Interview with L.Keivom on his 70th birthday

Interviewer: Lalmalsawm Sungte (LMS)

Interviewee: L.Keivom (LK)

Now that you have turned 70, how do you feel?

I feel great and lucky, something like standing on Mt. Everest.

What do people say to you when they meet you for the first time?

They extend greetings to me in their respective cultural norms.

In 1994, when you were in Male down with sickness, you escaped death. How do you feel at that moment?

Life and death are inevitable partners. We are born to live, live to die and die to live. If you get up in the morning alive, you get up on the side of life. If not, death has taken over you to start another life. Normally, I think about how to live constructively and when the time comes, die profitably for the next life.

When and how did you decide to join the Indian Foreign Service?

It was never my original plan to join government service. But changing circumstances and equations led me to sit for competitive exams. I got Indian Revenue Service at the first attempt which I joined in 1967. The only service that really attracted me then and now was the foreign service for two basic reasons. One, it would help me in advancing my interest in the pursuit of knowledge and truth. Two, it would enable me to carry on my writings and thereby continue to help in building up our literature. When I got both IAS/IFS there was a strong family as well as community pressure to join the IAS. But I did’nt flinch an inch from my resolve and I never regret my decision till this day.

Why don’t you return to Manipur after your retirement?

Manipur is a beautiful land inhabited by our loved ones. But it is no longer a place worth returning or living. There is no peace, no freedom except the freedom of the gun and the wicked, no electricity, no good library or bookstores, no incentives for knowledge, no human dignity and virtually no access to the blessings of IT. Here in Delhi, I work normally 12-16 hours daily on my computers but in Churachandpur I cannot do the same as there is no regular supply of electricity. In Delhi, apart from telephones (landline & mobiles) I have 24 hours internet connection including Skype through which I can reach the world anywhere including my children in New Zealand, United Kingdom and the USA at any time. What I normally do in one hour in Delhi, it takes a day or even week in Churachandpur.

If I were to divide your life into two periods: before and after retirement. What’s the difference between the two?

The difference between life while in service and after retirement to me is very little. While in service I had to do my duty according to terms and rules determined by the employer for which I got paid and enjoyed certain facilities and powers that went along with my status and responsibilities. But power or status I had enjoyed belonged to the government I served. I never considered these as a part of myself and therefore it never went into my head. If it did, it would be foolish on my part. I had seen government servants who had the problem of adjusting after retirement for the simple reason that they mistakenly thought power or status and the attached aura they enjoyed while in service belonged to them. Luckily, I never face this problem. I am the same Keivom now as I was while in service when they addressed me as “Your Excellency”. That ‘Excelleny’ did not belong to Keivom, it belonged to his official status. I am now free to pursue my interests at my own time and volitions.

I came to know from someone that neither of your parents attended college...

My parents never learnt the magic A B C. My father died unlettered three months after I came. He was the one who named me in the fashion of benediction. But he was a poet and a crafstman specialising in cane and bamboo works. My mother died at the ripe age of 84, two years after I joined IFS. She told me once that if she were born again, the first thing she would like to do would be to learn how to read and write.

How was your family life before and after your marriage?

Being the youngest amongst thirteen siblings and growing up fatherless, I was the pampered child of the family. Ours was a joint family with 14 members on an average till we moved to Saidan/Khawmawi in 1956. Family responsibility was never on my shoulder. I love freedom of thought and reasoning and I had been lucky all through to have elder brothers who understood me and allowed me to grow in my own space freely. This enabled me to engage myself in creative pursuits from a very young age.

I got married in my final year of College in 1963 without giving much thought into it. It was a time when my innate creative urges exploded in many songs, short stories and essays. As I got married, I came face to face with the reality of life. I had to look after a family and at the same time had to make a career. Teachership was a stepping stone but not my goal. I had to go for post-graduate studies and then seek out a niche. I found out that to build a career after getting married required atleast, if not more, double effort and determination. I have been lucky to have a partner who is as determined as me to face any challenge or odds to achieve the goal we set before us. We struggled hard with our hearts and souls together. We always thank God for enabling us to reach our goal. In the process, I stopped composing songs for seven long years.

People say that you were "betrayed/let down" in love at one point of your life. That must be very disheartening.

I am glad you have asked this question. Many rumours had been afloat in our little gossip world regarding my love life. Some stories I came to know about me were either non-exist or highly inflated. They were spun straight out of a figment of somebody’s imagination. I love hearing these stories. They are truly interesting. I wish they were mine.

Like everyone else, in life’s journey, I also met someone with whom I fell in love. This is the most natural experience one could have in life. We all fall in love and also fall out of love. I have been a lucky one in that I have never been betrayed or let down. I have never known a girl friend with whom I had to separate because of quarrel or fighting. I value and respect those souls then and now and have never spoken ill words against them. They were a part of my life, a good chapter that I always cherish to remember and reminisce.

Some people say that, taking up Hmar Baibul, Delhi version was "unnessary". Some even questioned your "faith in God" and your "lifestyle". What’s your take on this?

I overheard many comments about ‘Baibul-Delhi Version’- some good, some positive, some ignorant, some negative, some damaging and some purely Satanic. This phenomena of negative reaction to any attempt on new translation of the Bible is a global phenomena and ours is not an abberation. The reasons for these objections concerned basically textual departure and disagreement, semantic flaws, doctrinal differences, insistence on maintenance of status quo and ignorance in various forms and shapes. I believe that we sadly fall in the last category in full measure. The problem with us is that we don’t know or even want to know how ignorant we all are. We are afraid of being exposed which any new correct translation cannot avoid doing so.

Let us face the facts. Anyone who has read BSI or BFW Version of the Hmar Bible and did not feel the need for a fresh translation has either not applied his mind or his knowledge of Hmar is seriously lacking. Apart from many wrong translations, basically 80 per cent of the Hmar construction in these two versions is gramatically flawed, rendering the meaning unclear or incomprehensible. It is an insult to God’s word. Should we persist in dong so? Will God be glorified by our continued insults? Delhi Version attempts to do what God wants us to do.

