam chi hrang hrang entir a ni a, keini enga tawng hmangte pawhin Cherawkan kan entir. He Chin Kut-a kal te hian mahni hnam incheina thuam kan inbel theuh va, a ropuiin a mawi dangdai khawp mai. He Kut hi tih chhunzawm zel tlak tak a ni. Kawlrama awm Zo hnahthlak unaute inpumkhatna a tan pawh thil tha tak tur a ni.
Oct 18, 2009
Rangon Thu-nawi
1. Chin Kut
Kum danga la awm ngai reng reng lo, thil thar diak “Chin Kut” hman a ni dawn ta.
Yangon-a cheng Chin hnam chhunga unauza: Mizo, Tedim, Falam, Haka, Mindat, Paletwa, Asho, etc. -te chuan a huhova Kut hman zai an rel a, a hun atan ni 31, Oct. 2009 an ruat a, a hmun tur Myanmar Baptist Convention hmun pui Judson Memorial Hall-ah zing dar 9:00 atang hman a ni dawn a, Fund pawh mi tlawmngaite hnen atangin thahnem tak hmuh a ni tawh.
Kut kan neihte: Khawdo, Fang Er, Tho, Kum Ci, Pawl kut leh kut dangte hming chu chawiin he “Chin Kut” hi hman a ni ang. Hetah hian mahni hnam lam leh zai, inchei te entir tur a ni. Yangon Zofa Society pawh a tel ve dawn a, YZTP ten hnam lam an entir dawn a ni.
A kal thei a piang tan a hmunah thei tui leh chhang ei tur buatsaih a ni ang. He Kutah hian mahni hnam incheia incheiin kal theuh i tum ang u. Video te lain TV Myawaddy channel-a tihchhuah tum a ni bawk.
2. Yangon Mizo Society (YMS) chuan Kristmas hmuahna ropui taka buatsaih a tum a, a hun atan Dec. 5, 2009 tinzawn a ni a, in tinah thawhlawm pawh khawn tan a ni.
Source: Zonun News Letter (vawi 9-na).
Kum danga la awm ngai reng reng lo, thil thar diak “Chin Kut” hman a ni dawn ta.
Yangon-a cheng Chin hnam chhunga unauza: Mizo, Tedim, Falam, Haka, Mindat, Paletwa, Asho, etc. -te chuan a huhova Kut hman zai an rel a, a hun atan ni 31, Oct. 2009 an ruat a, a hmun tur Myanmar Baptist Convention hmun pui Judson Memorial Hall-ah zing dar 9:00 atang hman a ni dawn a, Fund pawh mi tlawmngaite hnen atangin thahnem tak hmuh a ni tawh.
Kut kan neihte: Khawdo, Fang Er, Tho, Kum Ci, Pawl kut leh kut dangte hming chu chawiin he “Chin Kut” hi hman a ni ang. Hetah hian mahni hnam lam leh zai, inchei te entir tur a ni. Yangon Zofa Society pawh a tel ve dawn a, YZTP ten hnam lam an entir dawn a ni.
A kal thei a piang tan a hmunah thei tui leh chhang ei tur buatsaih a ni ang. He Kutah hian mahni hnam incheia incheiin kal theuh i tum ang u. Video te lain TV Myawaddy channel-a tihchhuah tum a ni bawk.
2. Yangon Mizo Society (YMS) chuan Kristmas hmuahna ropui taka buatsaih a tum a, a hun atan Dec. 5, 2009 tinzawn a ni a, in tinah thawhlawm pawh khawn tan a ni.
Source: Zonun News Letter (vawi 9-na).
Oct 3, 2009
YANGON CHIN CHRISTIAN COMBINED WORSHIP SERVICE
Yangon Chin Christian Combined Worship Service hi Yangona awm Engnga (Mizo) tawng hmang kohhran hrang hrangte inpawlhona a ni a. Combined Worship Service hi quarterly a neih thin a ni. He Chin Bombine-ah hian zo hnahthlak a duh a piangte (hnam tin) an leng vek a, worship service-ah hian Mizotawng hman a ni. Kohhran tin ten annual fee kan thun thin a, kumin 2009 atan annual fee chu cheng sing khat (Ks. 10,000) a ni. Kumina Yangon Chin Combine memberte chu heng kohhrante hi an ni:- MCUM, PCM, Nazarene, WCM, EFC, UPC, CBCM, RPC, Lutheran, Salvation, ETMC, MBCM, REC, CMA, RLBC, CLJC, EMC, Living Impact, PCG, IBC, BPCM, TPCM. Ziah hmaih palh leh tihsual palh a awm a nih chuan siam rem leh a ni ang.
Chin Combined worship service-ah hian Rangona awm rawngbawltu mithiam tak takte hmangin thlarau ruai kan kil ho thina, a ropui tak zet a ni. He hunah hian kohhran hrang hrangte zaikhatin kan luang za a. Inpumkhatna leh inngainat tawnna pawh min thlen ngei mai. Thu hriltuten thiam takin Pathian thu hmangin min hrut rual a. Kan zo nun zemawi tak vawng nung tura kan upa te thahnem ngaihna lah hai rual a ni lo. Engemaw changa Lenkhawm zai hmanga kohhran then khatte zaipawl nei tura an han ruat thin te hian, kan hnam nun leh zia thangthar zelteah chawinun zel an tum zia; tarmit vuah lo tan pawh a hmuh fiah theih hle a ni. Burma ram khawpui, hnam dang karah kan Kristianna leh kan Mizo-na theih tawp chhuaha kan lantirna hun pawimawh tak a ni reng a. Kan nulate tan pawh an thawmhnaw thar nalh tak tak an show-na hun a ni lo bik chuang lo.
He Chin Combine inkhawmah hian chawimawi phute chawimawina neih thin a ni a. Tin kum upate pawh chawimawina hlan an ni thin. He inkhawm hi YZTP tan pawh puan tur pawimawh an neihte puanna hun tha tak a ni. Rangon veng hrang hranga awm inhmuhna hun nei hlei thei lo te tan inhmuhna hun tha tak pawh a ni a, Bible school hrang hranga kalte tan pawh chutitho, kan inchibai sup sup mai zel a ni. Ka hriat ve phak chinah chuan Pu Lianchia (fam) president hun lai kha kan vung that lai tak niin ka hria. Kohhran hrang hrang zaipawl intihsiakna ropui tak neih thin a ni a, thalai rualte pawh hla zirna lamah tan an la nasa thin hle a ni. Ni 19, Dec., 1999 Chin Combined inkhawm tuma Kum 2000 hmuahna Ruai (mipui 600 bawrvelin) kan han kil mup mup te kha mizopa tehna atang chuan ropui tak a ni.
Zanriah ruai kan kil zova, Kohhran hrang hrang thalai rualte Kristmas Carol turin mahni kohhran theuh ruahmannain motorin an inphur liam sung sung a. Thalai rual, vanglai hun nuam ti em emten phur tak leh thiam tak mai a, “Kumpui sul a lo vei changin,” tih hla an han rem zet chuan lunglen a kai thovin ngaihtuahna mitthlain kiltin a hrutkuala, Kristmas ni-a kawrmawi leh balloon te hlimpuia tual kan chai lai panlai hunte ngaihtuahna mitthlaah a rawn inkahpuk chaw zut zut mai a nih kha. Israel faten mi ramah fakna hla rem thei lo mah se, keini zawng Krista zarah, kawl khawpuiah, ringlo mite karah “Chungnung berah Pathian ropui takin awm rawh se,” kan ti dup dup mai le. Kan thalai rualten, muang fan raih mai a, “Silent night, holy night te, Khawchhak lal pathumte” an han rem zet mai chu an aw mawi thang khawk lo hre pha Buddhist hote pawhin an inah Carol ve nghal turin an sawm nghala, eiturte tui tak takte pawh an hlui thin a. Rilru thahnem ngaihna chuan, “An hla ngaihthlak, kan hla thu hlu tak takte hi a chhan han hrethiam ve vek sela aw…” a ti vawng vawng mai a ni.
