Archive for 2007

LAMKA KHUAPI

J. M. Ngul Khan Pau

December 21-23, 2007 sung Lamka khua kong pha a, lungsimah ngaihsutna hong suakte tawm khat kikum leng ci-in hih lai kong gelh hi

1. Piangthakte tenna khua: Lamka khuapi zah a pianthak thu kigenna leh pianthak nadingin camp kibawlna khuapi dang om dingin ka um kei hi. Piangthak sate ciamtehna (statistical record) om hi leh piangthak tamna pen khuapi hi dingin zong ka um hi.

Tua bang khuapi hi napi-in bang hangin piangthakte’ tenna tawh kibang thei lo hiam? Bang zah vei I pianthak ciangin “piangthak” taktak I hi ding hiam? Sawltak Paul in “Lungdamna Thu (gospel) in Pasian vangliatna hi”(Rom 1:16) a cih lai-in bang hangin ei gama piangthakte’n tua vangliatna nei lo I hi hiam? Nungzui suahna (Discipleship) tawh kisai awlmawhna om loin tuni dong pianthak camp bek mah I buaipih uh hi. Tuni dongin I piangthak toto uh a, hi leh zong I gam sungin “piangthak mite tenna gim” nam lo hi.

Ka lungngaih kikkik ciangin I gam sungah thu kigen tam penpen “vangam tun theih” nading bek hi a, hih leitungah I ten dingzia sangin vantung I tun ciangin a nop ding dan cih lam bekbek kigen hi-in ka thei hi. “Pialgaal theology” pen I lasakte leh pulpit tung pan a I gen tam pen hi dingin ka um hi. Tua hangin tuhun a I tenna khua leh tui “bawlphat” ding I thupi sim kei uh hi. I tenna ding van khuapi ahih manin hih leitung nate I nutsiatpah ding hi cih lungsim tawh kinungta hi leh kilawm kasa hi. Singkung lopa suan ding leh puah dingin I ngaihsun kei uh hi. Pasian in a bawlsa nate en a, “Hoih hi” ci hi. Tua nate a kem dingin Ama tatsa mite I hi uh hi. “Na gam hong tung hen,” ci a thungetna I neih ciangin “Pasian Gam” hih leitungah tuni I zat theih pah nading ngetna hi a, nung cianga I tenna ding vangam thu hi lo hi.

Mi khat in Khris sungah nuntakna ka nei a cih leh ama nuntakna in tua bang “gah” hong nei ding hi. Bang hang hiam cih leh a kam tawh a gen bek hi loin ama nuntakna mahmah in a lah khiat ding hi. Topa Jesu in, “Amau gah panin na thei ding uh hi. Thang lingkung panin mite in lenggah a lo ngei uh hiam? Lingkung panin theigah a lo ngei uh hiam? Tua mah bangin singkung hoih in a gah hoih a gah hi, singkung hoih loin a gah hoih lo a gah hi,” na ci hi. (Mat 7:16-17). Lamka gam sung I gahte ka et ciangin gah limci leh nektak bang zah I om tam maw? Na kam tawh na kitat khiat gige hangin na gah in gah pha a gah kei leh, na nuntakna kikhel lo hi cihna hi. Rev. Prim Vaiphei in, “Meiteite cik ciangin a piangthak taktak a hi diam,” a cih bangin “Lamka khua Zomite’ piangthak I kicih ciangin bang I genna hiam?”

2. Leivui Khuapi: “Leivui panin hong domto a sangna lam ka tung tung to” cih la I sak hangin I khuasung lampite leivui tawh a kidim ciangin nuam I sa tuan kei uh hi. Rev. S. Vungminthang in Korea panin email hong khaknaah, “Korea-ah kha guk val ka om ta a, tuni dongin ka khedap khat vei zong nawt siang kul nai lo hi,” hong ci hi. Pangzawl khua panin Lamka dong kong pai ciangin khedap vom leh kang kithei lo zah dongin I khe puang khin hi. Lampi gei a vanzuakte ka et ciangin a lei dingte leh a zuakte’n a mai uh puan tawh kikhuh ciat uh hi. Bang hang hiam cih leh leivui kikham lua hi. Sun hun in zong maituam kul a, lampi a pai mite’n mainul (handkerchief) tawh a mai mah uh hum ciat uh hi. Maituamna gam a hong khang khia Zomite adingin maituam kul nawn lohna gam bang zah tak in ngaihhuai ding hiam ci-in ka lungngai hi. Tua hangin Lamka Tung EBC pastor H. Kamzachin kiangah, “ I lampite ka et ciangin piangthakte tenna gam hi dingin ka um kei hi,” ka ci hi. Ka lunghimawh manin bang hangin lampi bawl zo vet loin kinusia hiam ka cih leh, “Arkatara bei khin,” ci uh hi. Hong tung nai lo ahih leh hong tun peuhpeuh ciangin I lampite hong kibawl dinga, state dangte bangin I lampite hong hoih ta ding hi.

3. Gam khangto ciamtehna: Gam khangtote-ah gamsung mipite zat theih dingin lampi, tui leh mei (electric) hoih hi. India kumpi in zong lampi, tui leh mei adingin sum hong pia lo hi dingin ka um kei hi. December kha bul lamin Mizogamah ka hawh a, khua neu leh singtang khua neuah zong mei vak zihziah uh hi. Mei pai loh hun a om ding leh kumpi in newspaper tung tawnin a gam sung mipite hilh kholh uh hi. Lamka gamah mei tawh nasepna (electrical works) nei ding hi leng bang mah sep theih loh ding cihna hi. Mobile phone nangawn zong charging nadingin inverter kizang tang hial hi.

John Naisbitt in, “Gam khangto kitheihna baih lam penpen ahih leh a gam mite’n amau innah ann ne loin annsai-ah (hotel) ann hong nek uh ahi hi,” ci hi. China gam khangto hi cih kitheihna ahih leh amau innah ann ne loin sun leh nitak annsai-ah ann ne uh hi. America ka tun tungin lawmte’n ann hong nekpih ciangin amau innah hong nekpih ding kasak leh annsai-ah hong paipih uh hi. Annsai a kipaipih pen a baih pen khat na hi gige hi. Mikangte’n amau innah hong samin ann hong nekpih uh leh hong it mahmah cih a lahna uh na hi hi. Zomite zong I pianni leh kitenni bek hi loin innkuanin annsai-ah ann I nek khiat theih ciangin a khangto minam I hi ding hi.

