Reflections of Passion

Economic Development VRS History: Rethinking Insurgency in North East India

2010-09-07T11:58:00.000-07:00

“North East India”, -the first time you heard these three words, I’m sure other unpleasant words “insurgency” or “troubled zone” would follow in your mind. I don’t blame you for being cautious because that is what the media tells you about. What concerns me more is about how any discussion on North East India in media, political circles, NGO’s, and academic circles share similar conclusions by proposing that the problem of North East India is the “economic backwardness” of the region. In recent period, an economic integration with East and Southeast Asia (popularly known as India’s Look East Policy) has been proposed and discussed.

To some extent, this argument seems to be an outsider’s view; such a view has also been generated by some of the North East intellectuals (perhaps the Middle class intelligentsia who don’t even understand the whole complexities of North East India). No doubt, the problem in the North East is linked to development related issues and several illustrations can be pointed out. I would like to raise one question that whether ‘lack of development fuelled insurgency’ or ‘insurgency failed development in the region’? Which comes first, hen or egg? Let’s put aside this issue and ask further questions.

What is the insurgency group point of view? What is the main problem according to them? Of course, insurgency groups also talk about economic problem. More importantly, the ideological assumption behind all ethnic groups’ claim is ‘HISTORY’. Here I use history in a very restricted sense, it would mean “ethnic view of their past, constructed or even invented from the memories of the past. For all insurgency outfits in North East India, ‘HISTORY’ has become a site of contesting against the Larger Nation State or other ethnic groups in one way or the other. The Mizo National Front (1966-1986) argues that Mizos in their historical past were never under any foreign control but forcibly taken over by the colonial in the last part of 19th century. Similarly, the Naga insurgency outfit claimed “Greater Nagaland” which was divided during the colonial period. All other outfits, be ULFA (Assam) Kuki (Manipur) or National Liberation Front of Tripura share the same ideological stands basing on their historical past.

My argument is thus, historical factor is a shared problem of North East India. Unfortunately, this has been ignored in most of the current discourses. Narratives about the history of ethnic groups give a strong justification of territorial claims, as it does for all insurgency groups of North East India. As long as such ‘justification’ is believed to be true, a particular group’s claim on a territory remains strong. Moreover, constructing ethnic culture area based on ‘history’ for the purpose of fascist political agenda could be equally dangerous. This is exactly what North East India is going through.

When we try to determine the problem of North East India, whether development, economic, social or political reason, we should situate them into a larger historical context by placing the larger Nation State and ethnic groups’ projection of history into consideration.

BIBLIOTHEQUE

2010-06-08T02:33:00.000-07:00

MIZO Tawng

Biaksiama, Dr PC; INCHAPCHAR: Mizo nge Israel ?, Mualchin Publication & Paper works, Aizawl, 2004.

Challiana, Pastor; Pi Pu Nun, Aizawl, Mizoram, 1987.

Chawngkunga, C; Mizo Sakhua, T.R.I, Aizawl, Mizoram, 1997.

Chawngthu, Rozama; English Zirna (5th Edition), Aizawl, 2004.

; Zotawng hmandan dik, Mizoram Publication Board, Aizawl, Mizoram , 2000.

Chinzah, L; Lai Tlang, Pawi District Council, lawngtlai, 1972.

Chuauthuama, Revd; Mizo leh Israel , Synod Literature and Publication Board, Aizawl, (First edition 1993) Revised Edition, 2002.

Dahrawka, P.S; Mizo Thawnthu, Chhinga Veng, Aizawl, Mizoram, 1994.

Denghera, Zoram Darthlalang, Tripura, 2001.

Dokhuma, James; Hmanlai Mizo Kalphung, J.D Press Publication, Mizoram, 1992.
; Zokhaw Nun, Aizawl, 1998.

Hermana, C; Zofate Zinkawng (Culture & Traditions of Mizo), Aizawl, 1995.

; Mizo Thawnthu Hlimthla- (Chawngchilhi to Palova), Aizawl, 2001.
Khawlhring Thang Dailo; Khawlhring Hnam Chanchin.

Keivom, L; Zoram Khawvel, Aizawl, 1991.

Lalbiaknema, C; Mizote Khawsak Dan, Mizoram Publication Board, 2000.

………………; Mizote leh Politics, Aizawl, Mizoram, 1998.

Lalthanliana, Dr; Mizo Chanchin (Kum 1900 Hma Lam), Vanbuangi Gas Agency, Aizawl Mizoram, 2000.

Lalthangliana, B (ed); Mizo Lal Ropuite Volume-I, T.R.I, Mizoram, 1989.

. ; Pi Pu Chhuahtlang; Hrangbana College Aizawl, 1998.
; Mizo Literature (Mizo Literacy Centenary special Edition), Khatla, Aizawl, Mizoram, 1993.
; India, Burma Leh Bangladesh- Mizo Chanchin, R.T.M. Press, Aizawl, Mizoram, 2001.

Lalrinawma, H; Hmasang Zofate Chanchin, Chhinga Veng Aizawl, 2000.

Lalzama Sailo & Brig Ngurliana; Kan Ram, Aizawl, Mizoram. 1987.

Liangkhaia, Rev; Mizo Mi leh Thil Hmingthangte leh Mizo Sakhua, M.A.L, Aizawl, Mizoram. 1973.
. ; Mizo Chanchin, M.A.L, Aizawl, Mizoram, 1976.

Lianthanga, C; Hmanlai Mizo Nun, Mizoram Publication Board, Aizawl, Mizoram,1999.

Lunghnema, V; Mizo Chanchin (B.C. 300-1929 A.D), Nongrim Hills Shillong, Meghalaya, 2000.

Lallungmuana, H Dr; Lenkawlni, N.E.H.U Editorial Board Text Book Committee, Aizawl.

Laltluangliana, Khiangte; Mizo Thuziak Thlan Chhuahte, L.T.L Publications, Aizawl, 2001

Lalthanliana, Dr; Mizo Chanchin, (Kum1900 Hmalam) Aizawl, 2000.

Liandala, T.B.C & Liankhuma, J; Nun Hlui, Two-Year Degree Course, N.E.H.U University , Shillong, 1974.

Lunghnema, Col. V; Mizo Chronicles, New Bazar, Churachandpur, Manipur, 1993.

Lalawmpuia, PC; Thu Ngaihnawm Lawrkhawm, Synod Literature and Publication Board, Aizawl, 2000.

Lunghlu, Thakthing Veng Branch YMA Diamond Jubilee (1937-1997) Souvenir.

Malsawma, J; Vanglai (Autobiography), Macdonald Hill, Zarkawt Aizawl, 1995.

; Zonun, Aizawl, Mizoram. 1980.

Mekkalath, Dr (Fr) Thomas; Mizoram Thing leh Hnim Damdawia Hmantheihte, Published by Homoepathic Medical Centre, Kolosib, Mizoram, 2000.

Mizo-Te Khawsak Phung, TRI, Directorate of Art & Culture, Aizawl, Mizoram, 1993. p. 67.

Mizo Ramchhuah Dan, TRI, Directorate of Art & Culture, Aizawl, Mizoram, 1993.
Mizo Hnam Dan (Customary Law) 1956, Enforced with effect from 1956 vide Mizo Hnam Dan (Operation Order), 1957 as amended in 1960, 1996.

Mizoram District Gazetteers, Published by Art & Culture, Government of Mizoram, Education and Human Resources Department, Aizawl, 1989.

Mizo Sakhua (Kumpinu Rorel Hma); T.R.I, 1983.

Mizo Ziarang; M.A.L, Aizawl, 1975.

Mizo Damdawi, (Upa Thurawn), Published by Mizo Upa Pawl, Head Quarters: Lunglei, 2000.

Nu, Remsangpuii(Buangi Sailo); Mizo Nunhlui leh Tunlai, Aizawl, 2002.

Nu, Ruatfela; Nawhchizawrh leh A Kaihhnawih, Lengchhawn Press, Aizawl, 2004.
Pawi Chanchin; T.R.I, Aizawl, Mizoram, 1988.

Pi Pu Chhuahtlang; Farkawn Souvenir, Aizawl, Mizoram, 1998.

Rongenga, F; Zofate Lo Khawsak Chhoh Dan, Aizawl, Mizoram, 2000.

Rodingliana, V; Mizo tawng puitu, Lunglei, 2004.

Rawsea, Rev. L.H; Tunlai Khawvela Mizote Harsatna (Thalaite Thlirna atangin), Lengchhawn Press, Aizawl,2005.

Ramhmul Damdawite (Medicinal plants), Issued by Agriculture & Minor Irrigation, Mizoram, 2001. This book has recorded 204 medicinal plants.

Sailo, Lalsangzuali; Tlawm Ve Lo Lalnu Ropuiliani, Hnamte Press, Mizoram, 2001.
; Sakhming Chullo, AJBM Publication, Bungkawn Nursery, Aizawl, Mizoram, 1995.

Sangkhuma, Rev.Z.T.; Mizo Hnam Inneihna, Aizawl, 2002.
; Missionary Te Hnuhma, Aizawl, Mizoram, 1995.

; Mizo Hnam inneihna, Aizawl,2002.

Seletthanga; Pipu Lenlai, Aizawl, Mizoram, 1975.

Siama, V.L; Mizo History, Lengchhawn Press, Aizawl, 1991.

Shalomon, Dr; History of Mizo Israel , Aizawl, Mizoram,1994.

Thanga (Laithangpuia); Hmanlai Mizo Awm Dan, Lalsangpuii, Chandmari Aizawl. Mizoram 1992.

Zairemthanga; Tripura Mizo History, Aizawl, Mizoram, 1992.

Souvenir of Lairam Baptist Church, Centenary Publication, Published by The centenary Committee, Lairam Baptist Church , Lawngtlai, 1994

Zaithanchhungi; Mizo Israel Identity, Benjamin Press, Aizawl, Mizoram,1974.

Zatluanga; Mizo Chanchin, Directorate of Art & Culture, Government of Mizoram, 1996.

Zofate Chanchin, Published by Huango Literature and Cultural Association, Myanmar , 1995

Zawla, K; Mizo Pi Pute leh An Thlahte Chanchin, Aizawl, 1976.

Zo Kalsiam, Mizo Academy of Letters, 1997. RTM Press, Aizawl.

English

Agriculture handbook of Mizoram, Published by Department of Agriculture, Mizoram, 1999.

Baveja, J.D; The Land Where The Bamboo Flowers, Publication Board, Guwahati, 1970.

Bandyopadhyay, P.K; Leadership Among The Mizos: An emerging Dimension, Delhi, BR Publishing Corporation, 1985

_______________-:The Mizo Leadership, BRPC, New Delhi , 2004.

Bhattacharjee, Chandana; Ethnicity and Autonomy Movement, New Delhi : Vikas Publishing House, 1996.

Balwally, Darshan; Growth of Totalitarianism in Arunachal Pradesh, Mizoram and Nagaland, Guwahati: Delhi : Spectrum Publications, 2003

Baptist Church of Mizoram Souvenir 1894-1994,

Brijbihari, Kumar ; Kuki Folk-Tales, Nagaland Bhasha Parisshad. Kohima. 1978.

Bonita Aleaz; Emergent Women: Mizo Women's Perspectives, Mittal Publication, Delhi , 2004.

Barua, S; Enchanting Mizoram, North Eastern Affairs, Vol-III, No.I 1974.

Chaube, SK ; Hill Politics in North East India , Digest Longman, 1965.

Chatterjee, N; Puan- The Pride of Mizoram, FKLM on Behalf of TRI, Aizawl, Mizoram, 1979.

. ; Position and Status of Women in the Earlier Mizo Society, TRI, Aizawl, 1975.

; Zawlbuk as a Social Institution in the Mizo society, Tribal Research Institute, Aizawl, Mizoram, 1975.

; Monoliths & Landmarks of Mizoram, FKLM on behalf of
T.R.I, Aizawl, Mizoram, 1979.

Chatterjee, Suhash; Mizo Chiefs And Chiefdom; M.D. Publication, New Delhi , 1995.
; Mizoram Under The British Rule, Mittal Publications, Delhi , 1985.
; History of Mizo economy, Printwell Publishers, Jaipur, 1999.

; Making Of Mizoram: Role Of Laldenga, M.D. Publications, New Delhi , 1994.

; Mizoram Encyclopaedia, Jaico Publishing House, 1995.

Chawngkunga, C; Important Document of Mizoram, Published by Art And Culture Department, Mizoram, Aizawl, 1998.

Carey, Bertram S and Tuck, H.N; The Chin Hills, Vol-I, Cultural Publishing House, Delhi , 1983.

Chambers, Capt. A.O; Handbook of Lushai Country, Govt Printing Press, Culcutta, 1889.

Coloney, L., Sailo, L. R., Zaihmingthanga, Sailo, Lalthangfala; Mizoram Millennium Souvenir (Mizoram: The Millennium Souvenir Committee).

Chaudhuri, Dipak Kumar, (ed)., Administration Report of the Political Agency, Hill Tipperah 1872-1878 Vol. 1 (Agartala: Tripura State Cultural Research Institute & Museum, 1995)

; Administration Report of the Political Agency, Hill Tipperah 1872-1878 Vol. 11 (Agartala: Tripura State Cultural Research Institute & Museum, 1996)

Darchhawna; The Tribes of Mizoram, Aizawl, 1994.

Dutta , N.C. , (ed); Politics of Identity and Nation Building in North-East India ( New Delhi : South Asian Press, 1997.

Dutta Baruah, P.N. & V.L.T. Bapui.. Hmar Grammar. Mysore: Central Institute of Indian Languages. 1996.

Darlong, Letthuama; The Darlongs of Tripura (Agartala: Directorate of Tribal Research Institute, Government of Tripura, 1995)

Datta, A. M.; A Study on the Lushais of Jampui Hills in Tripura (Tripura: Directorate of Research, Government of Tripura, 1987)

Chaube, S. K; Hill Politics in Northeast India, Patna : Orient Longman Limited, 1973.

Dev, Bimal J & D.K Lahiri; Lushai Customs and Ceremonies, Mittal Publication, Delhi 1983.

Das, R Kanti; Tribalism And Beyond: Bodo, Garo, Khasi And Mizo Tribes Of North East India; Punthi Pustak , Calcutta , 2004.

Das, Tarakchandra; The Purums: An Old Kuki Tribe of Manipur, Univ. of Calcutta 1945.

Dad, J.N; A Study of Land System of Mizoram, Law Research Institute, Eastern Region, Guwahati High Court. Sponsored by North Eastern Council, Shillong, 1990.

Dubey, S.M; (edited), North East India, A Sociological Study, published by concept publishing company, Delhi , 1978.

Esqr, Asok Bose; Geological Survey of Hill Tippera 1909-10: A Notes on the Geological and Economic Resources of the Southern Area of Hill Tippera (Tripura: Tripura State Tribal Cultural Research Institute & Museum, 1995)

Foreign Department Report On Chin Lushai Hills September, Purana Books.

Father Vincenzo Sangermano; The Burmese Empire (Westminster: Archibald and Co., 1833; reprinted, Bangkok: White Orchid Press, 1995),

Fachhai Laiu; The Maras : From Warriors to Missionaries, Evangelical Church Of Maraland Mission , Siaha (Saiha), Mizoram, 1994.

Gassah, L. S; Research Priorities in North East India: With Special Reference to Mizoram ( New Delhi : Regency Publications, 2001.

(ed); Autonomous District Council ( New Delhi : Omsons Publications, 1997.

(ed.); Regional Political Parties in North East India ( New Delhi : Guwahati: Omsons Publications,1992.

Goswami, Tarun; Kuki Life and Lore , Assam. North Kachar Hill Distt Council. 1985.

Goswami, BB; Kinship System of Lushai, Bulletin of Anthropological Survey of India , 9 (2), 1960.

; The Mizo Unrest - A study of the politicisation of culture Jaipur , India : Aalekh Publishers, 1979.

Guite C; Politico-Economic Development of the Tribals of Manipur: A Study of the Zomis, Anmol Publications PVT.LTD,1999.

Go, Khup Za. A Critical Historical Study of Bible Translations Among the Zo People in North East India. Churachandpur: Chin Baptist Literature Board, 1996.

Gougin, T; Discovery of Zoland, Zomi Press, Churachandpur, Manipur, 1980.

Ghosh G. K; Fables and Folk-Tales of Mizoram, Firma KLM Private Limited , Calcutta ,1998.

; Tribals and Their Culture in Assam , Maghalaya and Mizoram, South Asia Books, 1993

Gierson, G; Linguistic Survey of India , Vol III, Part III, Motilal Banarsidass, 1976.
(Ed); Linguistic Survey of India : Specimens of the Kuki-Chin and Burma Groups, Motil Al Banarsidass.

Hminga, CL; The Life and Witness of the Christian Churches in Mizoram, Serkawn, 1987.

Hazarika, Sanjoy; Strangers of the Mist: Tales of War & Peace from India’s Northeast ( New Delhi : Penguin Books, 1995.

Haokip P.S.; Zale`n-Gam: The Kuki Nation, Kuki National Organisation ,1998.

HUGHES, MAJOR W. GWYNNE; The Hill Tracts of Arakan, Rangoon , 1881.

In search of Identity, Kuki-Chin Baptist Union, Manipur, March 1986.

Israel , Benjamin J; The Jews of India . New Delhi , Mosai Books, 1998.

Jha, L.K (edited); Natural Resources Management Mizoram, A.P.H. Publishing Corporation, New Delhi , 1997.

Kshiren, Roy; Politics of merger in Mizoram, Assam tribune, Feb.3 1974.

: Abortive peace Talk in Mizoram, Assam tribune, April 25, 1974 .

Kipgen, Mangkhosat; Christianity and Mizo culture, The Mizo Theological Conference, Mizoram, On Behalf of the Eastern Theological College , Jorhat, 1996.

Khiangte L; Mizo Drama: Origin, Development, and Themes, Cosmo Publications, Delhi , 1993.

; The work of the Holy Spirit among the Mizo Church, Reformed Theological Seminary, 1985.

Kyndiah, P. R; Mizo Freedom Fighters, Sanchar Pub. House, 1994.

; Pillars of Mizo Society and Thoughts to Share (Mizoram: Secretary Law and Parliamentary Affairs Department, Government of Mizoram, 1999)

Kipgen, M. "Tlawmngaihna And Christianity," Encounter Between Gospel and Tribal Culture. A. Wati Longchar, ed. Jorhat: Tribal Study Centre, 1999.

Katz, Nathan; Who are the Jews of India? Berkeley and Los Angeles : Univ. of California Press, 2000.

Lalrimawia; Mizoram: History and cultural Identity (1890-1947), Spectrum Publication, Delhi , 2000.

Lehman, F.K; The Structure of Chin Society, FKLM on behalf of TRI, Aizawl, Mizoram, 1978.

Lanithanga, P.; State of Our Union: Mizoram, New Delhi : Publication Division, Government of India , 1997.

Lewin, T.H; Wild Races Of South-Eastern India , FKLM on behalf of TRI, Aizawl, Mizoram, 1978.

Lewin, T.H; A Fly on The Wheel, or How I Help to Govern India , 1885.
Lewin, Thomas Herbert (?). 2001(?). Exercises in the Lushai Dialect. Aizwal: Tribal Research Insitite [Reprint]

Lianzela; Economic Developments of Mizoram, Spectrum Publication, Guwahati, 1994.

Lianzela; Four Decades of Planning in Mizoram, Khuangkungi Aizawl, Mizoram, 1995.

Lianhmingthanga; Material Culture of The Mizo, TRI, Department of Art and Culture, Government of Mizoram, Aizawl, Mizoram, 1998.

Lloyd, J. M; History of the Church in Mizoram, Synod Publication Board Mizoram, 1993.

Lorrain, James Herbert; Dictionary of the Lushai Language, The Asiatic society, 1975.

Lorrain, R.A; 5 Years in Unknown jungle; Spectrum Publication, on behalf of the TRI, Aizawl, 1988.

Mackenzie, Alexander; The North East Frontier Of India , Mittal Publication, New Delhi , 2003.

McCall, A.G; The Lushai Chrysalis, T.R.I, Aizawl, Mizoram, 1977.

Malsawma, H.L; Sociology of the Mizos, Spectrum Publication, New Delhi , 2001.

Mizo Women Today; T.R.I, Aizawl, Mizoram, 1991.

Mizo National Front 9Estd,: October 22, 1961 )Published by Mizo National Front, general headquarter, Mizoram, Aizawl-796001.

Nag, Sajal; Contesting Marginality: Ethnicity, Insurgency and Subnationalism in North-East India ( New Delhi : Manohar, 2002)

; India and North-East India : Mind, Politics and the Process of Integration 1946-1950 (New Delhi: Regency Publications, 1998)

---------------: Pied Pipers in North-East India : Bamboo-Flowers, Rat Famine, and the Politics of Philanthropy, 1881-2007, Manohar Publication, Delhi, 2008.

NorthEast India: A Bibliography ( New Delhi : Nehru Memorial Museum and Library, 2002)

Nibedon, Nirmal; Mizoram: The Dagger Brigade, Lancers Publication, New Delhi , 1980.

Nag, Amit Kumar; The Ups and Downs of Mizos polities in North Eastern Affairs, Vol.I, No.1, Jan-March, 1972.

;Post-Colonial Mizo Politics, Vikas Pub. House, Delhi 1999.

; Mizo Polity and Modernization, Vikas Pub. House, Delhi 1998

------------------------;Mizo Polity and Political Modernisation Pre-Colonial and Colonial Institutions, Vikas Publishing House (P) Ltd. , New Delhi,1998.

_______________;Post-Colonial Mizo Politics (1947-1988), Vikas Publishing House (P) Ltd. , New Delhi , 1999.

NEWLAND A.G.E.; Sketches on the Chin Hills, South Asia Books, 1993.

Prasad, R.N. & Agarwal A. K; Modernisation of the Mizo Society: Imperatives and Perspectives,Mittal Publication, New Delhi , 2003.

; Administrative Review: Special Issue on Judicial Administration in Mizoram Vol. VI (Mizoram: The Indian Institute of Public Administration Mizoram Regional Branch, 2001.
;Landmarks: A Study of Public Administration in Mizoram (Aizawl: 1995)

Paken,B; The Biates, in S.Karotemprell (ed), The Tribes of North-East India, Calcutta, Firma K.L.M. Private Ltd, 1984.

Paite in Mizoram; T.R.I, Aizawl, Mizoram, 1987.

Parry, N.E; A Monograph on Lushai Customs and Ceremonies, R.I. Khasi offset Printers on behalf of T.R.I, Aizawl Mizoram, 1988. (First edition, 1928).

Parry N.E; The Lakhers, T.R.I, Aizawl, Mizoram, 1976.

Prasad RN & AK Agarwal (edt); Landmarks: A study of Public Administration in Mizoram, Lengchhawn Press, Published by Indian institute of Public administration, Aizawl Local Branch, Mizoram, 1995.

Pachuau, Rintluanga; Geography of Mizoram, R.T Enterprise, Aizawl, 1994.

Prasad, R.N & Agarwal, A.K; Political and Economic Development of Mizoram, Mittal Publications, New Delhi , 1991.

; A study of Public Administration in Mizoram, Lengchhawn Press, Published by Indian institute of Public administration, Aizawl Local Branch, Mizoram, 1995.

Pudaite, R; The Education of Hmar People, Navana Printing works Pvt.Ltd, Calcutta , 1963.

Ray, Aminesh; Mizoram, National Book Trust India , Delhi , 1993.

; India-The Land and the People: Mizoram (New Delhi: National Book Trust of India, 1993)

Ray, A. C.; States of our Union Mizoram (New Delhi: Publication Division, Ministry of Information and Broadcasting, Government of India, 1972)

Reid A.S; Chin-Lushai Land, FKLM, private Ltd on behalf of T.R.I, Aizawl, Mizoram, 1976.

Reid, Robert; The Lushai Hills, FKLM on behalf of T.R.I, Aizawl, Mizoram, 1976.

Reid, Robert Neil; The Lushai Hills Culled From History Of The Frontier Areas Bordering On Assam , From 1883-1941.

Rokhuma, C; Tam Do Pawlin Enge a tih? (The Secret Of Famine Found), Aizawl, 1988.(Note:Heihi Mizo-Duhlian leh English-a ziah a ni)

Rawltawna; The Lushai Hills Cover, aizawl, 1989.

REDUCING VULNERABILITIES OF YOUNG WOMEN TO STI / HIV / AIDS IN Aizawl District, Mizoram: A DISTRICT STRATEGIC PLAN For THE CHARCA PROJECT, December 2002, Prepared by: The CHARCA Core Group, Aizawl (A multi-stakeholder co-ordination and decision making mechanism)

Roa, V.Venkata; Sociology of Mizo Politics, Seminar Paper, Deptt. Of Sociology, Dibrugarh University , March 12 1975 .

Sangkima; Mizos: Society and Social Change, Spectrum Publication, Guwahati: New Delhi , 2000.

Subbarao, Karumuri V. & B. Lalitha Murthy. 1998. Aspects of Mizo Grammar. Delhi: University of Delhi (MS)

Sengupta, A.K; The Lushai-Kuki Clan Re-Examined, Eastern Anthropologist, 22 (3), 1969.

Saprawnga, Ch; Factor Contributing to the Mizo Problem, tribal Mirror, Karimgung, Vol.III 1967.

Sailo, D. B; The Short History of Menasseh People (Shinlung) North Eastern India . Aizawl, 1975.

Set on a Hill, Light On The Lushai Hills After Forty Years- Report of Women’s work, Serkawn Today. Baptist Church of Mizoram, Gospel Centenary Edition, 1993.

Shakespear, J; The Lusei -Kuki Clan, Macmillan &Co., Ltd. on behalf of T.R.I, Aizawl, Mizoram, 1988.

Singh, S.N; Mizoram: Historical, Geographical, Social, Economic, Political and Administrative, Mittal Publication, New Delhi , 1994.

Singh, Daman; The Last Frontier: people and forests in Mizoram. Tata Energy Research Institute, New Delhi. 1996.

Syiemlieh, R. David; Survey of Research in History on North-East India 1970-1990 ( New Delhi : Regency Publication, 2000)

Sinha, Surajit; Tribal Polities And State System In Pre-Colonial Eastern And North Eastern India, Published for Center for Studies In Social Science Calcutta by K.P Bagchi & Company, Calcutta , 1987.

Singh, K. S; Tribal Movement In India , Manohar Publications, Delhi , 1982.

;People of India : Mizoram Vol. XXXIII (Calcutta: Seagull Books, 1995)

Sing Khaw Khai; Zo People and their Culture: A Historical Study and Critical Analysis of Zo and their ethnic Tribes, Khampu Hatzaw, New Lamka-G, Churachanpur, Manipur.

Shoppitt C.A.: A Short Account Of The Kuki-Laushai Tribes On The North-East Frontier,

Shibani, Roy & Rizvi S.H.M; Kuki-Chin Tribes Of Mizoram And Manipur, 2006.

Sen, Sipra; Tribes of Mizoram; Description, Ethnology and Bibliography, Gian Publishing House, New Delhi , 1992.

Stevenson, H.N.C; The Economics of the Central Chin tribes, TRI, Aizawl, Mizoram, 1986.

S M A W Chishti : Kuki Uprising In Manipur 1919-1920, Spectrum Publications , Guwahati,2004.

S.Gangte, Thangkhomang; The Kukis of Manipur (A Historical Analysis), Gyan Publishing House, New Delhi , 2003.

Sanajaoba, Naorem; Manipur: Past and Present, The Heritage and Ordeals of a Civilization Vol. 3. Nagas and Kuki-Chins, 1998-2004.

Stirn, Aglaja & Van Ham, Peter; Primitive Passions: The Seven Sisters of India : Tribals World Between Tibet and Burma , Mapin Publishing, Ahmedbad, 2000.

Strom, Donna. Wind Through the Bamboo: The Story of Transformed Mizos. Madras: Evangelical Literature Service, 1991.

Thanga, L.B: The Mizos. (A study in racial Personality), United publishers, Gawahati, 1978.

Tiwari, R.P. and Jha, L.K. (1995), Morphometric Analysis of Watersheds of Mizoram for Estimation of Burn-off and Sediment Yield in Natural Resource Management in Mizoram, Vol. 1, APP Publications, New Delhi .

The Ministry of Finance, Economics Division (1994), Economic Survey 1993-94, Government of India Press, New Delhi .

The Lushais (1878-1889), FKLM on behalf of T.R.I, 1978.

Thanzawna, RL; On the Union Territory , Amrita Bazar PAtricas, Mizoram Supplement, 21 January, 1973 .
Thomas, E.J. ; Mizo Bamboo Hills Murmur Change Mizo Society Before and After Independence , Intellectual Publishing House, 1997, New Delhi .

Varman, S. B. K. Dev; The Tribes of Tripura: A dissertation (Agartala: Directorate of Research, Government of Tripura, 1986)

Vumson; Zo History, Aizawl, Mizoram, 1987.

Venkata, V. Roa; Thansanga, H; Hazarika, Niru; A Century of Government And Politics in North-East India, Volume III, Mizoram, S. Chand &Company PVT LTD, New Delhi, 1987.

Wolfenden, Stuart N; Outlines of Tibeto-Burman Linguistic Morphology. With special reference to the Prefixes, Infixes and Suffixes of Classical Tibetan and the Languages of the Kachin, Bodo, N?? Kuki-Chin and Burma Groups. London , The Royal Asiatic Society, 1929.

Woodthorpe, R.G, The Lushai Expedition 1871-1872, FKPL on behalf of T.R.I, Aizawl, Mizoram, 1978.

Weidert, Alfons. 1975. Componential Analysis of Lushai Phonology. Amsterdam: Benjamins

White, A.B.; Routes in Upper Burma: Including the Chin Hills and Shan States , Manas Publications, 1996.

Zairema; God’s miracle in Mizoram (Mizoram: Synod Press & Bookworm, 1978)

Essays and Articles

Periodical Journals, Souvenirs, Magazines, Government Records, internet Website, Project Works and Proceedings

Avichail, Eliahu; The Tribes of Israel : The Lost and the Dispersed? Jerusalem : Amishav.1988.

Andrew Miller, Roy ; "Research on Tibeto-Burman Languages", Language, Vol.60, No.3 Sep 1984.

Bhaumik, Subhir and Silver, Eric;"Author claims to have found remnant of Lost Tribes of Israel in F.S Ancient Mysteries News, March 1, 1999 .

Bhaskararao, Peri. 1996. “A Computerized Lexical Database of Tiddim Chin and Lushai.” Tsuyoshi Nara & Kazuhiko Machida (eds.). A Computer-Assisted Study of South-Asian Languages. Report No. 6. Tokyo: ILCAA. 27-143
Bhardwaj, Sujata and S. K. Gakhar; Ethnomedicinal plants used by the tribals of Mizoram to cure cuts and wounds, Indian Journal of Traditional Knowledge 4, 1, 75—80, 2005.

Bhattacharjee, Sukalpa; "Feminizing the Civic Space: The Mizo Women’s Federation and the Naga Mothers Association, Proceedings of N.E.I.H.A, 20th Session, Dibrugarh University, Dibrugarh, Assam, 2000.

Benjamin, V. L. and Yisrael; "Mongoloid Israels of Manipur State ", Manipur: Manipur Jewish Organisation.1975.

Campbell, A.; "On the Looshais" The Journal of the Anthropological Institute of Great Britain and Ireland , Vol.3 1974.

Chatterjee, Suhash; Early History of the Mizos? Proceeding of North East India History Association, Ninth Session, Guwahati, 1988.

Chhangte, Thangi. 1989. “Complementation in Mizo (Lushai).” Linguistics of the Tibeto-Burman Area 12.1:133-55

Chaturvedi HK, Phukan RK, Zoramthanga K, Hazarika NC, Mahanta J; Tobacco use in Mizoram, India: socio-demographic differences in pattern” Southeast Asian Journal of Tropical Med Public Health. March, 29. 1998.

Changli, Zhu Prof; “A Study of the Ethnic Origin and Customs of the Nationalities in Northeastern Area in India- A Comparison between them and some of the nationalities in Yunnan and Xixang, China and Northern Burma?Studies on Minority Nationalities of North Eastern India- The Mizos, International Seminar-1992, The Seminars Committee, Higher and Technical Education, Aizawl, Mizoram.

Claus-Dieter Brauns; “The Peaceful Mrus of Bangladesh? National Geographic, February, Vol.143, No.2, 1973.

Chakraborty , AS; Emergence of Women from ‘Private’to ‘Public’: A Narrative of Power Politics from Mizoram, Journal of International Women’s Studies, 2008.

Chaturvedi HK, Phukan RK, Zoramtharga K, Hazarika NC, Mahanta J; "Tobacco use in Mizoram, India: sociodemographic differences in pattern" Southeast Asian J Trop Med Public Health. 1998 Mar;29.

David Klinghoffer (review);"Lost ?and Found??- Across the Sabbath River : In Search of a Lost Tribe of Israel " National Review, Nov 25, 2002 .

Edmund Leach; " Kachin and Haka Chin: A rejoinder to Levi-Strauss? Man, New Series, Vol. 4 (June 1969).

Eugenie J.A Hendenson; "Componential Analysis of Lushai Phonology" Bulletin of the School of Oriental and African Studies, University of London , Vol. 39.No. 2, 1976.

Fuchs, Steven; Messianic Movements in Tribal India .?Journal of The Anthropological Society of
Bombay . 12.1966.

Freud, Michael; “Long Lost Jews, The Jerusalem Post Magazine, March 27, 2002 .

Fathers, Michael; “Lost Tribe of Israe? in Times Asia , Vol-154, No. 9, September 9, 2000 .

Goswami, B. B; “By-Product of Christianity Among the Hill-Tribesmen of North East India ? Review of Ethnology, 7: 42 -46.1980.

Goswaini, RB; 'By-product of Christianity iii the Hill Tribesman North East India', Review of Ethnology, Vol. 7, 1-9. No. 2 (July) 1980.

Hluna, JV; “Role of women in the Politics of Mizoram?3rd Annual Magazines 2001-2002, T. Romana College, Malsawm Publication, Aizawl, Mizoram.

Hillard, Edward. 1992. “Whistle and Fontanel: Two Mizo (Lushai) texts with commentary.” Linguistics of the Tibeto-Burman Area 15.2:127-49

H.N.C.Stevenson; "Feasting and Meat Division Among the Zahau Chins of Burma : A preliminary Analsis" The Journal of the Royal Anthropological Institute of Great Britain and Ireland , Vol.67 (Jan-June, 1937).

Hrangkhuma NL; Church in Dialogue with Women in Mizo Society, 2002 - Fuller Theological Seminary.

Hluna, J.V; Pre- Christian Religion of the Mizos? Studies on Minority Nationalities of North Eastern India-The Mizos. International Seminar-1992, The Seminars Committee, Higher and Technical Education, Aizawl, Mizoram.

“India’s Turbulent Northeast? SOUTH ASIA MONITOR,No.35, JULY 5, 2001 .

Katz, Nathan and Ellen, Goldberg; "The Last Jews in India and Burma " Jerusalem Letter. 101.1988.

Kamkhenthang, Dr. H.; "Grouping For Identity" In search of Identity, Kuki-Chin Baptist Union, Imphal, March 1986.

Kipgen, M. "Tlawmngaihna And Christianity," Encounter Between Gospel and Tribal Culture. A. Wati Longchar, ed. Jorhat: Tribal Study Centre, 1999.

J.Shakespear, JLM; "Notes on Some Tribal and Family Names Employed in Speaking of the Inhabitants of the Lushai Hills" The Journal of the Anthropological Institure of Great Britain And Ireland , Vil.30, 1990.

Joshi, H & Kar, K; Environmental impact of shifting cultivation and its management: A case study of Mizoram, India, Journal of Environmental Systems [J. ENVIRON. SYST.]. Vol. 22, no. 3, pp. 249-267. 1992.

Lyman, Stanford M; :The Lost Tribes of Israel as a Problem in History and Sociology?International Journal of Politics, Culture and Society, 12(1): 7-42, 1998.

