Archive for September 9, 2007

Career : Food Processing

September 9, 2007 at 11:07 pm · Filed under The Sangai Express

By US Singh *

One of the strongest characteristics of genius is the power of lighting its own fire.
—John Waldo Emerson

Food Processing Technology is the study of science related to processing of food stuffs and the industry spans the gamut of its sectors, from grain milling and fruit and vegetable processing, to meat and poultry processing, fisheries and dairy products. However, the concept of processed food has caught the imagination of the people in recent years only because of the growing awareness of the convenience, variety, nutritional value and enhanced taste that these foods offer.

With increasing commercialisation of the agricultural sector, the production base has also widened and the industry has gain in status. New and improved products, modernisation of plants, new equipments, advertising, research and development has provided an impetus to the industry.

Work Nature: Food Processing plays an important role in the conservation and effective utilisation of available food supply, as also in the diversification of dietary habits. The work performed in the Food Processing Industry involves the practical application of the principles of Chemistry, Physics, Biology, Microbiology, Biotechnology, Engineering and other disciplines of science to the preservation, processing and handling of food materials. The method of processing, however, varies for each commodity. But essentially it involves preparation of the raw materials for processing, the actual processing, which could be chopping, mixing, or even cooking of the food item, the addition of the preservatives and the final packaging for marketing.

Requirement: A basic interest in food stuffs, flavours and processing is required to enjoy the work. Besides, Food technologists should have an analytical and innovative mind, must enjoy technological work and be very particular about cleanliness and hygiene.

Eligibility: Some kind of formal training is necessary to work in this field. All courses in this field required a background in Science. Students passing 10+2 with PCB/M may opt for a 4-year graduate course in Food technology. Students graduating in Chemistry, Biotechnology, Microbiology, Agriculture Science, Home Science, Engineering, etc may go on to take up post-graduate courses in the subject. Food Craft Institute and Institute of Hotel Management, Catering and Nutrition conduct one-year full-term certificate course in bakery and confectionary, canning and food preservation. Various universities also offer degrees courses in Home Science, Food Technology and Food Science. The duration of these courses vary from two to four years.

Some of the institutes of repute are 1) Food Crafts Institute, Hyderabad, Andhra Pradesh which offers one-year certificate course in Bakery and Confectionary; 2) Institute of Hotel Management, Catering and Nutrition, Srinagar, Jammu & Kashmir, which offers 2-year certificate course in Canning and Food Preservation; 3) National Dairying Research Institute, Karnal, Haryana and its branch at Bangalore, Karnataka which offer 4-year course in B Tech Dairying Technology to students of 10+2 PCME with 55 percent mark; 4) Government Fruit Preservation & Canning Industry, Lucknow, UP which also has its branch at Jaipur, Rajasthan offer 1-year Craft course in fruit technology to 10+2 students with Science. Chhatrapati Shahu Ji Maharaj University, Kalyanpur, Kanpur-208024; Dr Bhim Rao Ambedkar University, Senate House, Paliwal Park, Agra-282003, University of Delhi-110007; University of Madras-600005; University of Mysore-570005; Punjab Technical University, NIT, Jalandhar-144011 and Tamil Nadu Agricultural University, Coimbatore-641003 are also some of the institutes from where the students can study related courses of Food Processing.

Job Vacancy

1) Staff Selection Commission

a) Post – Sr Tech Asst. (Chemical) Group ‘B’ (NG), Vacancy – 2, Qualification – Master’s Degree in Chemistry or Agricultural Chemistry or Soil Science from a recognised University or Institute or equivalent, Last Date – Sep 21, 2007.

b) Post – Sr Tech Asst. (Geophysics) Group ‘B’ (NG), Vacancy – 1, Qualification – Master’s Degree in Geophysics or Applied Geophysics from a recognised university or equivalent, Last Date – Sep 21, 2007.

c) Post – Technical Assistant (Advertising) Group ‘B’, Vacancy – Degree of a recognised University. Three years experience in selection of Media for press advertising or production of Mechanicals in the Production Department, Last Date – Sep 21, 2007.

d) Post – Junior Grade of Indian Information Service, Group ‘B’, Vacancy – 50, Qualification – Degree of a recognised University or equivalent or Diploma in Journalism from a recognised University/ Institution or equivalent, Last Date – Sep 21, 2007.

e) Post – Data Processing Assistant Grade ‘A’, Vacancy – 7, Qualification – Masters’ Degree in Computer Application/ Computer Science or M Tech (with specialisation in Computer Applications) or BE/ B Tech in Computer Engineering/ Computer Science/ Computer Technology from a recognised University or equivalent, Last Date – Sep 21, 2007.

f) Post – Sr Geographer, Vacancy – 9, Qualification – Master’s Degree in Geography of a recognised University or equivalent, Last Date – Sep 21, 2007.

g) Post – Geographer, Vacancy – 11, Qualification – Master’s Degree in Geography of a recognised University or equivalent, Last Date, Sep 21, 2007.

h) Post – Sr Translator (Hindi), Vacancy – 1, Qualification – Bachelor’s Degree in Law from a recognised University or equivalent, Last Date – Sep 21, 2007.

i) Post – Assistant (Legal), Vacancy – 1, Qualification – Degree in Law of a recognised University or equivalent. Three years’ experience in legal matters in Central/ State Government or Should be a qualified legal practitioner who has had practised as such for a period of two years, Last Date – Sep 21, 2007.

j) Post – Junior Scientific Assistant Grade- I, Vacancy – 3, Qualification – Master’s Degree in Science or Degree in Engineering from a recognised University or equivalent. Or Bachelor’s Degree in Science of Diploma in Electrical/ Electronics Engineering from a recognised University or equivalent, Last Date – Sep 21, 2007.

(Please refer to Employment News dated 18-24 August for details).

* Human Capital, e-mail: hucapital@gmail.com

The Sangai Express

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Religion in Myanmar (Burma)

September 9, 2007 at 11:05 pm · Filed under Zou

Religion

In Burma, we find Buddhism, natural religions (animism), Christianity, Islam, and Hinduism.

Buddhism (Theravada tradition)

Buddhism is said to have come to Burma around 480 BC in the course of trading relationships of the Mon with India; it is in power here since the 11th century AD after the ascension of a king who had become a Buddhist. At that time, the capital Pagan began to be developed into a religious center with 13.000 pagodas and temples, of which 2.200 are still existing.

Buddhists are estimated to represent at 85 to 90 % of the population. Nevertheless, the belief in spirits is deeply rooted. Most Buddhists are Burmans, representing a minimum of 60 % of the total population. But Buddhism is also strongly represented among the Shan and Rakhine, a large part of the Karen, the Mon, Palaung, and many other ethnic groups.

In rural areas, temples and temple schools are traditional places of learning for boys from 8 to 20 years. This is due partly to the fact that the families are very poor and the maintenance of a novice will thus not have to be paid for by a single family, and partly because monks are highly respected and it is traditional for a Buddhist to have lived in a temple for a certain period of time. Transmission of the teachings of Buddha takes an important place. Although these novices, who are seen everywhere in society, live protected by their order and community, they are – at least in Thailand – surprisingly free in choosing their temple and teacher. The number of monks is estimated at approx. 800.000.

In Burma, there are several well-known meditation centers and schools of Buddhist teaching where foreigners may stay for a limited period of time in order to take courses.

In 1871, a Buddhist synod is called to Mandalay for the first time in 2000 years; it is attended by 2.400 scholars. In times of colonialist threat, the feeling of unity among Buddhists is to be strengthened. The binding Buddhist teachings are carved in 729 marble slabs.

Under British colonialist rule, “church” (sangha) and state are separated so that the latter cannot exert any influence over the monastic orders any more. The British disregard religious customs, and the monks organize themselves also politically and play an important role in the struggle for liberation. The monk U Ottama is the protagonist of a politically active Buddhism and a national hero; he dies in 1921 after being thrice held for months in a British colonial prison. Hence the connection between Buddhism and nationalism and the resistance of the monks has a strong tradition in Burma. For that reason there are many monks – also very young ones – among the prisoners, missed and tortured today, too.