Singapore gam I tun ciangin khuapi sung taxi hawlte (drivers) tawh kiho masak masa penpen in om hi. Amau gamah taxi hawlte diplomat ci-in na min vawh uh hi. Ahangin Singapore gam taangin gamdang mite a na muak masa gigete ahi uh hi. Tua hangin Sinngapore a taxi hawlte mi pen mi hopih siam (gentleman) in thudik mahmah uh hi. India gam bangin hong khem dingte hi peuh mah loin amau gam taangin nasem in kingaihsun uh hi. Tua hangin leitung bup in Singapore gam hawh ding lauhna kinei lo hi. Gam khangto dingte gamtatna lim khat ahi hi.

Seoul International airportah zunbuk leh eekbukte, I zat khit peuh ciangin gim namtui tawh a nulsiang ding om a, zun thakna leh dailenbuk siang sitset, I meel kimu thei zah dongin siang hi. I gam sungah zunn leh ek tawh kisai I lunghimawh kei uh hi. Americate’n zun restroom (tawlngakna inn) ci se uh hi. Tua mah bangin ek tha dingte tawlnga takpi uh a, laisim kawm cih bangin tawldam takin zang thei uh hi. Zomite adingin zun leh ekbukte I tawlngakna hi peuh mah lo hi. Khatvei Boston khuapi a lawmte inn khat ka giahna-ah ama zat gige a ekbuk hong zang sak hi. Laibu sim ding kiciangin a dawldawl in koih hi. Amau kinawh cih bang om se loin tawldam takin hih munah laisim hithiat uh hi. Ei zong I khantoh ciangin tua bang I hi ding uh hi.

1993 in Khristmas zang dingin Portland panin Los Angeles-ah ka lawmte khat car tawh ka hawh hi. Santa Barbara khuapi phakma Pacific tuipi gei-ah sunlang phial kitai a, a lampi siang bek tham loin kitat cih bang om het lo hi. Sun ann pen a car sung mahah kine a, ahi zongin laithem leh nin lampi-ah paih ding phal hi lo hi. A paai a om leh $ 500 liau ding ci-in kigelh hi. Tua hangin a lampi uh siang kilkel in zat nuam mahmah hi. Singapore-ah zong chewing gum nangawn a paih nading munah na paih kei leh liau ding cihna hi. Tua bangin a gam sung uh siangtho in cidamna hoih nei uh hi. En zong nin bungah nin I paih ciat ciangin leh I lampite nin khawlna I zat nawt loh ciangin a khangto minamte lim la I hi ding hi.

American Baptist-te World Mission Conference kibawlna phualpi Green Lake, Wisconsin-ah li-vei ka hawh khin zo hi. Tua munah sing golpipi om a; sakhi leh sazuk a honin om hi. Zingtung leh nitak ciangin amau omna gam sung pan hong paikhia in inn kiim a lopate hong ne uh hi. Kuaman suang tawh deng lo, a lauhna dingun awng lo uh ahih manin zual mahmah uh hi. Saben hun sung bekin ben theih a, sabeng nuamte’n phalna lai lak kul masa hi. Tua lai a lak uh ciangin sa bang cia a lian kap ding phal leh phal loh cian takin kigelh hi. Tua mah bangin a bengte’n zong kap ding a phal a liatna en kawmin kap bek uh hi. Tham loin a lauh loh nading uh khualna in thau tawh kap phal loin thal bek zat ding thu kipia hi. Zomite’n vasa I muh ciangin suang tawh I deng uh a, zawng hon I muh ciangin hong lauh bawl kei leh peuh heh bawlin suang mah I tawm uh hi. Bang hanga gamsa tawh hi bangin kingai thei lo I hi tam cih ka ngaihsut ciangin, I kitot I kithah hun sawt nai lo ahi ding hi ka ci hi.

Zomite’n gamsa it ding bek hi loin, a bei khit ding (extinct) I lung himawh kisam mahmah hi. Ahangin I paunakte I et ciangin gamsa leh innsa tawh gentehna na tam mahmah hi. Gamsate I don I kep kei leh hong bei takpi ding a, a sawt loin I paunakte in a khiatna hong nei nawn lo ding hi. Khuapi sunga piang leh hong khangto naupangte’n gamsa a taktakin a muh nop uh ciangin sahuan (Zoo) ah pai cih loh buang mu nawn lo uh hi. “Sakhi a pi san a no san” cih leh “Siansinna leh vakiang bu” cih bang I zat nading thei nawn lo khangthak hong piang khin zo hi.

Union Biblical Seminary, Pune-ah ka kah laiin; Siksakol (Cycle) kisaap (hire) thei hi. Tua siksakol neite’n I min gelh se loin seminary 1, seminary 2, ci-in na ciamteh uh hi. Kuaman khem lo ahih manun amau zong mi muang mahmah lel uh hi. Lamka khuapi-ah siksakol tua bangin min gelh loin saap theih ding hi leh bang zah I ngah kik tam? Khristian gam I hih ciangin a kimin ngah kik ni cihna ding om lo hi. Tunai in innkuanpihte ka phone leh gingging ahih hangin phone la lo uh hi. Amau tawh ka kimuh ciangin ka dot leh telephone gui kigu khin a, tuni dongin phone gui kikhung nai lo hong ci uh hi. Hindu gamah mite hoihzaw, muan huaizaw ahih leh I Khristian hihna bang phatuam ahi tam ka ci hi.

4. Nuntakna Pasian aa hi: Mihing nuntakna pen eima ut tawh lak theih bangin kingaihsun thei hi. Ahizongin I Lai Siangtho I et ciangin nuntakna Pasian aa ahih lam phawk huai hi. Leitungah I neih manpha penpen ahih leh I nuntakna hi. Bang zah in hau leng zong I nuntakna a bei ciangin hauhna in phattuamna nei nawn lo hi. Mipilte’n nuntakna sausak nadingin zatui tuamtuam bawl uh a, nuntakna kep nadingin siamna tuamtuam na sin uh hi. Doctor leh nurse-te nasep I et ciangin nuntakna bang cih a kep ding, cidamna bang ci piak ding cih ahi hi. Mite’n hih zah a nuntakna a thupi bawl lai-in en bang mah a I sim khak loh ding lauhhuai hi.