As for personal comments on me, I would like to say only this much: that I had to undertake this challenging task of translating the Bible not because of any favourable moral, spriritual, theological and intellectual standing. I had to undertake this humbling task because of the grace of God who made me realised in no uncertain terms that it was He who trained me from childhood to do this task and that I could make no excuse from this commission. It’s between me and God. Let anybody say anything on this. It does not bother me at all. I know whom I believe and trust.

As a student you not only read your subjects, but were working on your novels which you later published, how did you do that?

Well, it’s a question of time management and your level of interest. If you have extra-curricular interests and you are committed enough to do it, you set your priorities in order and you will always find time for it.

What is your personal favorite among the books you have published so far?

This is one question many people asked me but I have no answer. I normally write on a subject I have passion for. Every sentence I write is a part of me inside out. When you read my writing, there you will find me and have interaction with me.

But my most important work so far is the Bible translation: Baibul (Hmar)-Delhi Version. I consider it as one of the best translations that the world has. It is modern but still very close to the original which is difficult but possible. Each line in every Psalm has equal syllables, perhaps the first of its kind on earth. Wrong translations and the profusion of flawed construction of Hmar that smeared almost every page in the older Hmar versions have been set right. In the process, we have redeemed Hmar language from dying of corruption through the Bible and also God’s word from mistranslations. Our main targets are the younger generation who have lost interest in reading Bible in their mother tongue because of the flawed translation and the language construction which are twisted and difficult to comprehend.

Responses we have received from the younger generation are very encouraging. We have also noted that those who read DV have improved their writings in Hmar. In fact, DV is not meant for the self-esteem Pharasees who, under any circumstances, would stick to the old versions which had become their badge of honour for too long. Anyone who wants to prove the truth of my assertions may put Delhi Version and the other versions together and compare them sentence by sentence, word by word and comma by comma.

While saying these, I do not claim that DV is perfect. Far from it. It is our first attempt. The translation, editing and publishing was done, all in six years for which I worked 12-16 hours daily. H.K. Kawllienthang ably asssisted me in editing and proof reading. There are lots of rooms for improvement and we have already started the work of revision from the day the first copy was rolled out. One must understand that Bible translation work in any language is an endless process till the coming of the Kingdom and the establishment of the New Earth and the New Heaven.

What was it like to be called "author of hopeless love stories" before you came out with the thought provoking ‘Zoram Khawvel’ series?

I have never heard of this “author of hopeless love stories”. My first publication in Mizo-Lusei was Zoram Khawvel-1 for which I got Book of the Year award. Later, two of my short stories- Lalnunnem ka ngai em che & Riengpui appeared in ‘Bawktlang Thawnthu’ and they were one of the most read and highly acclaimed short stories in Mizoram.

Have you ever regret authoring novels based on ‘tlangram love stories’ like Zangkhaw Bungbu, etc, and composing some of the evergreen love songs?

Not at all. I am glad that I wrote ‘Zangkhaw Bungbu’ which saw the light after 25 years. I I also wrote some novels during that time but are yet to be published. I still cherish the love songs I wrote those days as they are a true reflection of real life drama everyone plays in life. In addition they have become an important element in providing our cultural needs, enriching our literature, consoling forlorn souls.

Some peachers and pastors often make a jibe at some of the love songs you have composed. What could be the reason behind this?

First, when some preachers run out of sermon, they have a tendency to tell anecdotes or give critical comments to attract the runaway attention of their captive audience. Second, some preachers audaciously misuse pulpit to attack people they thought have the courage of conviction to tell unpleasant truth about them. People who have not had the experience of writing love songs should refrain from commenting on any aspect of life they did not know or experience. They should not be allowed even to read Songs of Solomon until they attain certain level of understanding about life. I am proud of the love songs I had written as Solomon would have for his love songs. I know that my songs will outlive all its jibers. They have already become our national treasure.

Do you think the Gospel is against love songs (khawtlang hla)?

God is love. Why should love song be against God? But we must remember one thing. There are as many love songs which are dirty even to the carnal mind as there are also hymns which are culturally far too stretched and theologically unsound and misleading, especially the hymns the younger generation love to sing these days. We must accept the good and throw away the dirty ones.

What is your take on the quality of writing among Hmar writers these days?

Very poor. The point is that we have virtually no book writing at all to measure the quality of writing in Hmar. I am not sure whether we even have the so-called ‘Hmar writers’ as you have mentioned. Whatever writings we come across are from annual magazines which appeared sporadically. The monthly church magazines hardly contain readable material. I have not seen SAWRTUI for ages and HMATHLIR is being revived. Zawllung is not reachable from Delhi. Our only daily publication HMASAWNNA THAR’s Hmar trong needs thorough improvement.

One thing we must remember is this: writing is the product of thought, a reflection of one’s thinking and language is only a medium of expression of our thought. One has to think first what to write and then how to write out these thoughts by reducing them into words and sentences. If you study our writings carefully, you will find out that most of us are too lazy to exercise our brain. We want to write but we have no patience to think and ponder over. We produce disjointed words and sentences which are incoherent to camouflage our emptiness and laziness. Very painful to read. No amount of flowery words can fill the emptiness and paucity of thoughts and ideas.

I hear that you really enjoyed reading Sawrtui magazine. Do you foresee any good news for this magazines and other Hmar news magazines?

I have not seen SAWRTUI for ages. The impression I got in the last copy I saw was that it’s tragically heading towards its grave. The fundamental problems of Hmar news magazines are (1) readability (2) hmarisation (3) poor circulation (4) mental lethargy. For a magazine to succeed, it should be readable and our magazines are not. Secondly, we should make our magazine in such way that people outside the Hmar community also would like to read. For this, one has to stop hmarising of any magazine or paper and make it inclusive. This will greatly improve its circulation and utility.

What’s the difference between writing novels and preaching?

The main aim is basically the same: to put ideas, views and messages across the readers and listeners. But the style is different. Writing novel has wider freedom and audience than preaching.

What could be the reasons for no new novels in Hmar language?

Ours is creatively more or less a dead society. Even if there are potential writers, they will not be encouraged to pursue writing as a career as the market is too small and there is no economic incentive.

Most of the your novels I have read include stories on struggle. Why is that?

I have written so far only two novels, one published and the other unpublished. Others are short stories, some of them long enough to be taken as novels. Zangkhaw Bungbu is a moral novel containing a story of a boy born out of wedlock who struggles to change the inimical view held by the society against children born out of wedlock. The unpublished novel HMANGAINA RUONGPUON is story of unconsummated love set in Hmar Area and ended in D.M.College, Imphal

What kind of stories are you concentrating on after your last novel?

