Wednesday, October 17, 2007 1:24:10 PM
mizo, zogam, zomi, thadou
...
By Tungnung Zamlunmang Zou
The so called Zo ethnic group nicknamed by other vested interest who by virtue of military power named them in different nomenclatures such as Kuki, Chin and Lushai (Mizo, Zou, Lakhel) who occupied vast areas – say Chindwin River in the east, Halflong in the north, Akyab in the south and Brahmaputra in the west. The Zos for lack of political consciousness could not raise their heads under the sword of divide and rule policy adopted by the British Imperialism.
Since time immemorial the so-called Zos also had their suzerainty in Chin Hills under Pu Hauchinkhup, in the present Mizoram (Lushai Hills) under Sail Chiefs, in Manipur Hills the Guite, the Manlun, the Thadou chiefs occupied the hill portion of the present Manipur State. This goes on until the advent of the British Imperialism. The British expedition completed in 1890 and started dividing the Zo territory into a number of sectors to suit their administrative jurisdictions.
The root word Zo
From the mouth piece of our grand parents, it is learnt that the people of Zo hailed from the first three Zo brother Songthu alias Chongthu, Songza and Zahong who first dwelt in a cave known by the people as Khul or Chhinlung or Sinlung or Khur somewhere in China but the exact location is not yet traceable by an scholars in the world. One Burmese diplomat Dr. Vumkhohau says that Zo comes from the word Zo and thus all races, clans of this particular group of Tibeto-Burman directly descended from our ancestor Zo. The same opinion was held by Pu Khupzathang (Capt), a Zo genealogist who writes a book ‘Zo Khang Suutna Liabu’.
According to a Burmese scholar Thantun, Tibeto-Burmans probably once inhabited the T’ao valley of Kansu province, once the North West of China. Because of many disturbances made by the Chinese, the Zos might have moved to the north east of Tibet. The Chin under Chinese in 200 BC made further depredations and in order to avoid them, the Zos traveled across ridges and forests and move further south. The journey probably took hundreds of years and eventually they come to the border of Tibet and Burma.
The term Zo is an ancient and historical name of the Zo ethnic groups. Before the Zo society evolved into clans-base organization and segmentation, historical records referred them as Yaw, Jo, Chou, and Zhou. The Shan Dynasty’s Chronicles proves this. The Pong (Shan/Tai) kings annals from 80 AD—1604 Ad clearly mentioned the Zo district and the Zos respectively.
In the year 862 AD, a Chinese historian, Fan Ch’o Hao in his book already used the word Zo to call a peculiar ethnic group of people. Another scholar, a Catholic Father Vincent, in his book published in 1783 used the word Zo to mention a group of people who have the same practice of livings. Sir Henry Yulu’s narrative of the Mission to the court of Ava in 1885 showed the Chindwin plains and west of the Chindwin River as Zo district. FK Lehman, a renowned Social Anthropologist in this book ‘Structure of the Chin Society’ reiterated the fact that the so called Kuki-Chin linguistic groups has a special term for themselves which appeared as Zo, Yo etc.
Dr. Vumkhohau, a Zo scholar and diplomat from Burma, in his profile of the ‘Burmese Frontier Man’ has affirmed that we called ourselves Zo from time immemorial. There are different theories regarding the etymology of the root word Zo.
The Zos known by other as Kuki in Manipur, Nagaland and Assam; Chin in Burma and Lushai in Mizoram, Tripura and other Zo occupied areas. Nevertheless, they are the same people descended by Zo. No writers or scholars could make any distinctive classification of division of these people based on custom culture, usages and the way of living. S Carey and Tuck says that there can be no doubt that the Chins and the Kukis, are one and the same race, for their appearance, manners, customs and languages all this conclusion (The Chin Hills, p-155). Further, we can prove the ethnical oneness of the scattered Zos by the same tongues they use, God-Pasian, sky-van, fire-mei, father-pa, mother-nu, grandfather-pu, grandmother-pi, water-tui, king-leengpa etc.
A legend records that, like the other nations, Zo too have their own lands and scripts in olden days, which is very much similar to that of eastern nations like Burmese, Chinese, Japanese and Korean. But it is very said to mention that it (the script) was stolen by a dog as it was written on a scrolling dry leather.
Hence, the genesis of Zo comes from the word Zo and no men born on earth could question as yet. The words Kuki, Chin and Lushai as we mentioned in the above have neither any bearing on the culture of these peoples nor have any historical originality except these people have ethnical oneness and lived like one people as that of old Anglicans. But with the passages of time, these people lost their identity of nationhood as divisive forces acted upon them terribly say the Shan, the Burmese, the Chinese, and at last the British Imperialism who subjugated them in the last part of the 19th century.
The Rise & Fall of Zos
Metternich says that ‘The man who made history have no time to write it’. Very indeed, the Zo leaders who made the Zo history are not known till date but we inherit the fruits of their past actions, good or bad.
Though no one can exactly traced the whereabouts of its (Zo) existence, it is believe and accepted that these people did lived, raised and fall like other nations. Most of the Zo thinkers and researchers opined the rise and fall of the Zos in this way:
They (Zos) belong to Tibeto-Burman which is of Mongolian stock. The common belief is that Zo first lived in China, before the birth of Christ, probably during the Chou (Zhou) dynasty. In due course of time, these people were harassed by the Chinese kings and ultimately they had to quite China, then moved towards the South west and settled in upper Burma known as Yaw Valley, along the Chindwin River. They reached Yaw valley-upper Chindwin extending up to Kabaw valley sometime in the eight century AD. During their occupation of this Yaw valley, they knew how to cultivate the modern practice of wet-rice field. When they approached from south west of China up to Kabaw valley, they faced no warlords, except some skirmishes with the expeditions of the Shan States, who then begin their infiltration in the upper Burma towards the end of the 13th century.
In due course of time, they extended their home rule upto Khampat, and thereby started to have their kingdom without any threat from any quarters. They lived happily and joyfully for about a couple of centuries, i.e. from the 13th to the 15th century. At the beginning of the 15th century AD, they confronted a threat from the Shans who aimed at expanding their suzerainty. The Zos were the second people to face the onslaught of the Thai imperialist who moved upward with their mighty Tai (Thai) force marauding the Burmese and Zos on their way to Assam. This was the first heyday of the Zos so far as we traced the old records of the Zo history.
Then, they moved about further south upto the present Chin Hills and started settling in the hill regions, which was then No Man’s Land. After leaving Khampat kingdom, it appears that there was none to trumpet their conscience. From there they scattered all along the hill ranges in different directions, divided into clan-based leadership which is rampant. Some Zos settled in the Chin Hills and made Tonjang as their head quarter under the leadership of Pu Khanthuam. Some of them moved further southwest called Lushai hills.
Zoland
Location: The area occupied by the Zo country, as per the memorandum of ZORO submitted to the Secretary General of the United Nations Organization (UNO) on May 20, 1995 the area confines between 92’ and 95' E longitude and 20' and 25' N latitude. The whole area is roughly about 1, 45,600 sq kms.
Area: Specifically the Zoland cover the Lushai hills (now Mizoram, India), the Chin Hills in Burma, the hills of South and west of Manipur, Jampui and Sakham ranges in Tripura, India. Hill tracts of Chittagong in Bangladesh, Arakan, upper and lower Chindwin River including Saigang division and Kale-Kabaw valley in Burma.
Population: The estimated population of Zos as per the 1991 census was about 50, 00,000. It is clear that after a decade it must have increased to many folds. Who knows may be more than a 100 lakhs.
Some Major tribes of Zo: As per the memorandum submitted to the British Government on April 22, 1947 by the Mizo Union it included 47 major tribes namely; Aimol, Anal, Bawng, Baite, Bawngzo, Chiru, Chawhte, Chawrai, Chongthu, Chawngthu, Darlawng, Dawn, Fanai, Hmar, Hrangkhawl, Hnamte, Kaihpen, Khumi, Khiang, Khiangte, Khawlhring, Kawm, Lushei, Lakher, Langrawng, Mualthuam, Miria, Ngente, Paite, Pawi, Purum, Pangkhua, Pangte, Paute, Pawite, Ralte, Renthlei, Thadou, Tarau, Tikhup, Tlanglau, Tlau, Vangchhia, Vaiphei, Zou, Zawngte, Gangte.
[This is my ever earliest/first article written way back in 2001, I am very sadden that I forgot to mention my references, but most of the parts are extracted from Pu T. Gougin's noble work - The Genesis of Zomi]
Wednesday, October 17, 2007 1:10:02 PM
mizo, zogam, zomi, hmar
...