Lalremsiama, F: “The traditional religious belief of the Mizos” in Historical Journal Mizoram, Vol-1, Issue-1, M.H.A, July 2000.

Lalramnghinglova, J.H; Food plants, fruit plants and medicinal plants of Mizoram, Environment and Forest Department, Mizoram, 1992.

Lalitha Murthy, B. & Karumuri V. Subbarao. 1999. “Lexical anaphors and pronouns in Mizo.” In: Barbara Lust, Kashi Wali, James Gair & Karumuri V. Subbarao (eds.): Lexical Anaphors and Pronouns in Selected South Asian Languages: A Principled Typology. Berlin: Mouton de Gruyter
Lalbiaktluanga, Rev., 'Theological Trend in Mizoram,' in Towards a Tribal Theology: The Mizo Perspective, K. Thangzauva (ed), Mizoram, Mizo Theological College, Jorhat, Assam, 1989.

Laldena Intoate Hmar; Tribalism Or Detribalization?www.e-pao.net.

Lehman, F.K (Review); "Componential Analysis of Lushai Phonology" Language, Vol.54, No.3 Sept., 1978.

Leach, ER; Kachin and Haka Chin, A rejoinder to Levi-Strauss? Man.n.s 1969.

; "Aspects of Bridewealth and Marriage Stability Among the Kachin and Lakher", Man, Vol.57, 1975.

(Review);. “The Structure of Chin Society by F.K Lehman , Illinois , 1963.?Man, Vol.64 (Jan-Feb), 1964

Levi-Strauss, Claude; Miscellaneous Notes on The Kuki of the Chittangong Hill Tracts, Pakistan", Man, Vol. 51, Dec 1951.

Lianzela; "Effects of Shifting Cultivation on the environtment with special Reference to Mizoram" International Journal of Social Economics, Vol. 24 No. 7/8/9 , 1997.

Lallianthanga RK; Medicinal plants of Mizoram (A project report), Mizoram Council of Science, Technology and Environment, Aizawl, Mizoram, 1990.

Lalrimawia; Lushai Risingin proceedings of N.E.I.H.A, Sixth Session, Agartala, 1985.
Lalrinawmi Ralte; Land Holding Systems in Mizoram, A Feminist Critique Chhinlung, The Annual Journal of Bangalore Mizo Association 2006-2007, Vol.XVIII, Bangalore Mizo Association, 2007.

Mohan Ram HY; "Some Observations on the flowering of bamboos in Mizoram? Current Science, 50, 1981.

Major MacDonald, Caption Tanner & Caption Badley; "The Lushai Expedition" Proceedings of the Royal Geographical Society of London , Vol.17, No.1, 1872-1873)

“Mizo song irks women’s organization” The Telegraph, Kolkata, March 11, 2004 .

Mizo children vow not to hunt wildlife, Date: July 13, 2004 By: David Thangliana Source: The Telegraph, Kolkata

Mills, J.P; " Notes on (i) An Obsolute Kuki Metal Vessel (ii) Fire-Making By men and women of the Old Kuki Clans of Cachar" Man, Vol.30, Jan 1930.

McGIRK, TIM; "Chosen people found in India ", Independent, The ( London ), Sep 24, 1995 .

Matthew S.Dryer; Word Order in Tibeto-Burman Languages, Sunny Boffaloo, 2000.

Nithsdale. F.M.; "Migrations of the Lost Tribes of Israel "

Nag, Sajal; “Bamboo, Rats and Famines: Famine Relief and Perceptions of British Paternalism in the Mizo Hills ( India )? Environment and History 5(1999): 245-252.

Nabakumar Singh, The Anal: A study on Their Village Polity?lt;/I> in Man and Life, (A Journal of Institute of Social Research and applied Anthropology, Lake town, Calcutta ) Vol. 19, Nos 1&2, January-June, 1993.

Pierre Bassaignet; "Tribesmen of The Chittangong Hill Tracts, Dacca ?(Asiatic Society of Pakistan ) 1958.

Pachuau L; Mizo" Sakhua" in Transition: Change and Continuity from Primal Religion to Christianity -MISSIOLOGY, 2006 - AMERICAN SOCIETY OF MISSIOLOGY.

Paul S. Chhakchhuak; "Chittangong Hill Tracts: Stating and Resolving the issues Within the Mountains?American international School, Dhaka , Senior Project 2004.

Re-Unification of the Chin People: Memorandum Submitted by the Paite National Council to Prime Minister of India for Re-unification of Chin People of India and Burma under One Country (Imphal, Manipur: Azad Printing, 1960). The memorandum was signed by T. Goukhenpa, President, and S. Vungkhom, Chief Secretary, Paite National Council.

Rai RN; Perceived Parental Rearing Style Among Mizo Boys and Girls,INDIAN PSYCHOLOGICAL REVIEW, 2000 - AGRA PSYCHOLOGICAL RESEARCH CELL.

Ralte, Lalrinawmi. "Dance Theology", Ann Wansbrough, ed., In God's Image: Doing Tribal Women's Theology, Vol. 19, No. 4. Bangalore: December, 2000.

Robert Shafer; " Annamese and Tibeto-Burmic" Harvard Jounral of Asicatic Studies, Vol. 6, No. 6, No.3/4 (Feb., 1942).

Robert Reid; "The Excluded Areas of Assam ", The Geographical Journal, Vol.103, No.1/2 January-Feb, 1944.

Rodney Needham; "Chawte Social Structure", American Anthropologist, New Series, Vol.62, No.2, April, 1960.

Rangaswami, Amrita: "Mizoram - a Tragedy of Our Own Making", Economic & Political Weekly, July 1990.

Robbins Burling; The Additional of Final Stops in the History of Maru (Tibeto-Burman)? Language, Vol.42, No.3, Part 1 (Sep,1966).

Rev.Khuanga; “Relevance of Customary Law and Justice in the Changing socio-Economic context of Mizoram” in R.N Prasad & P.Chakraborty (edt); Administration of Justice in Mizoram, Mittal Publication, New Delhi, 2006.

Samra, Myer; Judaism in Manipur and Mizoram: By-Product of Christian Mission?The Australian Journal of Jewish Studies, 6(1): 8.1992.

Saptawna. H.S; Medicinal plants and selected traditional medicines, Pu Bawlkunga, Tahan-Kalemyo (1990),

Singh LN ; Marital Adjustment in Mizo Society: A Psychological Analysis, INDIAN PSYCHOLOGICAL REVIEW, 2005 - AGRA PSYCHOLOGICAL RESEARCH CELL.

Solnit, David B. 1979. “Proto-Tibeto-Burman *r in Tiddim Chin and Lushai.” Linguistics of the Tibeto-Burman Area 4.2:111.21
Sangkima; “Bawi and Sal as an Important Economic Factor in Early Mizo Society with Special Reference to Chief” Historical Journal of Mizoram, Vol-II, Issue-II, M.H.A. July 2001.

Sangkima (2002); ‘Impact of Ramayana upon the Mizo’ in Sujit K. Ghosh (Ed) Ramayana in the North-East India: Proceedings of the National Seminar Organised by Bharatiya Itihas Sankalan Samiti, Silchar.

Sujit K. Ghosh ; ‘Elective Affinities: The Influence of "Ramayan" on Mizo Religion & Culture’, in International Conference on Revisiting Indus-Sarasvati Age & Ancient India, October, 4 (Friday) - 6 (Sunday), 1996 Atlanta (Georgia), U.S.A. Laura Dudley Jenkins; Another "People of India" Project: Colonial and National Anthropology, The Journal of Asian Studies, Vol. 62, No. 4. (Nov., 2003), pp. 1143-1170.

Shankar Raman, T.R; " Effects of Slash-and-Burn Shifting Cultivation on Rainforest Birds in Mizoram, Northeast India ", Conservation Biology, Vol.15, No.3, june 2001.

Sinha DN, Gupta PC & Pednekar MS; "Tobacco use among Students in the Eight North-Eastern States of India " Indian Journal of Cancer | April - June 2003 | Volume 40 | Issue 2.

Stonor, C.R & Edgar Anderson; "Maize Among the Hill Peoples of Assam", Annals of the Missiouri Botanical Graden, Vol. 36, No.3, sep 1949.

Samra, Myer; ‘The Tribes of Manasseh: ‘Judaism?in the Hills of Manipur and Mizoram,?in Man and Life, (QJA) Vol-71, No. 1, Special Issue, March 1991.

Sinha DN, Gupta PC, Pednekar M; "Tobacco water: a special form of tobacco use in the Mizoram and Manipur states of India "Natl Med J India. 2004 Sep-OctNatl Med J India . 2004 Sep-Oct, Vol.17, No.5.

Simon Denyer; "India's 'lost tribe of Israel ' awaits a second exodus" Independent, The ( London ), Apr 25, 2005 .

Sangkima, Position and Status of Women in the Traditional Mizo Society?in proceedings of N.E.I.H.A, 9th Session, Guwahati, 1988.

, Women and politics in Mizoram? proceedings of N.E.I.H.A, 19th Session, Nagaland University , Kohima, 1999.

Shalva Weil; "Dual Conversion Among the Shinlung of North-East India ", Stud. Tribes Tribals, Vol.1. No.1, 2004.

; Double Conversion among the Children of Menasse.?in G. Pfeffer and D.K. Behera (eds.): Contemporary Society Tribal Studies. New Delhi : Concept, 1996.

T.R.S Raman, G.S Rawat, and A.J.T John singh; “Recovery of tropical rainforest avifauna in relation to vegetation succession following shifting cultivation in Mizoram, north-east India” in Journal of Applied Ecology 35, 1998.

T.R.S Raman; “Effect of slash-and-burn shifting cultivation on rainforest birds in Mizoram, northeast India”, Conservation Biology 15, 2001.

Thangchungnunga Dr ; "Agrarian Change and Social transformation among the Mizo (The Tribal State in North-East India ), International Journal of Social Economics, Vol.25. No.2/3/4 1998.

Thakuria, Nava; "Aizawl Conference clings to democratic mission in Burma " North East Press Service, Tuesday, December 28, 2004

Thangruma, D. 1974. Memorandum to the Prime Minister of Israel . Aizawl: Mizoram Israel Zionist Organisation.

Thanga TH; Analysis of the Value of Myth and Story Among the Mizo People in Myanmar ,1993 - Reformed Theological Seminary.

Tibor Krausz; "Zionism Revisited" Jerusalem Report, The, Nov 17, 2003

; "Are They or Aren't They?" Jerusalem Report, The, Nov 17, 2003 by

; "Zion on the Myanmar Border? Jerusalem Report, The, Nov 17, 2003.

US beckons nurses from Mizoram, Date: August 13, 2004 , The Telegraph, Kolkata.

Van Schendel, Willem; "A politics of Nudity: Photographs of the 'Naked Mru' of Bangladesh ", Modern Asian Studies Vol.36, No.2, 2002.

"Waiting to Wed (Again)" Jerusalem Report, The, Dec 29, 2003.

Zohra, K; The Marriage Customs of the Maras before the advent of the British in the Maralands?Studies on Minority Nationalities of North Eastern India, The Mizos. International Seminar-1992, The Seminars Committee, Higher and Technical Education, Aizawl, Mizoram.

Zochungnunga; Survey of the Pre- Colonial Mizo Economy?in Pialral, A Historical Journal of Mizoram, M.H.A, Vol-V, December 1995.

In Mizo: Periodical Journals, News Paper, Magazines, Government Records and Proceedings:

Environment and Forest Tlangau, Vol. I. Conservator of Forest , Southern Circle, Mizoram, 1996.

Lalthangliana, B; Mizo Identity, Sabereka Khuangkaih, February 1998, Aizawl.

Ralte, Lalrinawmi Dr; "Chawngtinleri?in Chhinlung Magazine, Vol X, Bangalore Mizo Association, 1996- 97.

Sangkhuma, Z.T, Rev; "Mizo Hmeichhiate leh Inneihna?Hmeichhiate leh Mizo Hnam Dan (Seminar Papers on Women and Mizo customary Law), Valcolm Publication, Aizawl, Mizoram, 2000.

Gender/Women Studies

Mizo

1. "Women and their Legal Status, J.Malsawma; Vanglai (Autobiography), Aizawl 1995.

2. Lalrinliana Colney; "Mizote leh Hmeichhia, Sabereka Khuangkaih, March,1998.

3. Sangzuala Pa; Kan Mizo hmeichhiate hi?, Thlipui, July 2002.

4. Vanrengpuia Chinzah; "Hmeichhia” Sabereka Khuangkaih, September 1998.

5. V.Lalnunmawia; “Hmeichhia nge Minu?” Zunzam, Vol. I Issue. No.2 March 2000.

6. Upa C.Remmmawii; “Kohhran Hmeichhe Rawngbawlna? Chawnhu Centenary (1891-2006) Souvenir, Central Committee. Chawnhu Centenary.

7. Lalsangzuali; Thuthlungthar Hmeichhiate, Synod Publication Board, 1991.

8. MHIP dan Bu siam thu rawtna, Vanglaini, Thu, Nov, 9, 2006

9. Lalzuia Colney; “Mizo Society leh Hmeichhe dinhmun, Vanglaini Nov 22, 2006

10. Lianhrima, (Public Prosecutor); "India dan hnuaia Hmeichhe Hamthatna, Zozam Times, Feb 9, 2007.

11. Hmingthanzuali; "Patriarchy in Mizoram, Vulmawi, Jan 23, 2007.

12. Rev C. Rosiama; Chhungkaw tha din tura Hmeichhiate tha tihchak dan tur, Zozam Times, Jan 26, 2007

13. ZH Ropuia’n MLA turin MHIP member-te a sawm, Vanglaini, Thursday, Feb 22, 2007.

14. Rev K Lungmuana; “Kohhrana Hmeichhiate Rawngbawlna (The role of Women in the Church)” Seminar on Hmeichhe hamthatna, Organized by All India Sunday School Association, AISSA leh Mizoram Presbyterian Kohhran Hmeichhe Central Committee. November, 18, 2006.

15. F. Lawmzuali; "Women Empowerment Year 2001: (Hmeichhiate tihchakna hian Mizo hmeichhiate tan kawngro a su dawn em?, Zoram Kal chhet chhet, Youth Club, Aizawl, 2002.

16. H.Vanlalhruaia; “Hmeichhia VRS Minu, Lunglei Tribune, 8 August, 2006.

17. H.Vanlalhruaia; "Feminism leh Mizo Hmeichhiate; Lunglei Tribune, 22nd April, 2006.

18.H.Vanlalhruaia; India rama Hmeichhe dinhmun thenkhat, 27.July, 2006 www.zawkbuk.net.

19.H.Vanlalhruaia; Mizo Hmeichhiate leh Kohhran Dan” Unpublished.

20. Bianca Son; "Hmeichhiate leh Mipate inkara Inlaichinna Tha? Romei (News paper, Aizawl), September, 23, 2006. Mizo Express (news paper, Aizawl), October, 21, 2006.

21. Ruatfela Nu; "Engvanginnge Mizo Hmeichhiate tihchak an tul. The Aizawl Post, 25th February 2005.

22. Remsangpuii Nu (Buangi Sailo); Mizo Nunhlui leh Tunlai, Aizawl, 2001.

23. T.C Zonunsanga; Mizo Mipate U……., YMA Chanchinbu, August, 2004.

24. E. C. Thomas; Hmeichhiate Dikna humhalh,
http://www.pibaizawl.nic.in/feature/mizo/mar06/oct3.htm
25. Lalruatfela Nu (2004); Nawhchizawrhna leh a Kaihnawih, Lengchhawn Press, Aizawl 2004.

English

1. Upa C.Remmawii; "Women Ministry?Compendium, Baptist Church of Mizoram , Serkawn, Lunglei, 2003.

2. T.Sailo; The Mizo Women and their Weaving? Mizoram Today, 15th August, 1974.

3. Lalnghakthuami; Quest for Women’s Identity From A Mizo Women’s Perspective, Mizoram Theological Journal, Vol.VI. Jan- March 2005. Durtlang Aizawl, ATC 2005
4. JV.Hluna; "Role of women in the Politics of Mizoram, 3rd Annual Magazines 2001-2002, T. Romana College, Malsawm Publication, Aizawl, Mizoram.
5. Linda Chhakchhuak; Women of God Want A Place in Church, Janmanch. http://www.boloji.com/wfs/wfs047.htm, June 12.
6. Mizo Women Today; Tribal Research Institute, Aizawl, Mizoram, 1991.
7. N.Chatterjee; Position and Status of Women in the Earlier Mizo Society, TRI, Aizawl, 1975.
8. R. L. Hnuni; "Feminist Theology", "History, Meaning and Concem", in R.L Hnuni, (ed); Transforming Theology for Empowering Women, Jorhat: Women's Studies, Eastem Theological College , 1996.
9. Sangkima; Women and politics in Mizoram? in proceedings of N.E.I.H.A, 19th Session, Nagaland University , Kohima, 1999.
10. Sumi Krishna; Gender Analysis: Case Study of Mizoram, - CASE STUDY OF GENDER DIMENTIONS IN BIODIVERSITY MANAGEMENT? INDIA . (Report Submitted to FAO Regional office For ASIA and The Pacific, Bangkok , THAILAND . June 1997.
11. Laldena, Status of Mizo Women, www.manipuronline.com, Feb 8, 2003. The Sangai Express, 2003.
12. Sukhendu Bhattacharya; Women at a disadvantage in Mizoram, www.rediff.com, November 15, 2003.
13. Non Governmental organisation, Mizo Hmeichhe Insuikhawm Pawl, .www. Mizoram.com,
14. Linda Chhakchhuak; “Unholy Trinity rules Mizoram?lt; Grassroots Option,
16.

Dissertation/Thesis:

1. PS Lalhmingthangi; The Status and Role of Women Under the Baptist Church of Mizoram, (BD thesis) Serampore College (University) Jorhat , Assam . Feb 2006.
2. Rawna; Women in Mizo Society, B.D thesis, Jorhat.
3. B.Lalrinchhani (1998); Christianity and Women in Mizoram, unpublished M.Phil Dissertation, North Eastern Hill University .
4. Chhangte, Lalnunthangi. 1986. A Preliminary Grammar of the Mizo Language. Master’s thesis, University of Texas, Arlington
5. Fanai, Lalrindiki T. 1989. Some Aspects of the Autosegmental Phonology of English and Mizo. M. Litt. dissertation, CIEFL: Hyderabad, India
6. Fanai, Lalrindiki T. 1992. Some Aspects of the Lexical Phonology of Mizo and English: An Autosegmental Approach. PhD dissertation, CIEFL: Hyderabad, India.
7. Weidert, Alfons. 1975. Componential Analysis of the Lushai Grammar. John Benjamins Publishing Company: Amsterdam.
8. Raman, T.R. Shankar. (1995). SHIFTING CULTIVATION AND CONSERVATION OF TROPICAL FOREST BIRD COMMUNITIES IN MIZORAM, NORTH-EAST INDIA. M.Sc. Thesis/Dissertation, Saurashtra University, Gujarat. : 56p.
9. Lalramnghinglova, J. H. Studies on plants of ethnobotanical importance in the tropical wet evergreen forests of Mizoram, Ph.D. thesis, North-Eastern Hill University, Aizawl.1998.
10. Lloyd, J.M; The life of the people of North Mizoram prior to and subsequent to the advent of Christianity, up to the year of the Mizo Church's Jubilee in 1944, M.Th., Wales, Aberystwyth, 39-22. 1986.
11. Lian H Sakhong; Religion and Politics among the Chin People in Burma , 1896-1949 ( Uppsala University : 2000).

12. Tlau RS; Intercultural exchange: transformation of Mizo society by Christianity & quot 1982 - Howard University .
13.Unpublished M.A, M.Phil dissertations and Ph.D Thesis Papers

Jackson, Kyle, Mizos, Missionaries, and Medicine: Religious and Medical Contact in Lushai Hills, M.A dissertation, School of Oriental and African studies, University of London, 15 September 2009.

Lalzarzoa, Traditional Religious belief and Practices of the Lusei in pre-modern period, Unpublished M.Phil Dissertation, Department of History, University of Hyderabad, 2008.

Lalpekhlua, L.H, A study of Christology from A tribal Perspective with special reference to Mizoram, Northeast India, Unpublished thesis, Doctor of Philosophy in Theology, The University of Auckland, 2005.

Ralte, Lalrinawmi, Crab theology: a Critique of patriarchy: cultural degradation and empowerment of Mizo women. Episcopal Divinity School, UMI Dissertation Services, A. Bell & Howell Company, Michigan, U.S.A, 1993.
Ramnghinglova, J.H, Studies on Plants of Ethnobotanical Importance in The tropical Wet Evergreen Forest of Mizoram, Unpublished Ph.D paper, submitted to Dept of Forestry, NEHU, 1998.

Reading Insurgency from below: The Works of C.Zama

2010-05-13T07:29:00.000-07:00

(Draft for comments only — Not to be cited except in www.misual.com)
Mizo political insurgency came to an end in 1986. However, to many people; this was not just the end. Rather, another painful journey way ahead. The memory of the trauma lingers on in many individual lives. With the ongoing reconstruction of the state of Mizoram in post-insurgency period, vast literatures on insurgency has been produced in academic institutions across India. Unfortunately, such literatures rarely touch how an ethnic individual reads the history of insurgency ‘from below’. Once, conflict, battle and war constituted an important theme in Mizo oral tradition that Mizo heroes were the protagonists, their antagonists were the other ethnic groups, the British colonial power and the postcolonial nation state of India. Such narratives formed an important theme in the local construction of their past. C.Zama has a unique place in the recollection of ethnic memories and history of insurgency in Mizoram.

C.Zama was born in the village of Samlukhai (Northern part of Mizoram) in 1949. To pursue his education, he moved to Aizawl (present capital) in 1952 and completed his primary and middle education. This period witnessed a critical condition in the Mizo hills. In 1946, the district ruling party, Mizo Union agreed to merge with the Indian Union. On 29 October 1958, the Mizo District Council passed a resolution cautioning the government (Assam) to sanction relief funds for the impending famine. However, the government rejected the request on the grounds that such predictions of famine were only tribal superstition. In 1959, standing crops were devastated by millions of rats. Majority of the people who were fully dependent on jhum agriculture for their subsistence were subjected to starvation. It was nearly too late when the government forced to admit her mistake. The famine became worse in almost every part of Mizo Hills. The Mizo National Famine Front offering social service to the people in time of famine was ultimately transformed into a new political party called “Mizo National Front” (MNF) on 22nd October 1961 with the aim of contesting their marginality against the government.

“During the fifteen years of close contact and association with India, Mizo people have not been able to feel at home with India or in India, nor have they been able to feel that their joys and sorrow have really ever been shared by India. They do not, therefore feel Indian”

In February, 1966, Mizo National Front (MNF) overran the entire State in a series of simultaneous and surprise attacks. The Indian army quickly responded with brutality which was in fact seldom seen in the subcontinent and little report to the outside world. It was under this critical situation that C.Zama attended his second year in Government high School at Aizawl. As a young man, he was strongly inspired by the idea of ethnic-nationalism; he immediately left the school and joined insurgency group (Mizo National Front) in 1966.

His experience in the insurgency war (the central theme of his work) was a mixture of ethnic heroism and hardship. Many times, he had been arrested by Indian army and managed to escape several times as well.
“Ka rammut lai hian India sipai nena inkahnaah vawi engemawzat ka tel a. Mihring ngaiha thihna ngei turah tum 4 Pathianin min chhanchhuak a ni.” - “During the course of insurgency, I experienced many encounters with the Indian army. I was supposed to die, but GOD help me to escape those deaths”.
In June 1975, he was arrested for the last time and bailed out of jail the next year. Constant talk between India and Mizo National Front took place. When, the chapter of insurgency was about to close, C.Zama wished to continue with a normal life and continued his studies as a dedicated citizen of India. In 1982, he graduated from Pachhunga University College.

When peace was restored in 1986, he dedicated his time for the recollection of ethnic memory during insurgency period. His first Mizo book “Mizo pasalthate Part-I” (Mizo warrier) was published in 1989. Based on his experience in the insurgency group, he focused on recollection of insurgent army life during the course of war in Mizoram. Their hardships as well as their aspiration for the future Mizo society are highlighted from counter perspective point of view. His second book “Mizo pasalthate Part II”-(Mizo Worrier) was published in 1990. His extensive reading on archive as well as oral interview of the ex-Mizo National Army was remarkable. He successfully uncovered the many lost voices of the people who are in the insurgency war. Another book titled “Chhim keite a fam ta, Thangrehlova chanchin” (The death of southern leopard: Biography of Thangrehlova) was released in the same year of 1990. In the next year, another autobiographical work, “Mi huaisen Capt. Lalhleia chanchin” (Ethnic worrier: Biography of Capt.Lalhleia)(1991) was released in Mizoram. Both books traced/follows the two individual lives of their achievement and self-dedication in the struggle for independent movement in Mizoram. In the post insurgency period, both Thangrehlova and Capt. Lalhleia hold a very high esteemed and their ethnic patriotism and experiences in gorilla warfare are repeatedly narrated by local people. In 2002, another book “Escape” (although titled in English, narrate in Mizo) which was more or less the same theme with the previous books was released in 2002.

Prior to Insurgency movement in Mizoram, songs have served as a rich source of inspiration for communities in Mizoram. Most of these songs portray ethnic identity, ethnic nationalism, and impact of insurgency on local and individual lives. Such songs were scattered in books, news papers, magazines and personal diaries. Many were in oral forms which were sung occasionally by community and individual. C.Zama soon realized the need to preserve these songs for future generation. Hence, a collection of ethnic songs composed between 1961-1986, “Mizo Hnam Hla” (Mizo Nationalist songs) was published in 2005. Three more books “Zinkawng thui” (Long Journey), “Zoram hmangaih vangin maw” (For the love of Mizoram) and “Chhanchhuahna mak leh ropui” (The Great Escape) was released in 2006.

More extensively, the author rigorously explores insurgency in the larger context by realizing the nature of many government records which are often filling with biasness and how ordinary people’s narratives are excluded in insurgency texts generated in India and abroad. In the author words “Many events, ethnic memories, hardship and community feeling in time of war, ordinary people’s lives are not found in standard historical text. If we don’t preserve it, there are chances of getting lost forever.”

Three more books “Chengrang a au e” (The bullet cry), Hmarchhak Mi Ropui Pahnih (Two great people of The North East) and Zoram a tap (Mizoram weeps) were published in 2008. ‘Two great people of the North East’ is a narrative and comparison of two individual and the most charismatic figure of insurgency politics in North east India. During the course of ethnic identity reconstruction, the call for ‘ethno-hero’ from the past went hand in hand with the revival of ethnic consciousness. Both emerged in the same critical situation and share the same burden in the construction of ethnic nationalism in Mizoram and Nagaland respectively. Laldenga led insurgency in Mizoram whereas Nagaland insurgency was shaped under A.Z Phizo. Though brought up in different regions, Laldenga and A.Z Phizo had been good friend, motivated and inspired each others. The book enriched our understanding of individual role in ethnic politics and ethnic identity formation.

Zoram a tap (Mizoram weeps) has earned a big name in Mizo literature circle and selected by Mizo Academy of Letters as top-3 books of Mizoram in 2009. The book is empirically rich and highly original in its interpretations, and provides demonstration of how the integration of social movement and individual approaches to the problems of resistance to authoritarianism and the transition from ethnic nationalism to Indian democracy. Unlike many book generally author male writers in Mizoram, gender perspective had been successfully incorporated in the book.

Besides his dedication to insurgency history, he has made a number of documentaries (based on true story) depicting people’s lives during in the insurgency period. He has four credited documentaries Zoram, ka hmangaih che, (Mizoram, I love you), An nun an hlan ta ram daiah (They died for you in a lonely place), ‘V’Battalion, Thian chhan thih ngam (willingness to die for your friend). Currently, the author has four upcoming books, two already in the press, another two in the progress of writing.

It is no doubt, the richest academic literature on North East India is on insurgency and ethnic conflict because it is very much relevant in the conflict prone situation like the region. However, C.Zama works are confined to Mizo readers and remains inaccessible to any other languages of India. If these texts could be made available to wider readers, perhaps it will change, the way we see, the way we perceive and the way we discuss the various complexities of North East India. It also reminds us how ordinary people’s narratives can be a part and parcel of nation building process in North East India.

Contextualizing “Insurgency” in North East India: In search of Women’s Perspective.

2010-01-21T11:48:00.000-08:00

It is without a doubt that the study on insurgency and the ethnic conflict situation is the richest literature produced in the history of North East India in recent times. While a number of frameworks exist in the examination of insurgency, very little attention has been directed toward its conceptualization in relation to women. Relatively, studies on women connected to the insurgency and ethnic conflict in North East India by social scientists is a recent phenomenon. This is mainly due to the fact that the history of insurgency in North East India has always been dominated by the ‘official’ history or the history of ethnic patriarchy so to speak, who lead various political movements. The categories “insurgency” and “ethnic nationalism” requires unpacking because each constitutes ‘patriarchy’ without acknowledging ‘women space’. Most of the current studies are generally confined to the impact of insurgency violence on women in which they are portrayed as victims (trauma, rape, restriction of women movement and hardship). Yet, there are some studies which do lay focus on armed militant women in insurgency war. Other perspectives limit women to the role of a “peacemaker.” These approaches narrow down the woman’s purpose to just that of the need to bargain between ethnic insurgency groups and the Nation State. Such studies leave us with only a partial picture of women's experiences in insurgency wars. Few that do mention women’s participation in ethnic movements have largely dismissed their contributions. The gap is still made wider by the fact that a good proportion of issues are far from being meant to address the real condition of women in the region mainly because there is hardly any literary work that covers insurgency history from a feminine perspective. This evidently raises serious questions in regards to what the roles of women in the formation of ethnic nationalism are. How exactly does ethnic nationalism impact the gender relations in the region? Can ethnic nationalism mean ‘gender equality’ (at least in terms of equal opportunities)? How do ethnic groups place their women? What do ‘ethnic nationalism’ and ‘insurgency’ mean to a woman?

The term ‘insurgency’ etymologically comes from a Latin word ‘insurgere’ which means to ‘rise up’. In English lexicon, the word can refer to either a ‘rebel’ or a ‘revolutionary’. Academically, Bard O’Neil defined insurgency "as a struggle between a non-ranking group and ruling authorities in which the former consciously employs political resources and instruments of violence to establish legitimacy for some aspect of the political system it considers illegitimate. In the context of North East India, several terms have been applied such as “ethnic insurgency”, “political insurgency”, “arms insurgency” so on and so forth. Moreover, there is hardly any work that covered insurgency from the ethnic perspective. For instance, the insurgency movement from 1966-1986 has been locally referred as “zalenna sual” which literally means freedom movement. Apparently, in the North East context, the term has been generated and applied mainly from two perspectives such as Secessionist and “Revolutionary”, whereas other forms of insurgencies such “Restorational”, “Reactionary”, “Conservative” and “Reformist” may also be present. There is a general agreement among scholars that insurgency is a form of political violence and is a means to achieve any of the above mentioned ends. Insurgency may break out against a particular regime, particular persons of a regime, particular structures and salient values a regime upholds, or particular policies or biases of a regime. In all such possible cases, the prime objective of insurgents would be to capture power and replace the political community.

What then, does ethnic insurgency means from a woman’s perspective? Warfare and military service have played key roles in national histories and mythologies and in the fashioning of gender identities. Despite the fact that women, war and conflict are very rich in recent feminist scholarship, ‘political insurgency’ remains marginal in feminist theory. The works of Ranajit Guha and Gayatri Spivak focus on ‘insurgency’ as a crucial point of departure in the rethinking of women exclusion in insurgency politics of colonial India. Ranajit Guha attempted to understand “insurgency” from the peasant point of view in the context of the colonial Indian. He theorised insurgency as the “site where the two mutually contradictory tendencies within this still imperfect, almost embryonic, theoretical consciousness -- that is, a conservative tendency made up of the inherited and uncritically absorbed material of the ruling culture and a radical one oriented towards a practical transformation of the rebel’s conditions of existence -- met for a decisive trial of strength”. Ranajit Guha eventually used “the word "insurgency" in his text as a name of that consciousness which informs the activity of the rural masses known as revolt, uprising, etc or to use their Indian designation – “dhing”, “bidroha”, “ulgulan”, “hool”, “fitura” and so on. However, such generalisations do not cover the entire complexity of the subaltern struggle in colonial India. Gayatri Spivak critically challenged Guha’s over-generalisation of peasant insurgency that obscures the subaltern women’s voice. She argued that the subaltern women's insurgency is rarely accompanied by any substantial historical research mainly because of colonial archive and historical records of subaltern insurgency keeps male dominant. Further, she argued that subaltern women were subjected to three main domination systems - class, ethnicity and gender. Spivak’s study thus provided how insurgency has been problematic because it equates with a masculine story of political evolution, marginalizing aspects of women in history.

In case of Mizo hills, insurgency broke out after the first women’s movement was initiated in the post-colonial period. Ethnic nationalism can at times be emancipating; at other times it is a reactionary force of the subjugation of women. Since its inception, Insurgency organisation (Mizo National Front) was entirely dominated by men. Despite these, many women embraced ethnic nationalism and participated in the insurgency movements, though the actual practice of ethno-nationalism is reserved for men. Women are manipulated, and they themselves internalize patriarchal thinking within a politics of over-determined ethnic nationalism. Recent history of insurgency movements has largely dismissed their contributions. Insurgency in Mizo hill thus, appears as a patriarchal war against the larger National State for the restoration of ethnic patriarchal order in the society. Women were subsuming under the category of ‘Mizo Nationalism’; it had ambiguous effects on not only the status of women by confining them as mothers in the home, but also seldom acknowledged women's issues as significant. It also reaffirmed the boundaries of culturally acceptable feminine conduct and exerted pressure on women to articulate their gender interests within the terms of reference set by ethnic nationalist discourse.

A historian wins Infosys award: Isn't that crazy?

2010-01-17T10:24:00.000-08:00

She is none other than our present Prime Minister Manmohan Singh’s daughter. Professionally she is a Professor of History in Delhi University. Recently, she was honoured with Infosys Prize for her contribution as a historian of Ancient and Medieval history. I am very surprised that a historian was awarded by infosys. Isn't that crazy? I’m really curious as to why infosys stated its interest in history!

Since, my college days, history students such as myself have been branded as people who are interested in simple facts and figures of the past. Others may also think that a historian's main interest is nothing but things like what Akbar was doing during the Mughal period. If you think the same way as these people, my answer to you is quite simple and clear. You are ignorant on the subject of history as much as I am ignorant in engineering studies. Ok let me stop defending my position as a student of history.

There was a time when the growth of globalization with multi national companies had an impact on the education of history. History has almost become an unwanted subject in many colleges and universities since more and more students have started joining technical courses. However, the last few years have witnessed a revival of the history subject in many technical universities like IIT, medical institutes etc. When more and more multinational companies are expanding their businesses, understanding history is pertinent for successful entrepreneurship in many countries.For instance, India has a strong historical culture which even globalization cannot change. This scenario pushed many technical universities to expand their perspectives in their fields of business. Even infosys has also taken its step in this direction.

I congratulate Ms. Singh on her success and wish her a great future ahead. I hope one day she will be interested in the history of Mizoram just as sister Daman Singh did a very significant research on the forest history of Mizoram (The Last Frontier: People and Forests in Mizoram).

Insurgency in Mizoram: An Army officer’s reminiscences

2009-10-16T16:28:00.001-07:00

(reproduced in Lalkhama, 2006. A Mizo Civil Servant’s Random Reflections. Ghazaibad: Express Print House, pp.177-180).

Darzo (Mizoram) was one of the richest villages I have ever seen in this part of the world. There were ample stores of paddy, fowl and pigs. The villagers appeared well-fed and well-clad and most of them had some money in cash. We arrived in the village about ten in the morning. My orders were to get the villagers to collect whatever moveable property they could, and to set their own village on fire at seven in the evening. I also had orders to burn all the paddy and other grain that could not be carried away by the villagers to the new centre so as to keep food out of reach of the insurgents…. I somehow couldn’t do it. I called the Village Council President and told him that in three hours his men could hide all the excess paddy and other food grains in the caves and return for it after a few days under army escort. They concealed everything most efficiently.