Khristian biakna-ah a thupi pen ahih leh Jesu in I nuntak theih nadingin Ama nuntakna hong pia hi. Tua hangin I nuntakna pen Pasian Tapa sisan tawh kilei cihna hi. Pasian in hong it mahmah manin a Tapa hong pia cih I thei hi. Pasian it mahmah mi khat nuntakna laksak ding cih pen Pasian vai tawh kituak lo hi. Brian McLaren in a laibu gelh Everything must Change –ah “Leitung Galpi Nihna hunin Juda mite’n German gamah thahna mulkimhuai mahmah a thuak lai-un; Khristiante’n tua bang gamtatna na langpan loin na panpihzaw uh hi,” cih gelh hi. Tua bang lawmlawmin Khristiante’ mit mial ken teh na cih khak leh tuni mahmah a I gamsungah kithahna omte kuaman I gen ngam kei uh hi. Ahih leh Khristian gamah hi bang hiamgamna om ding hiam? Rabindra Nath Tagore in Where the Mind is without Fear cih a gelh laiin Bristishte’ nenniamna hangin a gelh hi. Tuni I inn munah gaalmuang loin gen ngam loh I nei uh hiam?

I mipilte masa leh hau masate’n Lamka gam mahah inn leh lo hong neih ngam nawt loh hun hong tun ding lauhhuai hi. Khrismas hun leh Kum Thak hun a inn ciah ngam nawn lo hong om ding dahhuai mahmah ding hi. Tua ahih manin Lamka ka vangkhua aw, hong zuangtho in.

[www.zogam.com]

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On the closing day of the year

By Oinam Anand

Revolving in its orbit round the sun, the earth has completed another round of revolution. At the stroke of midnight today the 31st December, the year 2007 will come to an end and will pass into history. The earth, the sun, the solar system, the universe and we will be older by one year. As the experts say that the age of the solar system is just like a middle aged man and our earth is about 6.5 million years old of which men have got only about five thousand years of recorded history, 2000 years after the death of Christ and about 3000 years before the birth of Christ.

In the pre-historic days, history means the tale of survival, struggle for living. In the modern age, reading of history shows man’s progress from ignorance to knowledge. But in a small corner of the world , there is a land called ‘Manipur’ where there is a society which instead of climbing up the ladder of history for glory and achievement as the other societies do, is stepping down further and farther for each passing day and year as if it is aiming to reach the nadir to rise up again when there is no further step to go down.

The year 2007 opened up with the news of killing and ends with the same news. Counting of number of deaths in the newspaper is what makes us busy in every morning. In the year 2007, the year before it, the year before, before it we have been living in a wave of discontent, a feeling of fear and terror.

With the year 2007, comes another innings of a government which had completed a full cycle of five years. The people of the state expect a good government with skillful governance. Instead, the people find their clothes dirtier day after day while passing in the dusty roads of Imphal city. People expect regular power supply atleast to the alloted supply routine but they got more load shedding instead. People came out in the street against killing and kidnaping of the innocent but there are more killings and more kidnapings. People close roads as anguish against non-repairing of the same but the pot holes in the middle of the roads grew larger and larger. People expect news of developmental works from the government but they heard about crisis in the ruling party.

The last few days of this year is wrapped with the satiated feeling of grief of the past in our minds. The dregs of the forgone year hang in the air and have to be put away. But another unknown year looms ahead with its subsequent days and weeks like endless miles on a wayward road.

With the coming of the New-year, forgeting everything, youngsters will enjoy most. On the new-year day tomorrow they will ride their bikes merrily on the dusty roads. They will be in their hip hugging jeans and with their mobile phones. Girls, showing their ears and navels glittered with silver or golden rings with dyed hair to make it reddish brown will sit in the pillion. The whole space of the cracked roads will belong to them on the day when they come out to welcome the coming new year. They will feel as if they have climbed up another step in the ladder of life.

What has this new year brought to the grown ups who have scored more than half a century (not out as I am) in their lives’ innings ? We are abruptly aware that we have grown a year older. In those 365 days we think, nothing has changed in our physical appearance. But we are wrong. The wrinkles on our forhead, crow’s feet or cheeks wil increase its number. The number of white hair will be increased. In spite of our fond care, in spite of our effort to dye it black the number of white hair will increase day by day.

In these days, when man begins to climb down the step of ladder towards grave, if he begins to see the light of the other world beyond the rim of this physical sky, it is a divine light. It is a light that leads our steps towards the abode of god. Man has been put above the level of fellow animals on this earth because he has the reason, he has the sense to see this divine light.

But when the reason and sense in man lost its way, then man, the two-footed animal becomes more ferocious than those four-footed animals that roam into the wild. There is always animal instinct as well as divine quality in man. When the former gets the upper hand then man behaves like beast and all the good and noble qualities in man pale in comparison to the bad qualities and beastly acts which ultimately draw our society into the state of chaos where sufferings hold out their hands to embrace us.

So let us hope for the best days to come with the coming of the year 2008. Our society is so gripped by unrest and violence that men commit such crimes that are beyond the reach of our imagination. Perhaps in the first week of the coming new year, some may even wail and cry with each of the passing morning in the remembrance of those who had not returned home, for those who had hidden in the death’s dateless night. Perhaps some may even recite a prayer or two for those deaths who have touched their grave in an inexplicable way. Others like me might remember quickly that the universe and I will continue to go on together for a while as long as my heart beats with a strong desire to continue with the task at hand.

In the past many years we are so much dyed with blood and dust . Let us pray for the milk of human kindness in every heart and greenery all round with the coming of 2008 A.D.

[TSE]

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FOOD FOR THOUGHT

Lealyan Thomte

Its not unusual for people to talk of food or eating habits in a kitchen. Normal, for the simple reason that the environment demands it. Most work places or offices in Denmark have their own kitchens. And free coffees. For the employees to store their lunch in the fridge or to warm it up in the oven. And almost all of them have kitchen appliances for use including cups, spoons, plates and what not. Larger ones have canteens and cafes all under the management.

Therefore, whether one is there for a quick get-me-up coffee in the morning, reading the morning headlines or for a short break in between paper works or whatever is that you are doing, it is the kitchen. You drink, smoke and talk. Unless, of course you wanted to commit long and gradual suicide in silence. Dragging yr cigarettes. Blowin off a guilt ridden puff downwards.

It was one summer morning that I happened to sit there. Drinking a black coffee to nurse my head and its clarity, when my colleagues, munching on a free bread & butter spoke about food. Not surprising. I do not normally have breakfast. Even though many may preach that it is the most important meal of the day. I do not doubt the many. I just do not care nor like breakfasts.