Zou pupa ngeina bangin Nopni Dani chiengin tawndan (custom) dungjui in hunte akimang jel hi. Tuachi mabang in shini manni chiengin lapi akisa jel hi. Zou sung a phung-le-tang thei phahtan a lapite tam anei a bang ahi.
Tamteng chi lou adang zong a um ding a tuate pen custom bu siemphat kia hun ah kim zawsem a tel sah chiet ding tup leh ngim ahi.
Manlun/Mantuong/Milun/Mangson/Hangvung Lapi
Source: Upa Suankhanmang,
Chief of Tangpijol
1. a). Ka pien masang a mi singta aw e
A pieng lah mi umlou e
b). Luntawi khang tembang kileh ing
Tung chieng vangkhuo sat ing e
2. a). Mimbang pien chil nuoi lenkul hong
Luntawi tang kamkei hi’ng e
b). Siel siel tang e, nuoi lenkul ah lunmin
Suon diing umlou e
3. a). Dou muolpi bang zung nei ta’ng e
Lawla mang tunnu hi’ng e
b). Lawla mang tunnu hi’ng e
Ka hu’n kam muol sem aw e
4. a). Guol khawilou jang sangeu aw e
Kasanglai ah nou keu e
b). A laan nam zing zu’n lel e
Kieng la’n lei dou in lel e
5. a). Tuh in kathau luong neng aw e
Khal in ka kai lieng neng e
b). Tuh a kaneh limzaw maw e
Khal a kaneh lim jaw maw
Mate Lapi
Source:Pu Thangchinsuan from Pu Genchinthang
1 a). Ka lamlou kimong suon e; chieu lumsuong za chieng ing e
b). Ka dip lou kimong suon e; Nam za bem in siing ing e
2 a). I sak suong khoupi nen ah; Sang tel hon sing bang sieng e
b). Hang kuonva aw, u-le-nau aw
Hah tangbang nawn tahlang e
3 a). Theibang sen in sang gan’ng e; Tang sanga siel in huoi e
b). Tang sanga siel in huoi e; Lie sangga tang in huoi e
4 a). Ka han aw, ka han aw e; Tulta na sawl zing nuoi ah aw e
Ngalkhuoi hang toh ka bang e
b). La khen hu khak la, Pu Mangsonte lapi
5 a). Tongchiem tang e; Tongchiem tang e
Ka zua batlei tongchiem tang e
b). Kazua batlei tongchiem tang e
Jang a pehsik ka zua kaih tuongtung na e
Siellai Mate (Khuongmunte) Lapi
1 a). Zou zing kai chi chiei nuoi ah e; Muonvon hangkop in lang e
b). Kop in lang e,phung toh lou in; Lentu sangmol a suong e
2 a). Sang a nam kim ka simna aw; Kot gawl phuiguo zing aw e
b). Kot guol phuiguo zing aw e; Sawm siel in ken va la’ng e
3 a). Ka tun kha kie Zalmang melma; Se tang siensung nim aw e
b). Se tang sien sung nim aw e; Khomuol chieu lumsuong aw e
Munluo Lapi
Source: K. Munluo
1 a). Van jang ah mungbang phut ing, Suonngtui ah vangkhuo sat ing
b). Ka aw khi ka chiendal toh luo khomang tou ing
2 a). Khosah muontui kai zawl ing; Pa tang ah zin bang tut ing;
Han ningtui in bawl ing
b). Ka tun sawl leh ka han sawl, Kot gawl ah hanmung phut ing
3 a). Sel godaw pa tangtung ah; Chiendal patbang sai ing
b). A tui nah ah ta luong; Han ningtui in bawl ing
4 a). Noun a zilziel,noun a zilziel; Tutthang nap u noun a zilziel
b). Thang na zilziel; tahng na zilziel, Tutthang nap u thang na zilziel
Dohmul Suontah lapi
Source: S.Lienkap
1 a). Mi zua dei teng ka zua in deiva chi’ng e
b). Sanglien-sangneu, Zua dei aw, muol ah suo’nge
2 a). Mi tuun dei teng ka tuun in deiva chi’nge
b). Siel leh sawm tang, tun dei aw; sumtuol ah tuo’ng e
Phiemphu Lapi
Source:Phiemphu Khangthu Sutna
1 a). Sumtuol simsing gil phut ing; kot gawl sik leh suong san
b). Phai khuo ah ka ninu in; mabang amna’n hing nei
2 a). Ka sawm siel zinbang kha’ng; Tuonglam kawm khat khahna
b). Phai khuo ah u-le-nau in; mabang amna’n hung nei
3 a). Kawl ah lawi leh siel thuo’ng; Veita mang leh khau thuo’ng
b). Kotgawl a tulta pi aw; Lailu tawm bang kikat
4 a). Lapkhuo bel bang suon ing; jangta loubang kawm in
b). Jangta loubang kawm in; jangtawi ka guikhau khi’ng
5 a). Chinthu pha ka dei man in; Sihsiel ah chinthu kha’ng
b). Sihsiel laltang lal dei aw; Tuonglam mabang ki-am
6 a). Mi pu von ton ningzou aw; Thang vahpi’n tuongtunna
b). Ei pu von ton ningzou aw; Aisa leh sietlai hal
7 a). Kamsan lai ah lal mi vanawt ta’ng, Tuong ka tuna suilung tailou
b). Tuong ka tuna suilung tailou, Ka senguol toh khomuol ah suo’ng
Lienzaw Lapi
1 a). Ka tun tawi in sa kamkei bang hang ing e
b). A muol tangtawn lailuong suobang awng e
2 a). Sunni tum kuon zuopa tang a, Dou tunnu naubang kap e
b). Kapkap lou aw Dou tunnu aw, Dei ang zallou diing hi e
3 a). Tung pasian leh ka nuoi ziin in, Hei in chi e,hei ing e
b). Hei in chi e, hei aw e, Sian aw hing awita ve aw
Samte Lapi
Source: Nengkhenthang
1 a). Chimtui ah kamkei’n khuo sat ta’ng,
Tutom phohbang ling nei e
b). Tutom phohbang ling nei e
Khang vaimang in suon la e
2 a). Hau vah sie dong ta’ng e
Chimtui Haumang nu hi’ng
b). Chimtui Haumang nu hi’ng e
Von mang tawi toh lawm sa ing
3 a). Ka kieng mang khat a khang aw e
Phungchin in lai ah sie
b). Tung solkha khat a khang aw e;
Alsi lai ah sie e
4 a). A sa lapsa, gam khisa lapsa khu’ng
Aw khi sietlei a ka vaw;dumpuon kammei ka vah
b). Sah chieng vai tuibang kangta e
Lum suongpi nawh vang chi nawh la e
5 a). Suong tou ta’ng e, suongtou ta’ng e
Thang muolpi toh kim ing e
b). Thang nuoi ate’n ung demlou aw
Ka kawlsa ma ngai ing e
6 a). Chimtui Haumang nu hi vang e
Dumpuon phielpi in nei ing
b). Huolsa in gawl kan ing e
7 a). Huolsa in gawl kan ing e
Khang vaimang in nawh lel e
b). Khang vaimang in nawh lel e
Lipi lai a mang hi’ng e
Taithul lapi/Kamkhuol Pawl Lapi
1 a). Leidouna tuol laitah ah
Chinthang lui mung bang khup
b). Kanung ah gubang ei tawng
Ka maa ann leibang ei lha
2 a). Laichin laukha ngai zawte’n
Lai hen laukha ngaizawte
3 a). Sawn aw na min thang taluo
Na phelgo tawi thang taluo
b). Na tawi a saibang ka sat na’n
Lenna zawlbang awng e
4 a). Ka than a mel na mahleh
Innhang shikuong a ka tha
b). Innhang shikuong a ka tha
Lalluong huoisuong vumbang
5 a). Tung khopi leh ka chiendal te tang
Tung khopi sang ka chiendal na gin zing
b). Nunthei san leh awkhi leh tang
Nunthei san sang ka awkhi na san gilzaw hi
6 a). Ka zuo sangtha phala tang e
Keima lalhen tamzawta
7 a). Muolzin nahneu lailah tang e
Ka sumtuol ah tong siel lien toh giebang zop ing
b). Giebang zop ing, phungchin tai e, sietlei tai na e
8 a). Ngahnu lammuol sangnel ah, ka namtem le san siel e
Ka namtem le san siel e; sansin zel e eng sel e
Innpi Hangsing Lapi
Source: Hauthang New Bazar
1 a). Sietlei pahbang ka mom in; Tun leh ka zuo kie e
b). Ningtam ka guol nou in
Chin hau pahbang aw khi pil tangbang the
2 a). Khokhang gunlui pieu jang ah; Lal kap piel bang del ing
b). Ka langlam leh guol langlam; then jang ah kop in khi’ng
3 a). Ka gal a khongsai paute’n; Ka lamlou vuisai ngen e
b). Ka lamlou vuisai ngen e; nang neilou albang da’ng
4 a). Buoltui a ka vei mun ah; hau mi sing in um ung
b). Hau mi sin ing um ing e; Naw lel tumte’n um ung aw e
Thangsia Pawl Lapi
1 a). Kang thal lungdei a ka leidou kawmpal a kuoi
b). Ka guo bat phu ka zon in pasal kop ding bang pua
2 a). Ka tun aw in na hiei, tun liengthei inna hei maw
b). Zawitui ka pa ang tung ah, katha meh bang zong la
Phuolva vengtot ka bang
3 a). Ka guollai ah phuolva vengtot ka bang
Hauta louna khaimu bang ka tong.