Night fell, and I had to persuade the villagers to come out and set fire to their homes. Nobody came out. Then I had to order my soldiers to enter every house and force the people out. Every man, woman and child who could walk came out with as much of his or her belongings and food as they could. But they wouldn’t set fire to their homes. Ultimately, I lit a torch myself and set fire to one of the houses. I knew I was carrying out orders, and would hate to do such a thing if I had my way. My soldiers also started torching other buildings, and the whole place was soon ablaze. There was absolute confusion everywhere. Women were wailing and shouting and cursing. Children were frightened and cried. Young boys and girls held hands and looked at their burning village with a stupefied expression on their faces. But the grown men were silent; not a whimper or a whisper from them. Pigs were running about, mithuns were bellowing, dogs were barking, and fowls setting up a racket with their fluttering and cracking. One little girl ran into her burning house and soon darted out holding a kitten in her hands. When it was time for the world to sleep, we marched out of Darzo – soldiers in front, with the Mizos following, and the rear brought up by more soldiers…

We walked fifteen miles through the night along the jungle and the morning saw us in Hnahthial. I tell you, I hated myself that night. I had done the job of an executioner. The night when I saw children as young as three years carrying huge loads on their heads for fifteen miles with very few stops for rest, their noses running, their little feet faltering..for the first time in my life as a solider I did not feel the burden of the fifty pound haversack on my own back. But there was something more to be carried out. I called the Darzo Village Council President and his village elders and ordered them to sign a document saying that they had voluntarily asked to be resettled in Hnahthial PPV (Protected and Progressive Village) under the protection of the Security Forces as they were being harassed by the insurgents, and because their own village did not have communications, educational, medical and other facilities. Another document stated that they had burnt down their own village, and that no force or coercion was used by the Security Forces. They refused to sign. So I sent them out and after an hour called them in again, this time one man at a time. On my table was a loaded revolver, and in the corner stood two NCOs with loaded sten-guns. This frightened them, and one by one they signed both the documents.

Tunlai khawvel celebrity lar thar Susan Boyle

2009-04-29T00:59:00.000-07:00

A hmel tha hran lem lo hle, mipa hmel a an mai bakah a sam kir buk deuh luih dan hian tunlai fashion mil a ni mawlh lo. A hmelah ngaihno bei hmel a lang lo. A chezia hrim hrim pawh mipangai a ang meuh lo. Hetih chung hian kum 2009 Britain's Got Talent show-ah first edition turin a rawn lut ve a. Judge pathum Simon a, Amanda, Piers-te mai bakah mipui zawng zawng hmelah nuihzatna leh hmusit hmel a lang a. Simona pawhin tiel zawng deuh deuhin zawhna a han zawt a. Kum 47 lai a ni bawk si, thingtlang khaw lian deuh chhuak mai a ni bawk si...! A han zai ta chiah mai chu, a mak a makin mipuiin leh Judges ten hmel a danglam nghal vek mai a ni. He nu hian khawvel a deng chhuak ta tlat si.

http://www.youtube.com/watch?v=9lp0IWv8QZY

Khawvel pum huap a mipui hlut show ropui tak tak (American idol, X factor etc) a awm fo tawh. First Audition atang lar nghal hi an awm meuh lo. Mahse, Susan Boyle lar dan hi sawi thiam mai piah lam a ni. Youtube-ah hian hit sang ber pawl Barack Obama’s inauguration speech kha a khum chiang hle. (A hit zat hi youtube ah lo en mai ula). TV show lian ber berin an bawr luih luih tawh a, Larry King Live -ah alang tawh a, Opray chuan kawm ngei tumin a hel mek bawk a. Hollywood director lar in an beisei nghal em em mai bawk a, a chanchin hi movie in siam ngei an tum bawk a. Tunlai khawvel a lar dan hi hrechiang duh chuan han google mai teh u. India ram kan chanchinbu lian ber ber pawhin an ranw tarlang chuai chuai mek a ni.

Kohhran zaipawl member hlun niin Pathian a chawimawi thin a. A hun takah Pathianin chawimawina a hlan niin ka hria. Tin, tunlai celebrity ho, atak aia alem a nung, fashion leh thil chi hrang hrang nen chawhpawlh ho ai hian he nu hi a "real" zawkin ka hria. Tunlai media ho ten a lem hmanga mipui min bawl nuai nuaina karah hian khawvel mipui ten milem kan ning tan a, mahni nihna ang taka lang ngam hi kan ngaisang thar hle dawn niin a lang. He nu hian media ho ten image an siam mai bakah khawvel mipui ten inner beauty an hlut thar leh dawn niin alang tiin chanchinbu pakhat chuan a tarlang a ni.

Photo courtesy: http://www.telegraph.co.uk/telegraph/multimedia/archive/01386/SusanBoyle_1386592c.jpg

Some Challenges for India: When will India become a developed nation?

2009-04-18T11:27:00.000-07:00

India has managed to hold the ‘topmost’ position in many spheres, both positive and negative, when we compared to other countries of the world. This article briefly looks at the some of the social challenges for the Indian nation.

1. India from former times has a very different cultural set up in comparison to the western world. Not only does the society disagree in people of different classes living together but it also opposes to shaking of hands and even walking together on the same path. Female infanticide, dowry and sati were once a social problem, which is still practiced even today in some parts of India. One of India’s most eminent magazine the Outlook recent survey reveals evidences of the killing of the female child in the states of Haryana, U.P, Rajasthan, Bihar and Gujarat. The ratio between male and female child in many villages of Punjab is 10:5 and the abortion rate in India is around 10 million a year. This clearly shows the social condition of our times.

2. From the day of our independence, there has been continual bloodshed in India in the name of Gods. Conflicts between the two largest religious communities in India—Muslims and Hindus has not subsided even in the era of globalization. The situation is just like a volcano ready to erupt at any moment. Other religious minority groups are immensely suppressed at the same time. We also witness caste politics, ethnic conflicts, insurgencies and identity crisis in many parts of India.

3. India is constantly at feud with Pakistan and a time will come when it is impossible to settle things with words and we shall have to use the best weapons we have so far preserved.

4. In the current budget (2006-7) India increased 6% for education but this is still very little compared to other countries like Singapore which uses 18% and USA which uses 24% of its budget for educational purposes while the number of students in India would surely exceed the number of students in these two countries. Despite this, it is wonderful that we can still have people who succeed extraordinarily and are internationally recognized even though the country contributes a very nominal amount for their education. There is no doubt that countries like Singapore and USA which give such importance to education, by putting aside huge sums of money, would be more advanced and developed than countries like India. Out of the total population of the world, 17% reside in India. 350 million Indians are still illiterate.

5. In many parts of India, people are being fuelled by communal feelings and they strive only for their own benefits. Globalization took over capitalism; privatization is practiced more and more. The rich become richer but the poor in the slums are still neglected.

6. Cricket players and film stars are worshipped as Gods and since people are influenced by them entry into the political field comes with great ease for such celebrities. The most prominent politicians are usually former film stars but unlike other countries, these stars are not concerned about the welfare of the people as such. They earn both profit and fame. Soon, they build up hotels, restaurant and beauty parlors and compete among themselves to build the best only to fill their pockets. The people who give funds and charities to the poor are not usually our Indian celebrities but celebrities from abroad that are handling social work through whatever possible sources they have to help the poor. An Australian cricketer Steve Waugh opened a coaching centre in a slum area to help the poor people in the slums to learn cricket. Still the hearts of the Indian cricketers are not yet shaken even when he said that the truth of Indian cricket lies in the hand of the slum folks. A very famous writer Dominique Lapier gave a huge sum of charity to the poor people of Kolkota. He said that the money he earned from his book should reach the people he wrote about. People from other countries are concerned about our nation even before the people living in it have started to do so and this is an immense disgrace.

7. People are so full of fanaticism that some commit suicide just because they do not get tickets for Hindi movies or because the Indian cricket team lost a match. A well known star Amitabh Bachan donated jewelries worth 10 crores to a deity at the Tirupathi temple after finding out that he was not ailed by Cancer. Has he given at least this much of money for the poor? The valuables collected in temples could have been so much more useful to uplift the conditions of the poor. Unless our celebrities know how to care about the poor, they are just curses who steal money from people for their own benefits.

8. The major problem in India is politics. The Indian parliament members are filled with religious priests, criminals, sadhus, pundits, industrialists, former film stars etc and they sit together and brood over matters not more serious than the matters in a children’s play. Adult politicians fight in the house, securities are busy trying to take out MP’s who try to create trouble in the house. Our politicians are not more than the generation ‘X’ dudes as rough as they come. As long as the criminals occupy the best places/seats in the parliament, we shall face great difficulty in proceeding towards development. The differences in number of seats reserved in the parliament (LS) also affect the growth and development of states. Some states have about 40-80 seats reserved while others have only 1 seat.

9. The North East states are still downtrodden and the negligence of the central government has been regularly declared by scholars. Since, independence there is paradigm shift in Indian government’s policy toward the North East; Exotic cultural paradigm, security paradigm, join the mainstream paradigm and economic package paradigm and so on. Despite these efforts, why are problems still acute in India’s North East? How many more experiments do we need?

The things (I have) stated above are the unpleasant conditions of the Indian nation. Although, problems may still be acute, India has a potential if we consider these challenges and give more attention to them. At the same time, India is aiming to become a developed nation by the year of 2020. Some Indian thinkers believe that, if India take immediate steps to develop the country, it is still capable of improvement. After all, these problems could be wiped out only if all the citizens of India work together as one.

We the Mizos, being an Indian citizen and entirely depending on the central Government also have to try our best. The best way for Mizoram to become developed is to ‘contribute’ as much as possible to the Indian state. This is the only way to get into a good relationship with the central Government. We do not have much hope for but this relationship to be in full bloom. So, instead of making our land and our identity nameless, let us try our best to have a state of mutual understanding with the central government.

References:

1. The Week, March 19, 2006.
2. The Week, March 5, 2006.
3. Outlook, February 27, 2006.

Factual Errors on North East India's discourse

2009-03-29T04:50:00.000-07:00

The colonial ethnographers and Christian missionaries were the earliest scholars who represented tribal culture with their European terms and pronunciations. Numerous literatures on tribal cultural history were produced by colonial ethnographers and Christian Missionaries like A.Z Makenzie, JH Hutton, J.Shakepear, N.E Parry, J.H Mills, J.M Lloyd, J.H Lorrain. Habitually, colonial and missionary’ terms/terminologies were ethnocentric in nature.

In recent period, some scholars (trained indigenous) feel the burden of these ethnocentric terms and various efforts have been made on the decolonization of these local names/ terminologies.In case of Mizoram, colonial names have been changed - Lusei, instead of Lushai, Maras instead of Lakher and Aizawl instead of Aijal. However, in many of the recent discourses (including official discourse) made by non locals both at the national and international levels are extremely ignorant on local language/terminologies. The capital of Mizoram, Aizawl is misspelt as Aizwal in news papers, academic discourses and even at airports. There has been repeated failure to run a correction, even after being asked.

This is also evident in the academic field. For instance, one of the most popular referee’s journals of Modern Asian Studies in 1987 writes “The Negroids, who came from south and south-west China, are the present Nagas of Nagaland.” (B. P. Singh; North-East India: Demography, Culture and Identity Crisis, Modern Asian Studies, Vol. 21, No. 2. (1987), pp. 257-282.) Surprisingly, the editorial boards (including some Indian professor) has failed to notice that the Naga tribes belong to the mongoloid group of Tibeto-Burman. No correction was made even in the continuous issues. Such an ignorance has for a long time dominated the North East discourse scenario which damages image of the people and their culture. Naga Students’ Federation (not the insurgency groups) who had forbidden a non-Naga to write on Naga history without their prior approval clearly indicates how people contested against such academic imperialism. (Prabhakara, 2003).

it would be nice to hear your responses regarding this issue. What we can do to make it better for accurate representation? etc...

Photos:
http://www.travelmadeeasy.in/northeast-main.jpg
http://www.angloindiago.com/gifs/map-north-east.gif

My School Days

2009-03-18T12:55:00.000-07:00

Many children in Mizoram do not have the opportunity to go to good schools. I was one of those kids. The school I attended was located in a small village called S.Vanlaiphai in the Hnahthial district of south Mizoram. As you see, lack of proper infrastructure is obviously visible, but i think it has opened many doors for me in my career. I'm fortunate enough to be able to continue my studies while most of my classmates were not able to do so.

I miss my school days sometimes. I had a lots of fun and also bad experiences at the same time. I can clearly recollect two unforgettable incidents. The first incident was “school naupang bal berah” min thlang kha a ni”. I felt really ashamed. The whole class laughed at me, including my best friend. I guess its hard to imagine that a boy of that age could feel shame.

Pahnihna chu - Mizorama kan MLA Pakhat ( a thi tawh a, a hming sawi lo mai ang) in kan school hi a rawn tlawh dawn a, kan lo inbuatsaih nasa hle a. Chal mawm hlarh in tel rimtui kan inchulh a, kan in khuih pial ve zan a. A rawn thleng a, class room chhungah thaw dep depin kan lo thu ve a, min en vang vang a, ka pa hming min zawt a. Ka pu “Pa ka nei lo” tiin ka chhang a. “Pa nei lovin, i piang thei dawn em ni” tiin an thuihruai te nen chuan an nui ta chiam a. Vawikhat mah khatiang khan min chhang mai mai tawh suh min ti zui bawk. Ka chhang duhdah emaw a ti a, mahse a tisual chiang khawp mai. Eng boruak nge ka kaltlang reng a hre lo. I don't think that he showed much concern for me. So far, this was the worst insult that had ever occurred in my whole life.

Earlier, I was a bit shy to talk about my academic background. Sometimes I felt uncomfortable when I compare my background with others. Some friends often tell me that they did their schooling in Monfort or other prestigious schools in Mizoram or outside Mizoram. I always thought that I could have done better if I had attended good schools in my younger days.

Recently I’ve started realizing that merely a good background doesn't make good people. There are times when I excel and do much better in academics or in any other field than compared to those friends. I do achieve many things beyond my dreams. I never thought I would reach this point. I Thank God for all his blessings. God always knows what is best for me. Now, I no longer hesitate to talk about wonderful experiences that i had during my school days. I will always cherish those experiences for the rest of my life.

Education is not just about getting degrees, but it is a continuous process of learning. If you don't grow or if your progress is slow, one day some people (poor backgrounds) will do better than you. If you have a good background, why don't you try harder? Else you might end up being referred to as “an empty drum that only makes loud noises.”

(Notes: These photos are kind of the story of my life. Each photo has a great memory attached to it.)

Lush Green Meadow

2009-03-03T08:49:00.000-08:00

I am really honoured that one of my photographs was selected and published in Smart photography magazine. (please see image.No.3)

Photo caption: Lush Green Meadow
Location: S.Vanlaiphai, Mizoram
Camera: Cannon EOS 1000D

The voice of an Angel

2009-02-13T11:17:00.000-08:00

These days, I’m focusing on my research work though mostly in fits and stunts. It’s hard to stay focused all the time considering “life” which is becoming more and more complicated day by day. I believe I can do some great stuff for the world but the problem is that I don’t have enough guts and I’m a little lazy. Well, adulthood- I guess it just crept up on me and all the schooling in the world could not have prepared me for the bulk of contradictory emotions within me!! .

I’m sure, you all know the song called Angel by Sarah McLachlan which originally appeared on her 1997 album ‘Surfacing’. The song (posted below) is an opera version performed by Faryl Smith in the semi-final of Britain’s Got Talent 2008. It is hard to believe she is just 12 years old. She has signed the most valuable contract ever awarded to such a young artist - a multi-album deal worth £2.3 million.

I'm not a big fan of opera, but I really like this song. Every time I listen to this song, I am deeply touched and it takes me to a different place.“I believe this song addresses the moment we all have felt when we wish we had a second chance, when we find ourselves in the depths of regret for something we never did and things we did do”. (Sarah Lisle)

Check out the song below and I hope you enjoy this as much as I do!

(http://www.undercover.com.au/News-Story.aspx?id=7157)

Crossing the Hill River

2009-02-11T04:57:00.000-08:00

Location: Tuipui D, Hnahthial District, Mizoram.

Lack of means of communication is one of the main drawbacks in the development of a hilly region like Mizoram. During the bamboo famine of 1958-59, (which eventually led to the Mizo insurgency movement against India in 1966) the only possible means through which access could be gained was by Jeep. Awakened by the insurgency movement, several roads have been constructed by the Government. However, mode of transportation is still inadequate in many parts of Mizoram. Due to extensive landslides and floods in the river valleys, travelling becomes very difficult. Many villages are situated far beyond the river valleys. Since modern bridges are not available in many parts of Mizoram, even simple tasks like crossing of rivers becomes a big challenge especially during the rainy seasons.

My recent visit to my native place in Mizoram proved to be a great eye opener in this matter. I’ve captured an interesting occasion that shows how travelers in some parts of Mizoram cross the rivers. A local boat called Marboat equipped with truck engine run by the Public Work Department, Government of Mizoram is commonly used. The boat usually stands still during rainy seasons, when water current is strong.For safety reasons, bridges have been constructed for use by travelers as shown in the image No.7.

No.1: A Boat is ready to collect travelers and their vehicles.

No.2 & 3: A Boat set sail towards another side of the river.

No.4: A Boat is ready to deposit passengers & vehicles on the riverbank.
No.5 & 6: Passengers and their vehicles are ready to leave the boat.

No.7 A walkable bridge alternative to a boat especially during rainy seasons.

Recurring Dreams

2009-01-16T09:25:00.000-08:00

I'm sure most of us have had sleepless nights at some point in our lives. You suddenly wake up in the middle of the night feeling a great sense of panic and can't even go back to sleep. What could be the reason? I guess that's probably not a good sign. Have you ever dreamt of the same person over and over again for a number of nights? Yes, recurrent bad dreams are as disturbing as other problems in real life. It can really ruin your life even though you know that it is not real. It makes one think, ‘what have i done wrong’ or ‘why do I keep having these recurrent nightmares?’.

But, not to worry. I too have been having a recurrent nightmare for the past few days. The first time, i dreamt of someone (a girl) being chased by a mob. I am unable to recollect the girl's identity as I could not see her face clearly…she must've been a young girl probably between 18 to 24. She had been charged of stealing someone else's belonging. She was standing in the corner of the street trying to protect herself from the mob who were pelting her with sticks and stones. I intervened in the scene when she was about to be stripped and killed by the mob. I stood between the angry mob and the girl but I was unable to convince them to stop so I tried my best to shield the girl from the angry mob. Some of the angry mob members even hit me with their sticks and stones. I pleaded, “Please stop...please stop..!!”. Then the scene got over when I suddenly woke up. The dream left me a bit confused and left me wondering what exactly it was supposed to mean.

Some other night, when I was fast asleep at around 2 in the morning, I had another dream where i found myself somewhere in the middle of a very dark street. It appeared to be somewhere around 19th century London. Suddenly, I saw the same girl again. This time she was sitting near a dustbin at the corner of the street and was crying. It was a bit dark so i couldn't see her face too clearly. One thing I’m very sure of is that she was definitely the same girl that i saw in my previous dream. She even wore the same clothes and shoes. I felt a sudden wave of panic sweep through me so I slowly started to move towards her, then suddenly she disappeared! It happened so fast that I didn't even see how she disappeared.

The third time I saw the same girl in another dream, she was standing helplessly in front of the same mob who were chasing her in my first dream. I saw her holding a CD (compact Disk) in her hand. This time, she had an angry expression on her face but I still don't know who she was. But one thing i'm very sure of is that she belonged to one of the Asian ethnic groups, probably a Mizo girl. O.k, i forgot to tell you that this girl spoke Mizo! So, I asked the mob why they kept chasing this girl. One guy shouted, “She keeps stealing other people's stuff !” “What stuff?” I said. The man replied, “Well, previously she stole a man's heart. That heartbroken fellow eventually ended up committing suicide and now she's stolen a CD (compact disk)..!” I don't know why the heck all this big fuss was being made about a man's heart or a CD!! Is there some hidden meaning behind it? Totally weird...!!

These recurring bad dreams make me feel uneasy. Earlier, I did used to have many dreams, I mean normal dreams. The themes may have varied widely from place to place and from time to time and i cannot even recall many of my dreams. But this one is as clear to me as yesterday's events. In fact, it troubled me deeply. So, I stated browsing internet sites for information that I was hoping would help. Well, there are plenty of blogs, web-pages and web-sites that narrate people's experiences on dreams. Then, I turned my attention to professional interpretations of dreams as I thought it would be more genuine. A scholarly group called psychoanalysis (i.e sigmund freud) did a lot of theoretical work on dreams but all these did not seem too helpful in my case. There are other scholars who proposed that nightmares can be caused by stress, trauma, fears, insecurities, eating habits, feelings of inadequacy, health problems and marital issues. Do these justify my problem? Or someone, perhaps a spirit is trying to contact me through these dreams...i don't know! I really can't explain it at all. It would be nice to know if anybody has had a similar situation of this kind.

Photos: www.jaygidwitz
http://www.twistedsiblings.com/gallery/albums/random_pics/gothy_girl.jpg
http://th01.deviantart.com/fs11/300W/i/2006/250/0/c/Gothic_Girl_by_the2slayers.jpg

2009-01-12T09:37:00.000-08:00

Thought disorder

2009-01-09T05:10:00.001-08:00

I think we all do stupid things at least once or twice in our lifetime. Recently I do have a few of those, regret or whatever u call it. I never could have imagined the effect it would have on me. In fact, I have never experienced anything like this before. I’m totally confused and uncomfortable. I wish I could take it back but it wouldn't change anything. Is there any way that I can tell people that I'm not crazy. Now, I've realized that everything i wish for will never come true. Well, any stupid choices I made in life are lessons learned. I have so many thoughts running through my head. but i just can't express.

Here’s a wonderful song called Haitian divorce by Steely Dann. Take a good look at the video below here. This is my favorite song on the entire album and the guitar melody gives me chills. Thanks to cousin brother, who introduced me to this beautiful song.

Source: http://in.youtube.com/watch?v=HcokCLbdxuw
http://www.independent.co.uk/multimedia/archive/00037/depressionBWbig_37548t.jpg

The Lessons of History: From Bamboo-Famine to Insurgency in North East Indi

2008-12-28T09:57:00.000-08:00

(Book review) (draft only)

-H.Vanlalhruaia

Pied Pipers In North East-India, Bamboo-Flowers, Rat-Famine and the Politics of Philantrophy (1881-2007) by Sajal Nag; Monohar, New Delhi, 2008. pp X+ 307, Rs. 780.

A strong connection between famine and ethnic politics has been brought out by a number of scholars in the context of North East India. The economic backwardness of the region concerning famine has been widely discussed in the light of contemporary ethnic political process. Yet, the origin of widespread insurgencies in the north-east region whether in the case of Mizoram, Manipur or Nagaland is an outcome of food shortage during the colonial and post colonial period. However, the impact of famine on the people are generally left out in such discourses. To fill up such academic deficiency, Sajal Nag brought out a serious study on the history and politics around the bamboo famine in the context of Mizoram from the 1880s to the 1960s. Among India's north east states, Mizoram occupies a unique position mainly due to the periodic bamboo flowerings which lead to devastating famines in the region. This eventually led to the Famine Relief Front turned into political party called Mizo National Front uprising against the Indian nation in the mid 1960s. Mizo history from the pre-colonial migration to the encounter with colonialism and their interaction with the European Christian Missionaries and the growth of ethno-nationalism in post independent period were strongly determined by the cyclical bamboo famine. The various famine relief efforts which were made during colonialism by the state were all part of colonial agenda of trying to win over the hearts of the tribal people. In contrast to the colonial policy, the post colonial state ignored the famine in the hills. As a consequence, the socio - political upheaval started in 1966 which lasted for 20 years. Hence, history has provided a great deal of lesson that government interventions become important elements in coping with the famine stress.

Famine was not new to the British, particularly since the Bengal famine. In fact, they were responsible for most of the famines that had occurred in India. (p.63) However, bamboo famine in Mizoram (Lushai Hills) has triggered their curiosity as it was new to them. Bamboo flowering causes two types of famine locally called “mautam tam” and “thingtam tam” – their occurrence usually based on chronological sequences. In local language, Mautam or thingtam literally means bamboos withering or dying out. Tam meaning famine, the famine caused by bamboo is therefore called mautam tam and thingtam tam. According to folk tradition, the two species of bamboo (thing or bambusa longispiculata and mautak or melocanna bambbasoides) that grow in abundance in the hills flower in a cycle of 30 years and 50 years respectively. The bamboo flower soon produces fruits which are usually brown and green in colour. The seeds contain rich protein and are the favourite food of the local rats or Sazu. This is followed by a sudden explosion of rat population in the bamboo hills. The bamboos soon die, leaving the rats without abundant food from the bamboo. The hungry rats soon ravage the entire paddy field and stored grain in a matter of one night ultimately led to famine.

The famine caused by bamboo flowering was recorded for the first time in 1862 and the next bamboo famine which devastated the entire Mizo chiefdoms was recorded in1881-1882 (Military Report on the Chin-Lushai Country, 1881). It was estimated that 15,000 Mizos perished. (p.62) Many people fled to the neighbouring plain areas of Cachar and Manipur. Nag argued that the Mizo tribe who were dependent on jhum agriculture and hunting were helpless and entirely dependent on the external intervention especially in the time of famine. At the same time, colonial government needed to generate knowledge on "savage predators" who continuously attacked their commercial activities in plain areas. Hence, the year 1881 ushered a new milestone in the Anglo-Mizo relationship as bamboo famine opened a new chapter for the production of colonial knowledge on the Mizo tribe. During the time of famine, not only did the Mizo chiefs agree to cease their hostilities but they also allowed the colonials to enter their hill territory to inquire the condition of the famine. Such inquiry enabled the British to gain valuable information on the Mizo chiefdoms. Soon after the colonial government acquired some knowledge, the first series of ‘punitive expeditions’ were launched in 1840 which continued up to the end of of the 19th century. However, the Mizo Chiefs were not easily subdued despite the repeated efforts on the part of the British government from outright war to economic blockade, from burning stored food and standing crop to taking prisoners. Then the British subsequently transformed their punitive expeditions to wars of conquest as “the tribal raids would not cease unless they were totally conquered and placed under 'civilized' administration of the British and culturally transformed through the quietening influence of Christianity”. (p.60) In 1890, the British finally inaugurated their administration in Aizawl, the present capital of Mizoram (Lushai Hills). The remaining Mizo chiefs continued their resistance.

In 1911-1912, a periodic bamboo famine struck once again in the whole region of Lushai Hills under the British rule. Side by side with the government, Christian missionaries who entered the hill in 1894 provided relief work amongst the starving Mizos. A detailed description of the British and Christian Missionary relief works are found in both the third chapter and the fourth chapter. In the third chapter, Nag argues that the British used the famine relief work as a site for politics of paternalism in Lushai Hills. He wrote “The mautam gave the British, the opportunities to showcase their paternalistic image....what 50 years of warfare could not achieve, one year of famine relief did” (p.152). As a result of the famine relief work, the Mizo chiefs soon realised that the white master was their saviour. In the author words “this paternalistic image of white people was gradually reinforced with the establishment of British power in the hills”. (p.152). Based on numerous records on both colonial rulers and the missionaries, Nag substantiated his argument in the fourth chapter stating that famine provided a site for the politics of humanitarianism in Lushai hills as both colonial government and Christian missionaries played pied pipers role. By arranging famine relief, it made them completely dependent on the administrative machinery. (p.216) The British Government was the new order and Christian missionaries through their work helped people to accept and adjust to the new order. According to the author, “They changed the tribal perception that the colonial administration was an alien government and made them feel as if it was their own. While the British made the colonial conquest of the Lushai, the Missionaries, by transforming them morally and culturally, consolidated the conquest.” (p.217)

The fifth chapter stresses on the fact that the bamboo famine in independent India was used as a site for ethno-nationalism. The next bamboo famine occurred in the post independent era of 1959-1960 which was a very critical period in Mizo history. When the British left the Mizo hills, it remained isolated and underdeveloped. Moreover, this period also witnessed rapid expansion of the fear of losing cultural identity going hand in hand with social and political crisis. Politically, Mizo Hills became an autonomous district of Assam in 1952 and the institution of chieftainship was abolished with the aim of democratizing the political condition in the hills. Lack of communication from the mainland India resulted to regionalism with an uncertain future for the Mizos.

Based on their experiences in the past, precautionary measures were initiated as early as 1950. The Anti-Famine Campaign Organization was formed in 1951 with the aim of preventing famine in the hills. On 29 October 1958, the Mizo District Council passed a resolution cautioning the government (Assam) to sanction relief funds. However, the government of Assam rejected the request on the ground that such predictions of famine were only tribal superstition. True to their prediction, standing crops were devastated by millions of rats in 1959. Majority of the people who were fully dependent on jhum agriculture for their subsistence were subjected to starvation. The Assam government finally responded when the news of the crisis was well circulated. However, supply could not be furnished because of poor modes of transportation (the only roads available could be accessed by Jeep). In the following year, the famine became worse in almost every part of the Mizo Hills.

Earlier in 1946, the district ruling party, Mizo Union agreed to merge with the Indian Union. However, the bamboo famine had an overwhelming impact on the political condition of the Hills. Famine left a scar on the people’s psyche that the government failed to provide relief work during the previous bamboo famine. Feelings of negligence and marginalization from the government developed rapidly in the post famine period. Khondker comment on famine policies in pre-British India firmly applied in the Mizo context as he stated that “there is a moral responsibility on the part of the government to ensure the subsistence needs of the populace. And failure to discharge this obligation is viewed as a breach of an unwritten contract raising serious questions about the effectiveness and legitimacy of the government.” (Khondker, 1986, p.25) The Mizo Cultural Society was formed in 1958 which eventually changed its name to the Mizo National Famine Front with the outbreak of Famine in 1959. The front began as a voluntary organization offering social services to the people. The educated middle class were frustrated because of the Assam government’s indifference to the Mizo hills. Hence, the need of a new platform pushed the Front to organize a new political party called 'Mizo National Front' (MNF) on 22nd October 1961. A memorandum submitted to the prime minister on 30 October 1965 clearly reflected the people’s perception on government relief work in the Mizo hills; “During the fifteen years of close contact and association with India, Mizo people have not been able to feel at home with India or in India, nor have they been able to feel that their joys and sorrow have really ever been shared by India. They do not, therefore feel Indian…. Therefore, the Mizos demanded the creation of Mizoram, a free sovereign state to govern itself to work her own destiny and to formulate her own foreign policy”. On 28 February1966, the famous Mizo insurgency movement started in North East India. The insurgency lasted for 20 years, ended in 1986 which took more life than during the course of the previous Famine.

The author ends his brief discussion on a sporadic Mautam that returned in 2007-2008. The author's main emphasis is on the fact that the former rebel group now run the state government has failed to implement effective ways of organizing famine relief works. During the author’s field trip in Mizoram, he sensed widespread discontent. He noted that “almost all sections of the population were unhappy with the way a prospective famine was being politicized and its fund being misused.” (p.289) Although recent period witnessed the transformation of market economy, development particularly in the agricultural scenario is far from adequate. It is a hilly area with most of the villages being inaccessible to road transport. There is very little infrastructure on which relief work can be organized, roads are primitive, and the economy is primarily based on primitive mode of production i.e Jhum cultivation. Apart from these considerations, bamboo famine is a natural calamity, but the severity is also determined by the social and economic forces that reflect the general rural poverty. Basing on Nag observations, the present crisis in Mizoram demonstrates three underlying messages – first, the internal weakness and regional backwardness of the state as in comparison with the plain areas of India. Second, it demonstrates the poor standard of living conditions particularly in rural areas. Third, it also undermines the effectiveness of government action on precautionary measures, response and relief action in the course of bamboo famine.

The way Nag utilized colonial documents in shaping the entire book is amazing especially in the context of north-east India, where re-reading of colonial thought is limited. However, his lack of incorporating local sources (for instance oral tradition gives numerous references to famine) and lots of mispronunciations and spelling mistakes (including glossary. p.291-292) on local language in the book may irritate the native language speaking scholars. Otherwise, this book will be a good read for those who are interested in exploring the history of north-east India in general, Mizoram history in particular.

Notes:

Khondker, H.H (1986) Famine policies in pre-British India and the question of moral economy in South Asia: Journal of South Asian Studies. Vol.9, No.2.

2008-12-28T09:44:00.000-08:00

2008-12-07T09:01:00.000-08:00

Macro Effect

2008-11-03T22:20:00.000-08:00

No.1: Tah hi chuan Macro Mode ka hmang lo. Cannon, EOS 1000D, lens: EF-s 55-250mm f/4-5.5 IS ka hmang a. A thingkung hi a sang angreng a, a tawp rat thlengin ka zoom a. Duhang takin a fiah tawk lo niin ka hria. Tuipui (Darzo kai) a awm a ni a. Kawl Taitaw niin an sawi.

No 2: Hei hi S.Vanlaiphai khawtawp lam, Sangau kawng bula Sangha dil bula ka lak a ni. Sakawr hmarcha a ni. Thak tha ve tawk a ni a, hmarcha thak dan nen chuan inang lo lutuk ringawt mai.

No 3: Samtawk a ni a, Sap samtawk an ti deuh kher...S.Vanlaiphai a mi a ni.

No4: Rannung che peih deuh ho hi lak fuh a har hlein ka hria. Lens -55mm hmangin macro mode pangai tawpa lak a ni.

No:5
No6: He hnim hming hi ka hre lo. A par hi tetak te te an ni a. Macro mode hmanga ka lak a ni.
No7: He pangpar hi a hmiang ka hre tlat lo. Tourist Lodge, Chaltlang Aizawl a an khawi lai mek a ni.

Scooty leh Aizawl Nula

2008-11-03T21:57:00.001-08:00

Tun tum Mizoram ka han haw chu, Scooty alo tam tawh hle mai. A bikin hmeichhia ten an intihhmuh thar hle niin a lang. Nula tamtak tan thilawhawm tak tur a ni. Ni 28 Nov 2008 khan Millenium bul lawkah thian kawm pahin ka ding a, reilote ka din chhung ringawt pawhin an lo tlan hnem hman hle!!.Camera:Cannon EOS 1000D, Lens: EF-s 55-250mm f/4-5.6.

Nula tamtakin scooty an hman lai hian nula tamtak pawh kein an la kal tho bawk..

Rape in Mizo society: whose fault is it anyway?

2008-01-12T09:30:00.000-08:00

“While a murderer destroys the physical frame of the victim, a rapist degrades and defiles the soul of a helpless female." - Justice Arjit Pasayat

Rape occurs everywhere in the world; the Christian dominated state of Mizoram is not an exception. The word ‘rape’ or ‘sual’ literally means ‘criminal assault (on women)’ or to ‘commit rape upon’ and was included in the first Mizo-English dictionary drafted by JH Lorrain. Pre-colonial practices of Nula zen (a form of sexual abuse) and mi hur zawn (public punishment of whore/public rape) have been declared illegal since the early part of 20^th century by the colonial rulers. A number of Sexual offences and penalties were recorded in the first Mizo customary laws (A monograph on Lushai Customs and Ceremonies1927) drafted by colonial ethnographer N.E Parry. During the colonial period, all rape cases were to be reported to the superintendent of Mizoram (Lushai hills). “Rape however is very rare indeed in these hills. A genuine case of rape is unmistakable, as the girl would at once rush to chief and complain and he would send her straight to court.” Rape may not be common in traditional society, though other forms of sexual offences were widely known. If not, Mizo customs may not deal so much about sexual offences. It is said that rape was very common during the insurgency period (1966-1986) but there have not been any specific records of any rape incident.Hence, rape is not a new trend in the Mizo society. However, the nature of rape has been widespread in the recent decade.