During the reigns of U Nu (1948-1958, 1960-1962), Buddhism is official religion of the country: the creation of a Buddhist-socialist welfare state is attempted. The experiment has failed due to lack of cooperation of the Marxists and to insufficient parliamentary majorities after 1956; it took an end in the military putsch of 1962.

Although the pillars of the state, the Burmans, are Buddhists, the arbitrary treatment SLORC and SPDC practiced even against the sangha has increased in an unheard-of manner since 1988. Army, police and secret services persecute not only the democratic movements, but also monks who, profiting from their status to be a good example to the people, call to mind human dignity or refuse acceptance of food hypocritically offered by the murdering generals. Temples have been occupied, shelled and destroyed. Even monks do not escape prisons, labor camps, displacement and death by murder.

Monks (even very old abbots) are stripped of their robe (an unprecedented outrage in the eyes of true believers) in order to do forced labor in quarries or road and railway construction projects together with women, children and old people, often until their physical destruction. And this in view of developing the infrastructure called for by army and tourism.

Animistic religions

The traditionally non-Buddhist ethnic groups (Karen, Kachin, Chin, Naga) are animists and practice various types of natural religion. Not belonging to any of the important world religions, they were a favored goal of Christian mission; there are therefore Christians to be found in many of these groups.

Christianity

In 1519, Catholicism comes to Burma by way of a Portuguese trading station. From 1600 to 1613, a Portuguese rules over the town of Syriam as customs administrator and converts 100.000 persons to Catholicism. He destroys Buddhist sanctuaries all over the country-side and is finally executed. Burmese Christians have to move away. There are hardly any remnants of this first missionary effort. In 1722, Italians make a second missionary attempt in a friendly atmosphere but with little success.

An American Baptist mission starts in 1813. In 1819, a first missionary sermon is pronounced in Burmese. In 1820, a Burmese woman is the first person to receive protestant baptism; she later founds the first Christian school. Anglican clergymen who soon take up their missionary work among the Burmese accompany the British troops arriving in 1825. In 1828, first mission by Baptists among the Karen. The Karen believe a white man will bring them back a lost book full of wisdom and let themselves be persuaded this book is the bible. This facilitates missionary work. In 1835, the first bible is printed in Burmese language. The tolerant king Mindon encourages the activities of the Anglican church with the result that Burma is set up as autonomous Anglican diocese in 1877. Due to pressure the Burmans exercise on the minorities, the Baptist and later the Methodist and Anglican Karen split off from their respective Burmese mother churches in 1912. After arrival of the Lutheran mission in Burma, the Salvation Army starts working there too in 1915.

During the entry of the Japanese in 1942, there are riots against Christians in some regions before the “liberators” confiscate the American Baptist churches and schools as enemy goods. Even after 1945, the christianized minority mountain tribes are especially attacked by the Burmans, and their territory becomes a permanent battle field. In 1966, the overseas missionaries have to leave the country like almost all foreigners.

Since the armistices in the nineties, the mountain tribes start their own development activities (also with regard to churches). While in earlier times civil wars were less motivated by religious considerations, the Junta now replaces bullying for ethnic reasons by that for religious ones. Especially the mostly Christian Karen fighting for independence in several organizations find themselves under existential pressure by the Burmese military regime for both reasons. Recently, there are indications of a secret service strategy to systematically attack, destroy and eradicate the Christianity in Burma in the future.

http://thanghlun.blogspot.com/2007/09/religion-in-myanmar-burma.html

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Building Democracy by Ethnically Diverse

September 9, 2007 at 11:03 pm · Filed under Shalom

Introduction

Burma’s 50 plus years of independence from the colonial yoke of the British has been beleaguered by multitudinous dragging issues – from democracy to ethnocracy – underscoring the need for meritocracy. Succinctly speaking, democracy may be defined as the reigning of peoples’ power directly or indirectly in a given institution; while meritocracy simply means democracy on the basis of merits. These two concepts may not be a great deal of interest to some developed countries, but it is an inherent question for Burma and its people to reckon with. Reeling under the military political web for more than four decades, a large chunk of data and statistics available on Burma are equivocal. The fact that Burma, at present, is a country of seven states and seven divisions is however self-evident.

The two opposing ideologies of the de-facto military regime and their political corrivals in exile are diametrical. The basic principles of constitution drafted at the hiatus National Convention guarantees a decisive role for the military as the ultimate guardian of the state, which advocates of a federal Burma are unlikely to acquiesce. Many ethnic minority groups see the Burmans as one ethnic group and should be accorded one state in line with others. However, the National Convention draws to maintain the status-quo – seven states and seven divisions – the seven divisions are primarily dominated by the Burmans. Divisions, according to the basic constitutional principles, are to be changed to “regions.” In an attempt to pacify the longstanding grievances of minority ethnic groups in states and regions, self-administered areas (zones and divisions) are prescribed: five self-administered zones (one in Sagaing Division and four in Shan State) and one self-administered
division (in Shan State). Will this mathematics solve ethno-political problems of Burma?

Democracy and Burma

Abraham Lincoln phrased democracy as “a government of the people, by the people, and for the people.” Democracy has generally been practiced under two systems – parliamentary and presidential. This democratic structure itself can further be manifested in two different forms – direct and indirect or representative democracy. Direct democracy is practicable only in an institution where all members or citizens can present themselves in the making of public decisions. Therefore, it is feasible in a relatively small numbers of populations such as community organizations or other civil societies where decisions are reached with consensus or majority votes of the people. An example of the first direct democracy was seen in the history of ancient Athens where the assembly had electorates numbering five thousand to six thousand. In today’s world politics, the political system of Switzerland is a unique example of direct democracy where citizens of above the age of 18 take part in
voting on a wide range of issues including amendment of the constitution. On the other hand, Great Britain, India and the United States of America, among others, can be cited for indirect democracies where representatives are elected.

In the case of Burma, introduction of direct democracy may not even become an issue. Precise statistics may not be available; nevertheless, the population of Burma is estimated to be over 50 million. The idea of parliamentary form of democracy was an impetus for the National League for Democracy (NLD) at the time of attempting to form a parallel government when the then State Law and Order Restoration Council (SLORC) refused to honor the results of nation-wide multi-party general elections in 1990 in which NLD won a landslide victory – winning 392 seats out of the total 485 contested and the military backed National Unity Party (NUP) won 10 seats only. Majority in the military hierarchy and ethnic Burmans may opt for a parliamentary system, but an overwhelmingly majority of other ethnic nationalities are likely to choose federalism. The question here is whether Burma is prepared to have a unitary government with a strong central government or a federation where states
enjoy a greater role in the affairs of their own governments.

Meritocracy and Burma

Wikipedia, a free encyclopedia, defines meritocracy as “a system of government based on rule by ability (merit) rather than by wealth or social position. Merit means roughly intelligence plus effort.” The concept of meritocracy is exiguous or has no place in the psychos of the State Peace and Development Council (SPDC). Arbitrary rule in a monopolized way of governance is awry. Skills and merits in the workforce are intrinsically important for a society to grow and thrive. On the contrary, cronyism, favoritism and nepotism dictate the modus operandi of the military bureaucratic structure, which does harm than good for the country and its people.

Failure to encourage meritocracy means that there is a miniature scale of many Burmese skilled workers and intellectuals living abroad will return to their motherland. This will be a brain-drain for Burma as a whole. Although one intends to contribute in the rebuilding of his country, the state is the prime stakeholder in creating conducive and responsive atmosphere for its citizens.

Ethnicity and Burma

Diversity of a country is its beauty to many theorists. The positive consequence of the 1947 Panglong Agreement was paving the way for the unionization of Burma; the adverse side of the story was distrust and the surge of ethnic armed struggles. Burma, predominantly a Buddhist country, is neither an officially pronounced nor decreed theocratic state. Yet, religious restrictions and persecutions are rampant. The country sees very unsubstantial ethnic representation in the chain of command under the successive military twist and turns since 1962. This may roughly be construed as a covert but sinister campaign by the military leaders, and the issue remains a conspicuous solicitude for ethnic minorities. There is no doubt when it comes to the congruity of a democratic struggle, but the implementation process often hangs in the lingering mode.