Pula
1 a). Kamkei lungkuong muoltang tawn ing
A zaulai ah, va hon mubang del ing
b). Ka guollai ah e, Phuolva bangtot ka bang e.
Source: T. Lamkhothawng
Secretary, Taithul Phungpi Organisation
Minvah Lapi
1 a). Ka seinou in sangga’ng e
Sangchih sumlu vel ing e
b). Sangchih sumlu vel ing e
Kamkei hang in siing ing e
2 a). Khat in pieng ing e
Ni-thum sang kiging zawng e
Lal ka hen tuong in tun’g e
Tungnung Lapi
Ka phung Tungnung guol tung ka tuonna hi e
Kapu Genthang jang lawibang thanna hi e
Ka hu’n sem e, thangvan lai keh in kieng e’
Ka nawna lenvui ka kai sakngaw hi e
Tung tuon tang siel ka gaw kumluong pellou e
Tungdim Lapi
1 a). Shing ka den, shing ka aw e; Nantal diing a shing ka den
b). Ai ka den, ai ka den aw e;Phudil diing ding a ai kaden
2 a). Nantal na haantuol zang ah, sielching naupang tang laam e
b). Va luiluong leh va hanha in; Ka suong palva’n bawm e
3 a). Nawp khopi leh thawt khopi ama ni ka saikah e
Ama ni ka saikah e; chieutui lunlai a, a paupen ka tha
Ka thu lunlai ah, a hangpen ka man e
b). Zou daw ka pa tangtung ah lalhen bel bangtou ing e
Hing kai ing e; a sausuon sung khuoi bang a lun e
HAN LA
1 a). Ka zuo in tang ngalliem hi’ng e
Tang ngalliem in namtem masuon in doudal vel ing e
b). A mi zalai ah e, phuolvapi toh ka bang e
2 a). Sa kamkei bang a muol-tang tawn ing e
b). Lengtu khomuol zil bang ling e.
3 a). Thalning thawlthot zang phuolva bang leng ing e.
Zang phuolva bang leng ing e,
Va hou mu bang a zau lai ah del ing.
b). Veitu um muong suon guobang awng ka guollai ah,
Phuolvapi toh ka bang e.
Wednesday, October 17, 2007 1:02:00 PM
mizo, zogam, HMARZOU, zomi
...
ARTICLE 1 ZOU HING KIPAT NA
Tanglai in Pu Zou hah le suan Pasal thum Songthu,Songza leh Zahing ana um uhi. Amaute KHUL kichi leinuai gam ah ana teng uhi. Nikhat tung gfam hing mukhia in khum tunggam ah hing teng ta uhi.Amau suongtu Zou minpuo in Zou chia ki min vaw in, a ten na gam uh jong Zougam chi in ana min vaw uhi.
ARTICLE 2 ZOU KICHI TENG
Zou pu-pa ngaina leh tawndan a tawn Zoulai pomte Zou ahi.
ARTICLE 3 SAKHUO/BIEHNA
Zou tawndanin sakhuo/biehna pen thupi hi, sakhuo /biehna kisuhsiet sah a um leh tam naei a bang a liau ding ahi.:
1). Zouta leh Zouta kikal ahileh Zubel khat a ki innlut ding
2). Zouta leh nam dang kal ahileh : Sielpi Salam leh Zubel a gap ding ahi.
ARTICLE 4 LUONG-LEH-BAN THU
Zou tawndan in zongtaleh phataleh luong leh ban ki kham na thu ah aki bang chiet hi. Luong man bei koima a um thei sih hi,Luongman jong tuomtuom in aki khen hi.
A) LUONG MAN KHUT KHIEL BAN KHEL TUNGAH
Mi khat in tup lou pi in mi khat va that kha ta leh khutkhiel ahi.Gentena in mi khat in gamvah na ah mi khat sa mu a mu in ,kap kha ta leh ,tuoma bang in hiem,thau hasuo in kaplum kha ta leh Tuolthat hilou in KHUTKHIEL ahi . A nuoi a bang in a liau ding hi.
1. Zubel khat 2. Innpi Sap 3. Puondum khat 4.Zubel leh salam in Hiemkham a bawl diing. 5.Sielpi nga a liau diing.
B) LUONGMAN THEI NA TANGSA
Mi koi in jong thei na tang sa a mi luong a lah leh /atha leh a liau ding a ting a Art no.4 (A)1234 bang ahi ding a ,tua bante ah Siel Kengding Sawm(10) a liau ding hi.
(C) KHUT KHIEL BAANKHIEL LIEUNA
Mi khat in Khut khiel baan khiel in mi khat va su kha ta leh/suliem kha ta leh a liem pen kem in a khoi ding hi.A damchieng in voh khat in haa hawna a bawl ding hi.
(D) KHUT KHELBAANKHEL SISAN KI SUO
Tambanga sisan ki suona ah ,a khut haa masas penpen a maw a ngai ahi, A ma pen in Innpi ah salam a satding a Siel Khat agap ding ahi.
(E) TUP MAWNG A MI THA SAWM KHUTKHEL HILOU A ,SHI ZOULOU
Mikhat in mi khat ka hing that ding chia hiem/hei ,thau a akap a asijoulou a um leh tam a nei a bang a lieu ding ahi.(ashi tah leh Art.No 4 (B)bang bang ahi diing hi).Article No.4 (A)1234 ahi diing a, tuabanah Siel kengding Nga (5)a lieu ding hi.Tuabanah a dam masang sie a enkol ding hi.
ARTICLE 5 KITENNA
A. NU-LE-PA KITENNA AH A VAIKUON LAMTE LEH A HAKHE LAMTE BAWL DING TAMBANG AHI:
A. A kuom lamte bawl ding :
1. Zouta numei man Sielpi 5 (nga) ahi, Moupui ni chieng a siel khat tei tei sun ding. (Koima’n man-le-muol thu ah sielpi kengding akal thei dih ding hi.)
2. Pu- sum : Moupui ni a numei in pu-te pieh ding.
3. Sa-beng puohman: Sabeng pawnu pieh ding.
4. Thaman/Thataanman : Bangkawpa(Thalloupa pieh ding). ( Tampen apoimaw mama ahi, mi-le-sa hina chiemtena ahi). ( Siel Nga ban ah koiman man lamkai a genthei sih ding hi.)
B. Numei lam te bawl ding.
1)Sumken: Siel khat ken sah ding
2) Tunsa luong/hou khat,a phui kim in a pei ding.
C. Vanken ding te :
(1) Phoipi/kaantha khat,
(2) Puondum khat (Sabeng sin jong setthei)
(3) Singkuong khat,
(4) Tuibelkhat,
(5) Seu leh Nam (Sabeng puoh na jong setthei)
(6) Tuu leh Hei.
[Note:Thei ding leh jui ngeingei ding:
Mou pui ni in tam a tung ate chilou van dang ken thei ahi sih a, ahin sung-le-pu, tu-le ta akilungsiet uleh moupuijou ni bangjat nua ahei khat chieng in ITNA SILPIEH Niihteen puonsil leh Inn-le-lou tan aki pethei ding uhi. Ahin tamte Mou Vanken a tuot ahi sih ding hi, Itna silpieh ahi jieh in. (Zou Tawndaan in mou in kinuaagen ngai lou hi.) Zou tawndan in mou puina leh mou haahna ah Innsung Dongta a mawpuohna nei lou , koima dang a kihal thei sih ding hi.]
C. KAAN MAN (U-TE KANMAN)
Numei in a U numeite sang a pasal anei masah zawh leh U kaan man siel khat a U upa/tah pen kung ah a pe ding hi.(Ahin U-le-nau aki lungsiet dandan in nih teen puonsil khat jong ahi thei hi).