Recent official statistics have clearly shown that rape constitutes a growing social problem in Mizoram. According to a ‘crime clock’ prepared by National Crime Records Bureau (NCRB), rape occurs every 29 minutes. A case of cruelty by a husband and his relatives was recorded every nine minutes in overall India. In Mizoram, out of a total population there were 78 rape cases in 2004 recorded by the CID crime branch of Mizoram. According to police records, the crime rate against women steadily increased between 2001 to 2003. While cases registered in this respect were 114 in 2001, this rose to 136 in 2002 and to 219 in 2003. The increased rate placed Mizoram as the second highest crime rate against women in the NE states. On an average, police register one case in three days.

It is difficult to document incidences of rape due to the social stigmas attached to it. Rape incidents are hardly ever reported to officials. If the news reaches the ears of the Mizo Women Organization (MHIP), protest movements are organized, either in the district or state level. Media, political parties, other social organizations and interest groups immediately express their concern but only in words. However, the women organizations or Human Rights Law Network step forward to pressurize the government to implement new laws or regulations, lest the issue may die out before the next rape incident takes place again.

According to Section 376 (A, B, C, D) of the IPC, punishment can be given to the culprit for imprisonment of up to 7 years. However, there are many instances where a rapist was not even jailed for a year or worse in some cases, not even for a month. Because of the flexibility of law, the accused easily gets bail. The rapist continues his life in both private and public spheres. Moreover, the case remains pending in courts over and over again.

What is the reason behind many rape cases not being reported to the authorities? Bianca Son (daughter of Dr Vumson, a well known Mizo historian) says, “Rape is not reported because of the profound emotional pain and stigma attached to it, fear for the safety of family left behind and lack of ordinary support systems leave women without recourse”. In some cases, the victim’s family and the rapist’s family meet and settle the case out of court. Lalzarliani, Secretary of Mizo Women’s Organization (MHIP), Sub Headquarter, narrates in this context “The women’s organization always wants to help the rape victims but we can’t! There are several instances where we propose to move the cases to court, but many a times, the victim and her family withdraw because the rapist’s family and the victim’s family agree on a settlement. Marginalized people are helpless”.

Misuse of the Christian ethics could be the reason too. The New Testament says, ‘Love thy neighbors as thyself’ (Mark 12:31). A couple of years ago, a teenage girl was raped by a co-villager in the southern part of Mizoram. The rapist and his family soon rushed to the victim’s house and asked for forgiveness in the name of Jesus. Strongly influenced by Christian ethics, the victim’s father agreed so the case was not reported to the court. Jesus may forgive but the Law does not.

Lack of awareness is one of the main reasons of rape in Mizoram. Recently, NEWSLINK (an English newspaper published in Mizoram) on Monday, September 11, 2006 reported , “In the village of Lengpui, a young man was accused of raping a 10-year old mentally challenged girl, which was followed by another minor girl being raped by a close relative. The report stated that the accused had raped the girl on four occasions and that despite repeated warnings, the man had again laid hands on the girl on September 2, 2006”. “Why repeated warnings”? Why was the case not reported the very first time it happened? This clearly shows the pathetic order of society.

Who is responsible for rape and what are the various causes of rape? I will not go into detail on the various studies ranging from The Feminist theory, The Social Learning theory and The Evolutionary theory drawing various causes of rape. This has been debated in the academic field and media for many years. In Mizoram, society blames mostly the girl or the girl’s family for not taking precautionary measures. Even the biggest organization, the Young Mizo Association (YMA) is currently targeting the fashion oriented teenage girls. The same view is also put forward by officials. According to Sub-Inspector, Lunglei District Police headquarter; “the current generation are healthier and flooded with hormones, and are overwhelmed with sexual desire. The desire for a certain kind of sex can in some individuals lead to the rise of the level of compulsion. Some people are unable to stop themselves from some type of sexual activity, even if that activity is illegal, hurts others, and is self-destructive. If the girl does not dress properly, chances are increased. Many girls are not aware of this, which gives the rapist a better chance. So, “girls are responsible for their rape” he said. Perhaps, he did not realize that rapes are common in Muslim countries where burkha system is prevalent. Further he says “when the case comes before us, many are not real rape cases, some girls are only pretending”. The same argument is also put forward by the C.Laldina SP CID Branch, Aizawl. “Of course, there are many under aged rape incidents, which should be prevented and the police are taking those casse seriously but many of the rape casse reported to the police turn out to be farce after police investigation”.

Why are many rape incidents not registered as rape cases? First, the Indian Penal Code (IPC) is incomplete in defining rape law. Rape is defined in India as intentional, unlawful sexual intercourse with a woman without her consent. The touching of the female’s sex organ, without the penetration of the vagina, cannot constitute rape under the IPC. Rape, however, is not sex; it is a crime, and it is a crime of violence. Sakshi v. Union of India, the National Commission for Women and the other organizations suggested revision of the definition of rape law in India. Now, the law has been discussed, debated and revised. Hopefully, it will be implemented very soon.

Secondly, the system of trial in a court room is problematic. It is likely that girls are helpless in a patriarchal society. Liankunga, a Mizo IAS officer currently posted in Patna, Bihar narrates the story, “I have a private lawyer friend, who is currently practicing in Aizawl. Sometimes he may get the culprit as his client. Shrewdly, he may ask a number of questions, which a girl may shy to answer in a court room”. If the girl is unable to answer, the opposite party definitely wins.

There are a lot of misconceptions on rape that prevail in the Mizo society. Men forcing themselves on women just to satisfy their sexual urges or using the excuse of girls not dressing properly are baseless accusations and misconceptions. This should be corrected. Men, even husbands have absolutely no right to force his wife for sexual intercourse. Criminal Law Amendment Act, 1983: Section. 376(A) punishes sexual intercourse with wife without her consent by a judicially separated husband. A woman's body is not the property of a man, and he is not entitled to touch her unless he gets permission.

There have been numerous debates on the subject of rape in Mizoram but the points that have been discussed and brought out in the open are often very narrow. Recently an extremist viewpoint on rape has been suggested in the February 2007 edition of Zofa Digest which stated, “Mizoramah pawngsual tam lutuk hi a hahthlak ta hle mai. Sorkar hian hremna dan thar siam se, til lak phalsak mai se atha lo’ng maw?” which can roughly translated as, “Rape cases have increased rapidly in Mizoram in recent years, the government should implement strict rules to punish the rapists, it would perhaps be recommendable if the culprit were castrated.” But this view may not necessarily provide a better solution. On the other hand, another question may arise – to what extent has an extensive study been done on this particular subject and to what extent have precautions been taken? In Saudi Arabia, gays and thieves are either hanged or their hands are cut off but this is not effective in reducing the prevalence of these crimes. At the various levels, a systematic study on rape needs to be conducted.

Traditional definition based on Mizo customary law of sexual offences may not be relevant in the present context, neither is it compatible with the existing formal laws. Moreover, more problems arise because Mizo customary laws in relation to sexual offences are not properly revised and are yet to be codified. (Rev.Khuanga, 2006:1)

Ignorance is the main cause of the issue despite Mizoram having the second highest literacy rate in India. Few efforts have been taken by the Government and NGOs who have conducted several seminars on rape issues in Mizoram, mostly on urban space. However, in reality, it hardly reaches the lower section of society. Hence, there is an urgent need to raise issues pertaining to awareness of rape and precautionary measures. Rape victims should be encouraged to report themselves to authorities and compensation should be given. Punishment for the rapists should be severe depending on the case. After all, people should realize that this incident can happen to anyone, even to their own family members. Then only, people will realize how important it is to educate themselves on fighting against this pernicious crime.

References:

Rev.Khuanga; “Relevance of Customary Law and Justice in the Changing socio-Economic context of Mizoram” in R.N Prasad & P.Chakraborty (Ed); Administration of Justice in Mizoram, Mittal Publication, New Delhi, 2006.

Study on Child Abuse India, 2007 (Ministry of women and Child development, Government of India)

Biak In Pahnih

2007-12-07T10:50:00.000-08:00

Khawvela kan awm chhung hi chuan bungrua leh sum hi a lo pawimawh ber mai zawng a nih hi. Hei hi Kristiante thlirna dan tur erawh a ni lo. Mahse, Mizorama kan Kohran kan inenkawl dan leh kan Biak In hmelhmang hian a tarlang tel tlat si a ni. Rick Warren, (author of The purpose Driven Life/ The purpose Driven Church) America rama Kohhran din tu lar em em chuan Biak In (Building) nei hauh lovin, Kohhran a din a. Kum 24 chhung chuan a remchanna hmun a piangah; (a chang chuan Playground, Public Function hall etc) ah inkhawm a buatsaih mai thin a ni. Kohhran hlawhtling leh thang duang tak a ni tlat si. Mizoram-ah hian Biak In tel lo hian Kohhran a awm thei ange’m? Mizoram-ah hian Biak In neih hi tih makmawh kan neih mek a. A building sak duhdan leh cheimawina lamah kan inel nasa hle tawh a.Kan Biakin thenkhatte pawh sumdawnna nen a inchiah piah tan mek a ni.

Awle, ka han sawi tum tak zawk chu; Biak In pahnih inang lo tak mai chanchin hi a ni. Hman deuh khan thingtlang khaw pakhat (a hming sawi lang lo mai ang)ah ka zinnaah chuan kawr sirah hian In chhe tak, a bang dap, tlabal tawh lam, a chung di hi alo ding awn ve bai a. Ka han en chiang a, a Kohhran hming chu chiang fahran hian a lo in ziak a. A ni teh tak a! hetianga thingtlang khua, nitin eichawp zawnga nung tawk tawkte tan chuan Biakin Assam Type tak ngial pawh hi sual chhuah hautak zet tur hi a nia!

Hetih lai hian Mizoram khawpui pakhatah chuan hemi Kohhran chiah Biak In ve thung chu “a sak nan hian cheng engzat nge an sen ang aw” tih vawng vawng na tur hi a ni. A biakin chhung leh kawt zawng zawng chu cement mai ni lo, chhuat phah mawi chi phah vek a ni a. Biakin thutphah zawng zawng chu cushion dah vek a ni a. Pulpit chei mawina chu duhthu sam hi a ni ngawt mai. Rangkachak hi an luan lo chauh ni mai hian ka hria.

Tun hma khawthlang rama Biak In Building kha a ropui a ni. Biak In chei turin mithiam bik an ruai hial thin a ni. Kum zabi 14na Renaissance period an tih mai hun atang kha chuan mawi taka insak leh thil cheimawi na lam kha Biak In nen a inkungkaih nghet em em. Khawthlang rama in nalh ber ber chu Biak In (cathedral) a ni. hetih lai huna Kohhran te kha an hausa em em a. Ram zau tak tak leh rosum an ngah em em a ni. Mahse, hetih lai hian miretheite chu an rethei ngawih ngawih a revolution engemaw zah Europe ramah chuan a thleng a ni. Khatianga Kohhran in sum tamtak a huihkhawm a, Kohhran hruaituten an mamawh hun apianga Pathian in sum a mamawh ti a, mi awmthei deuh hnena an ngen ngawt thin kha…khatih lai sumdawng hausa hmasa ten an ning em em a. Protestant Kohhran rim a rawn nam a, khatih capitalist class te chuan an bawh ruih ruih a nih kha..! Hei vang hian protestant reformation tih hi Max Weber a chuan Capitalist Movement tiin a lo sawi hial ni.

Mahse, tunlai huna Biak In tam tak te chu a ruak ta heu huau hlawm thung a, a then chu Cinema Hall-ah te, Library atan te leh dawr atan te, leh Museum a tan te hman a ni ta a ni. Biak In ropui tak tak la ding mek te pawh hian luahlumtu a nei meuh tawh lova, kum lama upa deuh ho in hmuhkhawmna a ni ta deuh ber a. Thalai hmel phei chu hmuh tur a awm meuh tawh lo a ni. Tunhnuah rawngbawltu hrang hrang an lo chhuak a, Biak In building leh denomination lam sawi lovin, Fellowship an rawn din tan a. Thalai ten an bawr em em a ni. Heng zingah hian Hill Songs-Darlene-te hi kan hriat lar pawl tak tur an ni.

Mizoramah pawh Biak In neih thatah kan in el nasat mai bakah Biak In inchuhna pawh vawi duai lo kan hmelhriat tawh bawk. Biak In (building) lai hrim hrim hi in nghirnghona hmanrua tak a lo ni fo tawh thin. Hmanni lawkah UPC ten biak In an inchuh a, Shillong-ah pawh Baptist leh Presbyterian chuan Biak In inchuhin an lo in chaltauh hle tawh bawk. Biak In pakhat mai mai a vanga Patlingin hmai sen kan in hmuh duh hial ta mai hi a mak a ni. Ringtu chapo zingah hian - ‘tlawm zawk’ nih chu sawi loh, “Kan Kohhran hi kan dik tawk lo ve bawk a ni e” ti ngam hi an awm lo va, Pathian hmingin tlawm zawkah i tang ngam ang u tih phei chu a hnai lo lutuk. Zoram Kohhran hruaitute thenkhatte thluakah hian eng ber hi nge awm ang aw ka ti mai mai thin. Pawnlanga inchibai thei, chhungrila inngaidam si lo hi Pathian duhdan a nih a rinawm ber lo.

Mizorama kan Biak Inte hi a ropui tual tual a, Kohhran nihphung leh kalphung tak aia Biak In (Building) kan dah pawimawh em em na hian engtikah emaw chuan Khawtlang Kohhran dinhmun hi kan la tawn ve tur chu a nih hmel viau mai. Heng kan BiakIn sakna ropui tak tak ai hian Missionary-te hi tir chhuak tam ta zawk ila, kan zia zawk ngei ang.

Welsh ram atangin chanchintha eng kan hmu a. An nunah khuan zir tur tha tak kan nei. An ni khu, English ho laka rilru danglam pu chungin an inkhar ping tial tial a. An in sawr chhuak tlem tial tial a, mahni an inhaivur a. Missionary rilru lamah an pachhe tial tial. Tunah chuan, Missionary tirh let hial an ngai tawh a ni. Hetiang bawk hian Mizoramah pawh Biakin kan sa tha tual tual a, Kohhran dan kan zam khauh tulh tulh a. A hmingin Missionary tlem kan tirh chhuak a, mahse rawngbawlna kawngah leh ringthar siam kawngah kan pachhe hle si a ni. Rawngbawlna kawngah Missionary hnathawh lamah kan tlahniam tial tial a. Hei hian a nghawng tur WESLH ram ang bawk hi a ni.

Mizorama kan Biakin te pawh hi a awm tawk a awm a ni. Kan incheina thleng hian miretheite tan a inthlahrun thlak hle tawh a ni. Incheina mumal tak nei lo chuan, dinchhuah te phei chu-thil harsa a ni. Hetianga kan rama Kohhran insawhnghet tlut tlut lo hian Missionary thawnchhuah nan hian sum tam thei ber hi dah ila, kan inenkawlna hi chu awlsam zawnga kan tih a hun a ni. Mizoram hian thlaithar emaw eng bungrua mah thawnchhuah kan nei hauh lo, tunhma atanga kan thawnchhuah awm chhun chu "Chanchintha" chiah hi a ni.

REVEALING THE MARGINALIZATION OF NORTH EAST INDIA

2007-09-20T03:52:00.000-07:00

A national seminar on ‘North East in the 21^st Century: Issues and concerns’, was organized in (Dt7-8) February 2005 by the Department of Political Science at the University of Hyderabad. Various important issues, questions and concerns pertaining to all North Eastern states of India, the North East for short, were raised and discussed. Surprisingly, the seminar did not cover Mizoram on the ground that there are no problems worth analyzing in Mizoram. I was not convinced. First, there indeed are problems which are worth examining. Secondly, Mizoram does not lack good things from which intellectual debates can be generated and learned. Or is it the case that scholarly and intellectual concerns should not cross the limit of problems in the society? Such attitude only reveals how the positive aspect of institutional development has been largely ignored by various discourses in amongst Indian intelligentsia.

In this work, I shall briefly outline North East (Assam, Nagaland, Mizoram, Manipur, Tripura, Meghalaya and Arunachal Pradesh) against the larger Indian context. My intention is not to present any final picture but to open up some points for under discussion. My focus is essentially on the issue of marginalization of North East.

It has been more than 50 years since India has been playing around with different projection paradigms in the North East, such as, ‘exotic cultural paradigm’, ‘security paradigm’, ‘integration paradigm’, ‘politics paradigm’, ‘economic package paradigm’, and so on. (Jairam Ramesh, 2005) Despite the efforts and possible solutions suggested by officials, intellectuals, medias, scholars and NGO activists, many questions are yet to be addressed. More importantly, the oft debated well known issues are left unattended despite promises to solve them. Why is it so?

The North East has been a part and parcel of South Asia since time immemorial. It is not an isolated entity but part of a wider socio-political and religious networks of neighbouring settlements, often constituting a sub-region. They relate to the even larger geo-political contexts of region, state, and nation. Assam has many foreign visitors of the Chinese, Persia, Arab, Portuguese, French and Italian etc. (N.N Acharyya, 1985) Assam, Manipur, Tripura have been known prior to the coming of the foreign elements – the colonial rulers. Hill tribes maintained their commercial contact with the plain areas of Assam and Bengal. Even the minority group of Chakmas had trade relations with the Mughals. Contact between Nagas and the Ahoms of Assam produced a new hybrid language called Nagamese. (B.K Baruah, 1993) The sacred literature of Ram and Sita was known to the Mizos many years before the British colonialism held sway in the North East. (Sangkima, 2002) Therefore, the region is not an isolated entity. Currently, the term ‘isolated region’ could validly be interpreted only in terms of India’s policy towards the development of technology and means of communication in the region. The distance between Delhi and Assam or Nagaland in the North East is perhaps lesser than distance between Delhi and Andhra Pradesh of southern India. But why do we still talk about North East as being isolated?

Discourse on the concept of North East by mainstream officials, scholars, medias and social scientists have always been an enterprise implicit in the agenda of India’s nationalism. The term North East was invented by the colonialist to identify a geographical area, later on adopted by Indian officials, intellectuals and medias for administrative and other suspicious political reasons. The term certainly requires scrutiny in the light of contemporary political situations. In sharp contrast to the existing concept, various ethnic groups in the North East prefer to identify themselves under their own specific group identity such as Assamese of Assam, Nagas of Nagaland, Mizos of Mizoram, Bodos of Assam and so on and so forth. The local people do not use the term North East and it has no viable meaning to them since there are apparent traits that mark a clear cut distinction between the various groups under discussion. One should not forget that North East depicts diversity of languages and cultural practices. For instance, there are more than 16 languages spoken in Nagaland alone. This diversity within the North East has to be noted rather than portraying the region as a homogenous entity while attempting to initiate discussions or developmental activities.

The Post-Independence era has been a period of confusion in the North East. Because of negligence (or should we say marginalization?) people have been and are confused about their future and their identity which resulted in so many peoples’ movements and struggles. Continuous marginalization has brought about more distrust and apathy. Initially, the only response or answer they got for their demands from the Central government was the Indian army. But we can see clear evidence of its failure to bring about normalcy in the region after 56 years of trials and experiments with the armed forces since India’s independence. The Indian army, the second largest in Asia is still unable to contain the small ‘insurgency’ groups of the region. The army has not provided a solution but merely infested the minds of the people with confusion and hatred. All northeastern states have shown resentment towards the occupation of the army in one way or the other. Retaliation is not the best solution when everyone wants to live a normal life. Has the Central government ever given a serious thought as to why so many young people still want to risk their lives by joining the so called insurgency groups?

The term ‘insurgency’ which has become an official and intellectual categorization needs to be explicated here. There has been little attempt to clarify the concept of insurgency’ in the context of the North East. Currently, the term has been generated and applied from one particular angle alone, from the mainstream nationalist perspective connoting a rebellious attitude or meaning. The term insurgency etymologically comes from a Latin word ‘insurgere’ which means to ‘rise up’. In English, the word could mean a ‘rebel’ or a ‘revolutionary’. Therefore, the official Indian perception or interpretation actually comes from the latter and is one sided. Explicitly infused with the English prejudice, officials, media and social scientists have branded North East as being infested by various ‘insurgency groups’ or ‘rebel groups’. On the contrary, it follows from the original word ‘insurgere’ it can be taken to mean that people have ‘risen up’ against marginalization. The Mizo National Front movement in 1966-1987 when Mizoram was an autonomous district council under the state of Assam is a good example of such an instance where people have ‘risen up’ against the negligence of the state towards a devastating famine that had ailed the region.( This case can also apply to many parts of the North East. Is it too much on the part of the mainstream Indian thinkers and policy makers to consider if the demands made by the local people are genuine at all?

The media has shaped the mainstream Indian’s perception of the North East. Insurgency, weird cultural practices and dirty politics have been the favorite topics of the mainstream reporters. They just report with intention to capture the imaginations of the mainstream people. Lack of cultural understanding coupled by superimposition of their own constructed ideas about the North East people result in suppression and distortion of truth or ground realities. Hardly, there is any visible effort either to change the undesirable situation in the region or methods in depicting the identity of the North East people. These images soon become ingrained in the consciousness of the mainstream Indian citizens. Occasionally, stories about cultural activities appear on some news paper but these are usually given only in passing. Insurgency, ethnic conflicts and crises get reported, genuine people stories rarely do. There are an awful lot of good things happening but they often escape the notice of the national and international reporters as if a rule unless somebody pushes to get them there. Such attitudes and practices sowed the seed of suspicion and hatred in the minds of the North East people. The Naga Students’ Federation who had forbidden a non-Naga to write on Naga history without their prior approval is a good example. (M.S Prabhakara, 2003)

Marginalization of the North Eastern region could be seen in the trend of historical writings in India. Well known intellectuals of the academic world such as Peter Burke’s ‘popular culture’, Eric Wolf’s ‘people without history’, E.P Thompson’s ‘unsung voices of history’, Genovese’s ‘objects and subjects of history’, Hobsbawm’s ‘social banditry’, Ranajit Guha’s ‘subaltern’, Lacan’s ‘others’, Said’s ‘orientalism’ Barthes’ ‘structural analysis of narratives’, Derrida’s ‘deconstruction’, Michel Foucault’s ‘history of the historian’ Skaria’s ‘hybrid histories’ and many others question the existing orthodoxy of historical discourse. (Kate Currie, 1997. E Shreedharan, 2004). This is also true in the context of the North East as the regional specificity has been ignored by the academic community until the recent time. The greatest challenge to the Indian historians is to incorporate regional histories in the broader framework of Indian history. (B.B Kumar, 1999) There has been consistent exclusion of North East from the history of India. Such neglect prompted the historians of North East India to take up research on the area but they failed to communicate them to the rest of India. As a result North East continues to suffer from historiographical exclusion. (Sajal Nag, 1998) This indifferent attitude towards the North East is evident in national curricula. (Sirkka Ahonen, 2001) The cultural history of various communities of the North East has hardly found space in national curricula. Their heroes are forgotten and instead fed with the stories of kings and kingdoms of the rest of India that largely does not appeal to the people of the North East. The struggle of Khasis, Mizo Chiefs, Jaintias and Nagas against the British have no place at all in the history of India. This is not only sad but also extremely unfair. The question remains the same with when Spivak asks ‘Can the Subaltern Speak’! (‘Can the Northeasterner Speak’). (Gayatri Spivak, 1988) The answer is still ‘No’ in Indian history unless a comprehensive change in the historical discourse of India takes place.

Finally, most of the current issues pertaining to North East are manufactured from outside but not from within. The region(s) are defined in terms of externality and the voice of civil society is hardly heard. Therefore, to undo marginalization of the North East, ‘the inside views’ should be given due and appropriate platforms. Perhaps, the North East will be then truly capable of representing themselves and also learn to thrive along with the rich cultural diversity of India.

References:

B.B Kumar (1999), ‘North East India: Crisis of perception & Credible Action’ in Dialogue (Quaterly) (A journal of Astha Bharathi, New Delhi). Vol.1 No.2 Oct-Dec.

B.K Baruah (1993); Nagamese: The Language of Nagaland.

Gayatri Spivak (1988), ‘Can the Subaltern Speak’ in Cary Nelson & Lawrence; Marxism and and the Interpretation of Culture. Ranajit Guha & Gyatri Spivak (Edt); Selected Subaltern Studies, 1988.

Jairam Ramesh(2005); ‘Northeast India in a new Asia’, www.india-seminar.com, 2005.

Kate Currie(1977); ‘The Challenge to Orientalist, Elitist and western historiography, Notes on the Subaltern project 1982-1989’ in George Pfeffer & Deepak Kumar Behera; Contemporary Society Tribal Studies, Volume Two, Concept Publishing House, New Delhi, 1997. E Shreedharan (2004); A Textbook of Historiography 500BC to AD 2000, Orient Longman,New Delhi. Eric Wolf (1982); Europe and the People Without history, University of California Press, Los Angeles. Peter Burke ‘The discovery of popular culture’ in Raphael Samuel (1981); People’s history and Socialist Theory, Routledge & Kegan Poul. Ajay Skaria (; Hybrid histories, Forest, Frontiers and wildness in western India, Oxford University Press.

M.S Prabhakara (2003) ‘objects of history, on the politics of the Naga Students’ Federation’s warning against any academic research into the Naga people’s history without permission’ in Frontline, 26, September.

N.N Acharyya (1983); Assam and Neighbouring States: Historical Document, Omsons Publications, New Delhi. S.C Dutta (1984); The Nort-East and The Mughals (1661-1714), DK Publications, Delhi.

National curricula convey narratives that are never inclusive of whole communities, and history curricula in particular need examination of their role as forms of ‘identity politics’. Minorities tend to be excluded from the master historical narratives. Sirkka Ahonen (2001); "Politics of identity through history curriculum: narratives of the past for social exclusion—or inclusion?" in Journal of Curriculum Studies ISSN 0022–0272 print/ISSN 1366–5839 online, Taylor & Francis Ltd,http://www.tandf.co.uk/journals.

N.N Acharyya (1985); North East as View by Foreigners, Omsons Publications, Guwahati.

Sajal Nag (1998); India and North-East India, Mind, politics, and the process of

integration 1946-1950, Recency Publication, New Delhi, 1998.

11. (2002) ; Contesting Marginality: Insurgency and Subnationalism in North East India, Monohar.

12. Sangkima (2002); ‘Impact of Ramayana upon the Mizo’ in Sujit K. Ghosh (Ed) Ramayana in the North-East India: Proceedings of the National Seminar Organised by Bharatiya Itihas Sankalan Samiti, Silchar. Sujit K. Ghosh ; ‘Elective Affinities: The Influence of "Ramayan" on Mizo Religion & Culture’, in International Conference on Revisiting Indus-Sarasvati Age & Ancient India, October, 4 (Friday) - 6 (Sunday), 1996 Atlanta (Georgia), U.S.A

Ka Painting

2007-09-05T12:15:00.000-07:00

Tun hma deuh han ti ve ngial ila..drawing leh painting hi nuam ka ti ve mai mai thin. A bikin pottery painting kha nuam ka ti thin khawp mai. Tunhnuah hian ka tih chhunzawm ta lo hrim hrim a, hman deuh khan ka painting pahnih khat ka hmuchhuak a, lung a leng duh khawp mai. Khatih lai khan caption ka dah ngai meuh lova, thenkhat chu ka dah ve lumlam bawk a. Hetiang lama thiamna nei tan chuan engvak a ni hauh lovang. Ka kutchhuak a nih vang hrim hrim hian ka ngaihlu ve a ni ber mi. Tuna ka painting pawh hi caption tur inhmeh zawk min rawn hrilh theih chuan ka lawm khawp ang.

Zanlai

Gender inequality

SEX LEH MIZO KHAWTLANG (SEX EDUCATION KAN MAMAWH EM?)

2007-09-04T23:58:00.001-07:00

Viewer Discretion

He thu ziakah hian pawngsual chungchang leh mipat hmeichhiatna rawngkai (narrative) a awm avangin chhiartute zingah hetiang hriat nuam ti lo leh ngaihtuahna buai hma deuh kan awm a nih chuan chhiar hmain fimkhur lawk tur leh chhiar kher lo turin zalenna pawh i nei tih i lo hre hmasa dawn nia.

Sex hi mihring nuna bet tel tlat a ni. A pawimawh a, a tel lovin hring nun a kalhkim thei lova, hman sual theih fe a ni bawk. Khawi khawtlangah mah hian duh duh a, tawngtawngpaw Sex hman ringawt theihna a awm ngai lo. Dan leh khawtlang atanga khuahkhirhna a awm vek mai. Mahse, hman lai atanga tunlai khawvel chawk buaitu lian ber pakhat a ni reng si a ni. Mizo fate pawh kan bang tak tak thei bik ta lo. Sex hian mihring rilruah engemaw zawng takin a thawk nasa a ni. Mithiam zingah pawh Sex leh politics inzawm theih riau dante, khawtlang nuna a thawh dan te an chhui nasa em em tawh. Ram leh hnam hrang hrang ten sex kan ngaihdan leh hmuh dan a inang vek lo va. Tisa chakna erawh kan neih dan a inang vek lawi si. Hetah tak hian khawtlang leh ram dinhmun a zira inzirtirna hi a pawimawh reng a ni.

Globalization in min suartluan a, khawvel hmun hrang hrang chanchin kan hmuin ka hre thei vek tawh lai hian inzirtirna mumal kan nei tha lo tih thawm kan tualchhuak chanchinbuah a ri zing ta hle. A nih phung tak kan hriat mai piah lamah Kristian Ethics atanga zirtirna hi kan neih a hun viau reng a ni. Kan thalai ten Cosmopolitan magazine leh magazine hrang hrang te an hum ve fur tawh a. Heng chanchinbuah hian Sex hman nawm dan tur an ziak kur ngei nguai a. Kan thalaite tan chuan tem ve chakawm tak tur hi a ni. Kan ei leh in a tha a, kan hrisel nasa tawh mai si a. Tisa chakna pawh hi a pung ngei ang le. Andra Pradesh-ah hnam hrang hrang sex hman nasat dan an zirnaah chuan hnam hnufual tribal/dalits zingah sex hman zat hi a tlem chuang bik hauh lo tih a ni. Mihringin tisa chakna kan neih hi sual hrim hrim a ni lo. Tisa chakna nei reng reng lo chu mi pangai nih lohna zawk a ni. Ram changkang zawkah chuan hetiang lama harsatna neite pawhin damdawi lama thiam nei an rawn zut zawk a ni. He chakna tihlawhtling tura Kristian ethics, social norms leh dan huang pel a tihhlawhlawhtlinna kan va zawnna tak hi a fuh lo lai chu a ni. Kristian ethics atang chuan Nupa nih hma a sex lo hman hi thil dik a ni lo tawp mai. Mahse, Kohhran zirtirna hian thalai tamtak nun erawh a nghawng thleng pha tawh lo va. Hei avang hian NGO tamtak chuan invenna kawng dang-alternative an lo zawn pui ta hial reng a ni.

Mizoramah hian mipat hmeichhiatna hmansualna hi a hluar reng a ni. Kan khawvel inthlak danglam a, technology a sang chho zeal, tun hma leh tun hnua Sex kan ngaihdan pawh a danglam telh telh a. Mizo siam ngei Video maksak pui pui a awm ta fur a. Kan thalaite zingah mi thenkhat chil va tihput duhna (attention seeking behaviour) rawngkai a awm mek a. Mizo Music video thenkhatah te engemaw tisa chakna ti danglam tumna rawngkai a lang chho mek a. Chung chu, changkang kan tih zawng tak a lo ni a. Hmanni lawkah chuan Super Model neihnaah chuan tleirawl pakhat chu underwear lang vah vah khawpin a rawn kal a. Mipui chuan Miss or Model an nihna angin an thlir tawh lova, tlangval leh patling ho chuan khawhar Inah nen hahip in an sep zui tawh mai a ni. Changkang kan ti miau si a lawm le! Heng ho chezia chu thlifim hauh lovin, naupang leh puitling sawi chuang lovin, kan phek thlir vek si a. An nun zia, chhungril hriatthiam pui phak hauh lo naupang chumchiap lekte chuan, kan celebrity-te intheh no dan te chu an lo entawn nghal mai bawk a. Nu leh pa te chuan, “ka fanu te reuh hi" tiin kan nuih liam mai mai a. Naupangte pawh hi ler kan zirtir tel tlat a ni. Heng thil hian kan tunlai khawtlang nun tawp hnawk zet hi a hring chhuak mek a ni.

Mizoramah hian Nu leh pa nei mumal lo, naupang enkawlna Kohhran leh pawlin kan ngah ta hle a. Heng naupang zinga tam takte fahraha an pianchhuahna chhan hi sex hmankhawlohna nen hian inzawmna a neih a rinawm hle.Mizoram in AIDS kan hmelhriat tam ta lutuk hian Sex kan hman dan chu a tilang tawk viau a ni. Kan NGO te hian thingtlang lamah bu han khuar thuk deuh se, thingtlang mi zingah hian AIDS vei engzat nge awm tawh ang le. NGO hnuaia AIDS enkawltu pakhat chuan “AIDS positive an enkawl mekte hi a then chu nula nalh leh hmeltha tak tak an ni a. Khawtlangin a endawng laklawh tawh bawk nen, an mahni a rilru puitling zawk an put theih hma a, tanpui an nih reng loh chuan- an nun hluia let leh hi an chak reng thin a. An nun hluiah let leh se, thingtlang pa hlawh la thin leh sorkar office dawr tura khawpui pan thinte hian an hre hrang dawn si lova, an hnar phal dawn bawk hek si lova, Rei lote chhungin AIDS positive hi an pung hluai mai dawn a ni a ti. Damdawi In thenkhatah chuan damlo inentir zingah thisen thianghlim lo zet zet an awm nawlh nawlh fo mai. Nakin lawkah chuan nupui/pasal nei turte pawhin thisen test hmasak phawt hi kan la rawt hial mai angem le?

A nih leh thalaite chuan sex chu engtin nge an ngaih chiah le? Madini chu a thian ten thangthar tawngkam takin “changkang lo” an ti thin a, a chhan chu mipa ala mutpui loh vang a ni. A mah pawh nasa takin a inkil tawih phah em em thin a ni. An awmna hostel-a a hmeichhiat puite chuan mipa an mutpui vek tawh a. Rawlthar mipa tam tak chuan hmeichhe mutpui tawh nihna chu uan pui nan tak an hmang mai thin bawk. Tleirawl zingah hetiang hi a hluar em em tih Lunglei tleirawl pakhat chuan tih tak meuhin min hrilh mauh mai.

Nau tih tlakte pawh hi ngaihmawh tham a awm ta. Civil Hospital, Lungleia Nurse pakhat chuan, “nitin hian nau ti tla pakhat tal hi an lo kal ziah thin” a ti. Nausen tuiril mai an la nih laia tihtlak ai chuan nau thankin tawh tih tlak a tam hle tih a sawi bawk. Private Medical Clinic ho sum luhna ber pakhat chu nau tih tlak ni a sawi a ni. Aizawla Private clinic-te ringawt hian kumkhata nau ti tlak zat record hi engzat tak ni ang le? Pu PC Biaksiama te chauh ni lovin, kan hmeichhe pawl MHIP leh Kohhran hmeichhiate hian tih tak zet a vei a va hun ta em. Tleirawl pakhat chuan “nau tih tlak ngai khawp khawp hi an mawl a ni mai, In ven theih em mai” tiin a sawi a. Damdawi a tam em mai” tiin min hrilh a. Tleirawl pakhat chuan a thiannu in a bialpa nen Sex an hman dan hi a hrilh thin thu a sawi a. Rawlthar(Mipa) thenkhat ka kawmte chuan “Blue Film” (thalai an tawngkam chuan- Mi rethei film) an en uar hle thu an sawi a. Pakhat ka zawh chuan, Mizo thalai tam zawk (a bikin khawpui) chuan Blue film an en vek thu a sawi a. Computer neite chu an thian te nen an inhawh tawn thin thu leh Video Library atanga an hawh thin thu an sawi a. Mizoram Video Library-ah chuan a hawh man a to zawk avang leh a hlawk zawk avangin a awm fur hlawm a ni tih a sawi bawk. Tin, thingtlang lamah pawh Pirated CD hi tlawm te te in Burma leh Bangladesh atangin hmuh zung zung tur a awm niin a sawi.