I have many social and religious issues on my mind but I don’t have time to pursue novel writing for many years now.

Pu Rochunga Rudaite has said he wanted to be burried in Sielmat. Where would you like your body to rest when the final day comes?

It does not matter to me where I will be buried. The only thing that matters to me is that I will be with my people after my death through my writings and translation works.

I wish you a happy and healthy life ahead. Thank you very much for your time.

Many thanks

Thlang Kawrvai Reng Daikawmah

By. L.Keivom Pipu sulhnu hnam tin lunglai kuaitu. -Damhauha (1909-1972) Kum 1998-1999 chhung, Zoram Khawvel 5 & 6 ka buatsaih laiin, ka thu buan nena inzawmin Tripura hmar lam, Zofate chenna Jampui Tlang leh a chheh vel, abikin Sakhan Tlang dungte chu ka document kawlte hmangin, ngaihtuahna thla zârin, Delhi tlang atangin ka fang thin a. Chumi avang chuan, Jampui tlanga thil thleng thenkhat, Zofate histawria bung leh chang pawimawh zinga mi, tu khaw hriat loa ral hlen mai theih tur engemaw zat chu ziak ngeia huma awmin, Zoram Khawvel 6-a bung lina a luah ta a ni. Hemi khawvel hi Zofa ka nihna avanga ka khawvel ni ve mah se, ka hnathawhna leh chenna hmun nen a inkarki êm avangin, a hringhranin ka tlawh ngai ang tih ka beisei phak ngai lo. Mahse, mihring hisap piah lama thil thleng thin, khuarèl ve hrim hrim hi a awm a. Chu chuan rina loah February 17, 2009 khan min hruai thleng tlat mai le! A ni tak a, he lehkha ka ziah lai hian khawvelah mihring tluklehdingawn riat chuang kan awm tawh a. A mal mala chhiar chuan chhiar zawhna turin a tlêm berah kum sang aia tam mah dam a ngai awm e. Chutiang zozaia tam mihringte zingah chuan intawng tura Khuanu ruatte chauh inhmuin kan intawng thin a ni. Rengpui Ram China ram atanga zawi zawia kan lo thlang tlak zel lai khan Tripura thleng thleng hi kan inzâr thla ang tih mangphan phak tumah an awm lo ang. Mahse, khuarel a ni ngei ang a, he ram hi kan thleng thla a, Kawrvai (Bengaliho) kan zuk pawh a, ‘Kuki’ tiin min lo koh a. Hemi hming hi Kawlhoin min kohna ‘Chin’ hnua hming tlanglawna min kohna hmasa ber a ni awm e. Thawnthu anga an sawi dan phei chuan, Tripura Rêng chhungkua hi keiniho thlang tla, Hindu sakhua vuan tate zinga mi an ni a. Chungho chu Hindu ni ve lote chuan ‘Vai’ tiin an koh thin. Meiteiho hian Hindu sa an phun hnu chuan Hindu kulmuta inchhâlin, an chi nihna an tawm a, scheduled tribe-a chhiar an ni tawh lo. Tripura reng (maharaja) chhuangkua erawh tun thleng hian tribal scholarship leh tribal quota an la dawng reng a ni. Chumi vang chu em ni dawn, Tripura hi Rengpui Ram kan tih chhan leh Manipur erawh Rêng awpna hnuaia awm ve tho ni mah se Rengpui Ram kan tih ve ngai lohna chhan. Engkim hian chhan ril tak a neih zel. Mahse, H.M.Bareh buatsaih Encyclopaedia of North-East India Volume VIII atanga a lan dan chuan, he ramah hian a ram neihtute chu an sazu mei tial tial a. Kum 1864 khan 64%, 1901 khan 52%, 1951 khan 37 % leh 1971 khan 29%, tunah chuan 27% aia tlem zawk an ni tawh a ni. Mihring pun chak dan chu 1,73,325 (1901), 6,35,029 (1951), 15,56,342 (1971), 20,60,169 (1981) leh 31,91,168 (2001) a ni. Tunah chuan a tlem berah nuai sawmli an chuang tawh ang. A ram chhunga hmun hming zaa sawmkua aia tam mah chuan Kawrvai hming an pu tawh bawk. Tun kum za chhunga inchimralna chanchin bung leh changah chuan Tripura bung leh chang chhuanawm lo tak hian khawvel sawi a hlawh hle. A chawngpu ber kha chatuan atan rei lo te chhungin a mikhual zawkah a tang ta a ni. Hemi avang hian helna chi hrang hrang a chhuak a, mahse se bo hnua se kawng khar tum ang chauh a ni. Phengphehlepa khua a tlai ta si. Chu chu Mizoram kawmthlangpa chana tlu ta chu a ni. Jampui Hills Reformed Presbyterian Church (North East India) ten an kohhran chanchin ziak tura min sawm avangin 2008 October atanga 2009 February thla chhungin India hmar chhak ramah trum hnih ka zin a, State 5 chhunga an kohhran awmna khua, motor thlen phakna apiang deuhthawh ka tlawh a. Chu chuan Rengpui Ram, Tripura-ah February 16 khan min hruai lut ta a ni. Ka prokram an duan anga ka tlawh turte chu North Tripuraa hnam hrang hrang zinga an prawzek awmna Bagbasa, Tongchera, Jamtuli, N.G.Para, Naisingpara, Hamsapara leh hmun hrang hrang a ni a, mahse Jampui Hills a tel ve lo. Ka mimal prokram-ah erawh Jampui Hills chu tlawh makmawh, Priority Number ONE a ni tlat si. Tichuan, February 16-ah Bagbasa leh a chheh vel khua, Dharmanagar thleng, kan tlawh hnu chuan a tuka kan prokram tur ngaihtuahin ka zinpui Rev. Chalrosang, District Superintendent, H.T.Vela Keivom, Senior Lecturer leh Lalringum