ARTICLE NO 6 : KI KHUL
Zou tawn dan in pen ki khul ki deilou hi. Ki-khul dan tuomtuom a um a khumte ahi leh:
i) Pasal in a zi a khul leh a lieu dingte (Numei mawna)
1). Sielpi khat,
2). Salam a sat ding,
3). Innpi sap atawi ding,
4). A zi ken teng a le kia ding,
5). A man a piehsa teng a tham ding, a bat nalai a um leh zong a hit/pieh sieng ding.Ahin Sisan pal nailou ahi leh a man a bat nalai teng mai/bei ding hi.
ii) Numei, Pasal mawna bei a ki hing khul thu:
Pasal/Numei in mawna nei lou a Azi/Apasal in ahing khul leh Pasal liau ding te:
(i) sl.no 1 tellou a adangteng leh Sielpi kengding guh(6) a liau ding hi.Numei in a Pasal a hing khul leh Art No. 6 (C) na ban ah Sielpi kengding guh(6)a liau ding hi.
B NUMEI NAUNEILAI A KHUL AHILEH
(1). Naunei lai a khul ahi leh anu’n kumthum a kep ding,
(2). A nu’n a kep sung a dammaw hittan atuoh leh a pa’n maw apaw dinga shina -manna a nei leh a nu’n maw paw lou ding(a pan bang ma agen thei sih ding),
(3). a pan a nau alah chieng a sielpi thum a alah ding.
C Numei in Pasal a khen leh a liau ding
(1). A ken teng thaam ding(A pasal inn a apuoh teng),
(2). A man ki pesa teng a le kia ding,
(3). Zu-le-sa kine teng bei ding
Art. 6-D. Nu-pa hilai koijong natna hoilou (Kilawsawnthei) vei/nei chia a kithei a, ahileh aveilou/neilou pen in a khenthei a, tambang thu ah Ki-Aahguol-Khen ahi ding hi.(Achetna a um ngai ding ahi.)
ARTICLE 7. TAWNKHIEL LEH ANGKAWM
A. Pasal in mi Zisa tung a, atawnkhiel leh a lieu dingte :
1). Siel kengding khat.
2). Zubel leh Salam
3). A tawnkhiel pa tawh a kiten uleh man-le-muol atha a gen ding.
4). A tawnkhiel pa zi neisa ahi a, a numei in akhen leh a pasal khen a ngai ahi ding a, Article No. 6 na zah ahi ding.
B. Tawnkhiel leh Zawlgai:
Pasal in a Zi dei ngal a midang tung a, atawnkhiel leh :
1). Siel kengding khat.
2). Zubel leh Salam
3). Sielpi khat, a kengding, a dang teng a tung a Article No. 6 B bang ahi ding.
C. Pasal shinua chieng a numei:
Numei pen a pasal shinua chieng in a tu-a ta, ama vui ding amuon ngamlou a ahile a nua ah apeithei hi, tuachia ama a peitah a, ahile man-le-muol kile, khulman leh adang dang bangma genthei ahisih hi. Numei koima’n a nua a pei teiteiding in a notthei sih ding hi.
D. Zi laahsah(Pasal in mi zi a lahsah leh a lieu ding hi):
1). Zubel leh salam.
2). Siel kengding khat.
3). Numei manteng a pasal masa lang a, a peih/le ding.
4). Innpi sap a tawi ding.
5). Azi tha man-le-muol gentha ding.
E. A pasal luitoh akiten kia leh:
A tung a (D. 3 na) pen a le kia a, a thugente a vaah ding hi.
F. A pa’n koima toh a kitensahlou leh:
Apa’n ka tanu tambang a mi mei ahiei, phungkia a man-le-muol gen kiakia zumhuoi leh thang huoisa a ka voh ann pemai heh chia inn a, a umpi leh a tanu tung a man-le-muol ana nehsa teng a tanu a lahpiehna pa kung ah ale ding ( A pasal nihna pa). Ajiehpen Zou tawndan in sum-meet (Flesh trade) tangtah a kham ahi. A pasal nina in sum sen teng a genthei sih ding.
ARTICLE No 8: NUNGAH LEH TANGVAL KINGAI A KI TEEN LOU ULEH
Zawlgai:
1) Sielpi kengding khat.
2) Zubel leh Salam.
3) Innpisap a tawi ding.
4) Nau a nei uleh Article No. 6.2.
ARTICLE No. 9 : NUMEI TOH SUOL
Numei utloupi a pasal in luppi (Pawngsuol) leh tambang a lieu ding ahi: Numei pawngsuol sawm: 1) Zubel leh salam.( 2) Innpisap a tawi ding. (3) Siel khat. 4) A suolzou leh Sielpi Nga(5) a lieu ding hi.
ARTICLE No. 10 : MOU LUO
Pasal nauzaw in a U zi a luo a, a kiteenpi leh
mouluo man a sungte kung ah sielpi khat a pe ding. Ahi’n a likungsiet uleh zong, akingaidam thei uhi.
ARTICLE No. 11 : TAGA KHOI/KEP
Naupang a nu-le-pa’n a shisan leh a gamluo dingte’n ala ding hi, ahi’n a pute kung a, a um utleh a ut tantan a um thei hi. Dammaw-hittan a tuoh leh a gamluote’n maw apaw ding hi. Vahman a um sih ding. A pute inn a zinei-tanei thei tan a kep leh puondum leh sielpi khat in a innkawte’n ala kia ding uhi.
ARTICLE No. 12 : ZAWL TA
Zawl taa mawng mawng a pute’n kum thum a umpi ding ua, dammaw-hitaan a tuoh leh a pa mawpuoh ahi. Kum thum a chin chieng in a pa’n Sielpi thum in a la ding hi, a dangte Article No 6 B.2 bang ahi ding hi.
ARTICLE No. 13 : MEISIE
Pasal in mei a sie leh :
1) Suonman kichi siel khat ( zang kaa-man) a zipi nuate kung ah a zitha ( numeinu) in a sun ding.
2) Ahi’n pasal in a zi a khul leh Article No.6 a bang a lieuding ahi.
ARTICLE No 14 : GOULUO (Heir)
A. Zou tawndan in ta-pasal masapen in gou a luo
C. Ta U-pa Mawhpuohna:
1. Nu-le-pate keem diing hi.
2. Anaute zi-le-ta aguon chiet diing (Siel khat a alei diing)
3. Amaute a inntuon diing.
4. A sanggam numeite zousie a mouhah diing.
5. Ama hainet sunga pa-pa ngeina banga sa-lu amu leh zu theikhuong toh adel diing.
6. A sanggam numei/pasalte leiba-thangba, lieu-le-paan, thubuoi-labuoite tungah mawpuo ahiban ah siemna-zilnate ah zong silbangkim ah mawpuo ahi.
7. Nauzaw in a inntuon masang a nei-le-lam a muting kei a ahi achi thei sih diing.
ARTICLE No. 10: PHUNGKIA
Numei in ta-le-nau neita a, apasal shinuo a, a phungkia leh a pasal toh a damlai ua inn-le-lou, nei-le-lam tung ah thuneina a neisih diing hi.
ARTICLE No. 16: GAMLUO
MI inngam taleh, a gam luo diingte’n alah kul hi, ta naupang a nuosie leh zong a gamluo diingte’n alakhawm diing uhi. Naupang a utleh apute inn ah a um thei hi. Article 11 a bang in a zi a dam a, a phungkia naisih leh gam pen akiluo theisih hi, zong kipawngnaw theilou hi. (Hing gam kiluo ngeilou hi).
ARTICLE No. 17: NAUZAW INNTUON
Zou tawndan in u-pa pen in inn ngaah hi, nauzaw mawng mawng a inntuon chiengin a u-pa’n sil-le-teen leh um-le-beel a nei dandan in a inntuon diing hi.
ARTICLE No. 18: SAPHUI KIPIEH
Zou tawndan in Tha-ni, mat-ni leh gaw-ni chieng a pieh diing saphui tuomtuom tambang ahi.
1. Sa-lu : Phungpi u-pa kuunga pieh diing.
2. Sa-ngawng : Pu (I nu pate) kuunga pieh diing.
3. Sa-kawng : I sung (zi nuote) kuunga pieh diing.
4. Sa-lieng : I teenna kho Hausa pieh diing.
Lieuna: Tam a tungate piehkhiel a um leh sielpi khat a lieu diing hi.