Voicing for restoration of democracy; the release of Daw Aung San Suu Kyi and other political prisoners are some of the advocacies of the international community. It is beyond this political landscape that the ethnic minority groups want to see – not only duties and responsibilities, but also appropriations and constitutional rights. The idealistic concept of the Union of Burma was initially incepted at the Panglong conference with the notion that there is a room for every ethnic nationality in independent Burma. The signatories of Panglong Agreement evidenced that there was distrust amongst the different ethnic nationalities. The armed revolutionary campaigns in the aftermath of the Panglong Agreement are still unabated in many areas today. The Burmans may form the bulk of population in the country, yet each ethnic nationality remains the prime guardian of their own areas.

Conclusion

It is an encouraging sign that the United Nations Organization has taken more pragmatic steps through the Security Council. The historic placement of Burma at the Security Council’s agenda on September 29, 2006 has tremendous effects both inside and outside Burma. It strengthens the morale of activists and politicians. Now that the democrats are in majority in the Congress, the confirmation of U.S. ambassador to the United Nations John Bolton, the prime architect for pushing Burma’s case at the Security Council’s table, is unlikely to succeed in January. However, U.S. foreign policy toward Burma is not expected to be drifting considerably. Meanwhile, constructive democratization of Burma largely rests on the shoulders of two Asian nuclear rivals – China and India. November 9 to 12 UN undersecretary- General for Political Affairs Ibrahim Gambari visit to Burma was a cue of the world’s highest body continued engagement. Any mediation or intervention for a stabilized and
burgeoning democracy in Burma needs to understand the ground reality of Burma’s ethnic diversity. Understanding Burma’s problems together with its multi-ethnic complexity can give the international community a comprehensive strategy. The monopolized mathematics of the SPDC, in its present concept, will not stabilize Burma in the long run.

http://thanghlun.blogspot.com/2007/09/building-democracy-by-ethnically.html

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Oh! No, not again!!!

September 9, 2007 at 10:59 pm · Filed under The Sangai Express

By Donn Morgan Kipgen

‘There is nothing stable to the world; uproar’s your only music”
— John Keats

As we all know, something’s going to give as the ill-wind blows. And give in it did, but in most unexpected, stunning and outrageous manner. Yes, indeed, the inter-ethnic enmity amongst the CHIKIMs UG militant outfits is ‘avoidable’, bloody gunbattles between rival Kuki UG outfits are ‘preventable’, and intermittent factional killings are bearable to some extent but the recent ‘massacre’ of 10 KLA representatives by NSCN(IM) cadres at Tangkhul Hundung Village in a most controversial manner was simply unbelievable. It beggars to believe that, after the early ‘90s ethnic clashes, such reputed UG outfit, i.e the much respected NSCN (IM) could just slaughter 10 regular cadres of another Christianed-tribal UG outfit which they had allegedly ‘parleyed’ with and sent them home unarmed to kingdom come without any conceivable rhyme or reason. Of course, with due respect and sympathy to the bereaved family members, once a person puts on combat dress and carries firearm, he has sealed his own bloody fate with destiny to kill or be killed.

Theirs’ to honour and follow orders, theirs’ to do or die and theirs’ to sacrifice their lives for the very cause they believe in. But, it should be in more profitable and in courageously befitting circumstance. The incident brings up memories of nine ‘surrendered’ KNF(MC) cadres allegedly executed by Col Bishnoi’s 14th AR on 13th Sept 2007, at Turibari, IT Road.

Not surprisingly, it was none other than ‘harassed’ local village authorities who gave the mediaper-sons the names of all nine victims in combat dresses. Incredible as it was, they also gave two other full names of a ‘protected’ KNF(MC) militant allegedly operating with the 14th AR post near Kangpokpi!!. Apart from Turibari and Tingpibung manslaughters, 3 juvenile Kuki Kids (two 13 yrs old and a 14 yrs old) were reportedly picked out from 50 odds males during a triple-combing operation and were killed in ‘sharp encounter’ at Gelnel, Sadar Hills.

Another most outrageous incident was the murder of two innocent housewives and a one-month old baby on 5th May, 2005 by the 14 AR Jawans in civvies during a Mother’s Day preparation period at Saitu. The promise of an enraged company commander of ‘going out with a blaze of glory in 19 days transfer period’ was fulfilled. Not even a single male was arrested, detained or beaten.

With so many rival factions and ethnicised-Kuki UG outfits working along with partners-in-arms, even the MPHQ, IGAR(S) HQ, 57th Mtn Div HQ, media-persons and political leaders will surely be confused or misled. Yes, indeed, the MPSC could make a good question like – ‘Write an essay on ideology and factional wars of attrition amongst Kuki UG outfits’! Going by the on-going situation, the NSCN(IM) cannot be blamed alone for eliminating 10 KLA cadres. Any UG outfit without long-term partnership would be so glad to disarm and execute a factional group in any possible way for such a large number of automatic and assault rifles plus extra ammos to impress the local population and other rival UG outfits. Of course, there were no sign or physical evidences of a fierce gun-battle between that two rival well-armed UG militants at Tangkhul Hundung village playground just like the Turibari Massacre. None of the victims had ammunition pouches and back-packs etc and most of them received a precision fatal gunshot wounds on their heads and chest with some shots from the back. The over all nature of the gunshot wounds technically suggested that those precision wounds could not have been received during a face-to-face gunbattle. But whatever the case might be, the 10 unfortunate victims should never have gone there at the first place, thus they were killed by the NSCN(IM) in their own den. They really had no business to be lying low at that place under any circumstances.

Having a near volatile stand-off over area of domination about three years back, using a vehicle in hostile area and disregarding the very presence of well-armed NSCN(IM) militants and without any official MOU between them, the elimination of 10 unwary KLA cadres in a wrong place is a case of sheer tactical harakiri.

A couple of months back, as reported in visual media, there was a day long gunbattle, allegedly between a combined forces of the KLA-KNA and KRA-IM cadres around Maphou Dam area. This incident reportedly occurred after an hour long gunbattle between the AR and KRA cadres somewhere in Saikul area on that morning; no casualty was reported by the law enforcement agencies. To make enemy is a bad thing and to attack a “friendly force” is another thing. So, the calculated use of past and present memories is of paramount importance when it comes to high-risk armed activities. Frankly speaking, the Almighty God gave all human beings a brain to work and survive with. Since all the victims of Tangkhul Hundung’s killing field wilfully put themselves into harm’s way right into the all-welcoming hands of the NSCN(IM) cadres disregarding the interests of the Kuki Nation, the real answers should also come from all Kuki UG outfits’ leaders and hawkish politicians concerned to match the answers given by the NSCN (IM) leadership. Without a good presentable reason(s) and tactically sound purpose, the IM cadres under just one area commander could not have independently carried out such a job by breaking two ceasefire ground rules after allowing heavily armed KLA cadres camping very deep into his area of jurisdiction in such a stunningly deceptive manoeuvre. The Govt authorities concerned should also inquire as to how and why the two rival UG outfits’ militants carry firearms in battle-dress to move freely in total violation of the GOI-NSCN(IM) Ceasefire and SOP ground rules. It would be most advisable that this execution of 10 KLA cadres by IM militants should not be taken on communal line. This is the end-result of much avoidable bloody factional clashes over the past few months since the unfortunate assassination of the KLA founding leader, Pu Letkholun, who reportedly announced peaceful co-existence of all communities in that areas a week or so before his untimely shocking demise. Perhaps, there could have been a ‘curse’ or dying words of damnation for that act of treachery by their founding leader. Whatever the case might be, let’s all hope sanity would prevail upon needless insanity.

The Kuki and Naga citizens have had enough painful memories of the bloody ethnic war 12 years ago. Enough is enough.