Tleirawl (Hmeichhia) thenkhat Sex film an en thin em ti a ka zawh ve thungte chuan an sawi tha duh lo tlangpui a. Thenkhat chuan, an unaute computer-a awmsa tihpalh thilthua an hawn chhuah palh a, an en ve zuai thin thu an sawi a. An en ve tawh hrim hrim em tih zawhna chu, “a tenawm em mai” tih hlak pahin a tam zawk chuan an en tawh tih an sawi zeuh va. Ka la en chiah lo ti te pawhin, en ve chhin hrim hrim an pawi an tih loh thu an sawi bawk. Mipa ka nih avang information hi min hrilh tha duh meuh lo a ni. Hmeichhia ngeiin interview mumal tak conduct thei se, hriatchhuah belh tur a awm nual ngei ang. Engpawhnise, hemi atanga rin lawk theih chu, hmeichhia tam tak pawh hian an en ve thin ngei tih chu a chiang viau. (Notes: Sex Film en hrim hrim hian a tha emaw tha lo emaw a nghawng chhuah tur lam hi chu helama thiamna neite chhuiah dah ila, a bikin thalaite sukthlek hrim hrim hriat theihna atan ka han tarlang tel mai a ni.)

Sex kaihnawih harsatna hrang hrang chuan nasa zawkin min ko mek a. Thenkhat chuan “Thianite Len” siam mai an rawt bawk. Hetih lai hian kan NGO thenkhat chuan concert ilo nikhuaah te chuan “kawhte bel” (condom) an lo sem mawlh mawlh bawk. NGO thenkhat, Thianite enkawl tute chuan an zan len dawna “kawhte bel” an lo paipawn mawlh mawlh bawk. Mizoram mai a ni lo, Mizoram pawn thlengin “thianite" hi kan kat nuk tawh mek a ni.

Kum 2004-2005 chhung khan rape case-64 a awm a, 2005-2006 khan-39, molestation-2004-2005 khan case-87, 2005-2006 chhung khan case-53 lai a awm hman bawk a ni. IPC hnuaia case register dangah hian pawngsual nia ngaih chiah loh, mahse hemi kaihnawih hi engzat chiah nge awm ang le? Tunhma kha Danin pawngsual a hrilfiahna hi a famkim lo em em a, pawngsual rawngkai case tamtak kha investigation neih hnuah meuh chuan case danga register sak an ni fo thin. Tun lai chuan pawngsual awmzia hi hrilhfiah thar zel a a ni a, a huam theih pawh a zau em em tawh a ni.

Mizo zingah pawngsual kan tih hian mipa in hmeichhia an sualna hi a kawk tam ber a. Pawngsual tih hian Mipa leh hmeichhia chauh a ni lo va, hmeichhe puitling in mipa naupang an pawngsual thei a, mipa leh mipa chungah pawngsual hi thleng thei a ni. Tin, hmeichhia leh hmeichhia inkarah pawh pawng sual thleng thei a ni. Heng hi Mizoramah survey mumal tak awm thei ta se, a thleng kim viau tawh lo’ng maw? Kan thiannu pakhat nen Lunglei Police hotu pakhat ka zawh chuan, “Pawngsual tak tak hi a thleng ngai lo, engemaw vang a ni zawk” tiin a sawi a. "Hmeichhe awm mawh vang a ni tlangpui e" a ti bawk. Hmeichhia in mipa hnenah an beisei ang an hmuh loh hnuah pawngsual an ti tha leh vek mai mai a ni” tiin a sawi. Eng chen nge he ngaihdan hi pawm tur tih erawh ngaihtuah tham a ni. Aizawla Police hotu pakhat ve thung chuan, “Mizo zingah puitling zingah Pawngsual tak tak a thleng ngai meuh lo, naupang pawngsual erawh police pawhin kan ngai serious viau a ni” a ti. Kan Police leh a field a che thin kan NGO te hmuhchhuah hi a inan loh hmel viau a ni.

Mizorama rape thleng reng reng hi report vek a ni chiah ang em? Mi hmusit leh endawng hlauh avangin report mumal loh hi engzat nge awm ang? Zirbing mi leh NGO te tan pawh khawrhchhuah kim vek sen a ni hauh lovang. Mi thenkhat chu an pa te emaw an uanau pa emaw ten an pawngsual nawn awn awn hnu kum tam hnuah an sawi ngam chauh a. Thenkhatte erawh mahni in an sepui ruah do tlawk tlawk kumkhua thung bawn dawn a ni.

Kan chanchinbu mite pawh hi an fimkhur a hun a ve tawh. Pawngsual tuartute hmingte hi chanchinbu-ah tarlan chuai chuai hi a fuh ber lo. An nun kal zel a, mi endawng hlawh theih an nih avangin an identity hi ven him sak tlat tur a ni. Tarlan kan duh rau rau anih chuan an hming hi thlak danglam sak tal tur a ni. Hman deuh khan Skylink local cable network chuan “viewer discretion” pawh siam hmasa hauh lo vin, Africa rama tribal/ethnic group thenkhat ho sex hman dan a ngial a nganin an rawn ti chhuak hmiah mai nia. Kan local cable network ho hian media kalphung hi an chik tawk lo deuh niin a lang. Sorkar hian hetiang hi chu khap hial se tih a duhawm hle.

September 2006 khan Lengpui-ah chuan mi pakhat chuan, mi pangngai pha lo deuh hmeichhe pakhat hi vawi-4 dawn a lo pawngsual tawh a. An khua te hian report nghal mai lovin, he pa hi warning an lo pe hmasa te te a. Mahse, a khawih zui zel avangin police hnenah pek a ni chauh a ni. He nu hi mi pangai pha lo deuh a nih avang hian an ngaipawimawh tawk lo em ni le? Mihring a nih ve avang tal pawh hian zahawmna a nei love'm ni? Engvangin nge vawikhatnaah hian police an hrilh mai loh?

Kristiannate pawh hi hman sual theih tak a ni. Hman deuh khan chhim lam khaw pakhat (…)ah chuan Nl thangi zan inkhawm bang chu-an thenawm lawk tlangvang pakhat chuan a lo sual a, chemte in a vau bet a ni. Thangi Pa hi ringtu tha tak leh Kohhran mi a ni a, Pawngsualtu leh a chhungte hian bawk khupin ngaihdam an dil nghal a. Thangi Pa hian ‘ringtu kan ni alawm’ tiin alo ngaihdam fel der mai nia. Kristianna atangin kan in ngaidam a ni thei e, Dan erawhin a ngaidam ngai lo tih hi kan hre tur a ni. Report ngei ngei tur a ni. Hepa hian a sim loh zia chu, a hnu lawkah case dang a nei leh nghal a ni.

V.Vanlalruati; Kum Tlinglo Khawihchhiat leh Pawngsual Lakah I Fa A Him Em?’ tih lehkhabuah chuan kumtling lo naupang khawih chingpenna lak fimkhur tul zia a lang chiang hle. Khaw pakhat (?) chuan naupang pakhat chu an awmpui rawltharin alo khawih thin a. Naupang anih avangin alo sawi thiam mai si lova, a tawpkhawkah hmeichhe naupang chuan thil nat thu a sawi ziah tak avangin an han zawt chiang a. An han hriatchhuah meuh chuan vawi engemaw zah alo khawih hman tawh a. He tleirawl hi hmeichhe naupang Pu nupui bik fa a nih avangin report a ni lo va. An insawi rem kual ta mai mai a ni. Hetiang hian sual kan vulh lian a, kan chul mam mai mai fo thin. A pawi tak zet a ni.

Hman deuh khan khaw pakhatah chuan chhungkaw rethei taka hmeichhe naupang chu pawngsual a ni. MHIP ten hma an lak pui dawn lai takin hmeichhe chhungkua leh pawngsualtu chhungkua chu Rs 5000 velin an lo inngaidam fel der mai nia. MHIP hruaitu zinga pakhat chuan ti hian min hrilh a, “ka va kal chilh a, an pawisa dawn chuan hmeichhe naupang chuan a nu hnenah 'wai wai min lei sak rawh aw' tiin a lo ngen a, lung a ti chhe tak zet a ni” a ti. He hmeichhe naupang hian a zahawmna khawih chingpen sak a ni tih reng a hre lo. Hetiang thil hi kan Mizorama thil thleng dik tak a ni ang tih rinngam hi a har asin! Hetiang case hi Mizoramah hian engzat nge thleng tawh ang le?

Lalruatfela Nu: Nawhchizawrhna leh a Kaihnawih, Lengchhawn Press, Aizawl 2004-ah khan chuan naupang pakhat chu a pahrawnin a nu awm lai ngeiin a pawngsual a. A nu chuan, "mate tap suh, a na rei lovang" a lo ti nia. Kan khawvel tawphnawk zia leh chona kan la lak nep si zia hi a lang chiang viau a ni.

A nih leh kan K.S te hi? K.S enkawltu NGO hnathawktu pakhat chuan ti hian min hrilh: “KS chi hrang hrang zingah KS tam tak chu an tet laia lo khawih bawrhban tawh an ni. An mahni rilruah khawtlangin endawng leh kawmserh niin an inhria a, kawng dang awmin an hre tawh lo va. Tuna an nun hi an thlang ta mai a ni”. Mi hausa nu, Sunday zinga rangkachak thi awrh chunga Biak In a tawngtai thinte hian Biak In chhung atangin hi chuan an khawngaih thin a lawm. Mahse, heng KSte hian an chenna in bathlar lek pawh rawn rap ngat sela chuan Tommoto uih in an lo vawm nghal duh ngat ang!

Kohhrante pawh hian nasa zawka hma a a lak a tul a ni. Kohhran thalai zingah Kohhran dan puitlinga inneih kan sawi mawi a. Mahse, kan hlawhchham lam deuh chu a ni. Chhimlama Pastor pakhat chuan, "kan bial chhungah kum tam ka awm chhungin Dan puitling a innei 2 chiah an awm a. A beidawn thlak a ni a ti. Chaw ngheia kan tawngtai avangte leh kristian ram kan intih avang ringawt hian hetiang thil hi a thleng lo dawn chuang lo. Hma lakna kan neih hi a hun ve tawh a ni. Kan sawi belh leh lawk teh ang. Kohhran mi deuh pakhat hnenah hma lak tul zia ka sawi a. A ni chuan Kohhran pawhin, "mahni tawkah hma chu ka la chho ve mek zel a" zuak ti duh lek a.

A nih leh Sex education chu enge ni ber ang le? Thil pakhat mai pawh a ni hauh lovang, naupang, thalai leh nupa nuna kalphung chu a inang hauh lovang. Naupang leh thalaite chu tawhsual an tawh loh nan te, nupa-a insiam hma a sex an lo hman mai loh nan te, sex in a nghawng chhuah tha lo tak lakah zirtir an tul a ni. Hetih lai hian Mizorama nupa tang then tam takte pawh hi a bul tak chhui ila, Sex lama harsatna a ni awm tak a ni. Heti anih chuan, nupate chu sex hman dan hrang hrang zirtir an ngai ta hial zawk a ni. Thenkhatin a nih lohna tura an hman nasat em em laiin, thenkhat dang te chu hman that hleih theih loh avanga buaite hi kan awm ngei tawh ang. CHuvangin, Sex education theuh theuh pawh thliarhran fel deuh hi a ngai ta a ni.
Sex Education kan mamawh kan tih rual hian mipui tam zawk chuan kan hip thiam tak tak meuh rih lo. Thenkhat chuan an han sawi a, ngaih loh lamah an lo ngai nghal mai bawk a. Hman ni deuh khan chanchinbu pakhatah chuan mipakhat hian Sex Education chungchang a rawn ziak a. Pawngsual tih rem nan, pawngsualtu mipa til lak sak a rawn rawt teh ngawt nia. Sex Education pawh ni lovin, hremna chungchang ni awm zawk tak a ni. A duh rorum lam mah mahin ka hria.

Hman kum khan chhim lama Thalai Kristian Pawl pakhat chuan Sex inzirtirna hun an buatsaih a. Mithiam bik an ruai a, thusawi lai chuan a ngaithlatu thalai rual chu an nui hluah hluah mai nia!. A engber kha nge an hip tak ang le aw? Hemi hnu hian Kohhran Hmeichhe Pawl in Sex inzirtirna bawk chu an huaihawt ve thung a. He mithiam bawk hi an ruai ve leh ta thung a. Nu tamtak chuan, an ngaithla zak ti tih tlat mai nia. Inkhawm banah chuan, nu thenkhat chuan thusawitu hnenah chuan, “patling tawh lehnghal i lo va mak roh ve a” zu ti zek pek a. Sex education sawi turin in sawm te te a, an mak roh zawk ngawt mai” tiin a sawi chhuak hial nghe nghe a ni.

Kan chanchinbu zawng zawng a, tapchhak theory hmanga sex chungchang thai tial chiam chiam hian awmzia a nei ber ang em? Heng ai chuan, Mizo zinga mipat hmeichhiatna lam thiamna nei bik- sexology, psychology, psychiatry etc lama thiamna nei ten chona la ngam ta zawk se kan zia zawk ang em le. An ni hi awmze nei a thangthar zirtirtu tangkai tak an nih ngei a rinawm. sex education kan tih rual rual hian…duh duhin mahni ngaihdana an rawn puak chhuah pui phawng phawng hian awareness tak aia sex hmang uar zawng a thangthar hrilh veng tawk lek hi a ni mai palh ang tih a hlauhawm viau zawk a ni. Zirtirna kim chang ni lo, entirnan naupai theih hun leh indan ringawtte sawi uar ta viau ila, thalai tam tak chuan "Indan dan ka hre tawh bawk a, sex chu duh tawkin hmang tawh mai ang aw" ti zawngin alo la palh daih thei a ni. Thangthar rilruah hian kawng engkim - a chhia-a-thaah an adventurous tial tial a, khap chin/huang (restrictions and prescriptions) chin dai chakna rilru a lian hle tawh tih hi i theihnghilh lovang u. Chuvangin, engkim mai hi systematic zawk leh tunlai khawvel inher chho zel mil tur a chona hi kan lak ngam a hun tawh a ni tih hi ka thutlukna ni teh se.

Notes:Mimal hming ka han tarlan te khi mimal identity thup sak nan phuahchawp vek a ni. He chanchin ka ziah a thilthlengte hi a tam zawk hi ka hmelhriat ngei te chunga thleng a ni. Tin, hemi bakah hetiang chanchin zirtu kan NGOte hnen atanga ka dawn a ni. Tin, mi thenkhat ka kawm kual atanga ka lakkhawm mai a nih avangin Mizoram ziarang zawng zawng erawh a ni kher lem lo vang. Mi thenkhat ngaihdan ka lakkhawm mai a ni tih hriat a tha ang. He article ka ziakna tura information min petu NGO a thawk mekte leh ka thiante, tleirawl leh rawlthar ka kawm zawng zawngte chungah lawmthu ka sawi mawlh mawlh e. Thanks vawi sarih…!!!.

FEMINISM LEH MIZO HMEICHHIATE

2007-08-30T04:42:00.000-07:00

Thu kheuh hawnna: Tunlai Hmeichhiate, an nihna ang tak a pawm a, an chanvo dik tak an hmuh theih nan hmalatu an pun chhoh mek laia inhnialna ti chhuak fo tu ‘Feminism’ awmzia hi enge ni ber le? Mizote tan hmehbel rem chiahlo leh thianglo ang hiala ngaihna awm fo hi engvang nge? Feminism awmzia kan hriat fuh loh vang emaw a hmanna tur tawk kan hriat loh vang a ni thei angem?

Feminism tih chu enge ni ta le?

Feminism tih hian hmeichhe bik ngawr ngawr a ni lo tih kan hriat hmasak a tha awm e. Hmeichia leh mipa inlaichinna, ram leh khawtlang pum chanchin, hmeichhia nun atanga bih chianna hmanrua pakhat ni. Hmeichhe chungchang bik liau liau pawh lo ni ta sela, kan vaia tan a pawimawh dan a danglam chuang hauh lova. Feminism tih hi thil pakhat mai ni lovin, peng hrang hrang leh kalphung hrang hrang nei a ni. Feminism than chhoh zel dan hi hunbi zawnga sawi dawn chuan; Feminist thawm rik tan tirh (19 century atanga kum zabi 20na tantirh) hi first-wave feminists (Feminist tlipui tleh vawikhatna) tia sawi thin a ni a, kum 1960 hnu lamah, the second-wave feminists (Feminist tlipui tleh vawihnihna) in a chhunzawm a, kan tunlai hun tawng mek hi third-wave feminists (Feminist tlipui tleh vawithumna) ti a vuah a ni.

Tichuan, Feminism chu hlawm lian tak tak pathumah dah hlawk theih a ni; English ho tawngah chuan, Female tih hi hmeichhia tihna emaw thing leh rannung, chi thlah pung tura naupai / tuipai thei sawina a ni. Feminine tih anih chuan, pianphung leh rilru lama hmeichhe ziarang bik sawina a ni. (Oxford Dictionary). Tichuan, heng tawngkam pahnih atang hian feminism tih chu lo kalin, ‘mi tu pawh hmeichhia leh mipa hian “chanvo” thuhmun (equal rights) an nei tur a ni’ tih inzirtirna hi ‘Feminism’ chu a ni. Hetiang ngaihdan neitu leh a taka hmangtu te hi ‘Feminist’ tiin an sawi thin.

A pahnihnaah chuan zir zauna (academic) huang chhungah Feminism tih hi hman thin a ni. Hmeichhiate chanvo humhalh a nih ngei theih nan, hmeichhe nun zia atanga, sakhuana (religion), ei leh bar (economy), ram inrelbawlna (politic) leh khawtlang (social) chanchin zirna bingna hi Feminism tih a ni. Feminist zing bing mi ten hmanlai atanga tunlai hmeichhiate leh a kaihhnawih theih thil zawng zawng uluk takin an zir a, a kalhkim lo apiang an haihlang a, hmeichhia ten an chanvo dik tak an hmuh ve ngei theihna turin rawtna hrang hrang an siam thin a ni. Heng hmeichhe chanchin zirtu zingah, Liberal Feminism, Marxist Feminism, Radical Feminism, Postmodern Feminism, Dissident feminists, Eco-feminism, Socialist Feminism, Feminist theologian etc te bakah (sub) pawl tesep; pop-feminism, spiritual feminism, Amazon feminism, Eco-feminism, Individualist Feminism, French feminism, Gender feminism, equity feminism, cultural feminism etc te hi hriat hlawh ber ber tur te an ni.

A pathumnaah chuan, ram leh khawtlang inrelbawlnaah khawtlang pawl pakhat anga ding thin te an ni. Heng hmeichhe pawlte hi NGO emaw Pressure group an tih thin angin an awm a. National Organization for Women, NARAL Pro-Choice America, Feminist Majority, Planned Parenthood Federation of America, Women living Under Muslim laws, Committee for Asian Women te hi khawvel hmeichhe pawl lian ber ber te an ni. Hmeichhe chanvo humhalh a nih ngei theih nan leh hmeichhiate hmasawn theihna turin atul apiang (sorkar hnena hmeichhe hamthatna ngaihtuah, khawtlanga inzirtirna pek, hmeichhe chan chhe zawk tanpuina pek etc) an thawk thin a ni. Tin, Sorkar pawhin hmeichhe humhalhtu pawl dinin heng hmeichhe pawlte nen hian an thawk ho fo bawk. Khawvel hmun tamtakah chuan sorkar inthlannaah hmeichhia ten vote an nei thei ve lova, hmeichhe pawlte hian theihtawpin hmeichhe vote neih theih nan tan an la thin a ni. Inchhungkhur leh khawtlanga hmeichhiate chunga dik lo taka tharum thawhnate, (Domestic violence), pawngsual (rape) leh harsatna hrang hrangah hmeichhe dinhmun siamthat tumin an thawk mek zel a ni. Thenkhat chuan, feminism tih tawngkam hmang lovin, women's movement tiin sawi a, Feminist te nen an kalphung thil hrang daih niin an ngai bawk.

Heng kan han sawite bakah hian mi thenkhat Feminist tih aia, “hmeichhe inhmang mi” (Women Activist) inti an la awm leh a. Zir zauna huangah chuan, Gender studies ti a sawi thin a ni a. Kawng tinreng a, mipa leh hmeichhe inkungkaihna chungchang an zir thin a ni. (Gender chungchang hi feminist ten an zir tho bawk) Tin, hmeichhe thenkhat chuan, Mipa thuhnuaia hmeichhiate awm tho si a, hmeichhiate dinhmun thuam that an sawi mawi bawk a. (eg-Ruatfela Nu) Hmeichhiate tana chanvo ruat sak an sawi mawi hle thin. Heng hote hian feminist an inti chiah thin lo. Hemi huangah hian Mizorama kan hmeichhe pawl lian tak pahnih, MHIP leh Hmeithai Association-te pawh hi an tel ve ngeiin a rinawm. Khawvel hmundangte nen tehkhinin, an kalphung leh sukthlek (ideology) a danglam deuh mai chauh a ni.

Feminism than chhoh dan:

‘Feminism’ emaw ‘feminist’ tih tawngkam hi English tawnga hman a nih tanna hi Hmeichhe thlipui tleh vawihnihna (second wave) hnu lawk kum 1890 bawr vel nia sawi a ni. A hmang chhuaktu hi French Socialist lar tak pakhat, Charles Fourier nia sawi a ni. Amaherawhchu, feminist bul tanna erawh he mi hma fe atanga lo irchhuak tawh ni a sawi a ni. Heinrich Cornelius Agrippa (1486-1535) lehkhabu ziah ‘Declamation on the Nobility and Preeminence of the Female Sex’ tihah chuan hmeichhe chanvo humhalh chungchang alo auchhuah pui der tawh a. Mumal zawka a rawn irhchhuahna chu modern hun kan chuankai vanglai kum zabi 19na lai tak a ‘harhtharna hun’ (Enlightenment period) an tih atangin khan a ni. Heng hunlai hian hmeichhe dinhmun chiang zawk a bih chiangtu an lo chhuakin, hmeichhe humhalhna chungchang auchhuahpui tan a ni. Hmeichhia te’n zirna school an kal ve theihna turin Lady Mary Wortley Montagu leh Marquis de Condorcet ten theihtawp an lo chhuah thin a ni. Kum 1785 khan hmeichhiate dinhmun humhalhtu pawl chuan Dutch republic-ah Scientific society for women an lo din a. Hmeichhe chanchinbu ti chhuak in bul an lo tan nghal bawk a ni. Kum 1792-ah chuan nu pakhat, Mary Wollstonecraft chuan tunlai thleng lehkhabu lar em em mai, ‘A vindication of the rights of Women’ tih a tlangzarh a. Hmeichhe humhalh duhtu an pung zel a. Kum 1848-ah Women Right’s Convention chu New York khawpui Seneca Falls an tih hmunah din a ni a. Hei hi tunlai khawvel Feminism meichher chhitu pawimawh tak a ni ta ni. He mi hnu, Kum 1869-ah chuan ziaktu lar, John Stuart Mill-a lehkhabu ziah ‘The Subjection of Women’ tihah chuan dan hmanga mipa leh hmeichhe inhnuaichhiahna hi thil dik lo a ni tih a sawichhuah meuh chuan feminism ngaihdan mumal tak a piang chhuak der tawh a ni.

Kum zabi 19na atanga kum zabi 20na kan chuankai lai khan khawvel boruak a inthlak danglam nasa hle a. Khawl hmanga thil siamchhuah leh thiamna a pung a, hriselna leh inchhungkhur khawsak dan a inthlak danglam nasa a. Ram leh hnam lian zawk an piang chhuak a, ram inrelbawlna dan thar duanchhuah anih rual khan sakhaw thar leh rindan thar a piang chhuak tel nghal bawk a. Hmanlai huna mi pakhat rorelna ramah te chuan mipui rorelna sorkar (democracy) din a ni. Mi tin ten an chanvo humhalhna duhna thinlung an pu a. Mihring hi khawvel thil siam zinga danglam ber leh pawimawh ber anih avangin, chhia leh tha hriatna hman thiam tul zia hailan a ni. Hetia khawvel a inthlak danglam mup mup rual hian hmeichhiate dinhmun pawh kawng tam takah a inthlak danglamve ta bawk a. Amaherawhchu, sakhuana, ram inrelbawlna leh khawtlangah mipa te’n nen chanvo thuhmun pek an ni lo mai ni lovin, hnawl an ni hial zawk a. Khawthlang ram a Democracy (mipuite rorelna sorkar) hmelhriat anih hnu ngei pawh chuan, inthlannaah vote thlak phal sak an ni ve ta hauh lo. Mipuite sorkar chuan hmeichhiate chu mipuiah a chhiar ve duh ta lo a ni. French Revolution 1789 hnu atang phei kha chuan Hmeichhe humhalh tum a, hmalatu hmeichhe tam tak te’n an martar phah a ni. Hetih lai hian, India ramah pawh thuamchhawm (dowry), Hmeichhe naupang tihhlumna (female infanticide),te Pasalte thih ruala an nupuite hal hlumna (Sati) avangin hmeichhia ten an tuar nasa em em a. British lak atang India independent hnu kum 59-na ah daih pawh, hmeichhe naupangte hi tihhlum an la ni ta zel hi lung chhiat thlak tak a ni. Muslim culture hluarna ramah hmeichhiate dinhmun a chhe leh zual hle thin. Hetiang hian tunlai khawvel-ah ngei hian hmeichhia an nihna avang hrim hrim ‘inthliarna’ ala nasa em em a ni. Hei hian ahrin chhuah tak chu hmeichhe humhalh tura hmalatu pawl hrang hrang feminism/feminist kan tih te hi a ni. Khawvel kalphung fuh tawklo tuartu, hmeichhia-ah boruak alo sang deuh thin anih pawhin a hriatthiam awm hle a tih theih. Hmeichhe harsatna za-a-za (100%) hi Mipa-te hriatthiam pui vek theih a ni lo hrim hrim mai. Chuvangin, hmeichhia ten an harsatna sukiang tura hma anla hi a awm ve hliah hliah zawkin Mipa-te pawhin tanpui hial zawk tur a ni.

Mizoramah thenkhat ten hnamdang (Vai/Hindu/Muslim) hmeichhiate nen khaikhinin Mizo hmeichhe dinhmun hi atha lutuk kan ti fo thin a. A dikna chen a awm, amaherawhchu, eng ram leh hnam kalphung mah hi in ang diak a awm lo. Khawvel hmuntina hmeichhia te’n harsatna an tawh dan hi a thuhmun vek lova, Mizoramah Sati emaw Dowry a awm loh avang hian Mizo hmeichhe dinhmun hi lungawi thlak hle emaw a ni ngawt hek lo. Hindu hmeichhiate tawrh ve ngai hauh loh hi Mizo hmeichhia ten an tuar fo tho. Hindu hmeichhe dinhmun atanga Mizo hmeichhie dinhmun sawifiah tum hi a famkim tawk lo. Kan khawtlangah ngeia Mizo hmeichhe dinhmun tak hi chik zawka bih nawn fo zawk tur a ni. Kan hmeichhiate chawikan tulna apiang hi kan ngaipawimawh hle tur a ni, hmeichhe dinhmun a san chuan, chawp leh chilhin mipa dinhmun pawh a sang dawn tihna a ni.

Feminism hi kan hmang thiam tur a ni:

Thil engkim hi a hmanna tur tawk hriat a nih loh chuan buaina leh chhiatna thlentu a ni fo. Hetiang bawk hian Feminism ngaihdan pawh hi atha hle emaw atha lo hle emaw a ni ngawt lova. Khawtlang nun rualtlang taka a kal theihna tur hmaraw pawimawh takah hman theih anih mek laiin, khawtlang boruak ti chhe zawnga kalpui theih tho bawk a ni. Tunlaia Feminist thenkhatte pawh an kal fal lutuk fo thin. Hmeichhe zirbingtu thenkhat phei chuan, khawvel awm tirh khan ‘Hmeichhiate hi Mipa aia thunei zawk an ni a, tihluihnain Mipate’n an chhuhsak a ni e’, an ti a. Thenkhat chuan Mipa hrim hrim huat inzirtirna ang dawn dawn thehdarh tum an awm fo thin. Entirnan Radical feminist thenkhatte chuan khawtlang dinhmun harsatna bulpui ber chu mipa thuneihna bakah, mipa hrim hrim hi niin an sawi a. He mi tirehna tur kawng awmchhun chu hmeichhe leh mipa dah hran hlawk emaw thliar hran hlawk hi a ni an ti mauh mai le. A la vung zual, pawl thenkhat phei chuan Mipa leh hmeichhia chhungkua a insiamna bul, inneihna hi an duh lo bur tawh a. Tisa chakna in a mamawh anih chuan, lamhnai emaw thian hnai deuh zing ami mutpui mai kha an thlang hial zawk a ni. Thenkhat te chuan, hmeichhia chauhvin nau pai bik lovin Mipa pawh hian nau pai ve tawh rawh se tih hial sawi a ni. Radical feminist lar tak pakhat Mary Daly chuan khawvel kalphung mumal zawk a nih theih nan ‘mipa population hi tih hniam a, hmeichhia ten mipa an tam hneh hrim hrim angai a ni’ a ti hial a.

Engpawhnise, eng ngaihdan pawh hi khawtlanga remna leh muanna thlen thei chi anih loh chuan, ngaihdan dik lo a ni chawk. Hetiang bawk hian Feminism huanga ngaihdan hrisel tawklo inphum ru fo thinte hi thlitfim a pawimawh tak zet. Kan tunlai Mizoram khawthlang rem tur tawk chiah hriat chian atul tak meuhin mipa hrim hrim do nana hman chi a nilo tih kan hriat a tul takzet. Feminist lar tak Christina Hoff Sommers (Camille Paglia) chuan feminism hi Mipa do nan hrim hrim a hman dik loh zia atlang au pui fo tawh thin a. Tin, Katha Pollitt (Reasonable Creatures) chuan, feminist thenkhat ten arualtlang zawng thlir lova, inthliarhranna ang zawnga hman an tum fo thin hi thil thalo tak niin a sawi. Hengho te hi feminist ni lovin, sexist (mipa emaw hmeichhe bik emaw thliar hran tlat duh mi) tih tur an ni zawk a ti hial a ni.

Feminism chhunga ngaihdan hrisel lo thenkhatte avanga, feminism tih hrim hrim, Mizorama kan lo hnuatsual vek mai hi a fuh lo ber zawka chu a ni. Mizoram-ah zirtirna/ngaihdan/ideology thar danglam tak tak, entirnan, capitalism, cyber-culture, globalisation, postmodernism etc tih te kan hmelhriat tan mek a. Hengte pawh hi a tangkai zawnga hman anih loh vek chuan hlauhawm thei tak vek an ni. Amaherawhchu, Feminism ang em hian kan lo tawng let kher ve lova, hetiang chungchanga ti ti vawrh theihte chu, lehkhathiam deuh leh vengva deuh turah kan ngai hial zawk a ni lo’m ni? Khawvel mi zawng zawng hi engtik khawtikah mah kan intluk tlang thap dawn lo. Amaherawhchu, hmeichhia emaw mipa an nih vang hrim hrim a, “inthliar bikna” hi chu tih reh theih a ni. Khawtlang a hmeichhia leh mipa inthliarna tam tak hi hmanlai atanga ram leh khawtlangte siamchawp a ni tih hi Feminist-te ngaihdan a lo ni thin. Tling lo chung a nih tur tum lam ni lovin, keimahni theihna leh tlin phak chin ang zelin a ni tur a ni. Entirnan, hmeichhia anih vang hrim hrim a, ram hruaitu atan emaw Pastor atan tlak loh a ngaihnate, hmeichhia anih vang a eirawngbawl hrim hrim tura ngaihna chi te hi chhut ngun atan atha hle. Entirnan, Inchhungkhurah pawh hmeichhia zawk hnathawk, inchhungkhur sum la luttu ber anih lai a, mipa zawkin hna vawn mumal neilo anih chuan, mipa zawk hian a tul dan azirin eirawng bawl leh sekrek khawih hi ti ve ta mai thin sela. Mipa tih tur bik hliah hliah emaw hmeichhia tih tur bik emaw ni lovin, chhungkaw remchan dang ang zela insiam rem thiam hi a tha ber awm e. Chanvo kan tih rual hian mawhphurna insem zai thiam hi kan zir a pawimawh tak zet. Hei hi mipa leh hmeichhiate rualtlang taka kan awm theihna tur a ni.

Mizo History ziaka kan neih chinah hmeichhe lam chanchin hmuh tur a vang hle. Mizoram in buai a tawh lai khan hmeichhia tam tak chu zalenna sualin ramhnuaiah anlo vak vai ve tawh a. Tunlai hian, an chanchin hriatzui a ni ta meuh lova. Kan chanchinbu leh lehkhabu chhuakah te pawh tarlan an ni ngai meuh lo. Kan Mizo Hmeichhiate’n khawtlang leh ram tana an hnathawh te hi kan tarlan sak thiam a, kan chawimawi thiam a hun takzet mai.

Bawrhsap N.E Parry’an kan hnam dan (customary Law) min dahkhawm sak atangin, Mizo hmeichhe dinhmun chhiatna engemaw zah siamthat tawh a ni. Amaherawhchu, kan hnam dan hi tunlai khawvel atan a famkim ta lo hle. Nupui pasal inneih, inthen ni khuate leh chhungkaw rokhawm chungchangah te hmeichhe chan ala chhe em em a. He thil hi kan rama Hmeichhe pawl din anih tantirh atang khan an lo sawiri fo tawh thin. Tun thlenga siamthat ala nilo cheu hian hmeichhe laka kan rilru sukthlek a tarlang hle. Rev Dr H.S Luaia phei chuan, hmeichhe man hi nuaibo hial alo rawt tawh a ni. (Ralvengtu, January, 2006).

Northeast India-a Crime record-ah hmeichhe chunga dik lo taka chetnaah Mizoram chu pahnihna ti a tarlan a ni a. (The Aizawl Post, Dt.9th Feb 2006) Hei hian kan hmeichhia te chunga kan rilru putphung kan thlak deuh tul zia a ti lang hle. Mizo khawtlangah hian, hmanlai atanga tunlai thlengin, zahawmna tibo thei hial turin hmeichhe chhaih nawmnah kan ching hle thin a. Kan tunlai hmeichhiate pawhin huat en in an en ngai meuh tawh lova, a ve tur rengah kan ngai zamah thin. Hengte hi tunlai khawvela tih atan a mawi ber tawh loh mai bakah dan kalh a ni.

Mizoramah mi thenkhat chuan a bawplawkah lak kan ching fo thin. Mipa thenkhat te’n kan chakna thahrui chhuanga hmeichhiate hnuaichhiah tum kan awm thin hi bih chian a hun ta hle. Postmodern khawvel hi thahrui chakna ngawr ngawr hmang kal a ni tawh lova, thluak hmanga kal zawk a ni. Thluak hmang thiam apiang an dingchang tawh mai a ni. Mizoramah pawh lehkhathiam zingah hmeichhia an thleng sang zawk ta mah mah tih kan sawiri fo a. Tunlai phei chuan, thahrui hman ngaihna, hna hram kan tih te pawh Mizo hmeichhia te’n an thawk ve bawrh bawrh tawh zawk a ni. (e.g. Satalha eizawng). Hmeichhia te’n hna hautak zawk pawh an ti ve thei zel tawh tih alan chhuah meuh chuan, kan zo lo deuh ta hialin, Hmeichhia, Satalha eizawngte pawh kan sawisel ti tih hial ta zawk a nih hi. Chuvangin, hmeichhiate chak lo zawk leh tih theih nei tlem zawk hrim hrim a, dah a, an chunga leng thei intihna rilru hi kan paih deuh a hun hle. Nakin lawkah chuan, hna hram tam takte thleng hian kan hmeichhia te’n min thawh khalh vek anga, mipa thawh tur hmu lo te hi kan nuar tlut tlut palh ang tih a hlauhawm ta hial zawk a ni.