And as a colleague gingerly spread butter over a bread, top it with a cheese – my other side took over. So, I surprised the table by announcing -‘You know guys..people in India eat dog meat’. HA! I let that sink in while I slowly flicked the ash of my cigarette into the ash-stray bowl.

‘What?. No. It is in China people eat dogs. Not in India. Indians eat ‘rotis’ and ‘daals’?, protested and African from Ghana – as if very well informed. ‘Thomte, you must to be mistake..I tell you’..he continued. Then the group joined in – well how can Indians eat dogs? Impossible, shameful. Land of Ahimsa, Gandhi, Hinduism and the birthplace of Bhuddhism. Never heard of it. Are you sure, Thomte???

The coffee had cleared my head by now. I took centre stage. ‘Yes we do. Sadly. Not the India you know of..or the Rajasthan, Goa, Shimla, or the Sai Babas, the Gurus or the Monuments or Taj Mahal. Theres an India, in the North East – states like Manipur, Nagaland, Mizoram – unknown to the outside world, where the inhabitants do not or cannot afford butter, milk, bread, cheese chicken or even potatoes…and where dog meat happens to be one of the most expensive meat in the market. A delicacy…’ I explained.

Doubts, unbeliefs, amazements all rolled into one for a perfect misreading of facial expressions. Nevertheless, I can read ‘YUCK’ on one of my colleagues lips. ‘Barbaric’ I can read in some. Complete astonishment and abandoned bread and butter, I can see as well in others as I refilled my mug of black coffee. I sat down. Took a sip.

Then Lee, a Chinese colleague said, ‘Yes, it taste really good. Dog meat’. Ice cold statement. No wonder the Chinese are known for eating snakes. Their markets are filled with those slithery reptiles in the winters. Snakes. Lee explained the Chinese’s belief that snake meat actually helps to keep the body warm. I dunno. I’d eaten snake too. All I know is that there are too many bones, fish like though.

As we spar back and forth, I’d realised that none of my colleagues are even remotely aware that the Koreans also consider dog-meat a delicacy. They called it Boshintaang. And almost 3 million dogs are killed each year for consumption. I am sure you will remember the international outcry over the Koreans eating habits during the 1988 Olympics in Seoul. The Korean authorities had to actually close down all the ‘boshintaang’ restaurants in and around Seoul.

A pol-col answers to why people eat dogs, cats, monkeys or snakes is difficult to come by. But on the other hand, we know why certain people eat certain meats or avoid others. One very clear reason being the diktats of their religious beliefs. Like a Muslim will not eat pork. Why? You tell me. Or a Hindu will not eat beef while drinking milk and enjoying all the dairy products.

The less discussed or talked about can also be the cultural or traditonal convictions. Geography. Or, it can simply be just a gastronomic choice. Eat your greens, let me eat my red. Who are we to judge? How can one, or a governemt or any agency enforce eating habits or what to eat or not. Not necessarily on health grounds. When reasons such as religious beliefs or faith enters your kitchen and the gastronomic world – I am lost.

Is pork unhealthy or is beef detrimental to your health. No- if consumed moderately. Did they taste bad. No. Unless one is a very very bad cook. Does dogs , cats, monkeys or snakes have the same nutrinional values? Yes. They are rich in protein like all other meat. And they are animals. Read Genesis or the Pentautech in the Bible : Chapter 1. verse 26 – adopted by the Muslim, Jews and Christians alike.

(I have read a theory on why the Hindus do not eat beef..but lets leave that theories to the authors)

The sad truth and the reality is – regardless of ones faiths, beliefs, religions or whatever one is into – people aka humans eat first and foremost to survive. Just imagine you are lost in a deep jungle. In the midst of a famine or Mautaam. No food. No water. Close to death. Your hungry. You need to eat. And suddenly, you catch a monkey or a squirell. Or a wild pig. You are a Muslim, Hindu or Seventh Day Adventists . Or that you cannot drain the animals blood off. HALAL as in Muslim, Judaism or as some denominations in Christianity like the Church of Christs – weirdly enough practices

Now your beliefs and faith are working against you for reasons you never knew or can justify. Or maybe its against your morals as a human. But your body needs to survive. Will you eat that damn animal to survive or not?

I will.

http://www.zogam.com

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Are we capable of learning? Crisis as a moment for self realization and growth

By : A Bimol Akoijam/IFP 12/30/2007 1:05:51 AM

Crisis is not entirely a negative event. While it comes as a moment of calamity, it also opens up opportunities for a new beginning. This is because a person’s character or personality, her/his predilections, and strengths and weaknesses become tangibly visible as she or he confronts the crisis. In that, it gives the person an opportunity to realize what and who she/he is. Besides, it also opens up the possibility of learning new ways of dealing with a situation. Hence, crisis is a moment for self-realization and growth.

Perhaps, such positive aspects of a crisis situation may not be true for a pathological or an imbecile. She or he would be either overwhelmed by the crisis or preoccupied by her/his defensive and knee-jerk reactions to the situation. Consequently, the person shall live with the same old habits, until another crisis—which the person is likely to invite umpteen numbers in course of her/his life—hits again for her/him to repeat the same old knee-jerk, episodic and high voltage reactions. Thus, looking at the manner in which the person responds to a crisis allows us to know the person and her/his potential for growth.

The same logic of crisis is applicable to the collective life as well. The manner in which a given collectivity handles or responds to a crisis situation allows us to see its nature and strengths and weaknesses. In short, crisis allows us to see the “national character” of a given people and their potential for growth.

The Two Epochal Crises

Incidentally, at the beginning of the 21st century, the people of Manipur were given two major opportunities to realize their “national character” and their potential for growth and further evolution in the form of two crises. One came in the form of the “Territorial Integrity” of Manipur (June 2001), and the other appeared shortly in the form of the Bare Protest by the Meira Paibis that followed the murder of Monorama (July 2004). The magnitudes of those two moments were unprecedented. People from all walks of life in the state were somehow implicated in, or touched by, those events that hit the headlines across the globe. Both the events even managed to rattle the otherwise reticent or indifferent “mainstream” political establishment of the largest democracy in the world.

But what were our responses to those crises? What have we learned from those two crises? To many, it might seem redundant to ask these two questions. For, those incredible “patriotic” outcries, they might insist, were self-evident. People have sacrificed their lives in those “Great” uprisings, public meetings had been organized, and many memorandums had been drafted and submitted etc. Thus, one might ask as to what else is there that we need to know by asking these questions?