The Sangai Express

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IN SEARCH OF THE LOST SOULS OF THE CHINS – A CENTENNIAL ESSAY

September 9, 2007 at 10:51 pm · Filed under Shalom

WRITTEN BY REV DR CHUM AWI

Introduction

To serve the purpose of the celebration of Chin Evangel Centennary in Burma, I want to limit myself to write a short sketch of mission history among various Chins who live in three major places within the Union of Burma today. Searching of the lost Chin souls was done by first the American Baptists and later by the Anglicans from Great Britain. The first pioneers from the USA were Rev. Arthur Carson and his wife, Laura Carson. They were helped by the Karen evangelists. Later, the Chin Christians organized themselves to carry out God’s given task, i.e., to continue to evangelize their own brothers who never have never heard about the saving grace of Jesus Christ.

AMERICAN BAPTIST MISSIONARIES TO NORTHERN CHINS

(1) THE ASHO-CHINS: They live in Ayeyawadi and Bago divisions of the Union of Burma. Rev. Carson and his wife started their mission works among the Asho-Chins in 1888. They chose Thayetmyo for their mission station. But, they moved their mission station to Hakha, Chin State, in 1899. Then, mission works among the Asho-Chins did not grow well. Most of them became Buddhists. They do not have a written established literature. Very few Asho-Chins became Christians. Many lost their souls as well as
their identity. Burma Baptist Convention has no works with these Asho-Chins. In 1996, while I was General Secretary of Zomi (Chin) Baptist Convention, we orga-
nized “JOINT MISSION PROJECT” between the ZBC and Ayeyawadi Asho-Chin Baptist Association. Then,we sent six missionaries from Hill Chin State. Local Churches, such as Hakha Baptist Church, sent some missionaries at their own program. There have been some converts since then. Today, young people of Asho-Chins are ready to become Christians. They invite and challenge you and me for the saving of their lost souls. For them, 1999 is the 111th year of the arrival of the Carsons to the land of Asho-Chins.

(2) THE ARAKAN CHINS (Now Rakhaing Chins):

There are several tribes of Chin people in the present Rakhaing State of the Union of Burma. In the 1880s, Rev. Willis Thomas was an American Baptist missionary to the Karens in Sandawway where many Asho-Chins live side by side with the Karens. This indicates that there were American Baptist missionaries who were working for the Asho-Chins. Unfortunately, many Americans died in this particular mission field because of malaria.The mission work was on and off.Local leaders continued the mission works.The Karens have been working among these Rakhiang-Chins since long time.Growth was very slow.The Kachin Baptist Convention also is sending its missionaries among these Chins.Today, Zomi Baptist Convention works hard among the Rakhiang-Chins.Moreover,local churches,such as Thlantlang Baptist Church,sent young missionaries to this area.

The mission and evangelization program in this area is a great challenge to every one of us today.These are approximately 15 Chin missionaries sent to this area by Zomi Baptist Convention.

(3)THE HILL-CHINS: When the Carsons moved their mission station from Thayetmyo to Hakha,Chin State, on March 15, 1899, the British administrators already were there for 10 years.Unfortunately, the British administration and jurisdiction were exercised only among the Chins in the Northern part of Chin State of the Union of Burma (Myanmar).The British empire was not extended into the Southern part of Chinland in those days. They called it “unexplored or unadministrative area”. The Carsons dedicated themselves for education, evangelism, literature, agriculture, and other kinds of development programs. The Karen teachers and evangelists helped them in their programs. Dr. Tilbe, a friend of Arthur Carson,reinforced their efforts to establish their new mission field in 1900-1901. They were joined by a medical doctor, Dr. East and his wife in 1904. Dr. East was not only a physician, but also a real evangelist. Rev. Carson died in 1908 just after he finished creating a written language for the Chins in the Roman alpha-bet system. He was buried in Hakha. Rev. & Mrs Cope came to Hakha in 1910 to help Mrs. Laura Carson. But, in 1911 they decided to move to Tedim. There they worked hard for 30 years. Cope was dedicated for education and literature of the Chins. In 1911, Dr. Woodin and his wife came to Hakha as physicians of Hakha Mission hospital. Mrs. Laura Carson left the Chin Mission station in 1920 for good. She continued her husband’s mission for 12 years. She was a strong woman! In 1926 Rev. Chester U Strait and his wife came to Hakha and worked there until 1941. When Rev. Cope died in 1938 in Hakha, Rev. & Mrs Nelson came to Tedim to continue Cope’s works in Tedim. For Hakha Mission station, Rev. & Mrs. Johnson came to Hakha in 1947 and were forced to leave the mission field by the Revolutionary Military government of the Union of Burma. They worked in Hakha 26 years. In their time, Zomi (Chin) Baptist Con-vention was born. 1/10th tithes system was well established. Budget system in the Church and her organizations were also established.

HOW LOVELY ARE THE KAREN MESSENGERS!

The most loveliest people in Burma to care and nourish the souls of the Chins were Karen tea-
chers and evangelists who were employed by the American Baptist Mission Board in Chinland.

I post this page in fond memory of their works:

1. Thra Shwe Zan worked among the Siyins;
2. Thra Maung Kun among the Laizos;
3. Thra Maung Lun among the Zokhuas;
4. Thra Po Kun among the Tonzangs;
5. Thra Maung Kya among the Thantlangs
6. Thra Kyi Khin among the Hakhas; and
7. Thra Aung Dwe among the Falams.

CHIN CHRISTIANS SOUGHT LOST SOULS

In 1905 Pu Thuam Hang and Pu Pau Suan were baptized as believers in Christ. They were the
first fruits among the hill Chins. In 1906 Pu Sia Khaw in Hakha and Pu Thang Sin in Lumbang
were baptized as new believers. In 1907 there were 12 Chin Christians gathering together for
a meeting and it was called First Chin Baptist Association. Later in 1948, they were organized
as Falam Baptist Association, Hakha Baptist Association, and Tedim Baptist Association.
Again in 1953, these three associations agreed to organize Zomi Baptist Convention under the
leadership of Rev. S.T. Hau Go. He was a graduate with Master of Religious Education from
Eastern Theological Seminary in Philadelphia. The Tedims proposed the name Zomi Baptist
Convention while the Hakhas proposed the name Zotlang Baptist Convention. They decided
to open the Convention office in Falam, the then District Headquarters of the government. The
objectives of the forming of the Convention were:

1. Agriculture High School: This was never materialized due to insufficient fundings from the Mission Board. In fact, this was one of the most needed project for the development of the entire Chins. Today, Sloping Agriculture Land Technology, a sustainable technology for the Chins, is being introduced with the funding from Lutheran Church in Germany.

2. Mission Hospital: The Chins misunderstood the modern medicine during the first era of mission
works. Hospital was built in Hakha. It was burned during World War II. The doctors were on and off.
Even though the a sanction was given to the Zomi Baptist Convention, leaders did not come together to choose a location. The sacntion was withdrawn.

3. Theological Education: To train pastors and mission workers, Zomi Baptist Theological School
was established in Tedim in 1953, then it was transfered to Hakha, and then again in Falam in
1959. It became Zomi Theological College, a degree offering institution, during the administration of Rev. Dr. Chum Awi in 1983. It was recognized by Asso- ciation for Theological Education in South East Asia in the same year. A sister school was founded by Zomi Baptist Convention in 1984 in Matupi town. It is called Union Theological School.

4. Chin Hills for Christ: Since its conception, the Zomi Baptist Convention tried to evangelize their brother in the Southern part. This program was highly prormoted by Rev. Dr. Hre Kio during his service as Treasurer in the Zomi Baptist Convention. This was the forerunner of the Chins for Christ in One Century (CCOC).