Khawpuia cheng mitinte mahni hna, rawngbawlna leh zirnaah kan tul a. Kohhran khata lawi ho kan nih ngawt loh chuan inhmuh zen zen pawh thil har tak a ni. Tin, Rangon-ah hian Mizo te hi tun hma ngaihtuah chuan hnihthum ve viau tawh mah ila, kohhran kan hnih thum ve a, member kan induhthawhin mahni kohhran theuhva thahnem kan ngai tlang hle a ni. Chhiat ni that niah tlawmngaih kan chhuah tlang dial dial tih lohva chuan, hnam khat kan nihna leh Kristian kan nihna atanga inpawl hona hun hi a hranpaa neih har sa tak mai a ni a. Hengte han ngaihtuah chuan he Chin Combined Worship Service hi kan za atan hian a hlu a ni tih hai rual a ni lo.
Ni 27, Sept., 2009 (3:00- 5:00pm) khan a vawi 105-na Yangon Chin Christian Combined Worship Service chu Nazarene biak inah neih a ni a. Inkhawm kal pawh kan thahnem thawkhat a, ruah a sur avangin beisei erawh kan pha lo.
Chin Combined worship service-ah hian Rangona awm rawngbawltu mithiam tak takte hmangin thlarau ruai kan kil ho thina, a ropui tak zet a ni. He hunah hian kohhran hrang hrangte zaikhatin kan luang za a. Inpumkhatna leh inngainat tawnna pawh min thlen ngei mai. Thu hriltuten thiam takin Pathian thu hmangin min hrut rual a. Kan zo nun zemawi tak vawng nung tura kan upa te thahnem ngaihna lah hai rual a ni lo. Engemaw changa Lenkhawm zai hmanga kohhran then khatte zaipawl nei tura an han ruat thin te hian, kan hnam nun leh zia thangthar zelteah chawinun zel an tum zia; tarmit vuah lo tan pawh a hmuh fiah theih hle a ni. Burma ram khawpui, hnam dang karah kan Kristianna leh kan Mizo-na theih tawp chhuaha kan lantirna hun pawimawh tak a ni reng a. Kan nulate tan pawh an thawmhnaw thar nalh tak tak an show-na hun a ni lo bik chuang lo.
He Chin Combine inkhawmah hian chawimawi phute chawimawina neih thin a ni a. Tin kum upate pawh chawimawina hlan an ni thin. He inkhawm hi YZTP tan pawh puan tur pawimawh an neihte puanna hun tha tak a ni. Rangon veng hrang hranga awm inhmuhna hun nei hlei thei lo te tan inhmuhna hun tha tak pawh a ni a, Bible school hrang hranga kalte tan pawh chutitho, kan inchibai sup sup mai zel a ni. Ka hriat ve phak chinah chuan Pu Lianchia (fam) president hun lai kha kan vung that lai tak niin ka hria. Kohhran hrang hrang zaipawl intihsiakna ropui tak neih thin a ni a, thalai rualte pawh hla zirna lamah tan an la nasa thin hle a ni. Ni 19, Dec., 1999 Chin Combined inkhawm tuma Kum 2000 hmuahna Ruai (mipui 600 bawrvelin) kan han kil mup mup te kha mizopa tehna atang chuan ropui tak a ni.
Zanriah ruai kan kil zova, Kohhran hrang hrang thalai rualte Kristmas Carol turin mahni kohhran theuh ruahmannain motorin an inphur liam sung sung a. Thalai rual, vanglai hun nuam ti em emten phur tak leh thiam tak mai a, “Kumpui sul a lo vei changin,” tih hla an han rem zet chuan lunglen a kai thovin ngaihtuahna mitthlain kiltin a hrutkuala, Kristmas ni-a kawrmawi leh balloon te hlimpuia tual kan chai lai panlai hunte ngaihtuahna mitthlaah a rawn inkahpuk chaw zut zut mai a nih kha. Israel faten mi ramah fakna hla rem thei lo mah se, keini zawng Krista zarah, kawl khawpuiah, ringlo mite karah “Chungnung berah Pathian ropui takin awm rawh se,” kan ti dup dup mai le. Kan thalai rualten, muang fan raih mai a, “Silent night, holy night te, Khawchhak lal pathumte” an han rem zet mai chu an aw mawi thang khawk lo hre pha Buddhist hote pawhin an inah Carol ve nghal turin an sawm nghala, eiturte tui tak takte pawh an hlui thin a. Rilru thahnem ngaihna chuan, “An hla ngaihthlak, kan hla thu hlu tak takte hi a chhan han hrethiam ve vek sela aw…” a ti vawng vawng mai a ni.
Khawpuia cheng mitinte mahni hna, rawngbawlna leh zirnaah kan tul a. Kohhran khata lawi ho kan nih ngawt loh chuan inhmuh zen zen pawh thil har tak a ni. Tin, Rangon-ah hian Mizo te hi tun hma ngaihtuah chuan hnihthum ve viau tawh mah ila, kohhran kan hnih thum ve a, member kan induhthawhin mahni kohhran theuhva thahnem kan ngai tlang hle a ni. Chhiat ni that niah tlawmngaih kan chhuah tlang dial dial tih lohva chuan, hnam khat kan nihna leh Kristian kan nihna atanga inpawl hona hun hi a hranpaa neih har sa tak mai a ni a. Hengte han ngaihtuah chuan he Chin Combined Worship Service hi kan za atan hian a hlu a ni tih hai rual a ni lo.
Ni 27, Sept., 2009 (3:00- 5:00pm) khan a vawi 105-na Yangon Chin Christian Combined Worship Service chu Nazarene biak inah neih a ni a. Inkhawm kal pawh kan thahnem thawkhat a, ruah a sur avangin beisei erawh kan pha lo.
Zofate Zinga Mihmasa Thenkhatte:
(Chhunzawmna)
Kawlram Zofate Zinga Mihmasa Thenkhatte:
Rev. Tuahhranga: 1923 February-ah Missionary J.H Cope-an Ordination a pe.
Kawlphai zofate zinga hmasa ber a ni.
Rev. Dr. Lalthanliana: 1935-ah USA a kal, kal hmasa ber a ni. 1938-ah Dip.Th (USA).
Pi Zohmingthangi: 1946-ah India-ah Matric a pass.
Pu Saptawna: 1952-ah Kalemyo-ah Matric a pass.
L.T Vuta & a hote: 1959-ah Israel an kal.
Pu Kamlianbuaia: 1962-ah B. Sc a pass
Rev. Dr. Lalrawngbawla: 1969-ah Insein, Yangon-ah B.Th a pass.
Rev. Dr. Chhunvela: 1975-ah Insein, Yangon-ah B.D a pass
Rev. Dr. Khuangnawni: 1975-ah B.R.E a pass, kawlphai mizo hmeichhiaah a hmasa ber.
Dr. Khuanga: 1976-ah Australia-ah Ph.D a pass
Pu Savuta: 1948-ah S.D.O a hmu.
Pu Zakhuma:1974-ah Lt. Col. a kai
Pi Zoramkhumi: 1980-ah London a kal.
Rev.Dr. Kawlthangvuta: 1983-ah D. Miss, USA-ah a pass. Kawlphai zofa zinga hmasa ber.
Dr. Lianhlupuii: 1998-ah M.B.B.S a pass, kawlphai mizo hmeichhiaah a hmasa ber.
NB : He thu hi ni 10 Dec. 1998-a Pu Lianchia (fam) buatsaih atang lak chhawn a ni a, a indawt dante erawh tlem ka rem tha. A buatsaihtu hian; Kawlram Zofate zinga mihmasa thenkhat te hi a lar deuh deuh tarlan mai a nih thu leh tarlan awm tak tak a tarlan tak lohte hnenah ngaihhnathiamna a dil. -Puibawiha.