However, beyond such self-evident, and if one may, self-congratulatory postures, there are enough worrying signs for us. To cite, and serve as an entry point to those signs, let us take the developments that we all see today — perhaps more glaringly than ever before. Each year, June 18 continues to remind the divide between the hills and valley of Manipur. The communal harangue not only has increased but also proliferated in various domains of our life than ever before. It has even manifested amongst the political class, which used to give a united stand on the issue, and the State Assembly bears that testimony today. If our responses to that crisis were self-evidently adequate, why have such developments continued to take place even today?

Or, take the other crisis, after those incredible moments of public protest, the very idea of “People’s Protest” came to an ironical climax when “the people” voted a party which did not even include the issue of Armed Forces Special Powers Act in its election manifestos! In fact, the party won with an unprecedented majority, despite the “conglomerate” of civil society bodies had tried to make it an election issue just before the elections. Will we blame “the people”—as ignorant or an entity that can be bought? Or will we do some soul searching into who and what these “people” are, including the nature of the leadership that have spearheaded the incredible “people’s movement”? Or, significantly, should we look at the why, what and wherefore of the rumbling “what after AFSPA” that we get to hear in Manipur then and now?

Perhaps, we need to be wary of our possible self-fulfilling postures and false consciousness that obstruct us from taking a hard look at these questions. In fact, given our responses to these crises, it seems that we did not fully comprehend our reality that was revealed to us by those two crises.

Response to mask?

The two crises have revealed something crucial in our collective life. But it seems that we have responded to the mask rather than the real visage that lies behind that mask. For instance, what gets revealed in the crisis of June 2001 is not particularly the challenge to the territorial integrity of Manipur by certain organizations or sections of its population. But in a very critical sense, what it reveals to us is the fact that Manipur has already been reduced to a legal-constitutional fiction from being a real geo-political entity that has the necessary politico-legal agency to preserve itself. Besides, most seem to have conflated memory (of the past) with reality (of the concreteness of the present). And consequently, they seem to be more or less oblivious to the fact that the organizing principle and vocabulary of the present is very different from those of the past. Indeed, the legitimacy and hierarchical loyalty structure of kingdom cannot be the same as those of a horizontal democratic and republican order inhabited by the ideas of “citizenship”, rights etc. In short, that Manipur has moved on from a world of a kingdom to inhabit in a republican and democratic order, and that too as a legal-constitutional fiction, is something that we seem to have tragically missed. Similarly, what does the crisis of 2004 reveal is not so much the reality of a juridical problem as it is the nakedness of a stark political reality. Far from being an issue of a piece of legislation, it is a spine-chilling disclosure that a “state of exception” has been used as a “paradigm of government” in Manipur for a long time. This too, most seem to have missed.

Indeed, we must reflect on the nature of those crises and also take a hard look at the nature of our responses so as to see whether those have been informed and concerted ones or episodic and knee-jerk reactions. And our leaders should take the initiative in that exercise. And one hopes that they know that it is a responsibility that they have rather than a privilege position that they occupy. If we fail to reflect on these issues and our leaders fail us, we shall not only invite one crisis after another but also repeat our old habits to sustain the stagnation and decadence that we experience today.

Let this New Year give us the capacity to learn and grow from the crises of life!

The author can be reached at bimol_akoijam@ yahoo.co.in

[IFP]

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Lamka Post | December 29, 2007

Dukan tuamtuam 6 mei in kang tum

Lamka, Dec 28: New Bazar Thangzam Road a T. Dongzakai Gangte Cinema Hall kim vel a kibawl dawr tuamtuam zan nitak zanlai dak 12:30 vel in mei in kang a, Thangzam Road lampang dukan 6 kang tum hi. Meikang Fire brigade leh a kim a mi omten kidelh huan in nasatak in phelh ua, mun dang peh manlou in phelh mit uhi. Huai a dukan/dawr bawlte bel Lalrempara of Saikot Ladies Shoes, Kamminthang of New Lamka, Variety Store, Hoihnu of Hill Town, Vegetable Godown, Boinu of D. Phailian Vegetable Shop, G. Gouthianlal of New Lamka, Shoes Store leh Roukung Gangte of Bijang Pharmacy ahi.

Fire Brigade apan thutut kingah dan in, hiai dawr kang a van kang se tengteng a sum a hisap in Rs.2,50,000/- vel man pha ding hi’n gen uhi. Meikang kipatna theih hikei mahleh electric hi ding a gintak ahi.

SSPP 60yrs Diamond Jubilee

Lamka, Dec 28: Siamsinpawlpi 60yrs Diamond Yearlong Celebration Grand Final Count Down hong tung ding January 3-13, 2007 sung, CCpur Govt. College a Diamond Hall ah zat hiding hi. Hiai hun zatn sung ah, Pu T.K. Hangzou, IDAS, Dy. Finance Adviser, NEC, Pu Doukhomang Khongsai, MLA, Manipur, Pu PC Lawmkunga, IAS, Principal Secy. Govt. of Manipur, Pu O. Ibobi Singh, IAS, CM Manipur, Pu H. Rouhlun, MLA, Mizoram, Pu Brig. Sarmah, AR, Pu V. Dongzathang, IRS (Rtd), Patron member, Pu V. Hangkhanlian, MLA, Thanlon, V. Thangzasiam, IAS, Pu T. Phungzathang, Minister Power, Manipur, Ambika Soni, Minister of Tourism, Delhi, Pu Vung D. Tombing, SSPP Patron, T. Hangkhanpau, MLA, Singngat, leh Pu Thangtawn, IAS, Director (TD) Govt. of Manipur ten Chief Guest, Guest of Honour, Functional President leh Chief Host hihna toh uap chiat ding uhi.