Khobung, Photographer-cum-Recorder te nen kan thlenna Rev. T. Lawmthanga inah kan inrawn khawm a. Riang rifiuziho an dah khawmna hmun hrang hranga an prawzek chanchinte chu rikawta awm sa vek a nih avangin chungte chu rin mai a thatzia leh zan khat riaka Jampui Hills tlawh a that zawkzia thu ka sawi a, an pawm tlang a. Mahse, khawi khuaah nge kan riah ang a, tuin nge min lo chiauau ang tih lam erawh kan bobang hle. Ka hmelhriat tu mah an awm ka hre lo. Ar khaw thim dai mawp mai kan tum a ni. Ngaihdan mawl tak ka nei a. Zoram khawvela zin tur kan ni a, chumi khawvelah chuan mikhual ka ni thei lo. An ram leh tlangdungte chu ka ram leh tlangdung, an khua chu ka khua, an chhuahtlang chu ka chhuahtlang, an luhkapui chu ka leikapui, an in chu ka in a ni. Chuvangin ka lungngai lo. Ka mal thei bawk hek lo. Tichuan, February 17 tuk dar 7-ah Bagbasa atangin Jampui Hills panin kan lim chhuak a, dar 9-ah an sub-divisional headquarters Kanchanpur kan thleng a, thingpui in pahin kan chawl a. Motor atanga kan chhuk chuan hotel kawtah Mizo pahnih pathum kan tawk a, pakhat phei chu sawrkar hnathawk a ni a. Zan riaka Jampui Hills-a zin tur kan nih thu kan hrilh bakah riahna tur hmun remchang tourist lodge a awm leh awm loh te kan zawt a. Tin, Zoram Khawvel ziaktu ka nih thu ka hoten an hrilh chuan ka lehkha ziak atanga min lo hmelhriat em em tu vek an lo ni a. “Vanghmunah pa fel leh vengva tak J.D.Mawia a awm a, ani in hrilh chuan a tawk der. Engkim fel takin a lo ti vek mai ang” tiin min hrilh a. Tripura hi District pali- West Tripura, South Tripura, Dhalai leh North Tripura-in an then a. Jampui Tlang hi North Tripura-a awm, Mizoram nena inramri, chhim leh hmar zawnga inkham phei, km 23.3 a sei, feet 3000 (1000 meter) vela sang, thengthaw leh nuam tak, Mizo 7000 chuang awmna leh serthlum tamna hmun a ni. Kanchanpur atangin rul ang maiin kawng chu Jampui tlang panin a inzial chho a. Hemi tlanga Mizo khua awmte zinga khaw hmasa ber Vaisam leh Hmawngchuan chu kawngpuiin a tan loh avangin, kawngpuia khaw awm hmasa ber, kum 1924-a din tawh Hmunpui-ah kan chawlh hmasa ber a. He khua hi Kanchanpur atanga km 22-a hla, Jampui Hills tan chuan an Gateway, an Vairengte a ni. Tu mah hmelhriat ka nei lo a, kan pastor hruai T. Lawmthanga mi hriat Rev. C. Lalthuama zawn chhuah phawt a, anin Jampui tlang min fanpui kan beisei a. Kawng sir hotel kawtah thingpui in pahin kan chawl a. Kan mi zawn tum Rev. C. Lalthuama in pawh chumi thlang lawka awm chu a lo ni a, an zuk hrilh a, a lo chhoh nghal a. ‘Zoram Khawvel’ ziaktu ka ni tih an hriat veleh chumi kawt vela awm, a hria apiang an rawn tlan khawm a, unau laina, rei tak inhmu tawh lo intawng leh ang maiin mi rawn chibai sup sup a. Ka lehkha ziak an chhiar leh tuipui thu chu mi chibaitu apiang thunawn a ni. Chu chuan ka bengah dar ring tak a vua a. Lehkha ziak pawimawhzia, fimkhur a tulzia leh hah man a awmzia min hriat chhuahtir zual a. Delhi tlang leh khawvel hmun hrang hranga khawhar tak leh lungleng taka lehkha ka ziak lai khan Zoram khawvel hmun hrang hranga awmte nen titi thukhawchang sawiin kan lo thu tlâng reng a ni tih min hriat chhuahtir bawk a, nihlawh ka inti hle. Hmunpui atangin Jampui tlanga khaw lian ber Vanghmun chu km 11 vela hla a la ni a, an inkarah Tlaksih khua a awm a. Vanghmun atanga Phuldungsei chu km 32 a hla a ni leh a, an inkarah Behliangchhip, Bangla Zion, Tlangsang leh Sabual an awm a. Phuldungsei atanga Khantlang chu km 8 a hla a ni a, an inkarah Thaidawr leh Kawnpui a awm a. Chumi piah chu Mizoram a ni tawh mai. Min hrilh dan chuan, heng khuate zinga Phuldungsei, Sabual, Tlangsang leh Vaisam te hi Raja Hrangvunga Sailo khaw din an ni a, a dang zawng chu Raja Bahadur Dokhuma Sailo leh a thlahte khaw sah vek an ni. Jampui tlang tluan hian serthlum a tha duh hle a, an ei zawnna ber pawh a ni. Tripura ram puma serthlum huanin a dâp zawng chu hectar 3000 a zau a ni a, chumi zinga hectar 2007-a zau serthlum huan chu Jampui tlanga awm a ni. Khawvel hriat thama an festival ropui ber pawh kum tin December-January inkara an neih thin Orange Festival a ni. Mahse, kum 1991 vel atang khan hriin a ei chhiat avangin kum danga truck 500 khat vel an tharna thinah truck 40/50 chauh, huan an siamna mual 10 zingah mual 3 chauhin, an thar tawh a ni. Vanghmun Vanghmun hi mihring 800 vel awmna, Jampui Hills-a sorkar hmunpui ber leh Rural Development Block awmna a ni a, chu chu Block Development Officer-in a thut a. Kum 1996 atanga tun thlenga BDO awm tawh mi panga zingah T.Darlong chauh lo chu Debbarma hming pu vek an ni. Chu chuan thu tam tak a sawi awm e. He office-ah hian thoktu 