Kawlram Zofate Zinga Mihmasa Thenkhatte:
Rev. Tuahhranga: 1923 February-ah Missionary J.H Cope-an Ordination a pe.
Kawlphai zofate zinga hmasa ber a ni.
Rev. Dr. Lalthanliana: 1935-ah USA a kal, kal hmasa ber a ni. 1938-ah Dip.Th (USA).
Pi Zohmingthangi: 1946-ah India-ah Matric a pass.
Pu Saptawna: 1952-ah Kalemyo-ah Matric a pass.
L.T Vuta & a hote: 1959-ah Israel an kal.
Pu Kamlianbuaia: 1962-ah B. Sc a pass
Rev. Dr. Lalrawngbawla: 1969-ah Insein, Yangon-ah B.Th a pass.
Rev. Dr. Chhunvela: 1975-ah Insein, Yangon-ah B.D a pass
Rev. Dr. Khuangnawni: 1975-ah B.R.E a pass, kawlphai mizo hmeichhiaah a hmasa ber.
Dr. Khuanga: 1976-ah Australia-ah Ph.D a pass
Pu Savuta: 1948-ah S.D.O a hmu.
Pu Zakhuma:1974-ah Lt. Col. a kai
Pi Zoramkhumi: 1980-ah London a kal.
Rev.Dr. Kawlthangvuta: 1983-ah D. Miss, USA-ah a pass. Kawlphai zofa zinga hmasa ber.
Dr. Lianhlupuii: 1998-ah M.B.B.S a pass, kawlphai mizo hmeichhiaah a hmasa ber.
NB : He thu hi ni 10 Dec. 1998-a Pu Lianchia (fam) buatsaih atang lak chhawn a ni a, a indawt dante erawh tlem ka rem tha. A buatsaihtu hian; Kawlram Zofate zinga mihmasa thenkhat te hi a lar deuh deuh tarlan mai a nih thu leh tarlan awm tak tak a tarlan tak lohte hnenah ngaihhnathiamna a dil. -Puibawiha.
Sep 20, 2009
Zofate Zinga Mihmasa Thenkhatte
Pu Khuma & Pu Khara: Ringtu hmasa ber. 25 June 1899-ah Baptisma an chang
Pu Chuautera & Challiana: 1907-ah England leh Europe ram fangin an zin.
Rev. R. Dala: 1912-ah England a kal.
Pu R. D. Leta: 1910-ah Matric a pass.
Rev. Chhuahkhama: 1912-ah Dip. Th a pass.
Rev. Chuautera: 1913-ah Ordination pek a ni.
Pu Thangluaia: 1923-ah S.D.O a thawk, 1920-ah B.A final a exam, a fail.
Pu Hrawva: 1924-ah B.A a pass, B.A hmasa ber a ni.
Pu Ch. Pasena: 1925ah London-ah Dip.Ed a pass, London-a lehkha zir hmasa ber
Rev. Dr. Lalthanliana: 1935-ah USA a kal, USA kal hmasa ber a ni.
Pu Khawtinkhuma: 1939-ah M. A a pass, M.A hmasa ber a ni.
Rev. Zairema: 1940-ah B Sc. (Hons);1945 B.D (1st class) hmasa ber a nih kawp
Pi Lalsangpuii: 1942-ah B. A a pass, hmeichhe B.A hmasa ber a ni.
Dr. Thantluanga & Pu Khamliana Sailo: Lungleng lalten “Kaisar-I-Hind Medal” an dawng.
Pu Sainghinga: OBE, mizo zinga awm chhun a ni.
Tv. Lalzova(Fam Lalzova): Lengzem (love song) phuah thiam hmingthang (1924-1945).
Mizo Holy Bible: 1959 September-ah a lo piang.
Pu Kapsavunga: Lungthul Paliana an ti mai thin a, Lungthul, Manipur ram mi a ni a, 6’ 7” a sang a ni. a awm a tehin sum kua a ni a, Zofate zingah sang ber, lian ber a la ni fo.
Chhunzawm tur…
Pu Chuautera & Challiana: 1907-ah England leh Europe ram fangin an zin.
Rev. R. Dala: 1912-ah England a kal.
Pu R. D. Leta: 1910-ah Matric a pass.
Rev. Chhuahkhama: 1912-ah Dip. Th a pass.
Rev. Chuautera: 1913-ah Ordination pek a ni.
Pu Thangluaia: 1923-ah S.D.O a thawk, 1920-ah B.A final a exam, a fail.
Pu Hrawva: 1924-ah B.A a pass, B.A hmasa ber a ni.
Pu Ch. Pasena: 1925ah London-ah Dip.Ed a pass, London-a lehkha zir hmasa ber
Rev. Dr. Lalthanliana: 1935-ah USA a kal, USA kal hmasa ber a ni.
Pu Khawtinkhuma: 1939-ah M. A a pass, M.A hmasa ber a ni.
Rev. Zairema: 1940-ah B Sc. (Hons);1945 B.D (1st class) hmasa ber a nih kawp
Pi Lalsangpuii: 1942-ah B. A a pass, hmeichhe B.A hmasa ber a ni.
Dr. Thantluanga & Pu Khamliana Sailo: Lungleng lalten “Kaisar-I-Hind Medal” an dawng.
Pu Sainghinga: OBE, mizo zinga awm chhun a ni.
Tv. Lalzova(Fam Lalzova): Lengzem (love song) phuah thiam hmingthang (1924-1945).
Mizo Holy Bible: 1959 September-ah a lo piang.
Pu Kapsavunga: Lungthul Paliana an ti mai thin a, Lungthul, Manipur ram mi a ni a, 6’ 7” a sang a ni. a awm a tehin sum kua a ni a, Zofate zingah sang ber, lian ber a la ni fo.
Chhunzawm tur…
Sep 17, 2009
Meo Pialral Kal Dan
Keini Mizote ngaihdan ang deuh bawkin, Mitthi thlarauvin mitthi khua a kalna kawngah thil chi hrang hrang a tawk angin; Myanmar rama Mrauk Oo Township-a Meo hote hian ngaihdan mak tak an nei a. Mitthi ruang bulah chuan arte rehhlum 2, chawfun te takte 2, pawisa (thir tangka) 1, dawhkilh leh chem hi an dah a.Tichuan Puithiam chuan thiam hla a chham a, pialral kal kawnga a hman tur a ruang bula an dah hman dan tur hi hla angin tihian a chham ta a: “Khai le, he in hi chhuansanin mitthi khua, pialral chu I pan dawn ta a ni. Thu ka chah and chea, I tih zel chuan Mitthi khua pialral chu tluang takin I va thleng thei dawn a ni.
• Chem: Kha I bulah chem. Kan dah a nia, pialral chu I pan dawn ta a ni a, a hmasa bera I thil tih tur chu hei hi a ni. Pialral kawng chu hling kungin a lo khap mup anga, beidawng lo la, I bula chem kan dah khan sam fai zel la, lo fing hnih khat vela sei I vah hnuah chuan pialral kawng chu I hmu leh mai ang. Tang fan fan la beidawng mai suh.
• Sava: Hling hmun I kal pelh hnu deuhvah kawng chhak lam leh kawng thlang lamah in tiat zeta lian lungpui pahnih hi an insu bup bup ang a, chu chuan pialral kalte lo chilh hlum a tum a ni. Chu mi lungpui kiang I thlen chuan hei hi hria ang che. Lungpui pahnih a inkau laiin chak takin tlan pelh tum mahla, nangma zamranna chuan a tlin lo vang. Amaherawhchu hei hi hre reng rawh, lungpui chungah chuan sava thlawk rang chi sava I hmu ang a, chu sava hnenah chuan; “Aw sava, min khawngaih la, I mei min vawntir rawh, chuti lo chuan he lungpui hian min chilh hlum dawn,” ti ang che. Tichuan sava chuan a mei a vawntir ang che a, lungpui inkau chhungin chak takin a thlawh kanpui thei mai dawn che a ni.