5. Chins for Christ in One Century: Laymen like Col. Kim Ngin, Pu Khup Piang of Education Ministry, and Pu Lian Uk, a private lawyer and politician, who lived and worked in Matupi, Mindat, Kanpetlet, and Paletwa wrote to Zomi Baptist Convention office about the urgent need of evangelization among the Southern Chins. It was the time of Rev. Charles Hrang Tin Khum, General Secretary of the Convention. Mission secretary at that time was Rev. Dr. Cuai Sang. The motivation came directly from kachin State. It was the year 1982 when Kachin 3/300 – Three years-three hundred evan- gelist program was winding up. Rev. Khum attended their Winding up Program. When he returned from Kachin State, he was convinced that he must call a consultation seminar which later adopted Chins for Christ in One Century evangelistic program. It aims to bring the Good News of Christ among the Southern Chin brothers until 1999 which is the centennial of
the arrival of the Carson among the Chins. For the past 15 years young ministers and lay people dedi- cated themselves for the cause of the Lord. Then, the result was that almost all Chins heard the saving news of the Lord. They became followers. They orga- nized themselves as Associations. Thus, Kanpetlet Baptist Association, Mindat Baptist Association; Palet- wa Baptist Association; and Gangaw Baptist Association. The revival of local sending churches happened. There were new associations coming out of mother asso- ciations to be able to expand the Kingdom of God. Now, Zomi Baptist Convention has 25 associations.
6. Beyond Chin Evangel Centennary: 1999 marks the 100th year of the arrival of the Carsons which
means the arrival of the Godpel to the Chins. Many Chins all over the world are celebrating this auspi- cious occasion. After this celebration, their mission strategy will be extended to the Asho-Chins and the Arakan-Chins.

CONCLUSION: THE UNENDING TASKS

When Dr. East baptized Pau Suan and Thuam Hang in 1905, Rev. Carson made a report to the Mission Board. He entitled his report, “DAY BREAK IN CHIN HILLS”. The day of the Lord is broken in the last century in Chin State. But, greater tasks are awaiting and chal- lenging all Chin Christians today. The tasks have to do with developments in the areas of moral upbuildings; education upbringings; making use of Sloping Agri- culture Land Technology as a sustainable technology; economic reconstruction; new spiritual pilgrimages; Sending of missionaries to Asho-Chins and Rakhaing- Chins; political transquility in the whole of Burma; unity among all Chins who live in Burma as well as who live in Bangladesh and India; and recreating a new language for all Chins. A century is gone. But it was just a reminder that the Chins need more strong faith in the Lord in order to continue to work on the tasks given to us by the Lord. These tasks are still waiting
for us!

Note: A century of Chin Christianity is just a reminder that all of us need to know “How lovely are
the messengers that preach us the Gospel of Peace.”

God bless you all!

http://thanghlun.blogspot.com/2007/09/in-search-of-lost-souls-of-chins.html

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From Sir with Donkey

September 9, 2007 at 10:49 pm · Filed under Naga

By: John Basho Pou

When I heard of late, that a high school friend of mine got a highly-paid job in a MNC’s call centre, I remember those old fine days we shared in our school boarding. He was a shaky, bonny and timid student then, who hardly broke the commandments set for us, especially the rule of language. Although he was a back-bencher, he has all confidence whenever he was on stage and speaks in public. And his spontaneous flow of English speaking and correct phonetic was our jealousy. And he always got lion’s share of attention all around. Often, we concluded that his tongue was made different. And that’s in-born gift, that no practice how hard it may be, can never equal him. Some boys even laughed at him when he looked into a mirror and always read, “She sells sea shells on the sea shore”. But now he laughs to the bank, reaping the fruits of being an obedient and rule keeper while in school when many of us are still trying to improve our English.

“Speak nothing, but only English in the Boarding premises, do you get me?” warned our dark Warden from Kerela, on the first night we checked in school boarding where I was caged for 6 years. And ‘rule of language’ was my allergy, and I often broke, and faced music with a big placard with an inscription “Hello I’m Donkey, Mr. Donkey”. Irritatingly, that Donkey was even bigger than my own build-up. And funnily, I’ll have to carry it along to schools, at work place, in the volley ball ground where I smashed the ball with that donkey on my bonny chest, except during bedtime. Another worst thing is that, I’ll have to write 5000 lines of “I’ll speak only English in the Boarding premises”. And that too, with two pens at a time, and in between my blistered fingers. That’s not enough. As a penalty, I’ll have to find another four names of who broke the rule of language.

Cut to the way how I trapped 6 persons red-handed on the last day, and all in pairs. Br.Nicholas, our charcoaled-warden from Kerala, well-known for his famous swollen-dark lips, never knew that boys can communicate with each other via songs laced with local dialogue. What he did? He sings along with naughty boys, and often asked for its meaning. But our boys never interpret what the song means. That’s how our boys often did and never get caught.

After so many attempts to get some boys who broke the rule, I eavesdropped two giant boys who always talked to each other singing in folk tunes. But no boy can dare give their names. And as other small boys usually find it difficult to catch its meaning as it very complicating, and tongue-punishing, the two old Giants, looking older than their age, and who sit in a very low grade, took advantage of it. While pruning garden vegetables after the class, they resumed the same formulae. And I gathered all my courage, and wrote their names down.

Many think toilets are meant for discharging human excretion. But in my Boarding days, toilets are also meant for relishing eatables or goodies illegally smuggled in from parents home. As I run in to the toilet to get immediate relief from drum-beats of my stomach, I heard some kind of murmuring voice, very softly, from the next room. Tom-peeping through a tiny hole on the wall I saw two hungry boys looking into each other’s eyes and silently attacking dry meat sent from home just after transplantation festival. Seeing them feasting on those delicious fleshy pieces of cooked meat, my mouth start to water asking for a bit or two. As I keep watching the two hungry foxes, the painful canes of Br.Nicholas suddenly flashed on my mind. And I know for sure that if I don’t get 6 names within the dateline, I will face the ordeal. Slowly I retreat from the toilet with their names.

The night before my dateline seemed very short. The wall clock ticks even faster. And my heart pumped like hell as I have to submit the names the next day. And then it was time for Holy Rosary, the most boring every day routine job for many boys, I saw a boy who is too young to learn those birds and bees, start to inscroll a Lover Letter with a smile, in a corner, while others were busy reciting and counting the Rosary beaths. My heart jumped to the roof seeing him. “Be cool, Buddy, you are the 5th prey on my list”, I said to my self, jotting down his name hurriedly.
When the light was put off for sleep that night for sleep, I was gasping for air as I have still one left to be found, I hear our dormitory filled with noises of snoring, howling, gassing, turning and tossing every where in the dormitory. In the dark, and among the noises, I set out for the last strike reciting ‘Hail Mary’ on my lips in the dark, As I tip-toed about the room, from bed to bed, I heard a noise of sleep-talking some where in a corner. I crawled closer to him, controlling my breath with great care, and keep my nose on the edge of his bed. But he stopped talking and started snoring as if he heard my presence. “Damn you”, I said, taking another deep breath. “Be patient. No retreat”, my other half said. So I waited for another sleep-talk. Suddenly he kicked my nose in sleep, and begun to speak out in local dialect, “Give me extra rice. Give me burnt rice. Is there anyone out there who has?” Feeling the pain on my nose, I almost slap him. But I said to him, “Ok buddy. Be cool. Tomorrow, Br.Nicholas will give you extra rice. And you shall ask no more”. I went to my bed holding my nose, and smiling “what a kick before I sleep! What a catch!”

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Musical Culture of Nagas

September 9, 2007 at 10:47 pm · Filed under Naga

By: Tuisem Ngakang

Le temps ne s’en a pas, mais nous nous nous en allons.
(Time does not go from us, but we from it) source, unknown

Abstract. This article will make an attempt to show the various musical stages of the Nagas and the factor responsible in for the transition in the musical culture of the Nagas. When the social structures changes, the music of the society cannot remain. The article will also focus on how the economic serve as a determining factor for the change in the musical culture. Changes in the economical status of the people changed the musical taste, the traditional notion that Christianity is solely responsible for the disappearing of the traditional music of the Nagas is partly correct and the role of missionary is just one factor among many.

Introduction:
Music, which may summed up briefly as a combination of sounds to please the human ears, has always played a vital role in human society. The music of the tribal has a myriad functions. It is a feast not only for the senses of the people but it is also a heritage of knowledge and wisdom of the tribal people.