Feminism emaw Feminist-te hlimthla hi Mizo khawtlangah kil hnih-khat emaw chauhin tarlan a ni thin a. Feminist tih anih tawh chuan mipa do hrim hrim tura dahna kan nei a. Thenkhat phei chuan, Biakin pulpit tlang atang meuhin kan diriam hial tawh mai thin. Tunlaia hmeichhe lehkha zirsang deuhte pawh, feminist viau tur emaw ngaihna kan nei bawk thin. Hmeichhia an nihna anga an zirlai atanga conciousness an neih kha thil tha tak a ni zawk. Lehkhathiam ta na na chu, Mizo hmeichhe dinhmun kalhkim tawk lo an hmu fiah thiam tan pawh alo ni thei. A eng a mah a hma a, lo tawng let hrim hrim duhna rilru kan pu fo thin hi i in enfiah deuh ang u.

Mizo hmeichhia ten an hawiher/sukthlek an thlak danglam hmasak atul:

Tunlai kan Mizoram hmeichhe pawl hmalakna chak tawk theih lohna chhan ber ni a lang chu an mahni hmeichhiaah hian a ni. Pawl hmalakna pawh hmeichhiate bawk hian an pawmpui lo fo thin. Chuvangin, kan hmeichhe pawl hruaitute hian Mizo hmeichhia zawng zawngte (common platform) ngaihdan leh duhdan huap zo an duan chhuah a tul a ni. Tin, Mizoram kan hmeichhe pawlte hian an pawl nawr kaltu tu tur (support-tu) an mamawh a ni. Khawvel hmundangah chuan, zirbing mi te’n an chanchin chhui zauna atangin thil awmdan leh kalphung tha zawk an duang chhuak a. Heng mite hian, hnunglam leh hmalam atangin an nawr kal tlat thin a ni. Kan hmeichhe pawl pawh hi, an mahni tanpuitu tur, Hmeichhe chanchin atanga khawtlang nun zirbing mi, mithiam an mamawh hle tawh niin alang. Kan Mizo hmeichhe zingah, Padma Shri Nuchhungi, Lalsangzuali Sailo, Linda Chhakchhuak, Lalruafela Nu, Buangi Sailo te bakah, kan theologian Dr. Vanlaltlani, Dr. R.L Hnuni, Dr Lalrinawmi Ralte bak hmeichhe hamthatna ngaihtuah a, hnuhma nei an awm meuh lo. Hmeichhe chanchin zirna lama, heng hmeichhe inhmang mi (activist) te hian an tihtur an tih tan a hun ta a ni.

Hetih lai hian, kan Mizo hmeichhe activist-te hian, khawvel ramdanga Feminist pawlte thil ngiat apiang Mizorama lo lakchhawn tum ve zel tur pawh a ni lovang. Kan ram leh khawtlang mila kan hman thiam zawk a tul a ni. Ram rorelna Assemble leh Village Council inthlanah te concession phut hi thil fuh ber niin alang lo. Hengah hian inthliarhranna ang chi a awm hran lova, India citizen danin a phut ang tling apiangte tan tel theihna a ni. Concession leh seat inruatsak sa ang hi chu tling lo chung inhnawhluh tumna a ni. Ram siamthatna tur a kawk zo meuh lo. Central Sorkarin alo ruahman anih pawhin, kan rama kan tih loh zawk atha ang. Hei ai chuan, Hmeichhiate, politics huanga hnarkaitu ni ve thei ngei turin kan inchher hriam a pawimawhin hmeichhiate hian an mahni an inenfiah hmasak a tul. India ram hmeichhiate halhluma rapbet thin ramah hian politics kalphung chu hmeichhiate kuta awm deuh thaw thin a ni. Indira Gandhi (L), Sonia Gandhi, Jaya Lalitha, Mamta Banerjee etc te’n India politics an kawih her theih zia kan hre vek mai. Hetiang bawk hian kan Mizo hmeichhiate pawh hian tumna (will) an neih phawt chuan, Mizoram politics hi an thlak danglam thei ngei ang. Tunlai Mizoram politics kalphung hi mipui te’n thlak danglam tul ni a ngai, an pun mek lai hian kan ram kalphung chu a danglam tak tak thei si lo. Hetah tak mai hian, kan Mizo hmeichhiate hi ram rorel khawlah han lut ve chhin sela, kan kalphung hi danglam zawk ngeiin a rinawm. Kan hmeichhiate pawhin, pawl hruaitu (YMA, Village Council, KTP, TKP) abikin President nihna angte phei hi chu an tih turah an ngai lo hial thin hi an inenfiahna tur a ni. He mi tlin thei ngei turin kan Mizo hmeichhiate hi an inchher hriam tan a hun ta hle. Tin, intluktlanna kan tih lehlam chiahah hian “MAWHPHURNA” a awm ve tih ka hriat a tul. Hetih lai hian, kan Mizo hmeichhiate hian kawng engkimah mipate mawhphurna lak ang erawh anla ngam ve ngei tur a ni.

Tin, kan khawthlang pawl leh kohhranah te pawh hmechhe chanvo hi kan ngaihpawimawh ve ngei a tul ta hle. Sakhuana lamah Kohhran leh pawl thenkhatah (Salvation Army-te leh Pu Chana pawl etc) chuan hmeichhia te’n chanvo pawimawh tak tak an nei thin a. Mizoram Kohhran lian ber pahnih; Baptist leh Presbytarian-ah te erawh chanvo anla nei nep hle. Pastor (BD) zir tur chuan hmeichhia leh Mipa lak thin a ni. Amaherawhchu, kohhran lian pahnihte hian Pastor turin hmeichhia an nei thei lo ve ve rih a. Mizo zinga hmeichhe pakhat chuan “rawngbawl duhna tak tak rilru puin Pathian thu kan zir a, theihtawpin kan bei ve thin a, kan zirlai a kan thian mipa thenkhat kei ni aia ti thei vak lo zawk leh thurawn kan pek fo thin te, Kohhran rawngbawl tura ordination pek an han nih meuh hi chuan rilru a na duh khawp mai”a ti hial a ni. Kohhran rorel khawlah pawh hmeichhiate an tel meuh lova, Baptist Church of Mizoram Assemble-ah chuan, Kohhran hmeichhe pawl atangin member pakhat emaw chauhte telve phal sak an ni. Hmeichhia hian an tlin anih phawt chuan an telve phalsak hi a finthlak zawk ngei ang. Kan hmeichhiate hi pastor-ah te, Kohhran Upa-ah te, Rawngbawltu-ah te dah ve tawh ila, mipa an phak lohna tur a awm hauh lo. Tunlaia kan Mizo hmeichhiate kalphung en hian Mizo hmeichhiate hian an tlin hle tawh zawkin a rinawm. Kawng zau zawk kan hawn sak phal lo mai chauh a ni.

Awle, khawvel ram changkang apiangah hmeichhiate thawm a ring thin. Keini pawh, hma kan sawn zel anga, kan duh emaw duhlo emaw feminism hi alo lut tho tho dawn. Hmeichhia chauh ni lo, kan zoram pum khawtlang hmasawnna atan, zir chiang sela, tan la sauh sauh rawh se. Hetih rual hian feminism tih hi mipa hrim hrim do na tur hmanrua tur a ni lo tih kan hriat nawn fo a pawimawh. Khawtlangah hmeichhia leh mipa inkungkaihna a thil tha thlentu hmanruaah i hmang mawlh teh ang u.

Lehkha rawnte or References:
1. Amar Kumar Singh & C. Rajyalakshmi; “Status of Tribal Women in India”, in Amar Kumar Singh & C. Rajyalakshmi: Status of Tribal Women in India. Social Change, Dec. 1993. 23(4).
2. Amartya Sen; Many Faces of Gender Inequality, Frontline, Vol-18, Issue-22, Oct27-Nov 9, 2001.
3. Anne Phillips (ed); Feminism and Equality, New York Univ. Press, 1987.
4. Barbara L Marshall; Engendering Modernity: Feminism, Social Theory, and Social Change, Northeastern Univ. Press, 1994.
5. Carroll A. Bernice (Ed); Liberating Women’s History, Oxford University Press, 1976.
6. Diana Tietjens Meyers (ed); Feminist Social Thought: A Reader, Routledge, 1997.
7. Estelle B. Freedman; No Turning Back: The History of Feminism and the Future of Women, New York: Ballantine Books, 2002.
8. F. Carolyn Graglia, Domestic Tranquility, A Brief Against Feminism, Spence Publishing Company, Dallas, 1998.
9. Gerda Lerner; The Creation of Patriarchy, (Oxford, 1986).
10. ;The Creation of Feminist Consciousness: From the Middle Ages to 1870 A.D. New York: Oxford University Press, 1993.
11. ___________; Why History Matters New York: Oxford University Press, 1997.
12. Gayle Binion; “Human Rights: A Feminist Perspective” in Human Rights Quarterly 17.3, 1995.
13. Hans Peter Dreitzel,(ed); Family, Marriage, and the Struggle of the Sexes, New York: The Macmillan Co., 1972.
14. Hluna, JV; “Role of women in the Politics of Mizoram” 3rd Annual Magazines 2001-2002, T. Romana College, Malsawm Publication, Aizawl, Mizoram.
15. Jenny Chapman; Politics, Feminism and the Reformation of Gender, Routledge, 1993.
16. Jo Freeman; “Political oragnisation in the Feminist Movement” Presented as a paper at the 1974 annual meeting of the American Political Science Association, and published in Acta Sociologica, Vol. 18, No. 2-3, 1975.
17. J. Barbara Nelson & Najma Chowdhury; Women and Politics Worldwide, New Heaven and London, Yale Univ Press, 1994.
18. Joan Wallach Scott (ed); Feminism And History, Oxford University Press, 1996.
19. Linda Chhakchhuak; Women of God Want A Place in Church, Janmanch.
20. Mizo Women Today; Tribal Research Institute, Aizawl, Mizoram, 1991.
21. N.Chatterjee; Position and Status of Women in the Earlier Mizo Society, TRI, Aizawl, 1975.
22. Parry, N.E; A Monograph on Lushai Customs and Ceremonies, R.I. Khasi offset Printers on behalf of T.R.I, Aizawl Mizoram, 1988. (First edition, 1928).
23. R. L. Hnuni; "Feminist Theology", "History, Meaning and Concem", in R.L Hnuni, (ed); Transforming Theology for Empowering Women, Jorhat: Women's Studies, Eastem Theological College, 1996.
24. Ruth Rosen; The World Split Open: How the Modern Women's Movement Changed America, New York: Penguin, 2000.
25. Ruatfela Nu; “Engvanginnge Mizo Hmeichhiate tihchak an tul?”, The Aizawl Post, 25th February 2005.
26. Remsangpuii Nu (Buangi Sailo); Mizo Nunhlui leh Tunlai, Aizawl, 2001.
27. Sangkima; Women and politics in Mizoram’, in proceedings of N.E.I.H.A, 19th Session, Nagaland University, Kohima, 1999.
28. Sheila Tobias; Faces of Feminism: An Activist's Reflections on the Women's Movement, 1997.
29. Sandra Harding (ed); Feminism and Methodology, Indiana University Press, Bloomington, 1986.
30. Shulamit Reinharz; Feminist Method in Social Research, Oxford University Press, 1992.
31. Sheila Rowbotham; Hidden From History, New York, 1974.
32. Sushila Singh; Feminism: Theory, Criticism, Analysis, Pencraft International, Delhi, 1997.
33. Sumi Krishna; Gender Analysis: Case Study of Mizoram, - CASE STUDY OF GENDER DIMENTIONS IN BIODIVERSITY MANAGEMENT, INDIA. (Report Submitted to FAO Regional office For ASIA and The Pacific, Bangkok, THAILAND. June 1997.
34. Walter Fernandes & Barbora Sanjay; Modernisation and Women’s Status in North Eastern India, N.E.S.R.C Guwahati, 2002.
35. T. Sarker & Butalia U. (ed.); Women & Right-Wing Movements (Indian Experience), Zed Books Ltd., London and New Jersey, 1995.
36. T.C Zonunsanga; Mizo Mipate U……., YMA Chanchinbu, August, 2004.
37. VIRGINIUS XAXA; “Women and Gender in the Study of Tribes in India”, Indian Journal of Gender Studies, Vol.11, No.3, Sage Publications New Delhi/Thousand Oaks/London, 2004.
Web-site:
38. www. nationmastar.com, Encyclopedia: Feminism.
39. Non Governmental organisation, Mizo Hmeichhe Insuikhawm Pawl,.www. Mizoram.com,
40. Laldena, “Status of Mizo Women”, www.manipuronline.com, Feb 8, 2003. The Sangai Express, 2003.
41. Judith Lewis; “The Men Behind the Women; or, The Origin of Feminism” http://www.thelewisgroup.net/, February 28th, 2006.
42. Sukhendu Bhattacharya; “Women at a disadvantage in Mizoram”, http://www.rediff.com/, November 15, 2003.
43. http://www.marxists.org/glossary/terms/f/e.htm-Encyclopedia of Marxism: Glossary of Terms.
44. http://feminist.org/
45. http://www.cawinfo.org/
46. http://now.org/
47. http://www.yourquotations.net/Feminism.html
48. http://plato.stanford.edu/entries/feminism-topics
49. http://www.users.bigpond.com/sarcasmo/femo.html

Mizo language (duhlian): Marker of Mizo Identity

2007-08-07T13:01:00.000-07:00

Culture is a defining feature of a person's identity, contributing to how they see themselves and the groups with which they identify. Culture may be broadly defined as the sum total of ways of living built up by a group of human beings, which is transmitted from one generation to another. Every community, cultural group or ethnic group has its own values, beliefs and ways of living. The observable aspects of culture such as food, clothing, celebrations, religion and language are only part of a person's cultural heritage. The shared values, customs and histories characteristic of culture shape the way a person thinks, behaves and views the world. A shared cultural heritage bonds the members of the group together and creates a sense of belonging through community acceptance.

Language is intrinsic to the expression of culture. As a means of communicating values, beliefs and customs, it has an important social function and fosters feelings of group identity and solidarity. It is the means by which culture and its traditions and shared values may be conveyed and preserved. Language is fundamental to cultural identity. This is so for people everywhere. For this reason, it is important that people keep their own language alive. As languages disappear, cultures die. The world becomes inherently a less interesting place, but we also sacrifice raw knowledge and the intellectual achievements of millennia. The use of community languages is important both for individual and group identity and for communication across generations.

This is also true in the context of Mizo or Zo. Our linguistic diversity has always been embedded in space, time and group, and has been reduced over the last hundred years with the arrival of the British. While 'Mizo-Duhlian' is now the dominant language, many people speak a language other than 'Mizo (duhlian)' as their first language within their families and communities. Over three "languages" (Lai, Mara and Hmar) other than Mizo (duhlian) are spoken in Mizoram today. The acquisition of proficiency in "Standard Mizo (duhlian)", together with the maintenance of community languages is therefore a significant issue in Mizoram and to their cognate tribes of Kuki, Thado, Paite and Zomi of Manipur, Zomi of Burma, Mru, Bawm, Pang and Lusei of Bangladesh, Hmar, Kuki and Lusei of Assam, and Lusei, Zo, Zhou and Falam of Tripura. Proficiency in 'Mizo (duhlian)' is critical for successful participation in the Mizo society and for exchanging information about the values and perspectives of cultures. Similarly, proficiency in first language skills is essential for self-enrichment and expression of identity. In large parts of Mizoram, the loss of a great number of dialects (eg Ralte, Fanai-Lai) means that for many people, Mizo (duhlian) is their first language and is a particular marker of identity. Mizo (duhlian) developed as a means of communication for Mizos between people of different clans/lineages/sub-groups and even with non-Mizo people of the Riangs (settle in western border of Mizoram and Tripura) and the Chakmas (settle in Southern border of Mizoram and Bangladesh). Mizo (duhlian) is now an important marker of identity for all "Mizos" irrespective of their kin-group, clan, lineage and sub-group.

The Last day of July 2007

2007-08-01T01:09:00.000-07:00

July 2007 atan a ni hnuhnung ber a ni. Zing atangin khua a dur a. Dar 12 vela tang chuan tih tak zetin ruah a sur ta a. A sur hnem nangiang mai. ka tihtheih awm chhun chu, ka awmna hostel tukverh atanga pawn lam thlir chu a ni ber mai. Ka tukverh atang chuan ruah si a rawn per lut seng seng a, dawhkana ka lehkhabu dah te pawh a huh tak ngial dawn a, tukverh ka khar ta a. Vanneih thlak takin tlai lam dar 3 velah chuan a duh tawk a ngah ve ta a. vawilehkhatah khua thiang nghal vek a. Chhimbal a rawn zam nghal a. Kan hostel piah lawkah hian dil mawi zet mai peacock lake an tih hi a awm a. Summer chhungin tui a kang zo titih a, fur ruah tui hian a rawn chhungkhat leh thin a ni. Tih tur em em a awm hran lo bawk a, peacock lake ah chuan ka va kal ta a. (Camera: SONY DSC H9, 8 M.P, 15 X Optical Zoom)

Chhim bal alo zam a.

Ruah sur zawh chuan ramngawte pawh an hring tha bikin ka hria.

Women Issues in Mizo Society

2007-07-28T11:21:00.000-07:00

Hmingthanzuali & H.Vanlalhruaia

"We must agree that most women want freedom and most women want equality as well. This is what makes us similarly human. That we may define these constructs differently also makes us uniquely human."
- Zillah Eisenstein

Abstract: Women Issues is new and complex in Mizo society. My purpose is to show how the present Mizo society fails to incorporate women’s concerns or overlook gender issues, how and why the prevailing misconceptions about gender and women’s issues emerge in Mizo society?

Discourse on women issues has been gaining popularity beginning from the post-colonial period through to the times of the recent public media. The subject of women issues gave a new impetus of looking at the question of women’s identity in the Mizo society. It has been felt that male predominance tends to ignore the role of women in the pre-colonial Mizo society. The general assumption is that many aspects of life in the Mizo society has been influenced by modernization particularly from the early part of 20th century. Traditional cultures have been re-defined since the Mizos’ contact with the British and Christian missionaries, although sensitization towards the arena of women based issues continue to be confined within the model of western patriarchal paradigm. More than ever, patriarchy is gaining a stronger hold in the modern period especially when compared to the pre-colonial period. (B. Lalrinchhani, 1998) Modernization can be seen largely in terms of material culture, whereas ‘traditionalism’ still influences the Mizo society at the level of consciousness and ideas. Mizo customary laws in relation to women practically have not changed. (Laldena Hmar, 2002) Initially, women consciousness stated within the framework of the church was mostly based on protestant ethics. However, many churches seldom give equal rights to women since the ideology of the church is based on a patriarchal model. Ordination of women pastors/reverends is unknown despite the development of the Baptist church’s broad-mindedness towards the appointment of women as church elders/officials or Kohhran Upa/Rawngbawltu. (Linda Chhakchhuak, 2002) This has urged Mizo women theologians to raise questions over and over again.

Political consciousness during the post-independent era initiated a succession of changes in the Mizo society. Despite the rise of a new educated class who created a consciousness within the society, political parties and social organisations fail to recognise the importance of gender issues. Hence, a group of Mizo women have continuously felt dissatisfied and this gave rise to the establishment of the Hmeichhe Tangrual Pawl in 1946, followed by the Mizo Women Organisation (MHIP) in 1964. Initially, the new women organisation raised the need to reform traditional and cultural practices of the Mizos. They raised their voice against discrimination and injustice in the society. Today their activities range from the set up of orphanage, drug de-addiction camp, movement of protests against rape, domestic violence, reform of customary laws, reform of bride price and many others. But these issues usually end up in nothing beyond mere discussions.

Various academic discourses on Marxism, capitalism, globalization, subaltern, popular culture, human rights, postmodernism, post-structuralism etc provide a new thinking for many educated Mizos. Together with this process, the term ‘feminism’ (a distinctive problematic concept) recently appeared in public vocabulary although it has been strongly opposed by a group of men, and of course, a majority of Mizo women themselves. The hegemony of patriarchy has been well constructed as many women activist are branded as ‘anti-men’. Hence, women activist are not in a position to voice women issues and they also tend to identify themselves as ‘non-feminists’. This is due to personal justification or perhaps a lack of understanding ‘feminism’ as an ideology. Moreover, the majority of Mizos have stereotypical views on feminism as ‘anti-men’ rather than ‘emancipation of women’. Who ever talks about women issues is usually labelled as a feminist (generally, feminism has negative implication in Mizo society). Very few women (mostly women theologians) who speak publicly about gender discrimination are regarded as extremist or Hmeichhe Nasa. Of course, some women who perpetuate these ideas are often even aggressive when defending their ideas. There are also women activists, researchers, etc who keep quiet and show nothing but compliance to the existing order of society, this is done as a result of fear of insult.

Theoretical discourse on women issues in Mizo society is far more behind than other issues. Because there has been little attempt by scholars and intellectuals to conceptualize in the context of Mizoram. What is gender or women issue in the context of Mizoram? Why do a majority of the Mizos have a strong discrimination towards gender or women studies? This is perhaps due to Mizo women activists and researchers not being equipped with a strong ideology, as they scarcely spell out the question of women or gender issues in the context of the Mizo society. Moreover, there are very few devoted women activists, scholars and researchers to expose gender relations and to investigate how assumptions, norms and hidden structures created and perpetuated disadvantage women in Mizo society. At least if there were some viable arguments it would be easy to defend women’s position.

Recent works on women studies, for instance Lalruatfela Nu’s "Engvangin nge Hmeichhiate hi tihchak an tul?" (The Aizawl Post. 25. feb, 2005) talks about empowerment of Mizo women. The article starts with gender division based on the genetic postulation in which she emphasized ‘men are stronger than women’. Taking this into consideration, one can hastily presume that physical strength has been an important criterion of gender division in society. Most women intellectuals would argue that ‘difference between men and women’s achievements and participations are result of socially constructed gender roles rather than of biological difference. (Kamla Bhasin, 2000.p.62) Moreover, there is no point of questioning the biological factor which will not change at all. The fact is that men do not hold plain superiority or stronger position over women in the present Mizo society. Are we trying to construct our society based on the masculine body? Physical strength may have played a role in the caveman days...but not since. And further, had women not been able to "gather" and thereby watch the camp for possible intruders (multi-tasking) we may have not survived either.

Currently, most of the Mizo women activists have claimed–and disowned–the label "feminist". After all, who would want to be a feminist in such a society where gender issues are strongly opposed? For instance, Rualfela Nu declares "I’m not a feminist to the extent that I would fight for ‘gender equality’ in the Mizo society". (The Aizawl Post. Dt.25. feb, 2005) One must wondering what ‘equality’ and ‘gender’ means to her? Her paradigm in her previous book "Nawhchizawrna leh a kaihnawihna" was very much a part of a significant issue in feminist thought and activism. (Lalruatfela Nu, 2004) What makes her is not always herself, but something that comes from her. It is likely that she outwardly rejected the term ‘feminism’ but not the feminist’s gender issues. Ruatfela Nu does not directly contest male-centred ways of knowing even as she questions the gender discrimination in Mizo society.

History has largely remained a record of public events and personae to the exclusion of the private sphere of the home and the family. Some women put forward that ‘History is HIS STORY; to get a complete picture of the world we also need HER STORY’. (Kamla Bhasin, 2000) This exclusion of women from the domain of history seeks to reinforce prevailing gender stereotypes. By portraying women as passive through the ages, it would be easier to justify their continued exclusion from the public sphere. (Veena Poonacha, p.399) Looking at the current trend in Mizo history, few efforts have been done to reconstructs the role of women. Why has the role of women in the history of Mizo society remained relatively unexplored, though their potential contribution to an understanding of social change appears so obvious? Moreover, women’s role in history has been largely ignored and seldom recorded by Mizo historians. For instance, where are Mizo women who were actively involved in the Mizo National Front (MNF) movement of 1966-1987? We need hard working scholars who will use various theoretical perspective, paradigm and varying levels of analysis.

Marginality of women could be seen in the trend of women’s participation in the political process of the state. In pre-British society women play significant role in the village administration as there were many female rulers among the Mizos. Ropuiliani Chieftainess gave her life for defending her territory where most Mizo chiefs gave up. Now, the role of women in pre-British Mizo politics becomes a history as current politics is virtually dominated by men. There are no women members in State Legislative Assembly. Even in the district level, there are very few women in the village council. In such society, who could expect practical reform on the position of Mizo women and how many times will women issues are diverted in the State Assembly or in the village council?

In times of campaigns, political parties are usually generous in giving promises to women to better their future, but mostly such promises remain on paper. Women do not find a place on decision-making committees of political parties. But mere entry into the political system should not end transparency, accountability and commitment for the women’s movement. Instead of being submerged in the vastness of events, procedures, dogmas and ruthless competition, the movement must sail on to its destination of equality and empowerment. The task is uphill, but is not impossible. Women’s entry to politics is necessary to help them in their struggle against injustice and to strengthen democracy. (Usha Thakkar) If mainstream Indian women such as Mamta Banerjee, Sonia Gandhi, Uma Bharti, Phoolan Devi, Jaya Lalitha and many others play such important roles in both regional and national politics, why not our Mizo women? (Remsangpuii Nu, 2001).

Due to this extreme cultural patriarchal hegemony which remains predominant in our society, many individuals and groups continue to encounter gender inequality. Recently, there has been a paradigm shift as Mizo women are more and more progressive towards raising women issues in Mizo society. The last few years witnessed numbers of conferences, trainings and workshops on the subject of women organised by NGO’s, Universities, the Government and women organisations etc. Since then the idea of gender is slowly ingrained in our contemporary society, at least among social activists, organisations and academicians. Why not respond positively rather than branding them as anti-Mizo towards the customs and traditions of the Mizo society? Moreover, there is nothing wrong in being a women activist or a feminist if not hijacked for the purpose of chauvinistic ‘feminism’ or ‘Gynocentric’ or ‘Gynarchy’ or ‘Gynocracy’ or ‘sexist’ or ‘anti-men’.

Gender equality is a myth, whereas gender discrimination can be wiped out. As for me, gender equality means socio-economic and political ‘participation’ based on a person’s ability to possess and perform, without any discrimination based on sex or biology, caste and creed, and so on. Let us hope that Mizo intellectuals and scholars will take up the challenge to bring out the ideas of ‘women issues’ or ‘gender’ or ‘emancipation of women’ in Mizoram: what, when, why and how? Finally, let us also look forward for the time when more and more Mizo women actively take part in the cultural process of the Mizos without marginalizing their roles in the society.

-----end------------------------------------End------------------end

@Many thanks to Adami and Mami, University of Hyderabad, Bianca Maison, D/O Dr Vumson L (Zo historian) South Asian Studies, Amsterdam University, Linda Chhakchhuak, Journalist, Editor of Grassroots Option and Rebecca, Bangalore for their thoughtful comments and suggestions on the earlier versions of this paper.

@Gender refers to the socio-cultural meanings given to masculinity and femininity and to the complex and varying relations between the two. (L. Ackers, 1998) Women Studies has diverse meaning, but here it is purposefully refers to a discourse that attempt to reconstruct/re-defining women’s experience and women’s role in the society.

References & Endnotes: B.Lalrinchhani (1998); Christianity and Women in Mizoram, unpublished M.Phil Dissertation, North Eastern Hill University.
District Situation Analysis for CHARCA, AIZAWL, October 2002.
Kamla Bhasin (2000); Understanding Gender, Delhi. p.24.
L. Ackers; Shifting Spaces - Women, citizenship and migration within the European Union, Bristol: Policy Press, 1998.
Laldena Hmar (2002); Status of Mizo Women, The Sangai Express 2002. www.manipuronline.com.
Linda Chhakchhuak; "Patriarchy in religion", http://www.indiatogether.org/women/worklife/churchpatriarch.htm.
Linda Chhakchhuak (2002): "Women of God Want A Place in Church," http://www.boloji.com/wfs/wfs047.htm, June 12.
Ruatfela Nu (2005); "Engvangin nge Hmeichhiate hi tihchak an tul?", in The Aizawl Post, (Daily News Paper, Mizoram) 25. Feb.
Lalruatfela Nu (2004); Nawhchizawrhna leh a Kaihnawih, Lengchhawn Press, Aizawl 2004.
Remsangpuii Nu (Buangi Sailo) (2001); Mizo Nunhlui leh Tunlai, Aizawl.
Veena Poonacha (2004); "Recovering Women’s Histories: An Enquiry into Methodological Questions and Challenges," Indian Journal of Gender Studies, Vol.11. No. 3, Sage Publications, New Delhi.
Zillah Eisenstein (2004); "What’s In A Name?: Seeing Feminism, Universalism, and Modernity," Wagadu Volume 1 : Spring. p.23.
Singh, Amar Kumar & C., Rajyalakshmi (1993): Status of Tribal Women in India. Social Change. Dec. 23(4).p.3-18. Location: SNDT Churchgate.
Usha Thakkar; Endengering Politics for Good Governance: Advocacy by Women for Social and Political Change.

Landscape (Part-II)

2007-07-20T20:48:00.000-07:00

Khawpui chhunga building ropui tak tak te leh vai ho zi nuai nuai hi ka ning thin. Bus-a chuan phei chu ka hne tawp. Khawlum nen hian a inhmeh thlawt lo. Ka thaw a ipik hma thei khawp mai. Heng ai chuan ram hnuaia kal mai mai te hi nuam ka ti phian mai. Lung a ti leng thei a, rilru hah a chhawk thei a, damdawi tha tak ni hial in ka hria. Ram hmelhmang mawina pawh pha ve deuh tan chuan University of Hyderabad hi hmun nuam ve tak tur a ni. Zirna leh nitin mamawh chu thuhran, ramngaw a awm a, Mizorama hmuh tur vang em em tawh, mi tamtak ten a vei pawh kan vei phak tawh meuh loh ramsa chi hrang hrang hi awlsam te in hmuh tur an awm bawk hi a danglamna tak a ni. Heng zawng zawng ai chuan, a ram leilung mawina hian min hip hle thin. Tunkar chhunga ka collection hi lo enchhin teh u...awmze nei leh felfai deuhin ka rem fel hran lova, ka rawn post pawlh nuai mai. En dan thiam mai a ngai...!!

Kingfisher

Tengtere kung hi kan hausakna ve lam tak a ni.

Cycle nen

Hnim rah! Hnim par Dil

Nang ai chuan, photo shoot hi ka zei zawk...!!!

Min lo nghak ve ru...!!
19. July. 2007

Landscape (Part-I)

2007-07-19T13:31:00.001-07:00

University of Hyderabad ah ila kal lo mai thei. He campus chhungah hian danglamna em em mai a nei a. Chu chu, ramhnuai hmun nuam tak tak leh landscape mawi tak tak a nei hi a ni. Heng hmunah hian hun ka neih apiangin keimah in emaw ka thiante nen emaw kan kal thin. Mikhual ka nei a nih pawhin hruai ngei ka duh thin. I lo kal hunah pawh i tui zawng a ni mial a nih chuan ka lo hruai ngei ang che...! sawi fiah vak pawh ka tum lo, a hnuaia photo thenkhat hi lo en chhin mai mai teh..!

He lai hmun hi Mizo ten kan tlawh fo thin.

Lung mak deuh deuh kan ngah hle.

(Thehlei)

Women Scholar

Tengtere kung te pawh hian mawina riau an nei.

April par hi a hunlai chuan a vul nasa thei khawp mai.

Ram hnim par mawi fe fe a tam ve mai.

Lung pui a tam hle.

Buffalo lake

Weekend a han chhuah vah ilo pawh hi kan hrat fu thin.

Dil mawi tak tak kan nei...!!

Ram hniam par te pawh hi a mawi vek mai..!

Lotus par

(remchan hunah chhun zawm atan....!)

Paying Guest Accomodation

2007-07-16T13:38:00.000-07:00

India ram hmun tam takah lehkha zir turin kan vak darh ve ta viau mai a. Heng kan zuk zirna hmunah hian awmna tur hostel hi a awm mumal loh chang a awm fo thin. Thenkhat ten In an luah a, luah remchang lo mi tam tak chu mimal siam hostel PG accomodation-ah an awm thin a ni. Tin, Vai ho zingah chuan hnathawk tawhte pawhin sum inremchem nan hengah hian an awm ve fo bawk. Heng naupang awmna tur hostel hi Bangalore khawpuiah chuan Mizo ngeiin an siam hial tawh a. Mahse, India ram hmun tam takah chuan vai ho siam a ni ber a. India ram hmun dangah thla khatah engzat nge an chawi thin ka hre chiah lova. Hyderabad-a paying Guest Accomodation/hostel ka hmuh tawh te chanchin ka han sawi ange.

Hyderabad-ah hian a building that zawng, ei leh in azirin a man hi a inang lo hlawm hle a. Thenkhat chu Rs 1000 emaw awrh chauh chawi a nih laiin, Rs 3500 atanga Rs 5000 man dawn chawi ngai a awm bawk a. Ti, Single room hmuh fuh chuan a man to deuh mahse, a zia awm deuh thin. Tin, a man tlawmah chuan ei in tur a tha tawk lo emaw tui leh power inremchem taka awm a ngai a. Tin, space hi a zau vak ngai lova, room lian vak loah hian khum hi an dah khat tlat mai thin. Lehkha zir nan dawhkan pawh a awm meuh thin lo. Hetiang a harsa tak chung hian mi tamtak chuan lehkha an zir thin a ni.

A bula hostel kan hmuh hi awm man thlakhatah Rs 3500 vel pek a ngai a. Mahse, room chhung leh bathroom te, a tha a, a felfai em em bawk a ni.

Bed room

TV enna room/thutkhawmna pindan

A tlangpuithuin ei/inah hian south Indian food (a thur/athak) an uar a. Hmun thenkhatah chuan Luch (chhun chaw) an pe meuh lova, thenkhat chuan kar khatah sa- arsa emaw sangha sa emaw an pe ve zeuh thin. A bak chu Mizo thalai chaw duh tan chuan in siam rem a ngai fe ve thin. Chuvangin, thalai tan chuan rawp hi a na duh em em a. Vawksa rep photo ringawt pawh hian chil a ti put veng veng thei thin a ni. Chuvangin, phai atanga chawlh hmanga Mizoram hawte hi chu duat ve deuh tur a ni.:)

Bed Room

Tum Thing (palm tree)

2007-07-13T12:34:00.001-07:00

Mizo ten tum thing kan tih thin hi palm tree family zinga mi an nih hmel (ka hriat sual palh loh chuan). Israel ramah pawh a tam hle niin a lang. Bible-ah pawh Tum thing sawina hmuh tur a awm a. Isua lo hmuah nan pawh tum kau an hmang a ni. Mizoram Kohhrante pawhin Tumkau ni (palm sunday) kan lo hmang thin a ni.

Tum thing hi chi hrang hrang a awm ve a. Thenkhat chuan tek in a deng duh bik tiin an sawi thin a. Chuvang chuan, mahni in bulah awm atan an duh vak lo. Motor kawngpui dung sira ding atan hian a mawi hlein ka hria. Khawvel ram tamtakah chuan hmunhma cheina hmanraw tha tak a ni.

Photo kan hmuh hi tum thing chikhat a ni a. A par hi hetiang hian a awm thin a. A par awmnaah hian a rah a awm a. A rah chu kuva rah nen a inang hle a. Kan tet lai chuan, a rah hi lungah kan nawt fai a, kan thial thin a. Kuva rah ai mah hian a chang zawkin ka hria. Hman deuh khan vai ho hian a rah hi an chhar nasa mai a, "enga tan nge an tih ang aw" tih ka ngaihtuah mai mai a. An ei dawn nge, a chi atan an dahtha dawn tih lah ka hre si lo.

Tuktin Par

2007-07-11T00:09:00.000-07:00

"Siamtu ropui zia hi thil siam tinrengah a lang"

Matthew 6:29: "yet I say unto you, that even Solomon in all his glory was not arrayed like one of these."