• Dawhkilh: Tichaun pianral kalkawngah I kal zel anga, pitar pakhat hi kawng lai takah hian a lo thu ang. Chu pitar chuan hrik a ngah em em a, a hrik en turin a ti ang che. Tha taka I en sak loh chuan a chhiatkhum hrep ang che. Hrik a ngaha a lu a thak nasat em a vangin I kianga kan dah dawhkilh hmang khan a lu thak chu na deuh deuhin ziat vak vak ang che. Nuam a ti anga, rei vak lovah a muhil mai ang. A mutthilh veleh amah chu I kal pel vat dawn a nia.
• Ar note: Pitar I kal pelh hnu chuan pangang pahnih hi kawng chhak leh kawng thlangah an lo awm ang a, chu pangang chu a lian em em a, a ka hi a zau hle a ni. An ril a tam em em bawk a, pialrala kal turte chu an chaw a ni. Chu hmun I thlen chuan I bula ar note kan dah kha, nangmah ei tuma pangang lian puiin an ka an ang lai takin an ka chhungah I vawm lut anga, ar note an thiala an ka an chip lai takin I kal pel vat tur a ni.
• Chaw fun: Luiral I kai hnu rei vak lovah kulh I va thleng anga, tahchuan ui kawlh ril tam tak takin rawn sehhlum che a, I sa ei ral vek an tum ang. Chuvangini I chaw fun kha han theh darh uai la, I chaw mal theh darh an ei chhungin I kal pel vat dawn a nia.
• Chaw fun dang pakhat: Chutia ui rual hmun I pelh chuan mitthi khua pawh I lo thleng dawn ta a. Thil pakhat chauh tihtur I nei tawh. Mitthi khua chuan kawngkhar a nei a, chu kawngkharah chuan vangtu pitar leh putar riltam em em hi an lo awm ang a, I chaw fun pakhat la awm kha I pe anga, “mitthi khua kal ka duh e, khawngaih takin mitthi khaw kawngkhar hi min hawn sak u la, mitthi khuaa ka chhungte kal hmasa ho khan min lo hmuak turin tlang min au sak the u khai,” I ti dawn a nia. Amaherawhchu an ril a tam taw hem avangin I chaw fun pek kha tlai leh puar takin an ei te te ang a, chu mi zawhah an lawm hle dawn a ni. Tichuan mitthi khaw kawngkhar chu an hawn sak thuai ang che anga, I chhung leh kuate pawh an auh sak nghal ang che. Chu veleh mitthi khuaa I chhung leh kuaten an lo hmuak ang che, hlim takin Mitthi khuaah chuan in khawsa dawn a nia.”
Meo hovin mitthi khaw chungchang an ngaihdan atanga kan hriat theihte chu:
- Thlarau an nei tih an ring
- Pialral kal tur hian harsatna tam tak pal tlang a ngai tih an pawm.
- Thlarau chawlhna hmuna kal hmasate nen hlim takin mitthi khuaah an khawsa ang tih ngaihdan an nei.
- Thih hnu khawvel beiseina an nei.
Hengte hi an rin dan a nih avangin an hnena chanchin tha hrilh hi an tan rin a harsa lo vang tih a rin theih a ni.
Note: He thu ziak hi Myanmar Mizo Theological Fellowship in Seminar (Aug. 2009) a buatsaih tuma Rev. Dr. Vanlalhnema paper buatsaih ‘Mission Strategy’ atanga lak chhawn a ni. Kan pipu ten pialral kalkawng an thlir dan nen a inang ang reng hlein ka hria. Puibawiha)
PS: Ka blog tlawh thintute in ngaihawm hle mai. Tunah hian Rangon-ah rawngbawlna neiin ka awm ta daiha, duh angin ka update thei lova pawi khawp mai. Chibai vek u.
• Chem: Kha I bulah chem. Kan dah a nia, pialral chu I pan dawn ta a ni a, a hmasa bera I thil tih tur chu hei hi a ni. Pialral kawng chu hling kungin a lo khap mup anga, beidawng lo la, I bula chem kan dah khan sam fai zel la, lo fing hnih khat vela sei I vah hnuah chuan pialral kawng chu I hmu leh mai ang. Tang fan fan la beidawng mai suh.
• Sava: Hling hmun I kal pelh hnu deuhvah kawng chhak lam leh kawng thlang lamah in tiat zeta lian lungpui pahnih hi an insu bup bup ang a, chu chuan pialral kalte lo chilh hlum a tum a ni. Chu mi lungpui kiang I thlen chuan hei hi hria ang che. Lungpui pahnih a inkau laiin chak takin tlan pelh tum mahla, nangma zamranna chuan a tlin lo vang. Amaherawhchu hei hi hre reng rawh, lungpui chungah chuan sava thlawk rang chi sava I hmu ang a, chu sava hnenah chuan; “Aw sava, min khawngaih la, I mei min vawntir rawh, chuti lo chuan he lungpui hian min chilh hlum dawn,” ti ang che. Tichuan sava chuan a mei a vawntir ang che a, lungpui inkau chhungin chak takin a thlawh kanpui thei mai dawn che a ni.
• Dawhkilh: Tichaun pianral kalkawngah I kal zel anga, pitar pakhat hi kawng lai takah hian a lo thu ang. Chu pitar chuan hrik a ngah em em a, a hrik en turin a ti ang che. Tha taka I en sak loh chuan a chhiatkhum hrep ang che. Hrik a ngaha a lu a thak nasat em a vangin I kianga kan dah dawhkilh hmang khan a lu thak chu na deuh deuhin ziat vak vak ang che. Nuam a ti anga, rei vak lovah a muhil mai ang. A mutthilh veleh amah chu I kal pel vat dawn a nia.
• Ar note: Pitar I kal pelh hnu chuan pangang pahnih hi kawng chhak leh kawng thlangah an lo awm ang a, chu pangang chu a lian em em a, a ka hi a zau hle a ni. An ril a tam em em bawk a, pialrala kal turte chu an chaw a ni. Chu hmun I thlen chuan I bula ar note kan dah kha, nangmah ei tuma pangang lian puiin an ka an ang lai takin an ka chhungah I vawm lut anga, ar note an thiala an ka an chip lai takin I kal pel vat tur a ni.
• Chaw fun: Luiral I kai hnu rei vak lovah kulh I va thleng anga, tahchuan ui kawlh ril tam tak takin rawn sehhlum che a, I sa ei ral vek an tum ang. Chuvangini I chaw fun kha han theh darh uai la, I chaw mal theh darh an ei chhungin I kal pel vat dawn a nia.
• Chaw fun dang pakhat: Chutia ui rual hmun I pelh chuan mitthi khua pawh I lo thleng dawn ta a. Thil pakhat chauh tihtur I nei tawh. Mitthi khua chuan kawngkhar a nei a, chu kawngkharah chuan vangtu pitar leh putar riltam em em hi an lo awm ang a, I chaw fun pakhat la awm kha I pe anga, “mitthi khua kal ka duh e, khawngaih takin mitthi khaw kawngkhar hi min hawn sak u la, mitthi khuaa ka chhungte kal hmasa ho khan min lo hmuak turin tlang min au sak the u khai,” I ti dawn a nia. Amaherawhchu an ril a tam taw hem avangin I chaw fun pek kha tlai leh puar takin an ei te te ang a, chu mi zawhah an lawm hle dawn a ni. Tichuan mitthi khaw kawngkhar chu an hawn sak thuai ang che anga, I chhung leh kuate pawh an auh sak nghal ang che. Chu veleh mitthi khuaa I chhung leh kuaten an lo hmuak ang che, hlim takin Mitthi khuaah chuan in khawsa dawn a nia.”