The Naga music conveys simple thoughts pertaining to a community’s traditions, beliefs, rituals, social values, norms, festivals heroic deeds, love and hate and everyday problems in simple language and style, it present a community’s way of life. These songs are in a real sense wealth among the illiterate and under educated society handed down from generation to generation. The songs of the Nagas not only reflect the Nagas attitude to many aspects of life, they are the principal and recognized medium through which the individuals as well as the group express most intense emotions.

The simple melodious and meaningful music of the Nagas, which served them for many generations, is gradually crumbling down with their interaction with other cultural people. Their encounter with outsiders in the economic, social, political and religious field shows the acculturation in the music as well in addition to change in the other face of their lives.

Musical Culture in the Pre-Colonial Naga:
Before the coming of the British, when economy was purely an agrarian society, when no other avenues of livelihood (non-agricultural occupation) were open up to the Nagas. The old adage “time is money” is a naked reality; time is often severely restricted by subsistence requirements. Since no individual has enough time or money to spare, the task of maintaining music can rarely be undertaken by an individual. Individual efforts could not or meet with only limited success. Since the society was still non-technological, the only kind of music that meets the approval (i.e. understood and value) by the group and is maintainable by the group survived.

In the agrarian society like Naga, the transmission of folk culture is frequently incidental rather than making a conscious decision either to teach or to learn, individual accomplish the task of learning indirectly through the performance of or exposure to some other task of which music is a part. Among the Nagas the musician have not set out to become a musician (unlike in an art music system, where intensive and intentional training are undergone over a period of many years to become a professional musician) he initially absorbed the information as an incidental part of associating with his father or mother or senior inmate in the morung. The musician does not consider the learning of music as a process of learning music. Music is tied to a non-musical activity.

In the pre-colonial period, there was no stereotypically specialist of music in the Nagas. All music activity is carried out by non-specialist and non-professional members of the social group. This resulted in relatively or completely indistinct boundaries between musicians and listeners. There was no audience in itself.

Transmission occurs primarily through the communal participation
n music activities that are normally tied to specific socio-cultural events or settings.

The music of Nagas like in any other tribal society is shared and valued by the entire group and is capable of being performed by individuals, small groups or the whole tribe communally. Most musical activities are tied to lullabies, work song or songs to accompany work activities, music used for celebratory or religious purpose. In other words Naga have song for every occasion.
Because of this frequent connection with non-musical activity, folk music has often been labeled functional music. The events and the economic need to make the music memorable suggests that text will frequently be emphasized as away of providing variety and connecting certain music to certain events. The economic need to achieve consensus on the value of music suggests that group performance is a necessary condition. Individual changes in a folk tradition will always survive if there is group acceptance of their value. The consistent use of oral transmission further ensures that each generation will minutely restructure the music to fit its taste and requirements.
Folk music systems utilize the mode of transmission known as oral tradition. Music is not recorded in any fashion for storage or for comparison with future performances. In oral society, the intentional goal of the musicians and the culture as a whole is to preserve what exists. Though Nagas have music for every occasion, love is the dominant theme. Love is the primal passion delineated in words, tender and moving and often full of pathos. Their songs are direct and vivid imagery. Unwritten words are part faith, which sustain renew and inspire them from generation to generation and which have kept alive the centuries old tradition. Till the coming of the British and magnetization of economy in the Nagas area, their emotions are knitted into their daily duties in chores as well as in rituals. Nagas music are strong in symbolism, in fact symbolism is the core of oral verses. The young girl maturing is often compared to a red or white flower, breast of a young girls are compared to unripe mangoes etc. Thus the sophistication of their love songs leaves one breathless sometimes. [Joseph Athickal, “Maram Nagas: A social –Cultural Study, 1992]

For the Nagas Music is the part and parcel of life and continues as traditions. Therefore, the whole lifestyle and life cycle of Nagas is visible in their musical traditions. Besides its role as a means of amusement along with other mediums such as tales, legends, myths, riddles and proverbs, it is the storehouse of knowledge, experience and wisdom of the community. In it we see the quality of the community. It brings them unity and solidarity as well as identity and pride.
The transformation in the musical culture of the Nagas is the results obtain through cultural and social change from one side, and on the other side takes shape by the effects of the new technology and economic changes.

Musical Shift from Folk to Pop:
The transformation in the musical culture of the Nagas is the results obtain through cultural and social change from one side, and on the other side takes shape by the effects of the new technology and economic changes.

The sustenance of folk music is totally dependence in the economic and transmission support (change in the mass media technology) system of the defined society.

The conversion of a folk music system to a pop system is a substantial transformation. This change is an inevitable one resulting from economic and transformation factors rather than from any individuals behavior. This is demonstrated quite clearly by the musical history of Nagas. by changing the support system, the way is left open for changes in musical content. Besides the role missionaries in the Naga areas, it is due to the economical needs or changes in the society that compelled to change the mode of musical style in the Naga society.

Recently tribal music of the North-East is fill with examples of this process. They provide or picture a fundamental characteristic of this shift; that is the division of members of the social groups into one of three roles: listener/ consumer or performer.

In a folk tradition society, non-specialists perform for entertainment and for social functions, since there is no alternative. The essence of the folk-pop distinction is based on the existence of economic and transmission support system that remove the burden of musical performance from the shoulders f the collective group and place it in the hands of specialist, musicians and merchants.

Musical Culture of the Nagas in the Post-British Rule:
Recently a new musical trend has been emerging in the Naga areas. The use of folk-tunes for the popular music’s (as a result of revitalization). The most important method of using folk-tunes as the bases of Naga pop music is that in which a composer, taking a certain folk-tune considers it as a musical kernel from which ultimately to develop a beautiful and significant musical style.
There are many cases, in which composers have taken folk-tunes as the musical strands from which to weave a composition, but their interest in the mechanical and purely musical side of their task has so absorbed their attention and captured their interest that they have blindly ignored the emotional or spiritual character of the folk tunes.

Inmost cases folk music has a decided and recognizable effect upon Naga pop music. This consists not in using a genuine folk-tune as theme but in composing an imitation folk-tune and using that. This composed imitation folk-tune has the character and spirit of a genuine folk tune and frequently is built from melodic and rhythmic particles, which occur in real folk-tunes. Such themes therefore are really inspired and suggested by folk music.

The compositions built from such themes largely dependent on folk music, thus most of then faithfully reproduce the folk-spirit.

Encounter between local and western culture have not always been positive. The British came to Nagas area bringing rational, secular western capitalism, which was characterized by a tendency toward concentration of wealth expression and free competition. Encountering an unequal rival the culture of the Nagas failed to hold its own.
Music has long been an important medium of Nagas communication. In contrast with modern life in Europe and America where behavior is individualistic and segmented (i.e work from eight to five, dance on Saturday) Music in many traditional Naga society was communal and almost ubiquitous, a part of significant occasions in an individuals life cycle……..Today, Naga traditional music has lost its key position in society. Why has this change occurred? The answer simply is that Naga traditional music performed religious and socio-economic functions, which recent changes in Naga have either caused to disappear or have altered. Before European contact changes in music generally came from stimuli within the indigenous cultures. However in the 20th century indigenous Naga religions have been buffeted by the forces of change launched by European occupation. This includes Christianity, western education, improved communication and transportation systems, improved, improved in economic condition, Christianity supplemented indigenous religions or caused them to be transformed in accordance with changing needs. Because of the intimate relationship between Naga traditional music and socio-religion, the new religion and change in the social and economic structure destroyed or distorted the music of Nagas.

The Christian missionaries with the cooperation of the imperial administrators probably were most directly responsible for the modification, suppression or disappearance of traditional music. These Europeans missionaries, who first came into contact with Naga societies, recognized that traditional music was a part of indigenous socio-religion. The European missionaries considered music of the Nagas simply as the manifestation of savage, heathenism and therefore are antagonistic to the ‘true faith’.

As well as trying to stamp out indigenous music on religious grounds, the Europeans passed secular moral judgments. Within the Victorian frame of morality, which existed during the early period of British rule, most Nagas music was branded as licentious. Most Europeans chose to condemn Naga music as immoral, objectionable in content. Furthermore it was the “white man’s burden” to bring his civilization to the Nagas. This “moral” civilization had no room for the expressive and topical music of Nagas, for they were deemed too childish, primitive, noisy and inferior. Nagas music was in other words, threatening to the European superego. This defensive condemnation was passed on to Nagas, who were taught and learned too well that most things Nagas were inferior to their European counterparts.