Ex-Gratia sum Rs.13,90,000/- hawm khia uh

Lamka, Dec 28: Kumlui Dec 21, 2006 ni a Tuila Bus accident a sihna tuak leh liam mi 68 te kiang ah zangna dopna (Ex-Gratia) sum cheque a piak khiakna Hq. Veng IB Road a KKL Complex ah tuni’n nei uhi. Tuni sunnung dak 2:30 in KSO/CCpur saina in Programme sau lou nei ua, huai hun ah Kuki Innpi Manipur, Kuki Innpi CCpur, KKL ban ah Government Official SDO/BDO Henglep CCpur leh Singngat te’n uap ua, DC/CCpur om louh ziak in Thuamkhansuan SDC/Hq in Cheque pekhia hi. Accident a si mi 16 sung kuante kiang ah Rs.50,000- zel pia ua, a liam serious deuh mi 22 te kiang ah Rs.20,000/- zel leh aliam serious lou deuh mi 30te kiang ah Rs. 5000/- pia uhi. Tuila Bus neitu Palmeswor in accident a liamte hospital a ki-etkolna ah Rs. 9 lakh val bang sengta hi’n kigen a, tuni’n aman siat batna dan in Vok khat gou in ankuang um uhi.

T.Ensong Bike in phu liam

Lamka, Dec 28: Tulel a BDO/Kakching T.Ensong(59) s/o (L) Damzachin of New Lamka College veng tuni sunnung dak 1:30 vel in Scooter atai lai Hmar veng Tedim Road ah Bike taiten phu kha in a lulak nasa in amhai a, tun Dist. Hospital lamka ah et kol in om hi.

Meshak L.Sinate luang hong tung

Lamka, Dec 28: Meshak Laltanliena Sinate(26) s/o Dartinhau Sinate of Rengkai Bible Hill, zanhal in New Delhi ah Inn sawng apan kia in si a, a luang postmortem bawl ahih nung in, tuni sunnung dak 2:30 in Rengkai khua puaktung in om hi. Aman New Delhi ah M. Com sinlel hi.

Thutut kingah dan in, Mr. Meshak Laltanlien Sinate bel Christmas lengkhawm pai hak, a omna gate kikalh man ziak a dai fencing tung apan lut sawm lai kia a si hi’n leng thutut kingah hi.

Heipi in akhe pek sat liam kha

Lamka, Dec 28: Nemchin (45) w/o Semmang of Tuingamjang tuni zing lam dak 11:30 vel in gamlak a a sing puakna ah Heipi in a vei lam khe pek sat bal kha in tun Dist Hospital Lamka ah etkol in om hi.

NREGS nasep khawl phot

Lamka, Dec 28: National Rural Employment Guarantee Scheme(NREGS) nuai a Job Card nei ten veng sung a nasepna a neih uh Christmas leh kum thak kizat ziak in khawl phot ua, January 2008 kha bul apan nasep pat sawm nawn uhi. Christmas ma in nasep tha man sum muta ua, khua khen khat a hausaten bel sum alak khiak zah uh hawm gailou pawl om chih thu kiza hi.

DC Imphal ah omlai

Lamka, Dec 28: Sumant Singh IAS DC/CCpur Official meeting toh kisai a Dec 26, 2007 ni a Imphal apai suk tuni tan Imphal ah om lai a, DC omlouh ziakin office kai tawm mahmah hi.

Congress in Foundation Day zang

IMPHAL DEC 28: Congress Party phuhkhiak nung kum 122 chin hun zatna tuni’n Congress Bhavan B.T. road Imphal ah, MPCC saina in neih in om hi.

Hiai hun ah Chief Minister O.Ibobi Singh, MPCC President Gaikhangam ban ah Minister leh MLA tamkhop leng kihel uhi. Himahleh, Congress sunga dissident MLA te bel, tulel a Delhi a om ahihziakun hiai hun ah kihel khalou uhi.

122 Congress Foundation Day zatna hun a MPCC Chief Gaikhangam in agenna ah, Congress sunga ngaihdan kibanglou leh kitheih siamlouhna bangmah omlou ahihdan gen in, Political party tuamtuam in mahni party buaipih lou a, Congress thu gen leh sak aneih utoh kisai in huchibang ten amau aa kibuaipih le uh hoihzaw dingin leng gen hi. Congress sung buaipih akul leh ami leh sate mah in buaipih zaw ding ahihdan leng genbeh hi. Tuni tan Manipur a Congress mipi gintak na leh muanna kembit toujel a paithei ahihna ah, hichibang om theihna party worker ten mipi muanna sukmang louh ding ahihdan leng MPCC President in gen hi.

Chief Minister O.Ibobi Singh in agenna ah, Congress sunga buaina kigen pen, party lian tak ahihban ah, inkuan lian khat ahihna ah, lungkim lou omthei mah ahihdan gen in, hichibang ngaihdan leh lungsim kibanglou te beisak na dia congress worker kuapeuh in mohpuakna nei ahihdan leng gen hi.

Tunitan Congress makaih sorkal in sepding achih te pichin toujel hidan in leng gen hi. Sorkal nasep tuamtuam khenkhat agenna ah, Pensioner te list leh sum lakna ding computerize vek hita a, huailou in, department tuamtuam a Manipur Govt. Employee’s List (MGEL) bawl khiak ziakin, fake appointment tamtak leng suikhiak ahihdan gen hi. Hichibang diklou tak a nasem te theihsuah ziaka, sorkal in kha tenga Rs 8/9 crores bang save theita ahihdan leng gen hi. Congress MLA te leh Minister te lak a kitheih siamlouhna om leleng huchibang te kihoulem theih ahihdan leng gen hi. Tuni a Congress Foundation day zatna hun ah, Dissident lam a om dan a gen, FCS minister Y.Erabot tel mahleh, Law & LA Minister Th.Debendra Singh bel tellou hi.

Highway Traffic sukbuai in om

IMPHAL, Dec 28: State Education Department a official khat pimang ahihna toh kisai in tuni in Imphal-Moreh Road NH-39 khaktan leh sukbuai in om a, kintak a official pimang a om khahkhe ding in phut uhi. Thusuak in ataklatna ah, December 15 in Education S nuai a Engineering Cell a sem Salam Indrajit Singh Section Officer meltheihlouh pawlkhat in Babupara, Imphal a Education Office gate mai ah pimang uh a, Police khut ah report in om mahleh, tuni tan dong a tanchin suikhiak hilou hi. Singjamei area lak tuni in naktak in sousang a, zingkal dak 6 apan hun sawttak lampi khak bing uhi. Manipur ah tukum sung chauh in Government official tamtak pimang in om ta hi.