Meo hovin mitthi khaw chungchang an ngaihdan atanga kan hriat theihte chu:
- Thlarau an nei tih an ring
- Pialral kal tur hian harsatna tam tak pal tlang a ngai tih an pawm.
- Thlarau chawlhna hmuna kal hmasate nen hlim takin mitthi khuaah an khawsa ang tih ngaihdan an nei.
- Thih hnu khawvel beiseina an nei.
Hengte hi an rin dan a nih avangin an hnena chanchin tha hrilh hi an tan rin a harsa lo vang tih a rin theih a ni.
Note: He thu ziak hi Myanmar Mizo Theological Fellowship in Seminar (Aug. 2009) a buatsaih tuma Rev. Dr. Vanlalhnema paper buatsaih ‘Mission Strategy’ atanga lak chhawn a ni. Kan pipu ten pialral kalkawng an thlir dan nen a inang ang reng hlein ka hria. Puibawiha)
PS: Ka blog tlawh thintute in ngaihawm hle mai. Tunah hian Rangon-ah rawngbawlna neiin ka awm ta daiha, duh angin ka update thei lova pawi khawp mai. Chibai vek u.
Jun 12, 2009
Romantic love in Song of Song!!
This is one of my exegetical study that i have a few weeks ago. I have posted only one verse from Song of Songs 2:1-17. I will continue to post little by little. Hope you enjoy it. Love is pure, and sex is Holy. It is a gift from God to be used in appropriate manner, time and to the right person.
{2:1}
{2.1}I am the rose of Sharon, and the lily of the valley.
{2:1}
{2.1}I am the rose of Sharon, and the lily of the valley.
In this verse we can understand that it is the girl’s self-appraisal the Sulamith. But does it meant that the Sulamith is beautiful than any other? Is she proclaiming herself the most beautiful women of king’s wives? There are different translation in this verse; I am a meadow-flower of
The word “rose” is found elsewhere only in Isa. 35:1, but it appears in Akkadian, meaning “meadow saffron” or crocus; it assuredly does not mean rose, but “saffron” or crocus.Crocus (plural: crocuses, croci) is a genus of perennial flowering plants, native to a large area from coastal and subalpine areas of central and southern Europe (including the islands of the Aegean), North Africa and the Middle East, across Central Asia to western China. Nevertheless it is really uncertain as to what kind of flower is meant here.
Pic i: Crocus flower in coastal plain.
In the previous verse we read the sulamith herself announce that she has dark complexion. It is possible that she is not such a beautiful lady. This verse could be the proof. When she says “I am the crocus or rose of
Jun 6, 2009
"Christian militants" Crackdown.
Crackdown on Hmar militants
[Courtesy: The Telegraph]Silchar, June 4: Security forces have claimed to have cracked down on the Mansami National Christian Army (MNCA), a nascent tribal outfit comprising Hmar youths active in Churachandpur district of Manipur and Cachar in south Assam in a three-day joint offensive.
The operation that began on Monday was carried out in two phases — near a Shiva temple in Bhuban Hills in the Tezpur hill range in Sonai block of Cachar and Churachandpur, located nine and 24km respectively from this town.
The outfit based in Churachandpur, a bastion of Hmar tribals, was launched on March 16 this year.
What has given a new dimension to its activity is its religious orientation.
The MNCA that aims at spreading the hegemony of the Christians in Cachar district, recently desecrated the Shiva temple by roughing up Ramayan Das and Rajkumar Singh, the two priests who filed a case against the militants.
The attack drew sharp criticism from the Vishwa Hindu Parishad.
Army sources said eight cadres of the outfit were picked up in two phases last night. .The arrested include Lalthupui Pampi, 33, Ramvhhung, 30, Ramchouand, 29, Derepian, 53, Leirikham, 29, Sansumanga, 31, Lalmalswam, 29 and Rimni, 30.
Pampi, the self-styled commander of the outfit, is from Langthuli village of Tipaimukh in Manipur, police said last night.
The 5 Assam Rifles Battalion, that coordinated the operation with police and the CRPF, handed them over to Sonai police around 8 last night.
Two rifles, a pistol, some bullets, four Bibles and eight jackets bearing the Cross were seized.
Nb: Please kindly leave your comment or idea about this incident.
The operation that began on Monday was carried out in two phases — near a Shiva temple in Bhuban Hills in the Tezpur hill range in Sonai block of Cachar and Churachandpur, located nine and 24km respectively from this town.
The outfit based in Churachandpur, a bastion of Hmar tribals, was launched on March 16 this year.
What has given a new dimension to its activity is its religious orientation.
The MNCA that aims at spreading the hegemony of the Christians in Cachar district, recently desecrated the Shiva temple by roughing up Ramayan Das and Rajkumar Singh, the two priests who filed a case against the militants.
The attack drew sharp criticism from the Vishwa Hindu Parishad.
Army sources said eight cadres of the outfit were picked up in two phases last night. .The arrested include Lalthupui Pampi, 33, Ramvhhung, 30, Ramchouand, 29, Derepian, 53, Leirikham, 29, Sansumanga, 31, Lalmalswam, 29 and Rimni, 30.
Pampi, the self-styled commander of the outfit, is from Langthuli village of Tipaimukh in Manipur, police said last night.
The 5 Assam Rifles Battalion, that coordinated the operation with police and the CRPF, handed them over to Sonai police around 8 last night.
Two rifles, a pistol, some bullets, four Bibles and eight jackets bearing the Cross were seized.
Nb: Please kindly leave your comment or idea about this incident.
Jun 5, 2009
Jun 3, 2009
Jun 2, 2009
Cindy Khojol Foto Feature
Cindy Khojol/khawzawl is known to be the first Mumbai-based Hmar professional top model. And In the umcoming bollywood film "Bombay Summer"(A film which explores the fleeting and delicate friendship between three young people in Mumbai, India and its eventual disintegration in the face of betrayal and personal loss) she will make her appearance. She was born in Assam, but her parents were from Manipur,India. She's lovely, and warm hearted lady.
More picture at http://inpui.blogspot.com/2009/03/cindy-khojol-foto-feature.html
May 31, 2009
A Sunday God is not God at all!
Sunday is the only day that we get together in the church to have fellowship with our living God; as well as with our friends. Especially for those of us who are in metropolitan cities or any city, we have no other days to come together in one place , having fellowship with God and our community but only on Sunday. For those of us who have no time, leave or holiday on Sunday here is a wonderful tips for us and I belief we can also glorify God through our own work station.
Church is not the only place where we can worship.
Worshipping our living God can happen wherever we are. Whether we are in church, workstation, market, school, college etc.
Let’s not say that I don’t have time to worship on Sunday at church.
We can make our own workplace as church as we are given a freedom to worship not only at Jerusalem but everywhere.
So let’s start organizing a church with our fellow Christians in our work places.
We don’t need to have a preacher or sermon, but might be just a quite time, fellowship, bible study, group prayer or testimony or cell group.
Once we as a Christian show our faithfulness; what we are call for, then God would definitely increase our group in number.
We have to value or Christianity or no one would value for us.
We don’t need to ashamed of our identity when we know whom we belief, whom we trust.
The Muslim, when times come for them to bow down, they did and no one laugh at them instead we respect their religion.
We Christians we are ashamed of who we are instead of giving glory to God we divert our Christian ways and act like a non believers.
So let’s begin worshipping our living God in our workstation, not only at church.
Let us not blame or say that I don’t have time, leave or holiday on Sunday for church.
You and I can glorify our God through our workstation too.
Remember A sunday God is no God at all. May God bless..