5. Sa-awm : Sa-semtu pieh diing.
6. Sa-khuongzaang Zawlte pieh diing.
(Zawl leh sa-sem pen ut hun hun a hen/khul thei ahia, midang mat thei ahi).
ARTICLE No. 19: INN A MISHI
Vangsiet thu in mikhuol zinlai, kholai vahlai aheikhat mi inn dangkhat ah cashitaleh, a shinate inn silna in Zubel leh gam khat in a innsilna a bawl diing hi.
ARTICLE No. 20: KI-BULU
Mi koi in zong midang inn khat a va bulu a, a vuoh leh a lieu diingte:
1. Zubeel-le-salam, Innpi saap, Sielpi khat.
2. Shina-manna a nei leh Article No. 4 (b) bang teng alieu diing.
3. A suhliem a a etkol angai leh, a sum sent eng a lieu diing hi. A dam chiengin gamkhat in hahawna abawl diing hi.
4. A inn bulunate in ana suhliem a shisam suona a um leh bangma agen thei sih diing a, amabou akisuonla leh Jubel leh Siel guol khat in a sietve thei diing hi.
ARTICLE No. 21: HAMKHIEL
A. Mihing kausie loupi kausie chi, hamse loupi hamsie ahi, chia ngaw/gem ahileh, tam bang a gentu in anuoi a bangteng a lieu diing hi.
1. Innpi saap, 2. Zubeel leh Salam, 3. Siel khat.
B. Zou tawmdan in ngawhkhiel chi-li a um hi:
Ngawhkhiel lieuna:
1. Suoh loupi suoh chi, sal loupi sal chi.
2. Guta loupi guta chi.
3. Kam loupi kam chi.
4. Umdan loupi umdan chi, gamtat loupi gamtat chi.
Gapna: A tunga Article No. 21 - A, 1, 2 leh 3 na bang veve a gap ahi diing.
ARTICLE No. 22: GANTA LEH GANTA KI SUKHA
Ganta leh ganta kisuol in liemna a nei uleh a pute mawna um lou hi, hinanleh khat-le-khat kingaisiem diing ahi.
1. Ganta a liem leh a liemzaw pen suliemtu in zubel khat in sietve/sietvat diing hi.
2. Ganta khat zaesang a shi a um leh a sa akihawm diing ua, a man akimkhat tuoh in aki hawm diing uhi.
Ganta Suhtuo:
3. Ganta leh ganta mi suhtuo a, akisuol ua, liemna shina atuo leh a sutuotu’n maw apaw diing hi. Alieu diingte:
a. Aliempen a khoi (zen) diing.
b. Siel khat a ngaidam a nget diing.
Agan ashi a um leh:
a. Zubeel leh salam a lieu diing.
b. A gan man a pieh diing.
ARTICLE No. 23: GANTA LEH MIHING
Ganta tungah mihing lam nga (5) in a takhiel thei a, tuote zong kibang kimlou hi.
1. Mi Chiil a, Ganta Liem leh Shi:
Mi khat in midang khat chiil henlen, mi ganta khat va suliem taleh, a suliempa hilou in a chiilpa khu –
a). Zubeel leh salam, b). A khoiman a lieu diing.
2. Mi khat chiil a mi khat in mi ganta atha leh a gan man a chiilpa leh a sulum pa’n akim tuoh in a lieu diing uhi.
3. Innsa Tunga Khut Khiel: Inns alai gamsa hi chi in mikhat in kaplumkhataleh, a sa kikim hawm va-un, a man kimkhat tuoh in atuoh khawm diing ua, a ganta a shilou leh khut khiel pa’n zubel khat in a lut diing hi.
4. Gan in Mihing a Suhlum leh a Suhliem leh:
a). A sulum penpen a kawsa diing.
b). Puondum a aluong a tuom diing.
c). Luongman kimkhat a pieh diing. (Sielpi Nga).
5. Shilou Bep a A Um Leh:
a). Zubel a aluut diing.
b). A kidonna teng asih diing.
c). A dam zou chieng a Gan neitu in Hahawna gan khat a gaw diing.
ARTICLE 24: GUTA/LATA
Guta kichi a tuomtuom a um a, gapna zong atuom chiet hi. Guta leh a gapna tuomte:
1. Guta Gapna:
a). Zubeel, b). Sielpi leh salam, c). Ganta pieh diing, ahilouleh a man zaat a lieu diing, d). Ama mantu teng khatvei annkuong luina a neipi diing hi.
2. Bu-gu Gapna: Neh diing nei vawtlou guta ahileh Pasian min a kichiemsah a khatvei ngaidam diing.
ARTICLE No. 25: GUTA TAANGPI
Zou tawndan in guta pen kihaw mama hi, guta akimat leh hausa leh vaihawmtute’n kilawm a sah bangbang a umsah diing ban ah – a). Zubeel, b). Siel khat leh salam, c). a van guh teng apieh kia diing ahi.
ARTICLE No. 26: MOU KHAAM
Zou tawndan in Mou Khaam chi ni a um hi, tuote ahileh:
1. Zu-le-sa thamsa gapna:
a). Zu-um tham kichi pen kiteeng diing a Zu-le-sa kilupsa, kigawsa a um a, midang khat in ava suhbuoi leh Zu-le-sa teng a le diing, sielpi khat a lieu diing.
b). Alahna sielpi thum a, apa’n a lah diing.
2. Nei Taan Man: Nei-ta kikhamsa, akhamtu in a neilou leh sielpi khat a lieu diing.
3. Mi dang in a suh buoi leh – a su buoitu in Zubeel-le-salam, tuoleh sielpi khat toh a lieu diing hi.
ARTICLE No. 27: NAUPANG GAMTATNA
1. Naupang leh naupang kihau a, kisuhkha a a umleh a sukhatu nu-le-pate’n Zubel a, aliem lamte a luut diing uh ahi.
2. MI suhtuo a naupang-le-naupang kihau a, kisukha/aliem/abai a um leh, a sutuotu in maw a paw diinga, lieusah ahi diing hi.
Alieu Diingte:
1. A kisukha pa/nu a enkol diing hi. 2). Zubeel leh Salam a saat diing hi. 3). Siel khat a lieu diing.
ARTICLE No. 28: SHI-LE-MAN
Zou tawndan in shini, adieh in kivui ni in pulaa-palaa tha-le-mat siel in ana kivui uhi.Kawsa zong a nei ua, a phui zong a pei hi, shini in melmuna in pute/sungte hileh, koi hileh melmu ana kipie jel hi. Tam melmu pen, bel/puon leh tu-le-ta deisah dandan ahi, nidanglai in numei melmu ana kila ngaisih a, pasal a bou ana kila hi. Ahi’n tuni chieng in vang numei-pasal umtuomlou in a kila chiet hi.
ARTICLE No.29: NAU AI-TAH
Ta( child) a pien poupou in pute kung ah ava kipui zel a, pute’n sa ana tha diing Aahneel na awash in ahilouleh thumpi in ana vangbuoh diing hi, khumkhu nau ai-tah kichi hi.
ARTICLE No.30: SIEL- KHUM
Tute khat poupou in pute khat poupou siel khumni chi in siel khat a khumthei hi. Tam bang in pute’n (A khupnate’n) voh khat a gaw ding a, Zu a sum diing hi. Tampen tu-le-ta, lawm-le-guol kideisahna leh ki-itna ahi.
ARTICLE No.31: ZOUTA LEH NAMDANG KIKAL
a) Zouta khat in lam chi tuomtuom a vangsietna/tuohsietna, vangphatna namdang toh kal a, a tuoh leh zou tawndan dungzui a vaihawm ahi diing hi, ajiehpen a thuohtu zouta ahijieh in.
b) Ahi’n zouta khat in namdang toh kaal a khumbang a tuoh leh a tuohpi nam tawndan a zui diing hi.
ARTICLE No.32: CUSTOM HIL CHIETNA
1).Siel: Sielkengding-Tulai siel I chi chieng in siel tahtah I khawi nawnsih a, zong I mukha nawn sih hi, tualejieh in Bawng piching/ Lawi piching zong siel in a kipom thei hi.
Tuachia a siel, a bong, a loi umlouna lemtanlouna ah Aman zat Rs.5000/-(Dangka Tul nga)
Sang a tamzawlou ahi diing.
2).Sielpi: Sielpi I chi chiengin, Bawng, Lawi khat poupou ahithei a, tambang a, Bawng/Lawi umlouna/ lemtanlouna ah Rs.1000/-(Dangka tul khat) ahi diing hi.