The purpose and occasions of contemporary Naga traditional music have some of their original meanings and functions, but along with fusion and substitution, there is continuity. Traditional music continues to be performed on many significant occasions, to be enjoyed as recreation, to be appreciated as cultural heritage. Singing which was part of their daily activities, now become things of the past. In contemporary Naga, performing of traditional singing takes place only on gala occasions, such as, welcoming for honored guests, marriages etc. Often the students and employees who are in the town or in metro cities use to organized events where they can perform their traditional singing and dancing. It gives them sense of belonging and warmth, and reaffirms their tribal identity in the alien urban environment.

(Because Naga have embraced much of Western culture and partially rejected their own, efforts are now being made to resuscitate elements of traditional culture, which do not conflict with the programs for modernity. Music is one such cultural element)

Conclusion:
Traditions are indispensable, but they are seldom adequate. Traditions change because they are never good enough for all of the people who have received them. Some traditions dies other grow. Change does not always mean that something is destroyed or decaying. Nagas music is subjected to change and development. Like other traditions, a musical tradition does not change by itself. It contains the potentiality of change; it instigates human beings to change it. Tradition change for better or worse, when their circumstances change. The pressure of alien tradition is one such circumstance. The encounter between the western culture and Nagas ended in a cultural synthesis.

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Revolutionaries are for what?

September 9, 2007 at 10:44 pm · Filed under Kangla Online

By: AK. Delson, Abonmei Witibo, K. Jangailung

Revolutionaries are not to kill, not to torment, not to oppress upon own and its neighboring people but to defend and safeguard from the enemies and oppressors or alien rulers. Revolutionaries are to preserve own people’s identities-land, cultural, political and religion. Of which our land can neither be created nor destroyed by us or neither make it greater nor smaller, our cultural identity can be diversify and excel it in different ways to the other world through our today’s modern educational technique and it is our duty to do that. And these two identities are the legacies of our forefathers left for us and to be inherited for our younger generations to come and so on.

Yes no doubt religion may change with one’s beliefs and faith according to the time unless he or she is clear about his/her salvation, for instance, earlier we Nagas believes in animism and even today there are many especially among our Zeliangrong people. And politics may also change with the change of our fast growing living world and its system.

In the last 7th consultative meeting held at Hebron Camp organized by the NSCN(IM) many public leaders stood up to speak and reaffirm their solidarity to the Isak and Muivah leadership for the Naga cause. At the same time many of them also says “Enough is enough”.

Now these are few of my questions to Isak Chishi Swu and Th. Muivah. After your coming back here in our homeland (since last 7-8 months) how many prayers and fasting program have you done? How many times have you said “our own sins will defeat us”? (As per the daily news papers). I think in every occasion you have get together with the people (both public and your cadres). Have you acknowledged the sins? How many right justice have you done for the better tomorrow Naga Society? Do you really know the history of each and every Naga tribes (their land and people and the related customary law and orders), especially the Zeliangrong? If yes, have you done any justice accordingly, whether the Intaki case or the Zalukie Zangdi or the land donated matter for your General Headquarters and Council Headquarters, Hebron ? Do you know who the land owner of these Headquarters is? Have you done any justice? No, no, no, no. Not at all. The sin that will defeat you is that injustice to the people and ism within and outside your organization’s authorities and cadres. Have you ever remember and speaks about the sacrifice made by one of the world greatest patriot Jadonang for the Naga people fighting against the British rulers? He was the founder of the ‘Naga Raj’ movement against the foreign aggressors. We have many more else to say but we believe you know much better than us because you are leading our Naga people today. And leaders cannot lead people without knowing the history and its evolution that who have done what and from where and how it started and where and how it will end.

As a Naga, Zeliangrong people are the most ‘divided and ruled’ people even upto these days. Divided and set aside in different states of Assam, Manipur and Nagaland (though living in one geographical range). On top of divided and ruled by the British rulers and then the Indian, today the Naga revolutionary underground government NSCN(IM)/GPRN is also taking the advantage upon the Zeliangrong people being divided and subdivided by the Indian made administration; trying to snatch away all the land and properties. If our land and economy are no more with us what be the use of Naga Sovereignty and its policy programs for the Zeliangrong.

There is no true revolutionary of Naga who stands for the real cause. Neither the NSCN(IM) nor the NSCN(K) because today you all have seen and heard the so called self made justice of NSCN(IM) and the NSCN(K) fails to acknowledge own brothers outside the Nagaland state. Once one of the most popular NSCN(K) leaders Molatanu says in a local daily paper ‘Nagaland Page’ “Nagas of Manipur are slaves of Meiteis and should remain as slaves and are not welcome in the Naga society”, if we were not misinformed it was in the 19th June 2007 publication. And again it learnt that in the Jalukie Zangdi incident one of the NSCN(IM) leaders Bohoto Kiba says that “Jalukie Zangdi does not belong to Zeliangrong but to the Kacharies and Mias”. What does Bohoto knows about Zeliangrong? As the leaders who have suffered for the Naga cause, Isak and Muivah might have the much more knowledge about the Naga History and its politics and also about the Semas and the Tangkhuls being from the particular tribes. But we don’t think they will know the whole thing about the Anal-Lamkang- Maring Nagas, Angami Nagas, Ao Nagas, Rengma Nagas, Mao-Maram-Poumai Nagas, Chakhesang Nagas, Zeliangrong Nagas etc., then their respective community concerned people related to their customary law and order of their land and people. So, why don’t you seek the concern and knowledge of respective community if you really want to deliver justice before the world? Neither we will know more than the respective concerned tribes or community people, we can confess that.

No gain, no rest, no peace for the Zeliangrong if Nagas are to be differentiate as Nagaland Nagas, Manipur Nagas, Assam Nagas and so on. The slogan ‘Enough is enough’ should be for the Zeliangrong people, today and by now itself if Isak and Muivah fails to recognize the land and law and order and history of Zeliangrong people and its movement for the cause of entire Naga. We have halt our ‘Zeliangrong Homeland’ movement under the banner of Zeliangrong People’s Convention (ZPC) of which we were already about to attain our goals to be under one administrative roof. The Zeliangrong people halt it just for the cause and in the interest of the whole Naga freedom movement.

So, my dear Zeliangrong leaders who are in the revolutionaries’ organization what the gain is for the Zeliangrong people even if the so called sovereignty comes for the Nagas. Zeliangrong are divided and subdivided over and all and over and again suppressed by our own revolutionary underground government. Why can’t you say black is black and white is white. Leave the black and take up the white. Don’t we have our political history of self determination? Let us first stand for our ‘Zeliangrong Homeland’. Let us first be under one administrative roof and stand to our own feet and safeguard our particular Zeliangrong land and then help to safeguard our other Naga brethrens in the days comes. As it is said in our traditional sayings “If you find a place to stand, then you will find a place to sit and then to sleep and rest in peace too.” So, let us fight for our feet to stand on. Let the revolutionary spirit and enthusiasm of Jadonang inspired and prevails in the hearts of each and every Zeliangrong people and build our ‘MAKAMGWAGDI’, the unfulfilled dream Homeland of beloved Haipou Jadonang.

ZELIANGRONG! Ring-te-lou!

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ZSPDB SPORTS MEET ETLAWH NA

September 9, 2007 at 10:43 pm · Filed under Zou

………asiampen leh hatpen himan a tai kahisiha a tung teitei ding a tai kahi jo bou hi.

Lamkaite vaihawm siamna tawh kumdang a ina geel ngamlou uh Sports tutung in Pasian in hunpha ahing piah leh 25th September(Sepkiani) chiang in Moti Lal Nehru College Mawltual ah a thupi thei bang pen leh a nuam thei ding bang pen a jang ding in I um thei ta man un I kipah mama uhi. Kipah huai mama e izo…..Kalaisai!!!