May 27, 2009
Vanramah sungkim in intuok khawm ngei ei tim aw!!( Hmar Version)
By:D.Ralsun
Vanram kai naw hlak chu ei um tawl ngei ngei ding. Kai hlak chu ei nuom tawl vawng bawk. Thangah! Lienah! i lo hung ve ni maw! eh khawm saw a hung ve ka ring naw vei leh. An naw leh khawm thanga? khawm liena? poi de aw an hung ve naw a ni maw! poi de aw ka sunghai ka hmu tawl nawh .iengtin am aw hun ei hmang ding chu! ei ngai ei sunghai ei rulhai leh eiin hmu tawl ding am? hnuoi hi eiin thesawngna a ni el diem chu maw!
Ei hratlai huntha ei nei lai hlak ei ngaituo pei bawk si nawh. kai hlak chu ei chak bawk si! Thuhriltu pakhatin “Pathien rorelna hmaah mitin ei ngir phat chu, hremhmunah fe dinghai khawmin ka lawmeh tiin innui hieuin smiling face deuin hremhmun an pan ve ding a nih” tia a hril hi thil indik tak la ning a tih. Pathien rorelna chu thil indik a la ni awm si a. sawisel thei hrim a ni naw ding a ni chu.
Tuhin 21st cen. ei cheng meka, 22nd cen. Chu nang le kei vawisunnia kum 20 hmang tahai lem hin chu ei hmu phak ring a um ta nawh. Thina ei hmabak elah a umkur ti ei hriet zing khawmin, ei ngaituo pei tawl naw chu a ni hi. Kumkhat sunga Bible khawm keu thak lo dam ei um nuol ta a, chu chu nepte, ei Bible tiempeinaw chu ei la hang chapopui vel nawk nghal. Krista thang lova kristien hi ei ni laihin ei tam taluo tah.
Krista a hung nawk phat hlak chu, ama Krista Thlarau neituhai cho a hung lawr awm bawk sia. Ei lo nei naw vei chun leh ti um hleng a tih. Ringnawtuhai ta ding chun a ngaiin um an ta, amiruokchu ei ni kristien in ti si, Bible inchuktirna hre bawk, rapture chanchin hretuhai ta ding biekin ti a um ding a nih. Ei ruolhai zuk zawng ei ta, ei nuhai zuk phone ei ta, pastorhai zuk melkai ei ta lo um ta bawk si nawng an ta. Thlaphang hang um dan ding chu, hril hi chu nep te a nih. “Lalpa give me one more chance just one more chance” ti chu ei taprawl ding ni tang a tih. Chuong anga tap chu ei um ngei ngei ding nawk nghal, in enfie hun chu a ni ta ie maw!
Vawisun, hi I tiem lai khawmhin I thi thut thei, I tiem zo char khawmin rapture hung tlung thut thei. Lo hung tlung thut ni ta ang sienla, vanah lak kaiin I um ve ding am? Annawleh maksan pawlah I thang ve ding. A right time for you to make right decision. Kei chun hi thil pakhat hi kan fui nuom cheu. Vanram hi pawng a lak thei a ni tah. Pastor le evangelist hai kher kher an ngai ta nawh. Bible Pathienthu hring I nei a, zalen takin inzak lovin Lalpa hmabulah I khat chovin isuolhai inpuong fai la, sandamna la chang lo I ni pal chun Pathien sandamna hi hni mawl rawh. Pathien buon la, Lalpan a lo pawm nuom zing che a nih. He always open his wide arm to receive you. His grace is upon you and Isu’n a kuoma hung ve dingin iengtiklaikhawm a ko zing che anih. I suolhai sima a kuomtieng I pan phat chun chatuon hringna chu I ta ni ve tang a tih. Lalpa’n lo nghatsan naw tawp a ti che. A rukten I ruolhai or I nuhai hriet khawm a tul nawh. Nang le Pathien kar a poimaw. I pindan sungah Lalpa sandamna chang thei dingin Lalpan zalenna a pek che.
Lalpa kuomah inzak lovin open takin hni mawl mawl rawh. Chu sandamna thil tlawnpek chu I chang ve phat chun, in ring zingin um ro ti chu I ta ni ve tang a tih. Nang le kei in ring hranpa tul ta lovin, Isu Krista Thlarau van le inzawm chu nang ah a cheng tak leiin iengtiklaikhawm chu Thlarau chu an ring zing sa a ni tah. Chu Krista Thlarau neitu hai chu lunkimin ei thetah ei ngaihai leh Vanramah tudang ngai lovin sandamtu Lalpa inpakin “thisen hlu thisen hlu” tiin leng tang ei tih. Chu hmun inhoi lalpan a mi buotseipek mawl chu chang ve ngei dingin Unau Lalpa’n nang le kei a mi ko zing a nih.
Vanramah sungkim in intuok khawm ngei ei tim aw!!
May 21, 2009
Pu Rochunga Pudaite Calls For A United Hmar Church
By Lalmalsawm SungteBibles for the World president Pu Dr Rochunga Pudaite and his wife Pi Lalrimawi have jointly issued a call for the "re-unification" of the Hmar people under one church.
This is the third such attempt for re-unification among the Hmar churches in less than a decade. “The two earlier attempts had failed due to differences over how the properties of different churches should be settled,” sources said.
In their appeal published as a booklet, 'Hmar Kohran Inpumkhat Dinga Kona' (Call for unification of Hmar Churches) the US-based missionary couple said, "The Hmars have suffered much being divided... our social life had been the most affected... and to renew the kingdom of God and our tribe we need to remind ourselves the prayer of Christ: ‘So that they can be one again’…”.
Since the late 1950s, the Hmars have been divided strongly into denominational lines due to differences among their leaders. Many versions have come up as to why the Independent Church of India(considered the parent church of the Hmars) broke up. However, recent trends among the youth show that many are in favour of the Hmars being united under one church. As of now, the Independent Church of India and the Evangelical Free Church of India are the two churches having maximum members while there are others like the Evangelical Assembly Church, Assemblies of God, Presbytarian Church, Methodists, Reformed Presbyterian Church, Lutheran, Catholics and others with lesser members but not without strong feelings towards their respective denominations.
The 18-page booklet also traces (in Pu Rochunga’s own words) the events that led to the dismemberment of the Hmar church (Independent Church) and its effect on the Hmar community besides a response form for readers to send their opinions on whether they would like to see a united Hmar church again and how it should be achieved.
It is also learnt that the Hmar Students Association, General Headquarters has been entrusted with task of distributing the booklet to all Hmar inhabited areas, especially among the youth and to collect the response forms thereafter.
Pu Rochunga and his wife are expected to make a trip to India either in February or March 2009. "They will meet diverse sections of the Hmar leadership during their visit," sources close to the family said.
Hmar Mizo Question: Re-figuring Understanding*
[By DAVID BUHRIL, Journalist, Sept, 2008]
The discussions in misual.com and elsewhere that have been beating empty vessel after the two unwanted incidents - the killing of a Lusei-speaking Mizo in Manipur’s Churachandpur and the ambush - that involves the HPC(D) have stirred the Hmar-Mizo question to a disgusting extent. As a human being I loathed bloodshed and violence and if such behaviour could be transferred, one should as a human being exile oneself from such conduct. However, in the course of our discourse, a constructive inculcation of reason is the need of the hour when emotions blindly hit the alarm that are attached to the vessel. It could injure more when the tongue does not wag in accordance with reason. It makes much noise, the odd notes, which I am already tired of, from the very fact of me being a member of Hmar as well as Mizo. From the various comments that also reflect the ignorance of the collectivity, who are again proud members of Mizo, there arises a serious problem of one’s understanding of the Hmar identity and its relation and interrelation with the diverse Mizo identity. Out of these comments, I strongly sensed the omission of the historical construction of Mizo identity and Mizoram, where the significance of the Hmar people is seemingly shelved.