3). Siel: Siel I chi chieng in siel keng ding, siel pichingzoulou siel goul ahia, tambang a, siel, bong, loi, guol umlouna/ lemtanlouna ah Rs.500/-(Dangka za nga) sang a tamzawlou ahi diing hi.
4).Salam: Salam kichi a tangpi’n voh-guol a tuot ahi, asum a tuot in voh guol manzat ahi diing, tualeh hausa-upa vaihawmte bikhieh zatzat zong ahithei hi.
5). Zubel: Zubel pen tulai in a zu zang nawnlou I hi man un singpi ahi,tambang a singpi/chini lemtan zuollouna ah Rs.100/-(Dangka za khat) ahithei a, hausa vaihom upate bikhieh dan zong ahithei hi.
6). Innpi sap: Innpi sap Rs.100/-(Dangka za khat) ahi diing hi.
7). Puondum: Puondum pen a puondum ngeingei a pieh a kidei hi, ahi’n a puondum umlouna/ a lemtanglouna ah a puondum manzat hausa/ upate vaihawmte bikhieh dandan ahi diing hi.
8). A Nep- A Noite: Sabeng puohman, thataanman,pu sum, Bangkuo/ Thallou sum, Tuman, Zawlsum, Sasem sum kep leh kawngte’n tang in a sum a tuot in Rs.20/- chiet ahi diing hi.
ARTICLE No.33: HAUSA(Chief): Hausa (The Lord of The Soil) Leitang Mangpa
Zou tawn dan in Hausa kichi a lien mama leh a poimaw mama ahi. Nidanglai in guta-lata,tuolthat in jong Hausa inn a bel/ atu chieng in a suohta a, a hing zel hi. Zou tawndan in Hausate ne/ tan diingte:
1).Salieng :Khosung mite samatte leh Taangseu
2). Salieng a khai ding: Innpi a salam kisatte.
3). Innpi sap : Salam kisatlouna ah Rs.100/-
Zou tawndan in Hausa pen a khang-gui a pei ahia, a khang-gui beimatan koima midang in Hausa hina a lasahtheisih hi.
ARTICLE No. 34: SIEMPHATNA:
Tam Tawndan (Custom) pen ahun leh a kum hei in U.Z.O Assembly in a siemtha thei zel diing hi.
ARTICLE No.35: ZOU INNDONGTA LEH AHINA
Zou innsuon ah inndongta tambang a guol ahi- Bangkawpa (Thalloupa), Inntehpa, Zawl/ Thusa, Sasem/ Bepa, Tanubul, Tanuzom, Tanu thumna, Tanu lina adg. Nopna/ daana ah tamteng vaisaina in kikhosa hi.
1).Bangkawpa/ Thalloupa:
Bawngkhat/ hainet khat sung a bullpen/ upa pen khu bangkawpa/ thalloupa, a kichi hi. A naute zousie tung ah hai a tawi a, ahai tawina zousie ah- Zinei chieng in siel khat a apang hi. Nopni/Daani in sapum khat leh zubel khat in a pang hi. Tha-le-mat chieng in gamsa ah salu leh a sungteng a kai a,Innsa ahileh salieng a kai hi. Bangkawpa/ thallou chipen khanggui a upapa nai pen khu bangkopa/thallou in pang thei hi.(Be zousie kingahna khu tulpipa a kichi hi.)
2). Innteh te:
Innsung a mawpaw pen leh suongtu pen khu inntehpa/ inntehnu a kichi hi.
3). Zawl leh sasem/ thusa leh bepa:
Zawl leh sasem khanggui a umsa hiloujieh in phungdang-tangdang zong, zah/mathei ahi hi. Zawl leh sasem khu mat/zah ahini ua kipat in tua innsungmi hina a tangta ua, innsungsa zong a neitheita uhi. Nopni-daani in innsung a sep-le-bawl leh thupesawntu in (patong) a pang uhi.Tha-le-mat (Gamsa/ innsa) ni in zawl in sakhuoilu tualeh sasem in sa-awmphal khat a kai uhi. Innsa ah a ngum phalkhat tuoh a kai uhi. Innsung namsietni in zubel khat tuoh in apang uhi.
4). Pu:
Innsung pa khat a dia a sungte khu atate a diing in pute ahi hi. Pu dinmun Zou ngaina (custom) ah a sang mama hi. ‘Pu leh lamsah, Tu leh lamhang’ ana kichi hi. Pute’n tute innsung ah muinam a kine ngaisih hi (Tute hagau kinelum thei chi jieh a kine utlou ahi). Aloutheilou mun ah innmai ah kinesah hi. Tute shi chieng in akivui zou a zingni (Handalni) in pu in zubel leh sapum toh shigaalna nei va’n in, lungdamna leh lungdamlounate houlim in melmu in Teipi, Beelpi a la ding hi. Tute a tawpna ahinailou leh belpi,teipi lalou in anitthei hi. Tute’n tha-le-mat a neite uh sa-ngawng piehlouna a neileh, pu in sa-ngawng khat taang in siel khat in a delthei hi.
5). Sungpa:
Tate diing a pienna pu khu pa a diing in sung ahi. Nopni-daani in sund khu zubel khat in pangvan in gamsa leh innsa ah sakawng a kai hi.
6). Tanu:
Bawng khat/ Be khat sung a tanu mouthasa zousie tanu a kichiden hi.Inndongta guotna ah Tanubul apat tanu lina (4th) tan a kiguol a, adangteng tanuguol a kichi hi. Nopni-dani in sep-le-bawl diing zousie tanute mawpuohna ahi hi. Namsietni ah tanu zousie’n tuomlieu(puonkhat chiet) in a pang uhi. Gamsa ah satan a neisih ua, Innsa ah satan anei uhi. Tuate khu:
Tanubul - Salu leh a mal khat
Tanu nina - Samal khat
Tanu thumna - Salieng khat
Tanu lina - Sataiteen khat
Tanuguol - Saba khat chiet
7)। Hausa:
Khuo-le-tui neitu khu hausa a kichi hi. Nopni- dani ah theipitu in a pang a, khosung a kisiet- kibalna a umleh hindan, tawndan dungzui in vaihawm leh lemna siemtu in a pang hi. Khosung a meithai- taga kemtu ahia,khomite’n gamsa a tha/mat chieng in salieng a kai hi. Thusie-lasie genna salam satna a umleh innpi sap in salieng khat a kai hi. Pawltaah chieng in Tangseu Zu a sum a, khomiten innsuon ah bu chin thum(3) chiet a pie uhi.
Source: Zou Custom Book
Tuesday, June 26, 2007 4:45:17 AM
lushei, zcf, sangnaupang, zo
...
by Mr. T.Kaithang
---------------------------------------------------------
The Economic Times
New Delhi Thursday, 25 January 2007
In wild, Wild West, farmers wake up to e-magic
A Crop of NewGen Farmers in Kutch Brings Computer To The Field
Rajkot:. . . . .Rahul Gala, a 28-year old new age farmer. Back from Australia, where he completed his graduation in horticulture from Queensland, Gala grows dates with the help of computers.
….A few kilometers away, 25 year old Vimal Nisar has been growing mangoes by using modern horticulture methods. Nearby, another young farmer, Prakash Savla(28), grows aloe vera using scientific methods.
The three represent a growing breed of confident youngsters who are not only willing to take up farming as a career, but are changing the rules of the game. . . . . . . . . . .
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1. Introduction:
The Indian Zo people comprising of Mizo or Zomi tribes dwell in the contiguous geographical areas falling within Mizoram, Manipuri, and parts of Nagaland and small pockets of Tripura States. For some reasons, the Zo people confine themselves to the rugged, mountainous regions and it is only recently that they have started coming down to the plains. Historically, it has been seen that those inhabitants of river valleys and coastal plains get the benefit of development in economic, social or other sectors faster than those living in the barely accessible mountainous terrains, as has been demonstrated quite clearly by the lack of development seen among the Zo people, and accounts for the reason why we lag so far behind even in the 21st century after the birth of Christ. For such laggards, catching up with others, and keeping up with them, is a big issue. Chronic lack of development is associated with problems of alienation, deprivation, poverty, crimes, diseases, etc. Hence, their relevance today.
A reference to the topic of our seminar will immediately bring us to the key words-Youth, Metropolitan Cities, and Restoration in the context of Zogam economy. While it is not my intention to define the terms, allow me to say that Youth would mean those from our own Zo background who have lived and imbibed the benefits of learning and experience that only urban, city background can provide. To me, Zogam would have to mean areas under occupation of the Zo people as discussed briefly above, since the same term does not find mention in any official world map and atlas published so far. Restoration would also mean more than merely getting back to whatever economic stature might have been presumed to
be lost, but making positive gains in all economic parameters of development.