Panchayati Raj Institution te a din convention

IMPHAL DEC 27: Manipur Legislalture Forum on HIV/AIDS leh Department of RD & PR kithuah in tunin, Imphal East Porompat a Panchayat Hall ah, Panchayati Raj Institution te adingin one day state level convention on HIV/AIDS neih in om hi. Hiai hun a khuallian Chief Minister O.Ibobi Singh in athugenna ah, kuapeuh in lauhuai asak natna HIV/AIDS kichi Manipur a singtang leh phaizang a kigawm, state dang toh teh a tam mahmah ahihdan gen in, hiai pen Manipur mipi adia vangsiat huai asak dan leng gen hi. Hichibang natna hoihlou Manipur a beisak nadia kuapeuh in mohpuakna neivek ahihdan leh, abiktak a mipi palai dia teelching ten nei uh hidan in gen hi.

MLA kuapeuh in mahni bialsunga hichibang natna in ma asawn louhna dia panla chiat dingin leng chialna bawl hi. Hichibang natna apat kivenna ding khota tuamtuam a Panchayati Raj institution in nei ahihman in, hichibang a sem ten mohpuakna naktak a lathak dingin leng chialna nei hi. President apang, Assembly Speaker Dr.S.Buchichandra Singh in agenna ah, khota te a HIV/AIDS bang hihiam chih leh hiai natna lauhuai ahihlam theilou mi tamtak omlai ahihman in, hichibang te kuapeuh in atheih chia Manipur khangtou theipan ding ahihdan gen hi. Hichibang natna deih huailou omlai teng society nuam hingei lou ding ahihdan leng gen hi. Hiai hun ah RD Minister Md. Alauddin Khan ban ah, Director Y. Neta leh MLA bangzah hiam leng kihel uhi.

Zu zuakna In haltum

IMPHAL DEC 28: Zan nitak dak 8 vel dingin, Sekmai Police Station huamsung Awang Leikinthai makha leikai a K.Kumar in zu azuak vadawn pasal nih lak ah, Ksh.Rajen @ Dhijo (43) s/o (L) Bheigo kichi zu zuakna mun a puksia in sihna tuak hi. Hiai toh kisai in mipi thangpai in Zu zuakna In tuni’n mei in haltum uhi.

Mikhat pimang nungin kaplum

IMPHAL DEC 28: Police apat thutut kingah dan in, zan nitak in meltheihlouh pasal nih in Sekmai PS huamsung Senjam Chirang Mayai Leikai mun a teng H.Boiboi Singh (34) s/o H.Kanhai kichi a In apat vapikhia uhi. Hichibang kal ah, Boiboi sisa in tuzingkal in Senjam Chirang loukon lak a muhsuah in om chih ahi. Hiai siluang tuni’n RIMS morgue a post

Mortem zoh in asungkuan ten la uhi. A sungkuan te gendan in, Boiboi kuamah toh

kinalou leh, helpawl kuamah toh kizopna neilou ahihna ah, kua thah hihiam chih leh aziak tualthat tuten puang dingin ngen uhi.
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Military formation and ranking system

By Donn Morgan Kipgen

Even after 17 years of CI Ops in Manipur, Military formation, chain of Command and names of tactical weaponries are still unaquianted nor autho- ritively familiar to Media persons, learned citizens and some law enforcement officers. Besides, Military jargons and terms are still Greeks to many citizens, policemen and few local journalists. Without knowing all these things, following the day to day account of CI Ops would be much the harder. Going by the nature of press releases/ statements of the UG outfits, even the UG Militants seem to have been confused; at times, all at sea as they were in this regard. The general public has the right to know the brief but finer points of all these Military-related informations since the lead newsreports are meant for them. The readers are the life-line of the Media and as such the need for detail informations to make their breakfast much more spicy. Hence, both the writer or reporter ought to know each other with their regular readers when it comes to military issue.

Here’s the ranking and recognition structural system of the regular Army formation:

1. General – a Crossed Sword, a Star and Ashok Chakra.
2. Lt. General – a Crossed Sword and Ashok Chakra.
3. Maj General- a Crossed Sword and a Star.
4. Brigadier- 3 Stars and Ashok Chakra.
5. Colonel – 2 Stars and Ashok Chakra.
6. Lt. Colonel – a Star and Ashok Chakra.
7. Major – an Ashok Chakra.
8. Captain – 3 Stars.
9. Lieutenant – a Star (without ribbon).
10. 2nd Lt (JCO) – a Star with ribbon.
11. Sergeant (NCO) – 3 Chevrons /Vs
12. Corporal (NCO) – 2 Chevrons/Vs
13. Lance Corporal – 1 Chevron/V
14. Private/Rifleman.

The US, Russian and Israeli Air Forces use the same ranking system like that of the regular army and designate Brigadier as Brig General.

A regular army’s lowest formation is a Rifle Squad consisting 4 or 5 personnel led by a Corporal. A Section consists of 10 to 12 personnel led by Sargeant, whereas a rifle Platoon (30 to 35 men) is under the command of 2nd Lieut or a Subedar or a 1st Lieutenant. A Company comprising about 80 to 100 combat personnel is commanded by either a Captain or Major. In the US Army, a company has a combat strength of 150 plus personnel. Though a Battallion under the Command of a Lt Col or Colonel is widely viewed as a formation of 1000 men, the actual strength is about 700 combat personnel. A battallion has 5 Combat Commands. The State’s IRB could have no more than 500 jawans and officers despite the official strength of 1000 men per each battallion! Three or more battalions formed a Brigade and a Division has 3 or more brigades under the command of Maj General. An army’s Corps (pr. Core) has 3 or more divisions commanded by a Lt. General. The Indian Army has 5 Combat Commands, viz Eastern, Western, Northern, Southern and Central Commands, each of which has 3 or more Corps and is under the command of a senior Lt. General. A new Strike (Combined) Command is likely to come up in the near future.

For over 30 years, the Indian armed forces combat weapon is the standard NATO’s FN FAL 7.62 mm SLR which is now replaced by 5.56 mm INSAS and AK series assault rifles. The NSG, SPG and para-commandos are armed with Hecklar and Koch 9 mm MP-5 and Uzi sub-machine guns, 9 mm Glock-17, Walther P-5 and .45 Colt semi-automatic pistols, PSG-1 Sniper rifle and Remington M-870 shotgun. The 7.62 mm MMG replaced the 7.79 mm Bren gun. The Army has also acquired 30 mm canon, Milan Surface-to-Surface missiles, 12.17 mm and 23 mm anti-aircraft machine guns.