Eng vaka kan ngaih loh kawngsira ram hnim par mai mai te hian ka mit hi ala leh tlat thin. A chhan chu, siamtu hian thil tangkai lo hi a siam ka ring lo. Chu an mawina hmu thiam tur erawh mi zawng zawng an ni lo. Engkim mai hian mahni awm hmun theuhah hian mawina riau an nei vek ni hian ka hre thin. Rannung leh thing te hian siamtu an chawimawi vek a ni. Mihring erawh siamtu chawimawi tura zirtir chawp ngai kan ni.

He photo hi ka chhuang em em hran lova, ka han post ve mai mai a ni e. Thlirtu pakhat tal pawhin a siamtu a hriatchhuah phah theihna emaw hnim hling nei pakhat pawh hian awmzia an nei tih an hriatchhuah phah mial chuan ka lawm tawk em em ang.

1 Peter 1:24 "For, All flesh is as grass, And all the glory thereof as the flower of grass. The grass withereth, and the flower falleth:"

In ngaihtuah ve ngai em? Chabet par ringawt pawh hian mawina a nei thin a sin! Siamtu themthiam zia tak hi aw! Hring mi hian hrethiam thei tak ang maw?

Thuro iang zaidam nunnem

2007-07-10T23:17:00.000-07:00

Hman deuha Music Mission hunlai khan "thuro iang zaidam nunnem" tih hla kha kan hre lar hle tawh a. Thenkhat chuan 'thuro' kha enge a nih pawh kan hre kher lo mai thei. Hla thua tehkhin thu meuh atan a hman thin hi Sava zaidam zet mai a ni a. Nupa/tuakkhat zela awm dun thin an ni. An kawppui an uire emaw an thihsan emaw chuan pakhat zawk hi an intihlum mai thin a ni. He photo hi vanneih thilthu a ka hmeh te an ni. Thingkung pakhat, chhim lama Laui an tih thin, hmar lama lamkhuang an tih kungah hian chhungkaw dinna turin bu an chhep mek a. A pa zawk hian a bu chhehna tur thingtang a fawm khawm a. A nu zawk hian a lo rem khawm zel a ni. Chanvo pawh an insemzai thiam hle a. Gender role an hmang thiam hlein ka hria. Gender discrimination tih velah an buai hmel loh khawp mai. Siamtu siam dan ang hian lungawi takin hun an hmang nitin thin niin a lang. An nun dan phungah hian complain an neih vak hmel loh viau mai.

Thingbuk tak kara awm a nih avangin ka duh ang takin ka zoom fuh hlei thei lo a ni. Engpawhnise, en tlak chu a ni ve em ang chu.

Heng photos hi ramhnuai pawh ni lo, khawpui chhunga ka hmeh a ni hlawm a. Ngaihtuahna min neih tir tak mai mai chu Mizoramah ramhnuaiah pawh sava hmuh tur a van em em tawh laia, Vai ram khawpui chhunga nungcha ten hmun an nei thei si hi a ni. Thuro hi kan sakhuanna a entirna pawimawh tak a nih bakah Mizorama kan sava neih lar ve pawl tak a ni a, mahse rannung/ramsa/ramngaw dimdawina chang kan hre thiam thei lova. Tin, kan eizawnna (jhum cultivation) avangin tunah chuan Mizoramah hmuh tur a vang tawh em em tawh a ni. Kan forest Dept lamte hian tan han la deuh se, mipui zirtir nan endanger species te hi kumtin han siam ve ta thin se. Media hmangin han pholang ta thin se. Hma kan sawn zawk ngei ang.

Huau Huau leh Mizoram

2007-07-06T13:41:00.000-07:00

Entertainment, mipui lawm zawng leh ‘hunawl hnawhkhahna tur’ hlimhlawp thil hi thil tul lo tawp a ni hauh lo. Mihring hian hnathawh ngawt ngawtte, ngaihtuah ngut ngutte, chhungkaw tana hun nei hlek lova hnathawh vak vak hian tisa leh thlarau nunah harsatna a thlen thei a ni. Tunlai khawvel in tlansiakna hautak zetah hian a thim/a/vat thlu lova hnathawk an tam tawh hle a. Thenkhat chu an chhungkuain a tuar a, thenkhat an hriselnain, thenkhat dang leh chu rilru buai hial an neih phah bawk thin. Khawvel ram chakang zawkah chuan hetiang harsatna nei hi an tam ta hle tawh a. An mahni kaihruaina tur lehkhabute pawh siam a ni ta zut zut hial a. Hunawl leh intihhlimna hun nei turin an fuih ta mawlh mawlh zawk a ni. Sum dawnna hmunpui (corporate) a thawkte tan pawh intihhlimna hun siam sak te, taksa sawizawihna turin instructor hial an ruai ta mek a ni.

Tichuan, ram changkang zawkah te chuan hunawl hnawhkhahna turin park-te, cinema hall-te, concert, playground-te leh hmun nuam deuh leh hmanlai hmun hmingthang te chu mawihnai zawkin an cheimawi sauh sauh a. Chung hmang chuan sum pawh nasa taka siamchhuah theih a nih avangin tourism department-te chu nasa takin an thuam thin a ni. Mipui lawm zawnga siamchhuahte chu mipui zingah hralh a kal tak em avang chuan chumi siamchhuahna hrang hrang a piangchhuak ta chur chur a. Chung zingah chuan Television company, film company amite chu pawisa rut hnem ber ber an ni ta a ni.

Sum dawngtuin an sumdawn hlawk theih nan heng ho hi an rawn tanpui bawk a. Advertisement hmangin mipui min zial at an tum a. Cell Phone fak mawi nan Shahruk Khan chu hman a ni. A tak ramah chuan Shahruk khana khan kha cell phone awmzia kha a hre lo tawp mai. Kha cell phone siamtu engineer leh technician ten an siam chin bak a danglam phah lo hrim hrim. Mahse, mipui chu ShahRuk khana hmang chuan zial at an ni tawh a. Shahruk khana cell phone ngei chu kan lei sup sup tawh mai a ni. Hei hi tunlai khawvel awmzia a ni. Kawng engkimah hian mahni hlawkna turin midang zialat vek tumna khawvelah kan cheng mek a ni. Mi tak te, mi dik zawkte, mi tangkai tak tak te, midang te hmangaihna tak tak neitu te hian mi lawm an hlawh ngai ta lo. He khawvelah hian kalhkimlo takin Mizo-te pawh kan zuanglut mek a ni.

Ram dang mite ang hian hnathawh nasat avang rilru hah leh hnathawh nasat avanga taksain a tuar phah sawi tur hi kan la tlem hlein a rinawm. Mahse, huau huau leh hlimhlawp thil lam engkim erawh kan ramah thlen tir vek kan tum thung a. Changkang kan tehna lian tak pawh a ni chho mek a ni. Thluk chiang hauh lovin, mipui nawlpui ten kan bawh huk huk a. Naupang deuh atanga a tar a zurin nuam chem chem lamah an tlan vek tawh mai. Chu nuam chem chem zawng tur chuan kan thalaite pawh tlan kan inzirtir a. Kohhrante pawhin Krismas kan lawm that theih loh dawn ai chuan school session kalphung thlak mai kan duh a. Hunawl hnawhkhahna tura duanchhuah Entertainment khawvel-ah chuan tu pawh mai chu kan tawngtawpaw inliluh bawrh bawrh a. Kan ram than len theihna turte, kan thlarau nun chawm theihna tur thutha te chu sir lamah kan pet sawn mek si a ni. Mizoram thanlen theihna tur kawngah mi beidawng an pung tial tial si a ni.

IDOL HRI

Mizo thalaite hian tu emaw entawn tlak, ngaihsan tlak kan mamawh a ni. Chung kan mi zawnte chu rualute zingah an vang tial tial a. Chu kan zawn tak chu tu emaw ten an ngaihdanin entertainment huang chhungah min rawn duan chhuah sak ta a. A hming atan idol leh icon min vuah sak a. Heng kan idol te hi nakinah Chief minister atan te, Minister atan te kan duh leh si angem? Mizoram pum dengchhhuak hat tham Youth Idol, Youth Icon, Look Alike kan huaihawt a, hmachhawp atan Skylink-Talent Hunt, LPS, Zonet Mizo idol, Lelte- Mizoram Super Idol kan tintuah leh mek a ni. Idol ringawt pawh sawm chuang kan awm dawn tawh ni awm a ni. Kan thalaite chu a tak ram ni lo, a lem nun kan zir tir a. Look alike kan ti a, tu lem emaw khawthlang vunvar lem thlengin kan chang thiam khawp mai. Lemchan kan thiam ang huin a tak rama thawkthei tura inbuatsaihna erawh a tlem si a ni.

Israel fate milem Pathian an biaktur an siam chawp ang khan, kan siamchhuah Youth Icon/idol-te leh super model te chu vantlangin kan buaipui rawn luih luih a. A khaw nawtin parthi nen kan lo hmuak luih luih a. Lawmpuina leh chawimawina chikim kan dawn tir a. Hetih lai hian thawhrimna nasa tak avanga thalai hlawhtling MIZO thalai ICON dik tak nia ka ngaih ve te, Muanpuii Saiawi IFS leh Nl Rinteii te hi an veng ten an lo hmuak ve em le?

Phuahchawp Idol, Icon, super model te tan inhmun leh lo ram kan pe a, thenkhatin sorkar hna kan lo pe ngawt bawk a. Mizoram mi ni tawh sa reng chungin citizenship kan lo inpe vel thul.A nih leh Mizoram siamthatna dik tak tur zirlai titha te hi inhmun kan pe tawh em? Khawvel puma inphochhuak pha, India rama hming lang pha te hi inhmun kan pe tawh em?

Heng idol/icon/talent hunt-te hi a tha e. Mi harsate zawk leh thingtlang mi te tan pawh inphochhuahna tur kawng tha tak a ni ang. Mahse, kan ti lutuk em? Heng thalaite hian an kal zelna atan kawng a kawhhmuh tluantling chiah em tih erawh i ngaihtuah ve ang u? A khaw nawt a buaipui huk huk tur ber em ni? Kan khawtlang mamawh ngawih ngaiwh ngaihtuah ho tur hian zan khat pawh rilru kan seng tlang thei si lo a ni. Patling thankin pui pui lo phusa viau thinte hi i inngaihtuah ang u. Youth Icon lawmpui nana Rs sing chuang rawn vawm tun tun ho khan BANK ah pawisa ba Rs nuai engzat nge in neih kha? Chuti chung chuan vantlang hmaah in la rawn inla milian vel a ni lawm ni?

Mahni fanu zuar

Tunlai Mizo khawtlanga kan insawngbawl dan hi chik cheuh cheuh ila, ler kan inzirtir tel deuh a ang ka ti thin. Nu leh pa zingah pawh mahni fanu zuar hi kan tam lutuk. Nu thenkhat mahni fanu te sex symbol a siamchhuah kan tum a ni ber tawh mai. Mipui mimir pawhin changkang kan tih zawng tak pawh a ni. Nu leh pa tam takte hian kan fanute hi mihura siamchhuah hi kan tum a ni? Chanchinbu mi pakhat chuan ti hian min hrilh a, “nu thenkhat chuan an fanu te thla hi lo laksak teh tiin min lo ngen teh ngawt a. A hnu lawkah hian engtik nge thlalak kha chanchinbuah a lo lan dawn” an la ti zui bawk nia a ti a ni. Hei mai a ni lo, kan chanchinbu Magazine lar deuh ho Cover atan chuan Mizo nulate chuan an mahni thlalak ngei chu an pe lut zut zut a, chanchinbu enkawltu pakhat chuan thenkhat chu “a nasa lutuk a, kan ti ngam lo zawk” a ti a ni. Hetiang hian mahni fanu te chu thawmhnaw themhlem tak tak nena chanchinbu kawma tarlan a lar tir sum haichhuah hi kan pawisa lem lo. Nawrhchizuar ten hmun leh hmunah an taksa an hralh a, heng Magazine cover a thawmhnaw themhlet zet nena taksa pholang thinte kawngdangin an hralh tho lo em ni? Nawrchizuarna ai hian enge a danglam na? Nu leh pa te hi inenfiah deuh a hun a ni.

Lar chak huam huamna khawvel

Tunlai Mizote hi lar chak huam huamna khawvelah kan cheng a, kawng dik tak atanga hlawhchhuah ai chuan kawng awlsam lam a tlan kan inzirtir mek bawk a. Hlawhtlin leh lar kan tum danah pawh pawisak kan nei map tawh lo thung si a ni. Entertainment atanga mi langsar chu mi hlawhtling berah kan chhuah a. Theihtawpin kan bawlphuan vak vak a. Kan thalai sukthlek hi a hruai khawlo mai dawn alawm le? Entertainment hmang hian Mizoram hi kan din thar thei chiah ang maw? Dangdai nih chak, miin an ngaisang dawn nia hria, fiamthu hmanga ram develop theih ring pawh kan chanchanchi bu lar ber ber zingah pawh an awm a ni. Fiamthu hmanga insawngbawl khawvel ram ding chhuak tawh sawi tur an awm chiah em?

Heng thil kan buaipui lutuk avangin thalai zingah engmah ni silo, lar chak an pung tam tial tial a. Tuai nihna ringawt te pawh eizawnna a ni ngawt tawh mai. Kan milar sa te pawh hian kut dawh state-a awm an nih an hre tawh lova, bus chuan an zak a, kalna apiangah VIP treatment an phut vek tawh mai. A nih leh ka milar te hian ram dang angin sorkar hnenah engzat nge TAX an pek? Nakinah chuan ramdang ang hian an tanna tur Jail nuam bik te hi kan la duang ve mai lovang maw? Khawvel ram zauzawk kan tawngtaw paw entawn ve ngawt ho te hi chu an intodelh bakah central sorkar atanga kutdawh ve hauh lo an ni. Chung rama celebrity-te ziarang zawng zawng zoram kutdawh celebrity-te ho hian an lo entawn duak duak hi chu hriat hmaih an nei a ni. Kutdawh an nih zia hi hre ve mawlh teh se.

Tunlai kan khawtlang kalphung hi chik cheuh cheuh ila, bollywood star ho ang mai a, tangkaina tak tak nei lo, khawtlang sum eitla duaktu hi kan siam chhuak palh ange. An larna hmang tangkaiin thuneihna pumhnawm tumin politics an awn ni hial a thleng palh ange. State pawn thawnchhuah chur chur tlak hi tharchhuak thin ila, chuan a zia deuh tur. Mahse, kan thil siamchhuah hian India hmarchhak dai a pel hleithei si lo a ni. Heti anih chuan thenkhat ten an Mizo pui hnena sum an khawnkhawmna hmanrua mai a ni. Hei hi mipui ten i hre mawlh ang u. Kan hriattur pawimawh tak chu, thangthar tu emaw promote hmachhuanin tu emaw chuan heng thil hi an siam chhuak zel dawn. Mahse, heng hote hian No.1 an rawn tinzawn ber chu i pawisa bag chiah kha a ni. Hemi thleng thei tur hian technology hian atan pui miau a lawm. A ti tur chin hian ti mai rawh se, a mipui nawlpuiin kan buaipui lutuk hi chu i inenfiah deuh ang u.

Sexual Politics

Kan entertainment hian sexual content a kengtel nasa em em tawh. Kan media hmelah hian chiang takin a lang mek a ni. Hemi tanpui tur tawkin technology kan hip lut ve bawk si. Chanchinbu-ah sex rawngkai reng reng leh a chanchinbu kawma hetiang (errotic) Sex tih tawngkam a awm hrim hrim chuan hralh a kal duak duak thin niin thian pakhat chuan min hrilh. Chung chu thalai ten an lawm viau a nih chuan an hriatthiam theih e. Mahse, sum enkawltu leh hnathawktu tam ber chu nu leh pa hi chanchinbu lei tu te sukthlek mawlh mai hi ngaihtuah tul chu a ni. Nu leh pa tamtak te hian mahni fate thanchhohna tura thil tangkai aia chuan heng chanchinbu hi an lei thin zawk tih a lang chiang hle a ni. A chhanchu, thalai ang bawkin kan nun hi a hurherh a, sex thil engemaw mai mai hi thil tangkai leh thalai thanchhohna ai chuan kan tuipui zawk miau a ni. Chhungrila kan nun pawlawh zia pawh alang chiang hle a ni. Kan naupangte tan han enge zir tur kan hnuchhiah le?

Kan chanchinbu tamtak ho khi ram leh hnam tana tangkai tur developmental issue lam buaipui a bul tan an ni fur vek a, mahse an hlawhchham vek a ni. Enga ti nge? Mipui ten entertainment thu ho mai mai lo chu an chhiar duh lova, chanchinbu hralh theih a ni si lo a ni. Chu vang chuan chanchinbu mi ho chuan mipui lawmzawng, siamchhuah an zir ta char char a ni. Mipui sukthlek chuan kan chanchinbu mi ho chu kan awk bet a, ram leh hnam tan tangkai takin hna an thawk thei lo a ni. Hetiang khawvela atang hian than len kan inbeisei cheu em ni?

Thingtlang mite Bumna

Heng khawpui atanga hlimhlawp thil kan duanchhuahte chu thingtlang lamah an darh zel a, an dinhmun chhiat zia ngaihtuahna chang hre hlek lovin kan khawpui ziarang chu an lo hip ve zawih zawih bawk a. An mamawh zawk tur thil reng an rilruah a leng tawh lo. Khawpui nula mawngtam lang lek lek te hmang chuan thingtlang pa ho chu zialatin an awm a. Ngaihtuahna fim an hmang thei tawh lova, politician ten vote zawn nan zaithiam an pun a, vawi hnih khat an zaitir a. Thingtlang pa rilru zawng zawng chu a tui zova, bumna thangah bawk an awk leh nge nge thin a ni. Heng kan entertaiment sawngbawl thin te hi thingtlang mite awpbehna hmanrua mai a ni lo maw? Kna entertainment ziarangah hian thingtlang ziarang reng a lang si lo.

Kan entawn mek ram dangte din hmun:

India ram khawpui thenkhat Bangalore, Pune, Chennai, Delhi, Mumbai-ah te khawvel hriattham milar thenkhat te’n concert an nei fo thin a. Hengte hi mizo thalaite’n kan lo awt ve deuh a nih paw’n a hriatthiamawm lutuk tlat mai. Amaherawhchu, heng khawpui neitu state-te hian sum leh paiah harsatna an nei ngai meuh lovin peace bonus an mawmawh ve kher hek lo. Sorkarlaipui atangin sum an mamawh hran tawh lo mai ni lovin, sum tam tawk central-ah an chhunglut ruih ruih thei zawk a ni. Hei mai a la ni lo, heng state kan sawi te hian India ram mai ni lo, khawvel pum huap Company/Corporation-te awmna hmun an ni. Enge maw hun pawimawh bikah chuan sum tam tawk, nuai bi mai nilo, vaibelchhe tel an vawmkhawm zung zung thei thin a ni. Mizorama kan dinhmun erawh sawi tam lovin, kan hre vek mai. Kan state sawrkar a intodelh lova; sum virvel siam thei tur company emaw, sawitham pakhat em pawh kan la nei lo a ni. Hetiang concert lian tham emaw thleng thei tura mamawh bulpui; infrastructure (power & Electricity, hotel lian, hall emaw auditorium emaw…) kan tlachham rih si. Vunvar ho ngei chu kan rama kan pawtlut rum rum a. A chhuanawm khawp mai. Mahse, hetianga Aizawl vela hlim zeta kan lo lam luih lai lai hian Mizoram thingtlang khua tam takte chu retheih lutuk avangin an rum mek ve thung a ni tih te hi i theihnghilh lo vang u.

Khawnge kan ram kalphung siam len theihna tur hi? Heng entertainment hian India hmarchhak dai pawh a pel zo em ni? State pawn atangin sum kan lakluh phah em? Tute nge hlawkpui a, tute pocket money bag nge phai duak duak? Enga tinge, lehkhathiam deuhte, sorkar hnathawk lian deuhte, pastor nupui-te emaw minister-te emaw thlenga heng thil hi kan buaipui khuk chuk mai le? A buaipui awm tawk hian buaipui mai se a tha lovem ni?

Heng entertainment hi hunawl hnahkhahna tur chauha duan a ni. Hna dang leh thil dang tihtur tibuai a hman hi sawi mawi tum ngial mah ila, a fuh lo tih hi chhanna tawi ber a ni. Heng entertainment a hlawkna teltu chu mi tlem an ni. A buaipui tur awm tawk hian buaipui mai rawh se. Tu pawh maiin, kan tisa leh thlarau ram thleng a nghawng a, khawhar in, office chhungah, hnathawhna hmun apiangah kan sep luih luih mai hi ngaihtuah tham a ni. Office atangin patling meuhin pawisa hekin SMS kan thawn phah ang tak chur chur a. Kan minister-te pawh chuan mipui laka tlaktlum loh hlauin pawisa an la rawn vawm tak tun tun a. Thalai deuh ten an buaipui a nih chuan a hriatthiam awm e. Mahse, puitling ber ber, ngaihtuahna fim hmang thei chin in kan lo buaipui lutuk hi chu ngaihtuah tham a ni.

Hawh teh u, Mizo thalaite u! i ngaihtuah chiang teh ang u. Tun dinhmun atan kan hmanhmawh dan hi a kim lo deuh em ni le? Kan state pachhe lutuk hi, i dawm kang hmasa ang u. Thalaite’n kan that lai leh hlimlai nite hi a mawihnai zawnga kan chen hi a tha e. kan ram leh hnam ngaihtuah chunga hlimhlawp thil kan phak tawk leh tlin tawk a kan chen ve hi a tha e. Amaherawhchu, kan state dinhmun pachhiat zia mawlh mai hi i theihnghilh lo teh ang u. Nawmsak hmasak i tum lovin nakin hun kan thlir thiam a hun takzet. Kan state pachhe zet mai hi chawmthau hmasa ila, nakinah a hausakna kan la chen ho dawn nia. Kan state hi kan vulhlen takzet hnu ah ngei concert turu tak tak mai bakah, Sport lama inelna turu ber ber kan ram ngeiah hian kan la thlir ho dawn nia. Tun dinhmun leh thangthar zel atan hian kan mamawh hmasak thilte, kan tihtur hmasate ngaihtuah chungin zelin tan i la hmasa phawt teh ang u.

Notes: Photo thenkhat (Look Alike) hi www.lawrkhawm.com (zonet look alike posted by J)http://lawrkhawm.com/story.php?id=261 atanga lakchhawn a ni e.

Ran Vulhte hi kan duat tur a ni

2007-07-04T00:23:00.000-07:00

Tun kum Jan thla khan chhim lam thingtlang khaw thenkhat ka kalna ah chuan ranvulh kan enkawl dan chungchang mi sawite leh ka hmuh ten ngaihtuahna nasa tak min neih tir ve a. Nimin lawk khan Bawng tawlailir hnuk lai hi The hindu ah an rawn tilang a, a nghawng chu a hliam nasa hle a, ka khawngaih tak zet. Natna neih lai chuan chawlh tir ve awm tak..! Tin, South Vanlaiphai ah chuan buhseng hun lai khan sakawrin buh an phur tir thin a. Kawng a chhe si a, rit an ti ve em em a, a neituten an vaw pawp pawp a, sakawrte chu a chang chuan an buh phur nen an lum a, an in hliam a, athen a thi bawk a. Engatinge sorkarte hian hma a lak loh le? A neitute chu Jaila khung hmiah tur niin ka hria. Rannung tih nawmnahna, dan kalh a ni.

Mizo ten ramvulh kan uar em em a. Vawkvulh phei chu kan uar lehzual a ni. Hetih lai hian kan enkawl dan erawh duhthu a sam lo em em. Rannungte hi natna nei thei, rilru na thei leh hrehawm tuar thei an ni. Tingtlang khaw tam takah chuan ranvulh hi tangkai atan hman thin an ni. Hetianga chhawr hrim hrim hi chu kan va sawisel sak theih a ni lo. Retheihna leh development-te nen inkungkaih tlat a ni. Meneka Gandhi te hian miretheite dinhmun ngaihtuah miah lovin, ran lai chauh an chawivung thung a. A kalhkim ber chuang lo.

Amaherawhchu, ran enkawl kawngah te, sorkar leh NGO, mimal pawhin inzirtirna kan neih hi a hun tawh a ni. Entirnan, hah lutuka chhawr loh te, kan chhawr lai chuan duat ve te, eitur mamawh tawk pek te, damdawi pek e, tin an chawlhhahdamna tur hun siam sak te..etc..kawngah te hma la ila, ran duat kawngah tan lak theuh a tul a ni.

Rain Water Harvesting

2007-07-04T00:11:00.000-07:00

Tunlai hian leilung hausakna tinreng a kiam zel a. Chuvangin a venhim leh hman tangkai lamah khawvel a tlan nasa em em tawh a ni. Heng zingah hian Rain water harvesting pawh hi a pawimawh ber pawl a ni. Mizoramah thingtlang nun a hniam a, khawvel changkanna eng an hip pha mumal lova. CHung zinga buaithlak ber chu tui supply awm tha mumal lo hi a ni. Rain water hasvesting mawlmang tak hian thingtlang mite a tanpui theih ngei a ringawm.

Milem a tarlan hi Nagalanda tui an dahna a ni. Tui bawm hi thingin an hung a, thingphel emaw dap emaw in a bang an siam a. A chhungah chuan silpauline/sarang tha deuh an dah a, tahchuan tui chu an dah tawh mai a ni. A siam nan hian pawisa a hautak lova, a daih rei ve em em bawk a ni. Thlai tui pek tur te leh insukna tur mamawh zual pui a tan a tangkai em em a ni.

Mizorama thingtlang sum harsatna hmunah hian tih ve chi tak tur niin ka hria.

Naupang te te ka hnenah han kal tir rawh u!

2007-07-02T15:23:00.000-07:00

Naupang lawm ve ta hrim hi ka nia! Naupang bawl theih rual vel han chhawnchhaih hi nuam ve tlat. Heng ka naupang chhawnchhaih thin te hian min ngaina ve em em thin. Mizoram atang hian engemaw min rawn thawn an tum hram hram thin. Thenkhat chuan letter min rawn thawn a, ka han en a, artui lem ringawt te a lo ni a. Thenkhat dang leh chu, paper a engemaw thai ran mai mai hi a lo ni a...! An chhungten tlawmngaih chhuahin an rawn post sak ve mai thin bawk. Letter ka dawn tawh a zawnga lawmawm ber ber a ni fo thin. Mahni khaw lama ka hawn ve chang pawhin ka thian naupangte tan hian engemaw ka hawn ngei ngei a tul thin. Ka hawn loh vaih chuan an thimrim a ni mai.

Ka thian pangai ka kawm ngeih ber ber te hian ka tan an tawngtai ve thin em ka hre lo, ka phut ngam ngai bawk hek lo. Hetih lai hian ka phut hranpa pawh ngai hauh lovin, ka thian naupangte hi chuan zan tin mai pawh ni lo, chaw ei dawn tawngtainaah thlengin ka hming an lo chham tel ve thin. Kan veng a, Naupang pakhat nuar peih deuh, ngeiawm, min ngainat em avanga ka tana ngei theih tak tak si loh pawh hi a school kal tur a nuar tlat mai thin a. School thleng ka chhipchhuan loh chuan a kal duh lo fo thin. An School kalna thleng ka chhipchhuan chang a tam khawp mai.

Kan venga ka thian naupangte photos ka nei mai lova, mahse Hyderabad naupangte thlalak tal hi lo bih ve mai mai teh u. Sunday inkhawm hi an tan boring lutuk ni in ka hre thin a. An tan sunday school or inkhawm hranna ka sawimawi pui mek bawk a ni.

Vawikhat chu Biakinah Bible chang an vawn sawi turin an ko a, An phur zia tak kha aw...! sawifiah thiam a har zawk. An rawn tlanchhuak nghal vat vat a ni ber mai. Kha inkhawm ni kha nuam ta berin ka hria...!

Kan naupang pakhat chuan Hindi, English leh Mizo hi tawngkhat angin a hmang kawp nghal vek thin.....!! tawng khat hmang emaw a inti ve tho. Pakhat dang leh chu, a thian Telegu te nen an inkawm chang hian a niin Mizo in a bia a, a thian ten telegu in, an in kawm ngei ve hle tho. A lungawi loh chang a, a complain na ber chu, a thian telegu te hian "ka tawng ri an hre thei lova"a ti thin.

Ka room

2007-06-30T23:11:00.000-07:00

Ka room hi tute thlam ropui ang emaw tute room nuam tak tak ang a ni hran lova, mawlmang ve tak a ni. Computer pakhat a awm a. Printer pakhat nen, tin a sir lamah hian khum tetakte pakhat, a bak zawng chu lehkhabu a ni tawp mai. Kum 2 vel kalta atang khan Mizoram chungchang ka vei zawng thil hrang hrang ka ziah chhuahna hmun a ni.

Valzotea hla "Runmawi" tih Vanlalsailova'n thiam tak maia a sak kha ka ngaihtuah fo thin. "Leng zawngte kimna ber runmawi" tih khan ka rilru a hneh viau thin. Hman deuh a, flat ka luah thin lai chuan Runmawi tih hi ka vuah ve ngat a ni. Tah chuan, Mizo chi tinrengte leng vek se ka duh a ni. Hetiang deuh bawk hian tuna ka room pawh hi keima tan chauh nilo, Mizo zawng zawng tan room a nih theih hi ka duh a ni.

He room atanga Mizoram tan ngaihtuahna ka sen chhete te hi hupo phal lovin ka ziak chhuak ta zel a. Web-site ah ka pholang thin a ni. A remchan apiangin Mizoram chanchinbu ho hnenah ka pe ve bawk thin a ni. web-site atang hian chanchinbu miten an lo la chhawng reng bawk.

Kristy Zinkawng

2007-06-30T06:34:00.000-07:00

Rual pawl lo leh pa darben, keini ang tan hi chuan khawlaia lenchhuah fo ai chuan hostel room chhunga lehkhabu chhiar emaw mut tawp mai hi a thlan awm fo zawk thin. Hemi ni hi erawh, ka thianpa chuan tih tak meuhin lengchhuak turin min nawr tlat mai a. Ka peih lo tak zet..Cinema en a rawt dawn em ni aw…Vai film en tur a nih phei chuan..! huiha… Vanneihthlak takin kan hostel piah lawka park pakhata len a rawt ta hlauh a. Mahse, he park hi hmun nuam teh chiam a ni lo. Tun hma pawhin kal lo kal pel fo tawh a, a hranpa ngata va tlawh tur em em chi niin ka hre lo. Peih lo teh mah ila, min thutchilh tak tlatah chuan ka in siam ve ta nge nge a. Ka insiam lai chuan, vawilehkhatah engemaw thleng tur awm ni a hriatna hi ka nei ta pek a. Mak tak maiin ka thinphu a rang ta thut a, engemaw min mawlhtu hi a awm nghal a, ka ti deuh huih bawk a. Ni e, ka hre lawk a ni mai thei…Enge maw chu a thleng ngei a lawm…ka dam chhunga ka theihnghilh theih tawh ngai loh tur chu, chu park-ah ngei chuan a thleng a ni.

Chu park hmun ngei chu Kristy ka tawnna hmasa ber chu a ni. Nidangah chuan nula leh tlangval lo thu dun ral te, nunau leh naupang hlim taka tlankawi zawr zawrh hmuh tur a awm thin a. Mahse, vawiin ni hi chuan tumah hmuh tur an awm tlat lo. Chu park chu a reh ngawih ngawih mai. Chu park kan thlen hma lawk chuan, na tuar thawm ni awm tak hi ka hre tawh a. Ka ngaih a tha chiah lo na in bengchhe ri a ni ange tiin ka ngaizam lui a. Ka thianpa lah chu a ti ti tui nasa mai a. Ka tawng meuh lova, ka thianpa titi chu ka ngaithla meuh hek lo. Engemaw hian min mawlh tlat a ni. Ngai teh Park kawngkhar pui ber kan luh lai chuan na tuar tap thawm bawk chu ka hre leh ta a. Ka bengchhe ri bawk tiin ka la haider lui leh tho a. Mahse, a vawithumna atan kan piah lawk kawngpui leh park inkar tui luankawr atang a natuar mangang zet a rawn rik chhuah leh meuh chuan rang lutuk hian ka tlan phei nghal ta hlawk hlawk a. Ngaih teh ka va thlen chuan ka theihngilh tawh ngai hauh loh Kristy ngei chu tuiluankawr chhungah chuan a lo mu a ni. Motor kawng kalin a su palh a, tuiluankawrhah a lo tla lut a ni. Vai ramah chuan mihring an tam a, a ni, mi vak rawlai mai mai phei chu tuman an lo ngaihsak tha duh hauh lovang. An ni ang, in leh lo nei lo khawlaia vak mai mai hi sing rual chuang hi khawpui tinah an awm a ni. Mahse, Kristy-i hi chu danglamna tak a nei tlat. Tui luankawr atang chuan thei leh thei lovin min rawn melh tawk tawk a. Chutah nghak khawmuang lovin, tui luankawr atang chuan dim takin ka zuk pawm kang a. A hliamna tak avang chuan ka pawm kan laite chuan ka dim viau emaw ka tih laiin a tre ta thawt tho a.

Remchang lai berah chuan ka han nghat a. A ke chu a tliak ngei a ni, chuti chung chuan thawh a rawn tum tawk tawk a. Ka han nem mu lui a. A taksa chu tuihawk bawlhlawh zetin a chiah dum nuau a. Tuam lumna tur ka nei mai bawk si lo. Ka kamis hak lai chu ka han phelh a, ka tuam ta tawp a. Ka thianpa chuan mak ti em em leh hamhaih zet hian min lo thlek reng ringawt a. A titi tui lai erawh a tawp chiang tawh khawp mai. Chutah ka thianpa hnenah chuan damdawi In lam panpui vat a tul thu ka hrilh a. Ka thianpa chuan- ka beisei hauh lovin min chhang ta daih mai..“ a a teh suh” mi vak rawlai mai mai i buaipui avang khan i buaiphah thei tih i hria em? Ngawi rawh, Hospital Ambulance No. I nei em? Han phone teh….! Ka thianpa chuan tuman khatiang vak rawlai mai mai an rawn la duh hauh lovang…No. pawh ka nei lo… a ti ta daih mai a. Ni e, tuman hetiang mi hi an ngai pawimawh duh hauh ngai hauh lovang, “keiman ka enkawl thei a lawm” tiin ka rilru ka siam a. “kan hostel-ah ka hruai haw dawn ka ti ta a”. ka thianpa ngaihdan chu a ni lo nasa mai. Hostel-ah hruai a rem loh tur zia min hrilh ta bawrh bawrh a, mahse engmah ka ngaithlak sak tawh lo..ka pawm nawlh a…hman hmawh em emin hostel lamah chuan ka tlan haw pui ta a.

Ka enkawl ta ngei a. A dam loh chhunga ka buaipui zia leh hospital-a ka hruai nasat thin zia te kha aw…!! A ke na pawh a dam tawh..tunah chuan kan hostel kawt velah chuan hlim em emin a tlankual zak zak thei leh tawh a. Ummm…hming ala nei tlat lo…ka thianpa Naga pa chuan a farnu boral ta hming chawiin Kristy (Krisonovu tih atanga lak a ni awm e) tih a vuah ta a.

Ka thianpa pawh chuan a chhawnchhaih peih ta viau mai a. Mi lawm a hlawh thei em em mai a. Ka ei ang a piang a ei ve mai thin a. Vaccine pek hun chuan khawpuiah kan hruai ve mai thin. Hostel-a awm ve dangte chuan an ngaina ve ta thuai a. Mahse, a mah ngaina reng reng lo tu pawh an awm bawk. Chungte chuan vawi tam tak Kristy hi an vel thin a ni. Mahse, dan lova, hostela awm tirtu ka nih avangin engmah sawi theih ka nei lo. Kristy chuan taksa rawl themthum chungin dawhtheih takin a tuar a, a tan hmun nuam zawk zawng turin vawi khatmah min kal bo san ngai lo. Hrehawm chung pawhin ka bula awm a thlang zawk a. A rinawmna hi ka tluk theih ngai hauh loh tur chu a ni. Ka venthawn lutuk avangin bengchheng ngai lo tur leh awrawl chhuah lo turin ka zilh lawm lawm thin a, mahse siamtuin a siam chhan a nih zia erawh ka lo hriatpui hauh ngai lo. A siamtu a lo fak ve a lo ni zawk. Chu chu kei akzat hnih hnuai lam hian ka lo khap buai theih a ni lo.