2. Development:
The question now is: What is development and what is the development we want for us? Broadly speaking, I would like to see a level of development that will ensure food security, acceptable health standards, employment opportunity for all (well, almost all anyway), intellectual and spiritual growth opportunities, transport & communication facilities, preservation of culture, etc. In order to achieve these ideals, let us try to examine what needs to be in place. The following points, and not necessarily in order of importance, I think, are important for our enlistment.
2.1 Transport & Communication:
Physical transport system forms the backbone of any development. Thus, roads, railways, shipping routes, and air routes combine to provide different modes of an integral transport and communication system. Although these modes of transport have been in existence for centuries in almost all parts of the world, for the world of Zo people, asking for even the most basic one, i.e. road communication, is akin to asking for the moon. While the country is talking of quadrilateral highway network spanning its length and breadth, restoring just one highway called the Tippaimukh Road stretching from Lamka to North Mizoram (hardly 300 km long) is a major challenge. Just how one good highway can transform the economy and lifestyle of the inhabitants has been seen earlier. We had been witnesses to trucks and buses trundling along carrying goods and passengers-increasing rural agricultural and non-agricultural production including related economic activities like roadside teashops and hotels. For many, the road provided the means for accessing many amenities, including health care facilities for treatment of illnesses at larger centres. However, all good things, especially in our Zo areas, usually had to come to an end too soon. The brisk agricultural activity again collapsed when the road collapsed because of disrepair. Naturally, this adverse development disrupted whatever little benefits people along the road may have had during its short-lived usefulness.
Emergence of the Guite Road-or Lamka-Sinzawl-Khawzawl-Aizawl Road as an alternative link to Mizoram boosted trade and agricultural activities, though not always quantifiable, in several areas. Despite its deplorable condition, the road has been a lifeline not only for moderate trade and commerce, but also for bridging the societies living in the two states of Manipur and Manipur. In fact, this road has proved to be a boon as it has often cushioned the economic impact that many bandhs called by bandh-crazy Manipuris organized. Thus, good roads are our basic need for development and are vital for bringing about transformation of the people. There is a report that the contractors did not use the large sum of money sanctioned and released for repairing the Tedim Road from Lamka to Singngat for the intended purpose. Such fund diversion, etc., can now come out in the open through invoking the RTI Act. This is where smart, intelligent, educated city youth should come in.
2.2. Another equally vital means of communication is the telecommunication system provided by the postal system and other wired or wireless systems. In an age when communication systems have become virtual and instantaneous, when telephones, faxes and the internet have now become by-word for many, Zo folks in the hills continue to rely on word-of-mouth messages or letters to be delivered by passing travelers. Imagine the frustration of the boy from one of the villages studying in, say New Delhi, having got used to mailing messages and graphics over the internet, who, on returning to his village has to fall back on the primitive methods! The contrast is too real when one comes face to face with the fact that even the village post office, euphemistically referred to as the BPO, is non-existent. Existence of such communication system would have made living in the interior Zo village more livable. One would like to see that all modes of communication-the postal system, the telephones, the electronic medium, and even Television- are extended to the Zo rural folks. These will bring about exchange of information, which, we all agree, will radically change the outlook of the villagers. I look to the youth to accelerate the process.
2.3. Formation of social capital-I use the term social capital rather loosely to mean the capacity of manpower available- is the beginning of creation of other forms of capital. This formation involves availability of educational institutions from primary level to XIIth standard, if not higher. Sadly, the position is alarming in the Zo inhabited areas of Manipur. Where there had been high schools catering to Xth class level earlier, these same institutions have simply collapsed for lack of teaching staff(teachers posted there simply refused to turn up) or the buildings alongwith the infrastructural facilities just rot(for lack of maintenance). In these places, some churches make valiant attempt to meet the needs without much success, as they are strapped for resources. Education brings along awareness among the people, which in turn transforms the economy and social life of the society. There can be no progress unless social capital is strengthened to meet and anticipate the ever-evolving needs of the people. I would strongly suggest that the educated among us go back to the rural sector- either on full time or part-time basis- to educate our new generation and prepare it for the future. The youth may consciously equip themselves in education courses, special education courses, technical courses, etc.
2.4. Our Zo people are faced with perpetual shortages. In the face of so many shortages, there is one thing that we have in abundance: land. In fact, vast land is available to us in such abundance that we do not know how to make use of it. The beauty of this abundant blessing is that land is not barren-it comes with rich variety of flora and fauna. Tragically, however, our people have wreaked havoc on this wealth of forest life through ignorance and greed. It is imperative that we take immediate steps to regenerate the forest. This will be different from shifting cultivation, but it will still be a shift called paradigm shift in our mindset and land use.
a). First, we need to realize that land and whatever lives on it belong to the community-the past, the present and the future generation-and that we are custodians to conserve but not to destroy. In fact, there is a recent positive development heard about the younger generation actually obtaining training in re-generation of land through scientific and systemic intervention. The mindset change should also accept the fact that our right over the land is inalienable. Land is our inheritance and not someone’s personal fiefdom. A landless man is lost. This should be the strong message for everyone. The second involves adoption of better cultivation technique that encourages conservation while giving profitable yield. This step may require us to re-examine our shifting cultivation method in favour of high yielding crops or animal husbandry. Again the need for new ideas from educated, trained youth.
b). The land and the thick jungle around our Zo villages, the lofty mountain peaks, the clear bubbling streams, the dark rivers, the clean breeze, the cascading waterfalls and the salubrious climatic condition offer one of the most attractive getaway options to city-bred people. This new yearning for outdoor activity among natural surrounding is now called eco-tourism. The day is not far off when our villages will host, hopefully, domestic and foreign tourists who are prepared to rough it out. This potential opens very many gainful employment (including self-employment) scopes in managing tourist lodges, providing guides, ferrying or transporting the tourists, etc. Can we prepare our people for the dawn of such a day?
2.5. Poverty and Ignorance usually go in hand since one is the product of the other. A consequence of this vicious cycle is the chronic dependence on the government. In our Zo context, we tend to view the local MLA or Minister as the representative of the Government and expect him/her to bring about an end to our economic miseries through grants, doles, subsidies or appointment to some government jobs. This expectation being habitual, our dependence on government becomes chronic. Thankfully, this trend is beginning to be reversed after well-meaning NGOs run by enlightened, educated, and city bred people begin to take initiatives for development of rural areas in right earnest. Many of these initiatives began small, but grew and enlarged rapidly in a few years. It is reported that quite a few have grown both in stature and size as to be recognized and consulted by the formal agencies. Some have even gone up to represent the NGO sector as members of high-powered national level committees. This is an area where the well-educated city-bred youth can venture into and make a difference in the lives of the marginalized people. Again, the precursor will have to be training in the appropriate fields. Can we look forward to the day when the representatives of Government come to our doorstep for favour(not for votes!) and not us going to them?
2.6. Deprived of the many conveniences of modern day life, including proper education, our folks in the interior continue to live primitive existence. To them, today is pretty much the same as the day just gone by, and the morrow does not promise anything remarkable either. Issues such as human rights, tribal right to forest, etc. have no relevance in their lives until or unless such laws suddenly impact their routine, mundane existence and bring about some kind of upheaval. As of now, we don’t see any form of advocacy carried out on behalf of their rights by anybody. Our Zo people need protection from all sorts of inroads into their legitimate and fundamental rights. Our Zo folks need some form of outlet to air their grievances. Our Zo community is in desperate need of informed representation to talk to and act on their behalf. It is, therefore, important for them to have on their side someone to speak and act for them and stand by them. This is a vacuum a city-bred, educated person can only perform.
2.7. One of the essential infrastructure facilities which collapsed in the interior is health-care. Until recently, there used to be basic medical facilities- a primary health centre, a dispensary, rural hospital, etc., manned by medicos. For some very strange reasons, such buildings have now become hollow structures and the manpower (including the female staff) are formally or informally stationed in relatively urban centres while people back in the villages suffer. Ironically, newly qualified medical people opt for the larger towns/cities for employment. There is now less number of qualified medical staff to serve the needy in the difficult interiors! The need is there in the villages. Can we think of trained people teaming up for charity work?