70 vel zingah 20 vel chu Mizo an ni. Bilding thar tha tak leh mawi tak an sa mup mup reng a, chu chuan sorkarin Vanghmun hi vulh zel a tum tih a sawi fiah hle awm e. Thlen in nuam zet mai, New York-ah pawh thut ila zahpui awm lo, Eden Tourist Lodge a awm a, a hmun a fuh a, khawthlir a nuam a, an vawng fai bawk a, chawlh hahdam nan leh fianrial nana duhthusam tling a ni. Eden Tourist Lodge sawi takah chuan, thil dang daih han belh ila. Hei hi Vaisam tlang bul, Indopui Pahnihnaa laia American pilot pahnih John Beach leh James Mark-a te, an thlawhna a kan avanga parachute-a zuang thla, February 11/12, 1945-a Vanghmun miten an chhan chhuahna bul lawka an sak a ni a. Ka sawi duh zawk chu New Zealand-a ka awm lai (1983-85) a kan thian chhar, misawnaria hemi tlanga 1950-55 chhung lo awm tawh, Zoduhi, (Miss Majorie E. Turner) a hnua Mrs. M. Dovey tiha hriat chu a ni. New Zealand rama khawpui lian ber Auckland-a hausa ber chhungkua atanga lo kal, a nulat laia Tripuraa misawnari tura inpe, a hun tam zawk Zofate zinga hmang ral, Mizo tawnga Thuthlung Hlui lehlin hna nasa taka inhmang a ni a. Auckland-a ka zin apiangin ka tlawh thin a, chanchin sawi tur a ngah thin hle. Chaw ei hmaa devotion kan hman apiangin, Mizo tawng ngeia sak tur hla, khawla a chhut sa hi a lo peih diam thin a. Chung zinga a duh ber chu “Ni tinin ka ngai che, Ka Lal duh ber” tih hla hi a ni a, a kawpi pawh ka file-ah ka dah ngat a ni. Vanghmun khua kan chuan lai hian ka rilruah Zoduhi hi a lo lang a, a awmna hmun lai awm a dap kual a. Rulchukkawna BDO office kan thlen chuan J.D.Mawia leh a thawhpuiten mawi tak leh zahawm takin, thingpui ruai buatsaihin, Zoram khawvel rilru leh thlarauin min lo lawm lut a, hah a dam sawng sawng mai. Kan thlenna tur Eden Tourist Lodge-ah min lo siamsak bakah kan ei leh in tur leh zan lam tlang inkawm khawmna prokram thlengin an lo ruahman vek bawk a. Kan kalna apiangah hma hruaitu tur Police Escort min pe bawk a, an fel chungchuang ngei mai. Vanneiha siamin, hemi ni hian Jampui-Sakhan Baptist Association palai pawimawhte an hmunpui Vanghmunah an lo inkhawm ni a ni a. Chu tah chuan kan khua Pherzawl High School-a ka zirpui R.Chhuahkhama a awm thu min hrilh a. A ni hian R.C.Khama tiin a hming a ziak tawh a. Inchibai paha thingpui in tlang turin an Committee chuan mi rawn sawm a, kan kal nghal a. Chutah chuan kum 55 hnuah ka zirpui Khama nen chuan kan intawng leh ta a ni. Ani pawh zirtirtu atangin a lo penson tawh a, mahse a hmel a la paih lo. Zoram khawvel hmun hrang hranga ka zinnaah Pherzawl High School-a kan zirpuite ka tawng awl lo mai. Lawmawm tak a ni. Hmanhmawh takin Vanghmuna St. Thomas English Medium High School Headmaster Lalnunsanga min sawm angin a sikul kan tlawh thuak a, naupangho zingah fuihna thu tlemte ka sawi bawk a. Ka lawm em em thil pakhat chu Headmaster thu min hrilh a ni. Khami hma kum engemaw zat kha Jampui tlanga awmte hi zirna lamah nasa takin an tla hniam a, Matric zir chhuak an tlem tawlh tawlh a, chumi rual chuan sawrkar hna sang hmu phak an tlem tial tial bawk a. Hemi sikul an tan atang hian zawi zawiin a rawn intuai thar a. Rizal a that chhoh zel avangin tunah chuan hemi sikula zirlaite hian tling ngei ngei tura inngaihna rilru an pu tlat tawh zawk a ni. Chumi beiseina eng zirlaite rilrua tuhtu Headmaster Lalnunsanga, Asst Headmistress Zothanpari Sailo leh an thawhpuite hi Jampui tlanga zirna lam tuaithartu, kan lunghlute an ni. Behliangchhip Vanghmun atangin Behliangchhip kan pan a. He tah hian kum 1946-a Middle School-a an tan leh kum 1969-a High School-a an hlan kai, a hming Jampui Class XII School a awm a, an Headmaster chu C.Lianzuala a ni a. Hmanhmawh phelengin ka tlawh a, a lehkhabu ziak Bethlehem Arsi min pe a, ka lawm takzet a ni. Jampui Hills ka tlawh chhan ber chu Watkin Roberts (Saptlangvala) rawngbawlna nena inzawm hmun leh hma hmuh theih apiang thla lak ka duh vang a ni a. Chumi chanchin chu chiang takin Zoram Khawvel 6 bung linaah ka ziak tawh a. Manipura Gospel meichher a rawn ken luhna kum zakhatna champha chu February 5, 2010 hian a lo thleng dawn a. Chumi nena inzawm chuan Souvenir mai ni lo, lehkhabu puitling buatsaih mek a ni a. Chu tah chuan Jampui tlang leh a chheh vela an rawngbawl dan chanchin pawimawh zualte hun luh ka duh a ni. Entirnan, Saptlangvala khan a pu Dr. Fraser-a puihbawmin Jampui tlangah rawngbawlna a tan a. A hmasa berin 1917 khan tirhkoh-zirtirtu (teacher-evangelist) K.Thangtea chu sikul tan turin Raja Bahadur Dokhuma khua Behliangchhip-ah hian a tir thla a. Thangtea diary, Saptlangvala file atanga kan hmuh danin, April 4-ah a thleng thla a, April 