Hetiang reng reng hian hun kan hmang chho a. Ka lenna apiangah min zui a tum a, kan in hnawt haw tak rum rum chang a awm a. Ka class kal pawhin, pawnah rinawm takin min lo nghak tang tang thin. Thiante nen kan inbiak lai chuan min rawn ti buai ngai lova, min lo thlir reng a. Midang an kal kiang ta tihah hian rang lutukin min rawn pan ve chauh thin. Khawpui hla zawka Bazaar tur leh mamawh lam tura ka chhuak min ngen ni hi chuan a buaithlak thei khawp mai….!

Tuk khat chu ni danglam tak a thleng ta. Ka zing tho hlim chu, pawnlamah chuan min lo nghak reng tawh a. Midang ang bawkin min lo lawm nghal a. Kan piah lawkah chuan Kristy ngai thei lo em em mai tu pawh chu tukthawh neitha lo zet main a rawn phei ve mek bawk a. Kristy chuan amah lo vel fo tu a ni tih a hre chiang khawp mai, tun hunah hian chhantu ka nei ti ni awm takin a han bauh ta zeuh a. Kristy tiin ka han khap a…a tawp ve ta nghal mai a…mahse, chupa chu a rawn kal hnai a, ka hmuh lai ngei chuan leng lawp khawpin a han pet ta mai a. Kristy angin tlawm zawka tan dan te, dawh thei taka nun dan te kan lo la zirthiam ve ngai lova, Chutah…ka tribal thin chu khawdur ang maiin a lo thawk nghal a, chu pa chu ka han zuan nghal ta rawp a. A nghawngah chuan nghet tak maiin ka han rek nghal ta a. A thaw a chham a, a in hambuai hle tawh. Ka tribal thin chu a lo chhe ta lua a ni, thlah mai ka tum lo, pa te zawk zawk ka ni bik bawk si lo…hostel a awm te chu an rawn tlankhawm a. Min thelh ta luai luai a, ka la thlah chuang lo. Ka thianpa chu a rawn thleng ve ta a. “I ti hlum dawn..tlah rawh” tiin ring takin ka bengah a rawn au ta a. Ka harh thut a, ka thlah ta a. Ni e..ka ti sual khawp mai..hepa hi thawchham ti tih der tawh a ni.

A nghawngchhuah chu a tha lo khawp mai. Hemi ni atang hian tualthah tum tih degree ka hlawhchhuak ta nghal a. University court/thuneitute hmaah inlan tura koh ka ni. Thil chiang tak chu; ngaihdamna sang ber pawh nise, ka course zawm lai zawng zawng pawh an cancel ang a, ka mark sheet leh transfer certificate min pekchhuah duh chuan ka vannei hle ang. Hemi ni atang chuan University ti ti ber ka ni a, chanchinbu thenkhat an rawn kal ta hial a. Mizo kawtlang pawl thenkhat ang chu ni se, an khawtlang pawlte hian mi tualchil a nih loh vek pawhin ramri hrul thlengin min chaih anga, ka mawngah ticket belin Treasury Square, Aizawl thleng rawk min pet chho ngei ang. Mahse, hnam pui zawk zingah heng thilte hi a thleng ngai vak lo..ka chungah pawh a thleng hran lo..A pawi ber erawh kan Mizo hming ka ti mawi lova, North East hming thlengin ka ti chhia a ni. Kan zirlai puite zingah chuan insurgency khawpui atanga rawn kal ka nihna a nemnghet leh zual a ni. Min tantu an awm a, min tan hauh lo tu an awm bawk. Sawi tam a ngai lo, ka rilru a hah! ka thaw hial a hah a ni. A hah satliah mai pawh a ni lo. Ka awm hi a nuam thlawt lo a ni ber mai. Hetih lai hian Kristy hian ka rilru hahna min hriatthiam pui ni awm takin min kalsan hla duh ngai hauh lo. Kristy hming phuahtu ka thianpa chuan theihtawpin min hnem a, a hriat ang ang in kawng min zawn pui a. Kawng hrang hrangin leilawn kan dawh kual a. A hun lai chuan leilawn awngrawp vek a ni. Keini zirlai mimawl thluakah hian innghahna tlak a chhuak mawh love. Ka thianpa chuan, dawt deuh te nen tang turin min han rawn vel thin..mahse, hei hi zawng ka ti thei lo. “Mizo tlangval ka ni a dawt ka sawi lovang” tiin ka thian Naga tlangval chu ka han chhampual khum ve ngial a. Ka thu sawi hi a dik a ni…Kristy chanchin dik tak hi ka hrilh ngei dawn a ni tih chu ka thu tlukna a ni.

Rilru hah takin hun ka hmang liam a, University Student reng reng chuan sakawlh melh hian min melh vek ni hian ka hria. Mi tam tak tan sakawlh tluk lek ni mah ila, ka chhungril nun rawn kheuh pha deuh ka thiante erawhin ka darah min beng thawr thawr hreh phah chuang hauh lo. Chung ka thiante chuan tlemin min thlamuan ve deuh a. Nithum ni a in her a, University thuneitute hmaah chuan ka inlan dawn ta a ni. University zirlai sang rual zingah keimah vang liau liau a, thukhawm tur an ni. Zahthlak tak a ni. Ka awmna hostel atang pawhin mahni chauh a kal ka duh a, mahse thian ten min zui ta tho va.

University court room chhung chu ka pianhnu lama vawikhatna atan ka han lut a, professor zahawm tak tak leh Vice chancellor hnenah chuan hawihawm chhuahin…luh ka dil mawihnai leh te te a, ka han wish nghal bawk a. Ka chungthu an rellai chuan, ding chunga awm mai ka inbeisei a. Mahse, ka hma a thutna awlah chuan thu turin min ti a. Hnial buai hran lovin, ka han thu a, ka chanchin hostel warden-in a lo buatsaih chu a han chhiar chhuak a. Hun kal tawha ka record an en a, mihring mihrinnaah sawisel bo ka ni lo, mahse hostel rorel phung kalpel erawhin ka awm ngai bik lo. Chu lehkha ziakah chuan Kristy chanchin erawh pakhat mah a lang ta miah lova, ka lawm ta phian zawk a. Zawhna tinreng min zawt a, tawngkam chaltlai pakhat mah an hmang duh lova, thil nihna tak min hrilh a. Ka chungthu leh ka thil tih dik loh tak mai chu an sawi hmiah hmiah mai a ni. A tawp lamah chuan enge ni sawi duh i neih le min ti ta a? He hunah hian Kristy chanchin ngei chu chung professor zahawm tak takte hnenah chuan ka sawi tur a ni. Ka sawi vek tur a ni tiin ka insiam rem tan ta a…!

Ramsa/Rannnungte hian dikna/zalenna an nei ve lo em ni? Duh hun huna tharum thawh hi dan kalh a ni lo bik em ni?. Heng zawhna te hi ka zawh buai an ngai lo. He University thu neitute zingah hian Animal Rights activist thenkhatte an awm ve miau a lawm..chung mite chuan ka dinhmun min hriatthiam pui ka beisei lova, Kristy dinhmun tal an hriatthiam ka beisei a ni. Ni e, a tawpah chuan an hrethiam ngei a lawm. Mahse, ka mihring pui chunga ka thil tih erawh pakhatte mahin min hrethiam lo. Pawi ka ti tak zet a ni tiin thupha ka chawi a.

An thutlukna chu hetiang hi a ni, min ngaidam a, kan course an cancel lovang, tunhnuah erawh ka hostel awmna a mite chunga tharum ka thawh leh a nih vaih chuan he university leilung hi ka chhuahsan vang vang ang. Pahnihna chu Hostel-ah hian tuman ramsa emaw ranvulh emaw kawl awih a ni lova, rang takin Kristy chu adopt tu emaw Private, Ngo, sorkar ten enkawlna tur hmun bik an siamah ka pe tur a ni.

University court room chhung atanga ka chhuak chu ka thaw huai a. Ka thian ten chanchin hre chakin min bawr luih luih a. Ka awmna Hostel thleng chuan min rawn lenchilh a. Ngaiteh..Kristy chu rang taka ka kalbo tir ngei chu a ngai ta a ni. A tuk atang chuan Chanchinbu atang leh mi hrang hrang hnenah chuan Christy adopt theitu tur chu ka zawng tan ta a. Thawm a reh vang vang mai. Karkhat chhunga ka zawn fel ngei a ngai a, karkhat a liam dawn ruai a ni tawh si. Rilru hah taka ka awm lai chuan ka phone chu a rawn ri ta vang vang a. Vai Pitar pakhat khawthlang awphawi zet mai hian, “Kristy chu ka lo enkawl ange” a rawn ti ta a. Ka lawm zia chu…sawi thiam har tak a ni. He pitar hi ram hla tak India hmar lama awm a nih avangin..a tukah chuan train-ah Kristy chuan theihna tur chu ka va buaipui leh nghal ta char char a.

A tuk lawkah chuan kan zin dun ta reng mai. Kan thleng chiah a, chawl khawmuang lovin, kan tum ram Pitar awmna lam pan chuan kan kal nghal ta vang vang a. Engemaw ti ti chuan, an in awmna chu kan va zawng hmu vet a mial a. Chu pitar chu, a tunu hnathawk mek nen an lo khawsa a, awm thei tawk tak leh in compound nei tha zet mai hi an lo ni a. A hma lawk hian an ui vulh hi an lo sun tawh a. Ui dang pawh an lo melh chiah tawh lova, mahse Kristy chanchin an lo hriat khan, he pitar hian a lo ngaihven ta riau a lo ni. Pitari-te in kan thlen chuan Kristy awmna tur tak niin ka hria. Hun ka neih loh em avangin hawsan nghal mai tur ka nih thu ka hrilh a. Pitar chuan ka thlenna tur te min zawt a, train station hnaih deuhah hotel thlenna ka zawn dawn thu ka hrilh chuan an in a, thleng nghal turin min nawr hle chungin train station hnaih taka awm ka duhthu hmangin ka hnar ta zawk a. Kristy chanchin erawh uluk zetin ka hrilh ta thung a. Vawiin atang hian hostel chaw aiah uichaw tuihnai tak tak a ei thei dawn a ni. A infiam kualna tur mual zau tak a nei bawk a. Nuam taka a khawsak theih ngei ka beisei pui hle a ni. Dik tak chuan, enkawlturte hi mi mumal lo deuh nise, ka hawn let leh duh ngat ang. Duhtui ve deuh ka ni..!

Kristy ka hawsanna pawh kum a vei dawn ruai tawh…Tuiluankawra ka hmuh lai kha chuan chuan Ui note mai ala ni. Tunah chuan a puitling ve hle tawh ngei ang tih ka ngaihtuah fo thin. Kha pitar ka hmuh khan tha takin a enkawl ngei dawn tih ka hriat avangin ngaihngam takin ka haw san kha a ni. Zan khat chu, tihtur em em ka nei lova, suangtuahna kawmin, ka khumah ka mu zal a, Kristy ka hmuh hmasak ber leh a zinkawng te ka ngaihtuah a. He tih lai tak hian lukham bula ka Phone dah chu a rawn ri a, mak tak maiin Pitari-te Phone.No chiah kha a lo ni a. Ka ngaih a tha thlawt lo…Hello ka han ti ta tawk a..Mr…“vawiin tlai khan Kristy chu kan inbul lawk tuihawk luankawr chhungah thiin kan chhar a ni” hnukulh zet hian mi rawn hrilh a. Hei bak hi a sawi lo, phone chu a dah nghal a. Tubauha chhut dawp hi niin ka in hria.

A mah ka hmuh hnuhnun ber chu Gate pawn ka chhuak tur a thlunna hrui mar pawt khawpa min rawn um zui kha a ni. Ka kalsawn laia hnung lam ka chhawn hnu a min rawn koh nan a bauh ri te pawh kha ala chiang lutuk tlat. Kristy kha khawi atanga lo kal nge a nih a, eng khaw chhuak nge a nih reng ka hre lo, chung chu a pawimawh ber hek lo..thil ka la hriatchian em em erawh chu tuiluankawra ka va hmuh kha a ni. Mangang em em leh tanpui ngai em em a, min lo melh tawk tawkna mitmeng kha nimin..ni lo…nachin lawk ang mai a chiang a la ni. Kristy hian tuiluankawra a tlak vawi hnihnaah chuan chhantu a hmu zo ta lo a ni…! Ka hming a lam a ni thei..mahse tanpuitu tur hmel reng a awm tawh lo. Mi ten engah maha an ngaih loh, an duhloh an paihna hmun-tuiluankawr chu Kristy tan nun bul tanna a ni a, a zin kawng tawpna pawh a ni.

Tunlai Mizote leh Media Culture

2007-06-30T05:50:00.000-07:00

TUNLAI MIZOTE LEH MEDIA CULTURE

Nimin lawk khan tualthahna rapthlak tak a thleng a, dan pangaiin a him chin atangin khawtlang pawl ten an rawn dem nghal a. Press Release hial an siamin “hetiang hi thleng tawh suh se” tiin mipui an han hriattir” zet thin hi chu- sipai bang ka bo map thin. Pawi khawihna hrang hrang hi khawtlang pawl ten ‘thleng suh se’ an tih vang ringawt hian a thleng lo chuang hauh si lo. Tawngkama sawiliam mai thei ni pawhin a lang lo.

Mihring hian pawnlangah chuan ram leh khawtlangin sualna hrang hrang nia kan sawi thin; pawngsual, tualthahna, indona, tharum thawhna, chhungkaw innghirnghote hi duh lo viauin kan lang a. Heng buaina tih kian beiseiin rem leh muanna (peace, harmony, non-violence, satyagraha etc ) kan sawi a. A tak ramah erawh, kan tuipui ber leh kan duh ber chu ‘inghirnghona leh tualthahna-te’ hi zuk ni tlat si a.

Kausauti-chhungkaw buai zet chanchin hian kan mit a fah tlat. Hei mai a ni lo, Bollywood leh Hollywood film-ah te chuan mipatna/hmeichhiatna rawngkai leh tualthahna a tam ber a. Ram leh hnam indo dan chanchinte chu kan hmuh duh zawng ber a ni. Silai leh hmanraw tha ber ber hmanga, mahni mihring puite suasamna hi hmuhnawm kan ti a ni. Khawtlang pawl thenkhat thuneihna inpe chawpin mi thenkhat an khawnhlum ringawt mai te kan duh loh zia kan sawi a, mahse kan movie kan en duhzawng atang hi chuan kan lawm zawng ber ni awm zawk tak a ni.

Tun hnaiah communication tha zawk leh technology changkang zawk kan neih hnuah phei chuan mihring sukthlek a danglam sawt ta hle. Hmanraw changkang ber ber nuclear bomb leh silai changkang tak tak hmanga indona chuan kan mit leh beng a fah zo tawh lova, hman lai hun a (Ancient/medieval), fei leh chemsen hmanga indona chu kan duh leh tawh zawk a. Hetiang film hlawhtling zet zet Gladiator, Alexander The Great, King Arthur, Kingdom of Heaven, 300 te siam a ni chho ta zut zut a. Patling in chemsen hmang a, mi nghawng a sahchhum hmawk hmawkte chu hmeichhiate pawhin “an rap eih” tawh lova, “a va han ang kher em!” kan ti duh lek chauh tawh a ni.

Mihringte hian Pathian tluka thiltihtheihna engemaw tak neih chakna a lian a. Mihring thiamna in a phak loh thleng in kan suangtuahna chu movie-ah siam a ni. Spider Man, Fantastic 4, Super- Man, X-Men etc mai bakah mihring tak ni lo, siamchawp animation- (Ice age, Finding the Nemo, the incredible etc) te a awm chho ta zut zut a. Cyber khawvelah chuan a tak ram a a awm tawh lova, suangtuahna khawvelah kan cheng mek a ni.

Film culture hian a rawn tih lan chiam em em chu suangtuahna hlimthla, tualthahnate, pawngsualte, tharum thawhnate, chhungkaw buaina hi kan haw lova, kan lawm hluah hluah zawk a ni. Hei hian “hringnun maksak zia leh kawkalh si zia a tanglang a ni”.Technology a thang a, hmanni lawkah Zollywood kan sawi ri ve tan a. cam pakhat nen kan inveh kual ve a, Film angreng kan duang chhuak ve ta nawlh a. Kan nula leh tlangvalte chu uluk zet maiin an inpet dak nghal ve ngawng ngawng mai bawk a. In kiss kha changkang kan tehna tak ni mai awm a ni. Hei mai bakah Local Cable network kan uar chho a, Mizo Music video phei chuan North East India khawvel a run nghal thei mai bawk a. Kan music video-te chu Mizo hnahthlakte awmnaah tawh phawt a mikhual lo hle tawh a ni.

Kan Mizo siamchhuahte chuan kan tuihalna nasa chu a fah zawh loh avangin, ramdang/hnamdang thil kan mamawh ta a. Hollywood, Bollywood leh Korean ho siamchhuah tinreng mai chuan kan tisa leh thlarau ram thlengin min chiahpiah a. Korean ho film chuan thangthar sam (hairstyle) hmelhmang a ti danglam a. Tar te te pawhin Laltheri leh Saikuti te ni lovin, Anurag leh Prena chu an tuipui a, an hmu Mizo ta viau zui lehnghal a. Hetih teh hrepa kan buai tak avang hian thenkhat chuan Kausauti chuan kan Kristianna leh Culture thlengin ti dal thei dawn hial niin an hre ta hial a. Khaw thenkhatah chuan an khap titih ta rum rum a.

Sumdawnna tura duanchhuah film-te chu chhungkua, a pui-a-pangin kan thlir vek a. Naupangte tan pawh a him tur chin leh him lo tur kan ngaihtuah pui ngai meuh lova. Chu khawvelah chuan kan naupangte chu kan thanlen tir mawlh mawlh mai a ni. He culture hian kan zaithiam te sukthlek a thlak danglam a. An music Video siamchhuahte chu khawvel puma thawnchhuah tur a ni lem lo nain, global thei ber tura duan a ni. Kum hnih mi er awr tur khan Mizo Music Video a, SP-i te, Mimi-te leh Sailova te nunzia chu nunphung pangai vek tur emaw an lo ti a. Nu leh pa ten Entertainment mai a nihna erawh an hrilhfiah thiam si lo. Kan music video leh film-ah chuan hringnun kaihhruaina lam a tlem a. Mizo hip-hop music-ah te chuan “ang thawm” a tam a. An in phun lungawi chuang lem hlei lova, khawvel hi an tawng kual vel a ni ber mai. Media hmanga sumdawnna hi kan naupang ten an rawn phek zir mek a ni. Engvangin, India rama Child Sexual Abuse 2007-ah Mizoram hming a rawn lan filawr zak theih mai le….!! Ngaihtuahna sengtam lo zawng hian kan thang a ni mai lo maw?

Heng culture in a hrinchhuah tel chu fashion a ni. Engkim Fashion show a ang a, mawngtam lang thui apiang a changkang a ni tawh mai thin. ‘Changkang’ tak ni kan ni. Khawthlang rama celebrity-te chuan Million tel an thawkchhuak a, Sorkar hnenah pawh Tax tamtak tak an pe thin a ni. Mizo celebrity-te erawhin nuai an hmuh chuan an hlawk viau a ni, tax te chu khawilamah…mirethei hming hawhin tax an tlanchhiat san ziah a ni. Michael Jordan a, khawvel mi hausa (Million Air) pheikhawk bun ang kha, bengkang leh zawngtah ei thin te hian lo neih ve zel kan tum bawk a. Chawmhlawma state a thalai te chuan ek nei lo ang main kan leng a, nula ten mit chhin nei an uar a, sen theih pa tawpin hmui an hnawih a, kekawr ipte atangin TIRANGA leh GUTKHA an hmawm leh zoh zoh si thin a ni.

Technology changkang kan neih hi tangkai zawnga hman thiam ai chuan hmang thiam lo an tam a ni. Thil manto apiang changkang emaw kan ti tlat si. Thawhchhuah nei hauh lovin, Cell phone sing hnih man dawn kan hum run hlawm a. Kan message thawnchhuah thin erawh a changkang si lo a ni. Chhungkaw mamawh aia Cell phone manto buaipui an tam em em. Heng cell phone manto tak tak rawn tel te hi Mizoramah hman vek theih a la ni lo zui! Kan cell phone changkang tak tak te chuan kan nun mawih zet chu a rawn pholang zau sauh ta hle a. Tunhma thil inthup ru kha, hailan a ni ta. Kan mobile phone-te chu Mizo video maksak tak tak ten an luahlum ta run hlawm a. Mizo hmeichhia kum 16 pawh la tling tha thum lo tur kha patling hmaah tihtak zeta inphelh ruak hmuh tur a tam ta. Heng video hian state dang a hrut kual tan mek bawk a ni. Hnam dang ten Mizo hmeichhia chu an cheap an ti leh mek bawk a ni.

Heng thalai nun zia hrang hrang hringchhuaktu lian tak chu nu leh pa an ni. A bikin nu ho hi an ingaihtuah a tul. Kan mihausa nu, tih pui nikhua a, puan man to, pangpara chei mawi ngat rawn bih thlap, rapthlak khawpa mit hnawih dum, biang hnawih tai bawk te hi zingthawh hlima hmuh atan an itawm loh teh e. Incheina ngawt an buaipui avang hian an fate pawh an ngaihsak hman meuh tawh lova. Boarding/hostel-ah sum tam tak sengin an dah fur a ni lawm ni. Nu leh pa hlawhchham lutuk avang a ni lawm ni, boarding school tih angreng pawh hi a pun viau ni. Duah zet a chhungkaw tawngtaina neih pui ringawt hi a tawk lo tih hrethiam hi kan la tlem a ni. Nu leh pa tamtak chuan kan fate hi kan zuar titih a ni ber tawh mai. Ram kalphunga institution hmasa ber a mawhphurtu Nu leh pa hlawhchham lutuk nghawngchhuah chu tunlai Zoram hi a ni. Nu leh pate hian Chona in chhang ngam lo a nih rau rau chuan tawngtawpaw fa neih ringawt hi ingaihtuah tan a tul.

Technology changkang zawk chuan kan khawthlangah chuan sexual politics a rawn thlen a. Hemi lanchhuahna pakhat chu kan chanchinbu ho kalphungah hi a ni. Entertainment rawngkai chanchinbu a pung tial tial a. Khawtlang kalphung sawi ven theihna tur Journal hming vuah tlak erawh kan chikat hlauh thung si. Kan chanchinbu siamtu ho hi sumdawng an ni miau si…an sumdawn hlawk theihna tur ‘milem’ leh ‘thu’ siamchhuah an zir a ni ber tawh mai. Mipui sukthlek chuan kan chanchinbu kawm (cover) hmelhmang thlengin a thlak danglam a. Chanchinbu mi pakhat chuan “chanchinbu cover-ah hian tu emaw politician hmel emaw kan dah chuan hralh a kal thei lo…mahse, nula fengchhing deuh leh tlema (sexual image)sexy deuh chu hralh a kal em em thin” tih min hrilh a. Aizawla kan chanchinbu lar tak editor pakhat chuan fiamthu deuhin, "kan chanchinbu cover atan chuan “nula mal lang chin lo chu kan duh lo” tiin a sawi bawk a ni. Heng chanchinbu leitu ho hi thalai chauh chu ni se, a hriathiam awm e. Mahse, patling leh nutling te pawh hian sexual content/image nei deuh hi kan lo lawm viau ni tur a ni.

Patling thenkhat ten Routmawi chu an sawi thlarau a, patling tamtak tan erawh Sex Symbol a ni. Mipat hmeichhiatna an suahtuahna ti tam tu mai a ni. Vawikhat chu Kohhran pakhat office ka tlawhnaah chuan, patling ho chuan ‘lalroutmawi hnute hi siamtu pawh hian a vuahfuh chiang a nia!”tiin zuk han sawi mauh a. Hei mai a ni lo, kan chanchinbu Magazine lar deuh ho Cover atan chuan Mizo nulate chuan an mahni thlalak ngei chu an pe lut zut zut a, chanchinbu enkawltu pakhat chuan thenkhat chu “a nasa lutuk a, kan ti ngam lo zawk” a ti a ni. A eng amah a hma a, tawngtaw paw lar chak thlarawk hi kan tam tawh a ni. Hlawhtlin leh lar kan tum dan erawh pawisak kan nei map tawh lo thung si a ni.

Heng magazine cover hi a tha lo vek a ni hran lova, amaherawhchu khawthlang celebrity-te, Million tel hlawkchhuak thinte tih dan zawng zawng te Thingthupui Culture a mi ten kan lo entawn a, a engemaw deuh lai apiang kan lo entawn ta lutuk chungchang hingaihtuah tul chu a ni. Feminist thenkhat ngaihdan han hawh ta lawk ila, sum emaw lar duh vang emaw a Magazine cover-a thawmhnaw themhlem tak tak nen a, inphochhuak thinte hian an taksa hi an hralh tho lo em ni? Nawrhchizuar ten hmun leh hmunah an taksa an hralh a, heng Magazine cover a mi te hian an taksa hi kawngdangin an hralh tho lo em ni? Nawrchizuarte ai hian enge an danglam vak n

Heng magazine cover a thawmhnaw themhlem zet nena rawn langte engtin nge mi ten an lo hip dawn le? Patling tamtak ten pindan chhungrilah an lo suangtuah dan tur chu a turu viau ang. Chanchinbuah a hmuh dan tak rawn ziak chhuak phei se…he hmeichhia hi a thidang hial ang chu…..mahse, hei hi cho chhuah kan tum ber a ni mai lawm ni? An nu leh pa te pawhin pawi an ti lem lo bawk a ni mai em. Nu leh pa tamtak chuan kan fanute chu sex symbol a siamchhuah kan tum a ni mai lawm ni?

New Jersey leh London product ni awm tak tak, vairengte dai pawh pel zo si lo siamchhuah reng ai chuan…kan ti rau rau a nih chuan, khawvel pum emaw India ram chhung tal pawh el tum zawngin tlan ta zawk law law ila….! Kan khawtlang kalphung hi kan chik lehzual chu a hun tawh a ni. Kristian nunphung pangai leh society norms pel lutuka tlan vuk vuk hian nghawngchhuah nasa tak a nei thin tihte pawh i ngaihtuah ang u.

Kan artist (zaithiam/actors/actress)te pawh hi an nihna ang zawnah hian pawm mai tur a ni. Kan zaithiam tu emaw Sailova emaw hi corruption chungchang a ngaihdan zawh vak tur pawh a ni lo, zaithiam a nihna zawna cheibawl mai tur a ni. Entertainer leh social scientist-te emaw hi thuhmun emaw tih palh loh tur a ni. Duh leh corruption chungchang chu Mizoram University a, department of Political Science a mi te emaw zawh zawk tur a ni. Tlema professional deuha kan tlan ve hi a hun a ni.

Awle, ka han sawi tum ber chu; kan ram dinhmun chawikanna tur, (development) lam ai hian, hlimhlawp thil hi kan lawm telh telh emaw tih mai tur a ni. Hei hian, kan tunlai thangtharte sukthlek a kaihruai mek a ni. Development tel lovin, hunawl hnawhkhahna ang chi hi a kimchang tak tak thei hauh si lo. Nitin bungrua leh pawnlangah kan than a chak fu a. Chhungril nunah, ram hmasawnna tak tak tur ngaihtuah a, seprawtui tu te’n lawm an hlawh lo tan mek. Thangthar rilruah hian mahni sapatal mai mai chakna a lian telh telh emaw tih mai tur a ni ta. Tunhnai chanchinbu thar chhuak tamber chu entertainment rawngkai deuh ngawt a ni. Entertainment hi a tha lo a ni ngawt lo. Amaherawhchu, a aia hmasa tur thil a awm tih kan theihnghilh loh a tha hle. An nunzia kan entawn ber khawthlang hote khu, hlimhlawp thil ti thei turin an ram a intodelh a, an thawhchhuah chuangliam ringawt pawh tlan fe tham a ni. Entertainment uar thei khawp dinhmuna chuangkai tur khuan an thawhhah thin zia leh development chungchang an buaipui uchuak thin zia kan hmuh thelh tlat mai hi thil fuh a ni thlawt lo. Kutdawh state a chengte hian, thil pawimawh hmasa hlamchhiah a, entertainment ngawt ngawt kan lo uar uchuak a nih palh chuan, kan ramin a la tuar ngei ang le. Technology changkang zawk leh Media tha zawk ten remchang min rawn sihchhuah a, kan ram la thangkim lo zet cheimawi nan tangkaia hman tum zawnga kan insan mar a hun a ni.

Theirah

2007-06-30T05:27:00.000-07:00

Zoram lamah Summer vocation hmangin hyderabad Mizo tam zawk ten min hawn san a. Tlaitin hian kan campus (Univ of Hyd) chhunga ramhnuaiah kan kal thin a. Tlai khat chu, theirah kan hmu a. Theite a ang ber mai. A kawr tel lova ei hian a thlum tui fu a. Mahse, darkar hnih hnu velah hian chilthli a tla tan anga, kan thal der mai ang tih erawh ka hlau fu. Mahse, vanneihthlak takin tunthleng hian kan dam sen lal chu a nia.

Mautam leh Zoram ( A pictorial history)

2007-06-27T16:33:00.000-07:00

Mizote tluka mau leh kan nunphung inzawm nghet hi a vang hle awm e. Ziaktu thenkhat chuan Bamboo Based economy an ti hial thin. Kan history pawh mau tel lo chuan a kim thei hauh lo.
( Heng photo hi a neitu chu Lalhruaitluanga, Research Scholar, Dept of Plant Sc, University of Hyderabad ta a ni a. A neitu phalna tello hian lakchhawn awih a ni lo)
Bamboo forest chu a eng zo ta.

Thangnang chi khat, thangsi an tih chu a ni

Mautuai Chawhmeh

Kan rama mau awmsa hman tangkai kan la thiam meuh loh laiin, Japan mau kan sawi ri a. Forest ho mau chinna hmun chu a ni.

Insakna tur leh thildang atana hman tur Mau zawrh lai..

Mautamin a pianga puang ve ziah thin..thangnang

Mau rah

Mautam avangin ramngaw a eng deuh vek tawh

Peacock/hen Arawn Tui

2007-06-27T16:26:00.000-07:00

Tunlai chu ka camera lei thar hman chhin ka duh avangin campus ramhnuai hi thiante nen kan fang zauh zauh thin a. Tlaikhat chu, arawn hi a rawn thlawkchhuak thut a, kan han en chiang a. A lo tui reng mai. Ka pianhnu lama arawn tui ka hmuh chhun a ni. Artui ai chuan a lian deuh zawk a. Pali a awm a ni.

Bonsai

2007-06-27T02:32:00.000-07:00

Bonsai tih hi Chinese ho chinchhuah (Pinyin), Japanese ho chawilar chhoh a ni. A awmzia chu pot chhunga thlai/thing tihna mai a ni. Korean ho chuan bunjae tiin an sawi ve thung. Nikhat chu park pakhat kan kalnaah hian an lo dah tlar dul mai a. A mawi hlawm hlein ka hria.

Sertawk kung a ni. Pakhat a rah nghe nghe..

Kan vengah hian bonsai kung 10 vel ka nei ve a. A upa ber chu kum 10 vel zet a ni ve tawh. Hmawng kung leh phuanberh kung hi siam a awlsam deuh ber a. Far kung hi a nung mawh khawpin ka hria.

April par

2007-06-26T04:47:00.001-07:00

Thingkung parmawi tak tak zinga ka mit la bertu pakhat chu April par hi a ni.

Khuanu hian a lo duang mawi hle a, khawvel kalchho zelahdamkhawhchuahna chance pawh a nei tha hlein ka hria.

Khaw dur pawh lo thleng se!

2007-06-26T04:25:00.000-07:00

Fur a in tan a, khua a dur zing a, in rin hman hauh lovin ruah a sur thut thut a. Khaw dur hmel hi thenkhat tan chuan rap awm lek lek a ni thei e. Thenkhat tan erawh chuan tlai ni tla tur leh khawdur inchawhpawlh hi a mawi danglam em em a ni.

Heng khaw dur kara tlai ni tla tur mawi takte hi ka hlah phal lova. Ka han hmet leh ngawt hlawm pek a nih hi..!

Tlai lam boruak

2007-06-26T04:17:00.001-07:00

Tunlai chu tlai lam pang apiang hian kan campus (univ of Hyd) ramhnuaiah kan kal thin a. Chung atanga ka hlawhchhuah photo ho chu hengte hi an ni.

Lungsum chhungah tui tlem a lo tling a, Lotus hi an lo awm ve dal a ni

Khua a thim hnai dawn ruai tawh a. Chhum a tam a, khua a dur hle bawk. Camera Flash hmang lova ka hmeh a ni.

He lai hmun vel hi khawro lam pang lek lek a ni. Chung khawro leh ruahtui hmu tha lo tak karah pawh, thlaler pangpar ang deuh hi an lo awm leh phian thin.

Photography

2007-06-25T05:23:00.000-07:00

Photography hi tunhnai lawk atangin ka tui thar ve lem luam a. Mahse, engvak chu ka la hre lo. Kan photo han hmehchhuah chhun pawh automatic a lak nen danglam vak rih lo. Shutter speed, historgram...etc etc..har em mai..hun ka la duh deuh dawn a ni. Inzir fe ala ngai ang. Ka inzir chho mek a. Sony H9, 8.2 MP, 15 X ka hmang a. Automatic a awm bakah Manual a awm tel vek bawk a. Night shoot a awm bawk a. Semi-Professional a ni ve ber mai. Mahse, sony thatlohna ber chu, Sony Apha tih loh ah chuan dust leh particles awmna hmuna thlalak fiah thei lo hi a ni. Boruak humidity sanna hmunah a buai deuh tlat zel. Tin, Battery hian a daih rei thlawt lo..extra battery Rs 2000 vela lei chu a na deuh bawk si. Cannon leh Nikon hi a laktlak hle zawkin ka rin

Sony Alpha hi ka awt khawp mai. Tah hi chuan, anti dust/particles a awm tawh a. Cannon ho hi ka hre vak lo. Tin, Nikon D40X/ D80, 10.2 Mp hi a that hmel khawp mai. He camera hi SLR a ni a, a lens man hi a to lutuk a. Keini ang tan chuan buaithlak lam a ni. Manual khawih vel dan ka thiam nal hle hunah chuan SLR ah kaichho chu ka duh ve khawp mai. A photo quality inthat hleih thei em mai.

Photography rau rauah pawh portrait leh landscape lam hi nuam ka ti khawp mai. Photography lama ka tum ber chu, Mizoram nihna dik tak (70% of the Mizoram population) thingtlang mite khawsak phung leh nunzia (folk culture) tarlan hi a ni. Khawpui nun a inthlak danglam chak ang bawkin, thingtlang nunphung pawh a kum telin a danglam tial tial a. An nunzia hi mumal taka recorda vawnhim hi a tul a ni. Hei hi chona lian tak niin ka hria.

NIKON D40X

Kan zoram tlangram nuam

2007-06-25T05:09:00.000-07:00

Mizorama kan leilung hi chhengchhe hle mahse, engemaw ti zawng chuan a mawi danglam riau thin hian ka hria.

Blog hawnna

2007-06-25T04:58:00.000-07:00

Kum khat zet a liam ta, thian ten Blog siam tur hian min nawr zing ta fu a. Mahse, web han sawngbawl hi ka zei vak lova, web-site thenkhata comment han pek leh article va thawh hi ka duh tawk mai thin. Tunhnaiah photography lamah ka tui thar em avangin han tarlanna tur remchang tak a ni dawn a. Blog chu han siam ve chhin a. Mahse, engmah tih dan ka la hre mai lo. Tlem tlemin kan zir chawp ve mai ang chu.