3. I have often been tempted to indulge in drawing comparison between our Zo folks living under the more caring Mizoram government and those under the utterly uncaring Manipur government. To any one who has passed through the Guite road from Manipur to its counterpart in Mizoram (or, vice versa), the contrast between the typical village on Manipur side and that of Mizoram is too striking to ignore. Mizoram boasts of better road, better dwelling houses, water supply, electricity connection (with power), schools, dispensaries, post offices, the works, against none of these in Manipur side. While our Mizoram folks can look to the Government (besides their heavenly Father) in critical times like, say, famine conditions, our Manipur Zo folks have only their heavenly Father to look up to. What I mean is that given the kind of government (or is it the government we deserve?), there is the more compelling reason for the well educated to play constructive roles in restoring and developing our rural economy. It is well known that our rural economy depends heavily on agriculture, and that too on paddy crop through shifting cultivation. The present day Zo farmer follows the same agricultural methods that his father did who also followed his father’s practices before him…. so on and on. The same kinds of crops have been grown, the same kinds of animals are reared, and in pretty much the same methods they were done hundreds, if not thousands, of years earlier. And why not since no one has come forward to show them better and more scientific methods of production? This is where the educated, smart guys from the cities come in.
3.1. Nearly the entire Zo population is ravenous non-vegetarian in eating habits. This habit is not going out of fashion for the next centuries unless we eat up all the animal supplies. This distant possibility should encourage some of us to think seriously on the lines of going commercial in animal rearing-piggery, poultry, cattle farming, fishery, duckery, etc., which will ensure meat, egg and milk supply to the towns. One may now think of a dog farm too seeing that dog meat has gained in popularity in some areas. Our Zo folks have all along been rearing animals for private consumption. Commercialization will become viable once the technical inputs are available from trained people. The business will also get a boost if support from insurance firms can provide the risk cover-again you need an insurance man who will bring the benefit of city training. There is a lighter side to all this business of meat eating: About 15 years back there actually was a businessman who lived in Kolkata engaged in collecting and shipping out the sexual organ of bulls because these were believed to act as aphrodisiacs.
3.2. In case one does not have the taste for living with animals, one can think of adopting horticulture on commercial line. Thanks to the improvement of transport facilities including regular air transport, there now exists scope for business in what was until recently considered exotic like floriculture. A good number of womenfolk in Mizoram have now taken up floriculture and are now doing profitable business because of patronage by the state government in the beginning. Flowers like anthurium, bird-of-paradise, roses, etc. are now readily available at flower shops in Aizawl. There are reports of such flowers being taken to flower markets in Kolkata and elsewhere. I am told that there is huge business potential in flower. One could think of taking up orchid farming as well. Of course, such things depend a great deal on penetrating the right market through good networking. This is where the city-bred youth with language proficiency and business acumen can step in for launching the business.
3.3. Horticulture provides a profitable alternative to the back-breaking agriculture that has been our mainstay in the Zo highlands for ages. While our people have gingerly started testing the waters, it is again the educated wise-in-the-ways-of-the- world youth who can really create business-like impact. One can think of fruits like apple, pineapple, oranges, passion fruit, banana, papaya, etc. that one can start growing in commercial scale. Besides we may think of rubber plantation, cardamom, chilly or other medicinal plants where tie-up with buyers may need to be made. Given the fact that land is available abundantly, there is immense scope is taking up horticulture. A forward integration in the form of a medium food processing plant will greatly add value to the planters/farmers’ labour.
3.4. Agriculture in the modern practice involves a lot of inputs that only appropriate training can inculcate. There are new practices like cold storage with minimum electric power supply for stocking perishable agri-products, there would be the distribution chains to be thought through, relationship building with government departments or input suppliers that a modern educated person can effectively carry out. There is also heavy mechanization in agricultural practices from tilling to harvest. There are seminars, meetings and trainings where a better educated person from urban background can be adept at. Thus, we see the city youth playing active role in transforming rural practices for the better.
4. It is a well-known fact that the process of urbanization is happening everywhere. The metamorphosis towards town status is evident all around us. What was a village earlier is slowly but surely becoming a town with amenities like electric power, piped water, tele-communication, transport, market places mushrooming. Such growth call for different set of skills previously thought superfluous in village life. Thus, one may see roadside auto-mechanic shops springing up, the hair saloon or beauty parlour making its presence, the plumber and the electrician being in great demand, the computer hardware or software guys or any other type of skill coming together to cater to the growing demands of the new township. All these skills can be had of through training with the respective centres in the metros or larger towns. Thus, one can see that the city youths can have definite advantage to come to the rural areas with their skills.
5. The image of the metro-bred youth coming home with weird looks, habits and inappropriate culture should be a thing of the past. There could have been instances of city-educated youth taking home inappropriate urban lifestyle back home and causing some social problems. It’s time we change that by taking home valuable lessons and use them constructively to restore and build up the economic, social, and spiritual life of the rural folk. After all, we are not Cain to say: Am I my brother’s keeper?
Friday, June 22, 2007 5:31:11 PM
mizo, hmar, imphal, taithul
...
(Late Tungnung Khamzahau Zou)
WE LIVE TO LOVE YOU MORE EACH DAY
--------------------------------------------------------------------------------
Goodbye my Brother
Death is so permanent for those who haven’t tried it
Death is too tragic when destiny shows up early
Death is anything and everything like those enjoying wine
Death is a white sky at night and everything is great for those who want to imagine
Death is playing banjo songs without time
Death is a monster movie come alive for those that have not died
Death has no direction
Death dies out another cigarette
Death is always on vacation
Death rolls the dice behind whispers of prayers
Death is slow motion
Death is better than sex
Death is good as long as it is somebody else
Death is a sweet symphony when it ‘s right
--------------------------------------------------
In Our Hearts
We thought of you with love today.
But that was nothing new.
We thought about you yesterday.
And days before that too.
We think of you in silence.
We often speak your name.
Now all we have is memories,
and your picture in a frame.
Your memory is our keepsake.
With which we'll never part.
God has you in his keeping.
We have you in our heart.
Your Dear Mother & Siblings Remembers You Each Day,
We ceaselessly talks of your knid heartedness.
---------------------------------------
Whispers of Brother
Silently I hear your voice
It seems to whisper to me that way
Heart trodden on the asphalt
Your memory does not fade.
Yesterdays and tomorrows.
Have suddenly all been changed.
You left with no good-bye.
Now it stays with me every day.
Sometime in the future
We'll meet again I'm told
Then we will make
New memories to unfold
Watching up above me
Is that you I often see?
Waiting there in patience
With much to tell to me
So silently I whisper
It appears I'll talk to you that way
Heart trodden on the asphalt
Your memory for me will never fade
But they that wait upon the LORD
shall renew their strength;
they shall mount up with wings as eagles;
they shall run and not be weary;
and they shall walk and not faint.
Isaiah 40:31 [KJV]
In memory of my Brother
who died to young to pass his youth.
But lives as a youth forever in the heavens
Rest in peace my dear brother.
------------------------------
Memory of you
You are but a memory to my dear heart
that dwindles as each day passes me by.
My heart yearns for you, but you're not there,
only your memory is, and that hurts even more.
The tears are all too real and they follow the pain
my heart feels when it misses you so.
Memory upon memory floods the gates
and soon I begin to drown in them.
Each better than the last but all so sweet and real.
The memory is real but its fading too fast
its uncontrolable, and its evaporating
like dew drops in the sun.
I try to gather them up quickly, place them in a jar, but
the time is quicker than I, and it speeds up the sun's steal.
O I wish you could be here and not just your memory
because you are by far better than the thought of the past.
As each sunset brings forth a new day,
I think about the memory, and the pain it brings
is too immense but the tears are even bigger.
You are but a memory that is quickly fading
and only you can fix that my dear.
Though my heart hurts so much from the pain
only you can save me.
Like each sunset brings forth a new time,
this sunset will bring you to me.
And love back into the mourning heart
Thursday, February 8, 2007 6:26:20 AM
tungnung, zomi, zo, zou
...
Late Rev. T. Kamzakhup Zou
(1930 - 1979)
My beloved papa is the eldest son of my grand pa, Pu Awnkhawm. He was born in 1030 at T. Singtam Village, Churachandpur District, Manipur. When he was only 20 years old, he become one of the founding Executive Member of Simte Christian Association and later Evangelical Christian Association. He shifted to Daijang Village searching for a better livelihood when he was about 30 years old.
In 1950 February 20, he become the Founding General Secretary of the Jou Christian Association (JCA) at Daijang Village. This JCA's Golden Jubilee was celebrated on 20th February 2004 at Zomi Colony under the conductorship of his youngest son.
On May 21, 1957 he become an evangelist. In 1959 he married my lovely mother, Niengzadim. He finish G. Th. under The Aizawl Theological College in 1973, He was ordained as a Pastor in 1978.
Not long after his ordination as a pastor, on May 3, 1979 he left this suffering world for his heavenly abode.
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