12-ah sikul a tan nghal a ni. Hei hi Jampui tlanga sikul an din hmasak ber a ni. Tlangsang Hemi hma, 1912 khan Hrangvunga Sailo chuan a hote in 170 hruaiin Jampui tlangah hian a pem thla a, a khaw thar sah chu Phuldungsei a vuah a. A hote zingah hian in 40 chu kristian an ni tawh a. Thiltihna engkimah kristiante a hranga an awm chu tha zawka a rin avangin kristian khua a din a, a hmingah Tlangsang a vuah a. He khua hi Saptlangvala misawn din Thado-Kuki Pioneer Mission ( a hnua North East India General Mission ni ta) chuan Rengpui Ram kah enna atan hmunpuiah an siam a, a awptu turin kum 1917 November khan Aizawl atangin H.K.Dohnuna a chhuk thla a. Ani hi Rengpui Rama Field Superintendent hmasa ber a ni. Primary School pawh an din nghal a, zirtirtu hmasa ber chu Thankunga a ni. Zofate zinga M.A tling hmasa ber Khawtinkhuma kha hemi sikul chhuak hi a ni. Tlangsang atanga Jampui tlang, Sakhan tlang leh Satikang (Chittagong) thleng chanchin thaa Saptlangvala leh a hoten an kah en dan chanchin hi ngaihnawm tak a ni a, mahse chu chu tunah kan ziak hman dawn lo. Tlangsangah hian tuna an biak in ding lai kawtah lungphun a awm a. Chumi lungphunah chuan “PASTORDOHNUNA,RENGRAMMISSIONAR HMASABER1917-1923. ATLANGSANG KOHRANTENHRIATRENGNANANPHUNANI. TIMO 6:7. THE. 17.6.1931” tiin punctuation hmang loin an ziak a, a la ze nek nawk naa a tawp bera THE leh an phun ni ni awm tak an ziak tih loh zawng hi chu a buaiawm vak lo e. Ziak leh chhiar lamah hma kan sawn takzia hriltu a ni. Lungphun bul lawkah hian Jampui tlanga serthlum kung hmasa ber ni hiala sawi, H.K.Dohnuna phun, a phun hmasak ber zung atanga lo chawr chhuak nia an sawi chu a la ding a. Chuta tanga hla vak lo hmar lam mual bawkah chuan rangva in nen insia sak pucca in thar a awm a, chumi hmun chu H.K.Dohnuna in hmun hlui a ni. A kawt ding lamah chuan in pakhat a awm a, chu tah chuan kum 83 mi a lo awm a. Ani chu Dohnuna a insawn hnu kum thuma piang mah ni se, an kawta in hmun chu Dohnuna in awmna a nih ngeizia leh a hnu zelah Pastor Lianhmingthanga leh a rawn thlaktute pawhin an rawn luah zel thu min hrilh a. Hetiang hmunte hi Zoram khawvela mellung pawimawhte zinga mi an ni a, thang lo thar zelten an chenna mual leh tlangte hi an pi leh pute atanga an ram ngei a nihzia hriaa an humhalh zel theih nan lehkhabuah chhinchhiah a, tlang inkhawmah te inhrilh nawn fo hi thil tha mai ni loin tih ngei ngei tur thil a ni. Phuldungsei Tlangsang atang hian Sabual khua chhunpelhin Raja Hrangvunga Sailo khaw din hmasa ber Phuldungsei kan thleng a. A hmaa kan sawi lan tawh ang khan, hemi khua hi kum 1912-a din a ni a, Jampui tlang leh a chheh vel, abikin Sakhan tlang dunga kristian sakhua a lo luhna kawtchhuah a ni. Raja Hrangvung chu kum 1943 khan a thi a. Phuldungseia a lungphun feet 13-a sangah chuan “Hriatrengna Raja Hrangvunga Sailo (1887-1943) Manga thlah ziding, Suakpuilala tupa Sailianpuia fapa Hrangvunga Sailo, kum 1887-ag nupui Lalhmingliani Sailo, Tlira fanu neiin Serhmun khuaah a lal tan. Kum 1906-ah kristian a ni a, bawih 120 a chhuah. 1912-ah Tripura a Phuldungsei khua dinin Tripura ramah Chanchin Tha puluttu a ni. Huan siam tui mi a niin 1914-ah serthlum, 1920-ah thingpui leh coffee Jampuiah ching chhuaktu a ni. 1920-ah Tripura Maharaja-in ‘Raja Title’ a pe. Faapa 5 leh fanu 5 neiin ni 27 May 1943 zan dar 7:30-ah Lal Isua hnenah chawl turin khawvel a chhuahsan ta” tiin chipchiar takin a inziak a. A lung an phunna hi an phumna thlan atanga meter sawmnga vela hla a ni. A chanchin chiang zawka chhui duhte chuan Rualchhinga buatsaih ‘Raja Hrangvunga Sailo’ (2002), Zairemthanga ‘Tripura Mizo History’ ( 1992) leh Zoram khawvel 6 (2000) chhiar ngei turin ka duhsak a ni. Tripuraa tlang sang ber Mizoramah Phuldungsei atang hian Tripuraa tlang sang ber Betlingchhip tiha an ziak, Zo tawnga ‘Behliangchhip’ kan tih chu tlawh turin kan kal leh a. ‘Mizorama dil lian ber chu Burma-ah awm’ tih ang khan, Tripuraa tlang sang ber hi Mizorama awm a lo ni tlat mai! Hemi tlang chhoh hma hian kawn a awm a, chu tah chuan hmawng thing a awm a. Min hruaitu Raja Hrangvunga tupa sawi dan chuan, hemi kawn hi survey map-ah chuan Tripura leh Mizoram inramrina a ni. Chumi awmzia chu ‘Behlingchhip’, feet 3200-a sang, Tripuraa tlang sang ber leh a chheh vel ram hi Mizoram chhunga mi a ni tih hai rual a ni lo. Chutih ni si, eng vangin nge mi ramah a luh tak daih si? British hun laia survey an lo tihna rikawtte atanga chian a ngai. A eng pawh chu ni se, Behliangchhipah hian Tripura sorkarin khawthlir (look out tower) an siam a. Chuta tang chuan thlang lama Sakhan tlang dung, zai thiam hmingthang Kami