Some are confused when it comes to number matter. For example, 3/9th Gorkhas were a part of the legendary CHINDITS. Now what’s 3/9? The number 3 means 3rd Bn and the number 9 means 9th Regt, and so they were the 3rd Bn of the 9th Gorkha Regt. However, there are no Regimental numbering system in other army units, save one Regt. For example, 1st Assam means the 1st Bn of Assam Regt. When you comes across a .30 cal rifle, it means .30 of an inch, i.e. 7.62 mm, calibre rifle. What do you make (out) of 800 rpm muzzle velocity? It means the number of rounds (bullets) that could be fired off by a firearm in one minute. Now, what are the main firearms and tactical weapons used by modernised armed forces units/ formations? The US Marines and the Army were issued with M-16 automatic rifles during the height of Vietnam War in 1966/67 which has a 30-round magazine to replace the .30 M-14 automatic rifles. Till now, the US Airborne forces used the .45 Colt pistols. At present, the US armed forces are equipped with a new model 5.56 mm Cal M-16A2 assault rifles, some are fitted with M203 under-barelled hi-ex grenade launchers and their Squad Automatic Weapon (SAW) being the 7.62 mm General Purpose Machine guns (GPM). The M-16A2 is also sold to US military allies, like the Philippines, Taiwan, Thailand, Japan, South Korea, Columbia, Israel, etc. The shorter version of all-weather 5.56 mm M-4 US Carbine while the civilian version of M-16 is better known as AR-15. The US special forces, the Israelies and US mercenaries in Iraq (about 15000 Blackwater security guardsmen) are armed with M-4 carbines. The Minimi 5.56 mm SAW 200 rounds machine gun is preferred by most Western nations’ armed forces.

The main infantry weapons of the British and French armed forces are the 5.56 mm SA-80 and Famas F1 assault rifles respectively. The German’s army used the G-5 automatic rifle whereas the Israeli armed forces are equipped with 5.56 mm Galeel assault rifle, UZI SMG, M-4 and M-16A2.

[TSE]

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Are We “Sick” People?; Painful self- insights as prerequisites for sanity and health

By : A Bimol Akoijam/IFP 12/29/2007 1:57:43 AM

Sickness, as a state of illness or being affected by disease, is not merely a matter of body or individual. It could also be of mental and behavioural kind; and the idea can also be applied to a collective, at least metaphorically. In that usage, a sick society or a people would mean a society or a people who is in a “miserable” state of being and a state of “disorder”, a dysfunctional state characterized by an inability to carry out the normal function with efficiency and effectiveness.

Given our contemporary life, the state of affairs that we are in, and our response (or want of it) to our situation, one wonders whether we are indeed a “sick” people?

But many might take offence to such a suggestion. After all, we are a proud people with 2000 years of history and civilization, and we cannot be called a “sick” society or people. Look at the way our sportspersons or artists are doing? How can we call such a people “sick”? This could be a feeling amongst many.

But for many, there is also a very tangible feeling: that there is no sense of order in Manipur today, and that people are in a miserable state of life, paralyzed by fear, they cannot express feelings and opinions or carry out their normal activities freely. Besides, there is the concreteness of our horrendous environment with the dismal and deplorable infrastructure and amenities. Will one describe such a state of mind and concrete reality of life, a healthy life?

How do we make sense of these conflicting feelings? Whatever be the feeling, we must understand and work through those feelings. This would mean, we must anyway take responsibility for what, why and wherefore of those feelings. Once we do that, it would generate insights into the nature of our “national character”, that is, the ways we have responded to our situation, the patterns of our beliefs, values and choices implicated in those responses. That will be the foundation for a change.

Insights are only for those courageous:

Insights about oneself do not necessarily generate a sense of happiness or comfort. For, insights are likely to debunk false or self-fulfilling beliefs about oneself. And these are usually those that we hold so dearly to retain our sense of who we are, which incidentally could also be aspects that restrict us from growing and evolving further. Therefore, we must take that discomfort; it is a price one has to pay for seeking to refashion one’s life. If we do not take this discomfort, we shall continue to live like the way we do: either we think that we are okay and doing well or that we are in a miserable situation. Both ways, the status quo shall remain.

If we want to live up to the imagery of our “national character” as a heroic people who have existed with certain sense of dignity and agency in history for so many years, we must take this exercise to gain insights into our life. And ready for what gets revealed through the exercise.

Pathos of our “national character” :

One way to start with is to ask, what have we been doing as a response to our economic life? What is the nature of our economy? Isn’t our economy essentially driven by the grant-in-aid from the “Centre”? An economy with a much sought after (and perhaps dominant) tertiary sector (primarily government jobs and other services) with an eroded secondary sector (small or medium scale industrial/manufacturing units) and a stagnant primary sector (particularly, agriculture)? Isn’t it a donor driven economy with almost non-existent state revenue? What is our productive base? Have we achieved meaningful capital formation during the last fifty years or so?

Has there been any sensible economic “planning” for the state? What do the plans have to do with the present state of our economy? Do our educated lots, the intelligentsia, have enough “economic literacy” to be productive “units” of the economic activity in the state?

Perhaps, these are not familiar questions amongst the people. Even for the educated lots, these may not even occur during the Budget Session of the Assembly. Unlike advance societies, our newspapers may not even discuss the implications of the annual budget presented in the Assembly.

Contrast this with the possible awareness of the people on the following matters: More funds and projects are coming from the Centre. Or, crores of rupees are being sanctioned for “development” (e.g., Capitol Project, cultural complexes and flyovers)! Or, the other way round, people must be aware of the “percentages” being cut by so and so from the funding doled out by the “Centre” and how the “development” activity gets delayed!

With such kind of awareness, perhaps, many could have an ear-to-ear smile with expectation as they pass through the dilapidated streets or nights without electricity on their way to the new “sign of development” in the state called the B.T Road Flyover for a walk or a ride! Or, condemn the “Centre” or our own politicians and naharols (insurgents) for the percentage-cuts?

Corruption and slavish mindset are produced and sustained by the donor driven economy. But how do we resist the subversion of our life by such an economy? By partaking in it through the seduction of the “percentages”? By justifying as some would preach a slavish truism that, “Manipur can not develop without the help” from some benevolent others!

What do these issues tell us about our “national character”? It points to a lack of character and knowledge and dishonesty of purpose and action. These are aspects of our “national character” that have driven us from one crisis after another. We need to fight such pathos of our “national character”

Indeed, it is time for us to see the three fingers that point towards us as we point one finger to the others, and take responsibility for our life more than what we have done so far.

And may this New Year give us the courage to do so.

The author can be reached at bimol_akoijaml@yahoo.co.in

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