There are also visible unhealthy presumption of some, of Hmar as something outside the Mizo identity. This should end for good. We are suffering a Mizo blindness, which made us poor reactors where we allow ourselves to divorce our reason from all our other senses that eventually paralysed our ability to harmonise the being and identity within ourselves. As much as the need for no insistence to submit Hmar as Mizo, I find no meaning for any Mizo to outside Hmar from Mizo just because an armed group bearing Hmar happens to act within the State boundary of Mizoram. If, supposing, every member of Hmar is counted as member of HPC (D), then, majority of the Mizos in Mizoram would be a potential member of that group from the very fact of them being a Hmar, as the population of Hmar in Mizoram is the highest, if compared to the various other tribes - Ralte, Lai, Paite, Sailo, et al. My point is that collectivising Hmars for any deed of one group or party is a blunder, which should not be digested at any point of time. Moreover it itself is negating Mizo, which means negating oneself to include oneself. And if anyone thinks that exercising Mizo identity would go down well by poking and pricking Hmar, I could not think of any worse design that would fragment the house in shamble. Worst, it is ignorance seeking a sealed valve for an exit by employing the blurry headlight of emotion. The same headlight has been instrumented by the armed MNF in their glorious days, but to include only small sections of the Mizo nation within a boundary called Mizoram; and that resulted in people from Mizoram carrying Mizo tribe certificate, which belittle us as a people; for Mizo is not just a mere tribe.
As I went through the posted comments, I was reminded of Foucault’s mistake to acknowledge about the unequal complementarity of doer and done to in the homoerotic practices that once were occupied their discourse. There are too many amongst us who also committed the same mistake, which is, but, serious. One reason is because our faculties are not rooted to our history. Even if we look at the current history, it is evident that from the first tribal IAS officer, who is a Hmar Mizo to the first Cabinet Minister in undivided Assam (A Thanglura), to the martyrs and heroes of MNF cadres to who’s who in Mizoram today, who would dare to ignore the Hmars from Mizo? The Mizo Union movement that started in 1946 was led by Hmar Mizo like Pachhunga, HK Bawichhuaka, et al. The same movement spreaded to Manipur with the Hmars taking the lead and resulted in the first Manipur Mizo Union General Assembly in Pherzawl, a Hmar village. In the interest of the Mizo Union movement, it was the Hmars who boycotted the first election in Manipur in 1948. But when Mizoram was conceived, self serving Mizo leaders failed to even look beyond Tuivai and Tuiruong (Tipaimukh) rivers. History has a clean record of who the blunders were. Who the blunder would dare to be Brutus again? Forgetting the Hmars or even trying to do that in Mizoram would be as much as a vain attempt to rewrite the New Testament of the Bible without Jesus.
It would be easy to mistake the Hmar people as different or indifferent as they are divided by five state boundaries in the North East itself. Besides, their ability as a people, to preserve and still used Hmar as a spoken/written language seems to have marked them out as different from what is conceived as “Mizo” in Mizoram. Language has acted as a potent marker for identifying identities. This must be one reason why the use of Hmar language was not, to put it softly, encouraged for preaching, composing, teaching, singing, when Christianity was taking its roots in its early phase in the Lushai Hills. It is interesting to note that Hmar composers, pastors, and preachers, then, asserted about the need to worship and praise God in their own language. That was when , when Hmar dialect was finding its place, many of the equally rich Mizo dialects/languages met their early death. Again, it is interesting to know that Thiek/Thiak dialect is still popular and widely used in Assam’s NC Hills. So, to carve a Mizo identity out of the many languages and dialects that it has today, would only end up with othering our own selves. Or are we already witnessing the process of othering ourselves from what is visible with people from Mizoram. But Mizoram is not a village, or is it? I think the imagination of who a Mizo is from the clogged door and window of Mizoram did not leave any space for our diversity to sink in. When we could understand and accept the multiplying and equally diverse Christian denominations/cult in Mizoram, I wonder why we allow to failed our imagination to go beyond the limit that we have set for ourselves.
We ought to understand the existence of a people fragmented by more than four State boundaries and their quest for belongingness. Today those boundaries have come to dictate who an insider and outsider is. This itself tends to act against the Mizo identity, which is in the nation making process. Or should we say a notion in the making process. Whatever it is, reminding ourselves the process that we are inevitably into would enlighten us about the need to inculcate reason as we intervene with our free expression. With our firm attachment to these man-made boundaries, who a Mizo is should not be let too loose to get lost in definition or translation. The sanctity of these boundaries cannot be interpreted when it comes to identifying a Mizo; for a Mizo is not holed up in a village with narrow wall.
Today, it is unfortunate that State boundaries have acted to distance or border us. However strong that forces might be, they should not be given a space to pollute the identity that is undergoing its courses of change.
Did anyone remember that during the HPC movement in the early ’90s, it was the Government of Mizoram who stirred, funded and armed a band of innocent Hmar boys and sent them to Manipur’s Churachandpur district to play the eye for an eye game. The leader of the armed group himself was Lalchung Buhril from the Thiek/Thiak clan. I remember those were bloody days. Did anyone care that it was let loose by the State itself? Who, from Mizoram, at that time, raise a voice to condemn the State government from spreading the fire? Not even the Press or the reverred Church. Today as we celebrate the blame game, the same Leviathan has not yet shed its dirty linen. Everyone knows that it is the same old man at work, which is why we should never overlook the reality that we are already digressing from. While we are a witness to the return of the Frankenstein monster we must not be robbed of our faculties. Conceiving things indifferently from what they really are would not even serve the blown out emotions that we fervently nurse. We are all victims of the unholy design that was set against us.
[Editor's Note: This write-up on Hmar Mizo identity by Tv David Buhril was one of the most debated topic by Mizo bloggers in 2008. Clear and insighful in presentation this outlook continues to generate heated discussions even today]
There are also visible unhealthy presumption of some, of Hmar as something outside the Mizo identity. This should end for good. We are suffering a Mizo blindness, which made us poor reactors where we allow ourselves to divorce our reason from all our other senses that eventually paralysed our ability to harmonise the being and identity within ourselves. As much as the need for no insistence to submit Hmar as Mizo, I find no meaning for any Mizo to outside Hmar from Mizo just because an armed group bearing Hmar happens to act within the State boundary of Mizoram. If, supposing, every member of Hmar is counted as member of HPC (D), then, majority of the Mizos in Mizoram would be a potential member of that group from the very fact of them being a Hmar, as the population of Hmar in Mizoram is the highest, if compared to the various other tribes - Ralte, Lai, Paite, Sailo, et al. My point is that collectivising Hmars for any deed of one group or party is a blunder, which should not be digested at any point of time. Moreover it itself is negating Mizo, which means negating oneself to include oneself. And if anyone thinks that exercising Mizo identity would go down well by poking and pricking Hmar, I could not think of any worse design that would fragment the house in shamble. Worst, it is ignorance seeking a sealed valve for an exit by employing the blurry headlight of emotion. The same headlight has been instrumented by the armed MNF in their glorious days, but to include only small sections of the Mizo nation within a boundary called Mizoram; and that resulted in people from Mizoram carrying Mizo tribe certificate, which belittle us as a people; for Mizo is not just a mere tribe.
As I went through the posted comments, I was reminded of Foucault’s mistake to acknowledge about the unequal complementarity of doer and done to in the homoerotic practices that once were occupied their discourse. There are too many amongst us who also committed the same mistake, which is, but, serious. One reason is because our faculties are not rooted to our history. Even if we look at the current history, it is evident that from the first tribal IAS officer, who is a Hmar Mizo to the first Cabinet Minister in undivided Assam (A Thanglura), to the martyrs and heroes of MNF cadres to who’s who in Mizoram today, who would dare to ignore the Hmars from Mizo? The Mizo Union movement that started in 1946 was led by Hmar Mizo like Pachhunga, HK Bawichhuaka, et al. The same movement spreaded to Manipur with the Hmars taking the lead and resulted in the first Manipur Mizo Union General Assembly in Pherzawl, a Hmar village. In the interest of the Mizo Union movement, it was the Hmars who boycotted the first election in Manipur in 1948. But when Mizoram was conceived, self serving Mizo leaders failed to even look beyond Tuivai and Tuiruong (Tipaimukh) rivers. History has a clean record of who the blunders were. Who the blunder would dare to be Brutus again? Forgetting the Hmars or even trying to do that in Mizoram would be as much as a vain attempt to rewrite the New Testament of the Bible without Jesus.