te tual lenna thin, lal tawrawt leh nunrawng Sibuta’n sial anga Darlalpuii a chhun avanga a nuin, Sakhan tlang khi lam ang ka en, Ka tuai Darngovi sial ang a tlukna tiha a chham tlang, Zofate tlang leh khawzawl lo ni thin, kum 1997 laia Mizorama Riang (Tuikuk) chengten harsatna an tawh avang leh chumi buaina siperin a kan kai zel avanga Zofa chengten an chhuahsan tak, pipu atanga kan ram, mi rama chang ta si te chu ka thlir vawng vawng a. Chhak lamah Mamit tlang phei chu romei karah an lang ruak ruak a, a thlang lam chuanhnuai mual hrang hrangah chuan vahchap a khattawkin hmuh tur a awm a. Chu chuan pipu atanga kan eizawnna thlak loa la chhunzawm reng kan la tamzia leh laptop leh tuthlawh sivilaizeson inkara cheng kan la nihzia te min hrilh a. Tin, keini aia tam zawk daih min nêktu hnam dang karah eng chen nge kan daih ang tihte chu ka ngaihtuah neuh neuh a. (Delhi, March 26, 2009) nt Ch f b Xb ICI) Choir leh chumi rawn zuitu nula Lalruotmawi hmangin Mizoramah mak takin a lo lang a. Hei hi chik taka bih a, harh chhuah nana kan hman a thra ngawtin ka ring. Kum 1919-a harhnain kan Rih dil ram Jordan luiin a chim pil mai tur a rawn chhan chhuah thu a hma khan kan sawi tawh a. Hei hi German filawsawfar Hegel-a thukhawchang (Hegelian dialectic)hmanga sawi fiah thrain ka hria a. Hegel-a chuan thil rêng rèng hi ngaihdan (thesis) a awm hmasa a, chumi ngaihdan kalh chuan ngaihdan dang a lo chhuak a (antithesis), chumi hnuah thesis leh antithesis-a a thratna leh dikna ve ve kha la khawmin ngaihdan thar(synthesis) a lo chhuak a. Chumi synthesis aia thra ngaidan a awm hunah thesis a intran leh a, chu chu antithesis leh synthesis in a zui leh a. Chutiang zelin mihring finna le thiamna chuan tawpintai nei loin hma lam a pan zêl a ni. Hemi tehna fung hi hmangin, Rih dil leh Jordan lui inbuanna hi sawi fiah tum ila. British-ho phènah khawthlang kalcharin a ziaranga a thuam tawh kristian sakhua kan zingah a lo luh khan kan kalchar leh nunphung nen an indo lo thei lo a, chu chu a bul tranna, thesis chu a ni. Chumi dinhmunin a hrin chhuah chu Puma Zai (Tlanglam zai) hmanga Zo nuna hla lama harhna mak tak lo thleng kha a ni a, chu chu ‘antithesis’ a ni. Puma Zai hi Rih dil lamtrang a ni a, Jordan lui luang lai a tichat phah hial thu kan sawi tawh kha. Hemi rah chhuah chu 1919 harhna atranga Zofate irawm atranga kan hla thu leh thluk hmanga kristian hla thar tam tak lo chhuak kha a ni. Chung hlate chu vawiin thlenga kan la sak nin loh leh kan thlarau nun chawmtu leh kan literechar tihausatu an ni. Hei hi a synthesis a ni. Chuta trang chuan Rih dil leh Jordan lui chu lungrual takin an luang dun thei ta a ni. Mahse, zawi zawiin Jordan lui nena lo luang lut khawthlang kristianho kalchar chuan Rih dil ram chu a chìm sang tial tial a; chumi rual chuan kan krisianna leh sakhuana pawh a da tial tial bawk a. Khawthlangho tih dan hawiher zir leh an lem chanah kan inhman nasat poh leh kan Zo zia pawh keimahnia hmuh tur a tlem tulh tulh a. Khuang kan ngaihnat êm êm kha biak in tam takah chuan organ-in a luah lan a, organ tel loa zai chu chawhmeh tel loa zanriah ei tlukah thrangtharten an ngai ta hial a ni. Lengkhawm hla sa thiam thrangthar zingah an tlem tulh tulh a, kan thu leh hla mawi leh ril leh duhawm tak takten hmun an chang tlem tial tial bawk a ni. Hemi dinhmunin a hrin chhuah chu ICI Choir leh a hnung zuitu Lalruotmawi a ni. A aia zai thiam, a aia hmel thra, a aia zei zawk leh chang thiam an awm ang. Mahse, eng vang nge Lalruotmawi hi a làr tak thut le? Amaah Rih dil leh Jordan lui lungrual takin an luang hmun thei tlat alawm! Rih dil ram ai a awh zo a, Jordan lui ai a awh zo bawk a ni. Zofate chhungril bera tuihalna leh riltramna chu a dawm a, an lunglenna ril ber a hnèm a, a hla an ngaihthlakin an dam sawng sawng a. Kalvari par chhuangin mawi tak leh zahawm takin Zo zia leh nun a vulhtir leh a. Rih dil tukverh atrangin hringnun piah ram mawi leh thlamuanawm tak chu Zo mitin min entir leh a, Zo bengin min ngaihthlaktir a, lemchanna khawvel atrangin tak ramah min chhuktir a, kristian nih leh Zofa nih kawp nawmzia leh hlutzia a rawn tar lang a ni. Kan khawvel pahnihte hi lungrual taka an kal tlan zel chuan hnam zahawm takah kan ding chhuak ang tih ka ring. Kan nihna hlamchhiaha lemchan ringawta kan hmanhlel zel erawh chuan a tawpa kan chan tur chu boralna a ni. Mahni nihna zahawm taka kengkawh hnam apiang an dingchang a, mite zah pawh an phur thrin. Lemchang mi emaw hnam emaw chu eng anga lem chang thiam pawh ni se, mite ngaihsan leh zah an phur ngai lo. Ngaihthlakna tura beng nei chuan ngaithla ngun rawh se. (July 8, 2006, Delhi)