Sports pen Educational Curriculum pawimaw tah ahina ah ei a ding in jong bawl huai/tah mama khat ahi. Tahsa leh Lungsim damtheina ding a jong hoi khinkhian khat ana hi laijang hi. Sports chiang in kidemna tuamtuam ah iki taite ua ,hinanleh sports pen kidemna mai hilou a kisuhhalna hoitah khat jong ahi. All work and no play makes Jack dull. Ei ading in isports meet upen kidemna, kisuhhalna ban ah mun tuamtuam a umte kimutuona hun lem tah khat jong ahi.

Sports I chi chiang in games spirit leh stamina chite te tawh ahing ki joitawn paipai hi. Kimawlna khat a kimawl mikhat umdan kilawmlou, dan in aphal loutan a a um chieng in ama leh ama bangmalou kisuo ahi giep hi. Siengthou tah a kimawl khu anop a jong a etlawm hi. Tuochi lou chieng in buoina khuhpi a suoh thei hi. Tuaban ah kimawlmi khat khu hattah leh hangtah a akimawl thei nading in ‘tha’ anei angai hi. Stamina nei a poimaw hi. Ahpol hat in kimawlna tuol ah bangma tan ahing tut sih ding hi. Abul apat atawp tan jaw angai hi. Slow and steady wins the race.

Ki-apmaina ah guoljaw dan leh guollel dan jong siam ngai kia hi. Ajieh pen team/group/participant tengteng Winner hithei lou ahiman in. Tuaban ah kimuon ngamna, tup gilna(strong determination) jong angai hi. Team work a poimaw a personality jong a poimaw veve hi. Group item guoh hilou a individual item jong atamthei pen a ibawl hoi ding hi. Kisuh hal theina ding agimhuoi taluo lou jong um thei leh a deihuoi hi. Tuaban ah nidang a ipu-ipa te kidemna- Jong nawitep, Ngautui dawn, Suhtaiheh leh adang dang te bang kembit tou thei lei a deihuoi hi.

I leitung hinkhuo jong sports ma bang a kitaitena vive a dim ahita a, tuomi huilan tawh ijawh khawm thei na ding a eima leh eima ikisahkhol kul leh poimaw ahi. Tu competitive era ah eite’n jong I compete ngai ahi dan ithei chien mama uh poimaw hi. There is always room at the top.

Tuoma bang in I hinkhuo ah jong asia-leh-apha, anop-aha, etc te kitaite a kidem tungtawn ahiman in iteel siem mama lou leh kisia thei ihi chi imanghil louding hoi hi. I thei chieng in lah kikhel ta ding a daa huoi mama ding hi. Machieng tuonglam ni kaa e, deijaw teel aw, deijaw tel aw. Sanggam. Nang ma ding hie.

Simtute tengteng leh KALAISAI 07’ mangtu ding tengteng ZKT in hattah leh hangtah a pang a siengthou tah, kituptah leh anuom thei bang pen a mang ding in deisahna sangpen kahing vaihah uhi. Muvanlai bang in nathate uh ana je panpan ta un. KALAISAI 07 man nuom.

“Sangnaupang khangdawng ten Games & Sports lam hing ha bawl mama un, tuomi in khaamthei guithei tetawh hing ki gamlasah jou mama ding hi” Late Pu Thangkhanlal, Ex-President, UZO last speech to Zomi Sangnaupang’s at Singngat Block ZSP Conference 1996.

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Chak de, What!

September 9, 2007 at 10:17 pm · Filed under Zou

ONE MINUTE twenty four seconds to go. India v/s Pakistan Hockey match. With Pakistan leading the game by 1-0. The crowd cheers on. Utham Singh takes the ball. Passes on to Captain Kabir Khan. Kabir dribbles towards the goal. Dribbles past goal keeper. Forty-four seconds to go. He lifts his hockey stick to strike for the one and last goal. India desperate for goal. This is goal for sure. But Captain Kabir fell down being tackled from behind. The refree blew the whistle in favour of India. India got penalty chance.

The clock ticks on. Only seconds left. 15… 14.. 13.. Pin drop silence. Captain kabir takes the shot. It was a repetition of the David Beckham’s Euro penalty miss. The ball flew way above the goal. Extra high skills!. This is how Shah Rukh Khan, SRK the king of Bollywood portrayed the pathetic Indian Hockey team as Captain Kabir Khan. After the penalty, Kabir with the Muslim name Khan was accused as a traitor for helping the Muslim-Pakistani players win the match by not scoring the lone goal. He came back after seven years with much consideration to coach the Pathetic Under Dog Indian Hockey to lead the team to victory in the Hockey world cup. “Sometimes winning is everything”. With this theme this Yash Raj film Chak de is not just another poster in the wall. Its not just another movie in the multiplex either.

The film has lots of Messages in it. Unlike the other typical Bollywood movie where the actor and actress dances around, smooching each other with just half a inch or so away from a kiss. Songs and some group dancings coming out of nowhere with no relation at all with the storyline of the film. Infact, Chak de is in the simplest term another break through for shedding all the dance items. One striking feature of the film is the inclusion the North-easterners in the film. But it is ironical to start the appearance of the two girls with an eve teasing scene. Whether it is desired or not desired, Believe it or not that is just a tip of the Ice-berg. I can somehow recall the dialoque of the two eve teasers.

“Chocolate-butter-scotch-vanilla Ice-cream kaha se ban gayi?”
“Kahi se night club jana ho ga? Galti se ish taraf mur gayi hoga?”

It was sad! to actually think that they went to the wrong place. Regarding the two promising young hockey players as taking the wrong direction for going to a night club. It is un imaginable. But the courage portrayed in this situation that the young lovely lady approach the roadside and give him a “SLAP!” Chak de!
Heres another woeful dialoque. Let me try my best on the translation.
“Molly Zimik-Manipur, Mary Ralte-Mizoram, areh wah! Players from even the farthest corners of India also came! You are our guest.
I am glad!! Welcome!!!!!”
Silence follows. No response. The two girls gazes the guy on the registration desk.
“Kya hua?….. Khush nahi ho?”
I love this line. The reply given to the above question. Her courage.
“Aap apne desh mein meheman ban kar khush raheng ge?”
An english equivalence may be: “How can I be happy If I am regarded as a guest in my own country” Chak de, DEAR. Thats the need of the moment. The courage. And thats exactly what has happened and what is happening and what will be happening in real life. Not just in this screen. With these scripts, it is not unexpected that Jaideep Sahni’s script has found a niche in Beverly Hills library to be made available for students, filmmakers, journalists and researchers.

It is ironical that the north-easterners were regarded as a guest in one’s own country. How can somebody welcomes you as a guest in your own home!??

An excerpt from the movie about the two girls from north east: The talented duo from the North East. Their school books taught them that they are Indians but Indians taught them otherwise. The only reason they play for the national team is that it is the only team they can play for. They would love to belong but not the team that calls them ‘foreign’, and definitely not the people that call them ‘loose’. So they stick together and play for the love of the game and the honour of their people.
It is wonderful how Masochon V. Zimik as Molly Zimik and Kimi Laldawla as Mary Ralte portrayed the true patriotic spirit of the North-easterners. The movie has created a new dimension in this regard. No one can be regarded as a foreigner in one’s own country. Let the Bollywood screen speak out loud and bring out an awareness to the citizen of India. Chak de, India. Praise goes to the talented Duo. And it is part of the question that whether we have the courage to speak out against such oppressions and show off the true patriotic feelings. Though sometimes its hard to have such when the environment does not support. When One is a guest in ones own home. When one is a foreigner in ones own country. It reminds me of the Israelites when they lament that how can they sing a song of Zion in foreign land. Like wise, Is it the need of the hour that we have to move to the country where we belong. Which country? is the immediate question. Lets pray that someday, by some how and by some means the sun will some how rise and,
“We will be in our own home;
We will be ourselves in our own country”
Neither a guest nor a foreigner any longer.
When can we say ” Chak de, India!”

CHAK DE, NORTH-EASTERNERS.

[lyanaz.blogspot.com]

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