It would be easy to mistake the Hmar people as different or indifferent as they are divided by five state boundaries in the North East itself. Besides, their ability as a people, to preserve and still used Hmar as a spoken/written language seems to have marked them out as different from what is conceived as “Mizo” in Mizoram. Language has acted as a potent marker for identifying identities. This must be one reason why the use of Hmar language was not, to put it softly, encouraged for preaching, composing, teaching, singing, when Christianity was taking its roots in its early phase in the Lushai Hills. It is interesting to note that Hmar composers, pastors, and preachers, then, asserted about the need to worship and praise God in their own language. That was when , when Hmar dialect was finding its place, many of the equally rich Mizo dialects/languages met their early death. Again, it is interesting to know that Thiek/Thiak dialect is still popular and widely used in Assam’s NC Hills. So, to carve a Mizo identity out of the many languages and dialects that it has today, would only end up with othering our own selves. Or are we already witnessing the process of othering ourselves from what is visible with people from Mizoram. But Mizoram is not a village, or is it? I think the imagination of who a Mizo is from the clogged door and window of Mizoram did not leave any space for our diversity to sink in. When we could understand and accept the multiplying and equally diverse Christian denominations/cult in Mizoram, I wonder why we allow to failed our imagination to go beyond the limit that we have set for ourselves.
We ought to understand the existence of a people fragmented by more than four State boundaries and their quest for belongingness. Today those boundaries have come to dictate who an insider and outsider is. This itself tends to act against the Mizo identity, which is in the nation making process. Or should we say a notion in the making process. Whatever it is, reminding ourselves the process that we are inevitably into would enlighten us about the need to inculcate reason as we intervene with our free expression. With our firm attachment to these man-made boundaries, who a Mizo is should not be let too loose to get lost in definition or translation. The sanctity of these boundaries cannot be interpreted when it comes to identifying a Mizo; for a Mizo is not holed up in a village with narrow wall.
Today, it is unfortunate that State boundaries have acted to distance or border us. However strong that forces might be, they should not be given a space to pollute the identity that is undergoing its courses of change.
Did anyone remember that during the HPC movement in the early ’90s, it was the Government of Mizoram who stirred, funded and armed a band of innocent Hmar boys and sent them to Manipur’s Churachandpur district to play the eye for an eye game. The leader of the armed group himself was Lalchung Buhril from the Thiek/Thiak clan. I remember those were bloody days. Did anyone care that it was let loose by the State itself? Who, from Mizoram, at that time, raise a voice to condemn the State government from spreading the fire? Not even the Press or the reverred Church. Today as we celebrate the blame game, the same Leviathan has not yet shed its dirty linen. Everyone knows that it is the same old man at work, which is why we should never overlook the reality that we are already digressing from. While we are a witness to the return of the Frankenstein monster we must not be robbed of our faculties. Conceiving things indifferently from what they really are would not even serve the blown out emotions that we fervently nurse. We are all victims of the unholy design that was set against us.
[Editor's Note: This write-up on Hmar Mizo identity by Tv David Buhril was one of the most debated topic by Mizo bloggers in 2008. Clear and insighful in presentation this outlook continues to generate heated discussions even today]
May 17, 2009
Manchester United clinch their 11th Premier League title !
Manchester United clinch their 11th Premier League title - equalling Liverpool's record of 18 league crowns - after drawing with Arsenal. 0-0.
May 12, 2009
WHAT DO YOU SAY ABOUT MEN AND WOMEN!!
Men are motivated by achievement, women by relationships. Man's feeling good are different from woman. If conflicts arouse man's feels better by solving problems while woman's feels better by talking about problems. So when gender differences emerge in your marriage, don't judge your spouse as evil. He or she did not deceive you; it simply took marriage to reveal your differences. The differences you bring together as woman and man are good and can be celebrated. As one body must have both a calculating head and a feeling heart, so one marriage is blessed with both gifts. We are fearfully and wonderfully made.
May 11, 2009
BALUT OR BALUOT IN PHILIPPINES!!
This is Balut/Baluot. In other word i called "Abortion."
The day i reached Manila, a friend of mine asked me whether i have tested Balut or not! It was so stranged to me when he explain what Balut was! It reminds me of my childhood days where me and my friends we ate the baby pig which just came of her mother's womb! But that was just for fun and it's not part of our culture food. But the Balut here in Philippines is one of their favorite and people often eat it. Well then it was not many weeks ago that i do tasted my new country food "The Balut." Now i have got something to share about.
It is a boiled duck egg, about to be born.
The taste is good; it taste like egg mixed with chicken.
Eat with vinegar, onion, and salt. Like boiled egg!
Close your eyes, and say "Ka thi le ka thi, ka dam le ka dam" and take a deep bite! Wow taste good.
This Balut is available especially in Market where we have KS; Hotel, Mall and beside roads.
It is belief that it increase sexual desire or giving more power to sex drive. Might be 4gb of Ram.hehe
People usually ate before having sex; first night of marriage and con..........
Jokes: There was a man who was going to get married. He decided to eat this Balut in order to welcome his lovely wife with the most he can. He ate 12 balut just before his wedding day. He was well prepared but later after a few hours he died. It seems to be very powerful too. Be careful if you happen to taste it. It is recomended that not to eat more then 3 or 4.. Try it, it's damn good....
Apr 20, 2009
Quote
"Lord, give me a dream that allows me to fly, and the faith to pursue it no matter how high." by- B.J. Hoff.
Apr 18, 2009
Apr 14, 2009
Apr 7, 2009
Change kan la mamawh em?
Election lai khan 'Change' kan mamawh tih kha thupui berah kan nei a. Tichuan thla engemaw zat a vei hnuah Change langsar zualte chu:
1. Chief Minister:
Zrta -to- Lth
2. Governor bungalow -change to- Highcourt
3. Lammual stadium tur -change to- mualpui stadium.
Ka rin dan mai maiin; Thildang pawh change chu a awm nual mai thei, Electric -change to- Bati, kut hnathawktute tan kumin chu sawhthing kum anih loh pawhin chhawhchhi kum pawh a ni mahna. Tuikuk or Chakma District thar te pawh a piang nawlh mai thei. Nuai khat sem tur kha singngaah thlak thleng a ni mai thei. A nih loh vek pawhin term khat chhunga tih zawh mai theih a nih loh avangin mi tlemte hnenah sem a ni anga, term leha sem atan khek a ni ang. Eiruk -change to- ?.
Change theuh theuh (pic hi en ila);
http://bindaaspoll.com/chaltechalte/dubai.aspx
1. Chief Minister:
Zrta -to- Lth
2. Governor bungalow -change to- Highcourt
3. Lammual stadium tur -change to- mualpui stadium.
Ka rin dan mai maiin; Thildang pawh change chu a awm nual mai thei, Electric -change to- Bati, kut hnathawktute tan kumin chu sawhthing kum anih loh pawhin chhawhchhi kum pawh a ni mahna. Tuikuk or Chakma District thar te pawh a piang nawlh mai thei. Nuai khat sem tur kha singngaah thlak thleng a ni mai thei. A nih loh vek pawhin term khat chhunga tih zawh mai theih a nih loh avangin mi tlemte hnenah sem a ni anga, term leha sem atan khek a ni ang. Eiruk -change to- ?.
Change theuh theuh (pic hi en ila);
http://bindaaspoll.com/chaltechalte/dubai.aspx
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