Zofate Khawvel Pahnih

L.Keivom

Who looks outside dreams; Who looks inside awakes. -Carl Gustav Jung 1875-1961) Zofate zinna kawng, kan zin dan leh kan la zin zêl dan turte chu thlirin ka ngaihtuah fo thrin a. China ram atranga kan lo chhuk thlak zel lai khan vanneihthlak takin kan kalkawngah min chimral tur hnam hmasawn leh chak tak sawi tur an awm lo a, kan aia chak zawk erawh an awm nangiang mai. Chungho, kan aia chak zawkte hnuaia awm duh lohte chu kan thlang tla zel a, kan darh sarh deuh deuh a. Tumah awm lohna le sathârte tual lenna Chin Hills kan chuan kai hnu phei chuan tlang hrang hrangah chengin, kan darh zel a. Inbiak pawhna a thrat loh avangin, hun a rawn rei deuh chuan kan trawng pawh zawi zawiin a danglam chho tial tial a. Kum 1900 laia min awptu British sorkarin an ram awp chhunga trawng hrang hrang hmangho leh an trawng kalhmang an rawn chhui chhuah meuh kha chuan Zo hnahthlakte chu Tibeto-Burmanho zingah pawh Chin-Kuki hnuaiah rawn dahin, chhul khat chhuak trawng hrang hrang sawmli (40) chuang hmang kan lo awm hman dêr tawh a ni. British sorkarin min awp hnu khan, thlang lam Afghanistan ramri atranga chhak lam Burma ramri tawp thleng hi ram khat, British India a ni a. Chumi zinga arpa hmai tiat vel chu Zofate chenna ram a ni. Anni hi hnam changkang leh thiltithei kan indawrpui hmasak ber an ni. An ropui vanglai chuan khawvel chunga leng an nih avangin keiniho tan phei chuan han ngam chi rual an ni lo. A tlawm elsen luhlul chhuah avanga an man leh lung ina an tàntir leh chutah a awm laia santèna thi, mahse hla phuahtu kam zalenna hmanga Pi Lalsangzualin a tlawmtir duh lo lalnu Ropuiliani chauh kha kan lalho zinga British laka tlawm ve lo sartifiket lem huaisen taka kan pek ngam awm chhun chu a ni mai awm e. Kan inhrawn atrangin kan khawvel pawh a bingbiletin a inthlak a ni ber. Kan taksa aiin kan rilru lam min bawih hneh zawk a. An sakhua kan phun a, an Pathian kan bia a, chumi hmang chuan an kalchar min biaktir bawk a. An tih dan zir chak leh thiam apiang changkangah kan inngai, tun thleng pawh hian. Kan khawvel a phìr Hemi dinhmun kan thlen chiah hian Zofate khawvel chu a phîr ta phawk mai a. Khawvel pakhat chu fam ta mihrâng Siamkima’n ‘Rih dil ram’ a tih chu a ni. Chu chu kan pi leh pute khawvel, kan hnam nunphung leh ziarang anga kan khawsakna ram, Zofate rilru leh ngaihtuahna chhungril ber luahtu, kan nihna, kan aidentiti siamtu chu a ni. Chu chu kei chuan kan ‘Sinlung hlui’ tiin ka vuah thung. Hemi khawvel hi kan hla phuah thiam Liandala chuan ‘Pipu Chhuahtlang’ vuahin a hlimthla chiang takin min entir a ni: Pipu chhuahtlang hlui a mawi mang e, Thar khaw chhuahtlangah dawnlung an rem; Se hran sa hrâng lu a tlar bûng e, Than lai siamtu mi hrâng leng fam awihna. Khawvel pahnihna chu Rih dil rama lo luang lut, Jordan lui, kan khawvel thar emaw chhuahtlang thar rawn dintu chu a ni. Siamkima chuan, “Rih dil leh Jordan lui chuan Zofate rilruah hmun inchuhin nasa takin an insual a, an insual tran atrang phatin Rih dil chu a bet hmasa zawkah a trang ta mai a. Ram hla taka lo kal zawk chuan hmanraw chi hrang hrang, Rih dil ram finnain a la hriat ngai lohte chu hmangin, ram a rawn la ta duai duai a. Rih dil ram boruaka sei lian, mi hrâng leh pasalthra zawng zawngte chu a dil piah lam rama an liam zawh hnu phei chuan an tu leh an fate zingah anmahni lam trang leh an kalna lam kawng zawh tum pawh kan lo awm ta mang ta lo a, kan pi leh pute chenna ram chu hawisanin ram thar, Jordan lui lam chu kan hawi ta fur a, a lui kamah te chuan dingin a ràl ram lam chu kan thlir thrup mai a; amaherawhchu kan tukkhumah hi chuan Rih dil ram chu a la bet tlat a ni” tiin min hrilh (Rih Dil leh Mizoram) Hemi khawvel hi Bethlehem atranga intran, kan ‘Sinlung Thar’ chu a ni. Rih dil Vs. Jordan lui Hemi kan sawi hi kristian kan nih hmaa kan khawvel leh kristian kan nih hnua kan khawvel inlumlet dan thu a ni. Kristian kan nih phat atrang khan kan kalchar leh he sakhaw thar hi ui leh kel anga thlun kawp theih dêr lo anga ngai pawl kan awm a, chung mite chuan kan nunphung nena inkungkaih thil rêng rèng chu ringlote thawmhnawah an bel vek a. Kan sakhaw hmasa leh a behbawm, kum za tam tak kan lo nunpui tawhte leh khawtlang nun tihlimtua kan ngaih leh hlut kùt chi hrang hrang te, kan thu leh hla thar tam tak pianna hnâr berte chu hluihlawn vek an tum a ni. Kan hla thu leh thluk mawi tak tak aiin hla trawngkam pawh hmang loa bazar trawnga misawnariten Sap hla phuai taka an lehlin, Zofate chhungril dek pha lo, a thluk pawh khauh fun maite chu ringtharte chuan khawr takin an hmang ta zawk a ni. Sapho khan Pathian thu hmangin an kalchar hrêngah min bawih an tum tih kan hre si lo. Âtna hi â tak, màwlna hi mâwl tak asin! Hei hi kan sakhaw tharin a hrin chhuah a nih laiin, kan khawtlang nuna siksawina (socio-political imbalance) nasa tak awm pawhin thui tak thu a hril ve a, chu chu i han thlir tel ve lawk teh ang. British sorkar hnuaia kan luh khan kan lalte kha ban mai loin, anniho hmangin min awp a, an tawrawt lutuk tur chauh an veng a. Kawng engkimah lalte chu sorkar aiawha ding an nih avangin an khua leh tuite chungah an lalna kha a nèp chuang lo a, sorkar atranga hamthratna dawn tur awm apiang dawngtu an ni. Chuvangin, hnamchawm tan kan lalte kha han khin ngam rual an ni lo. A khin theih dan le an thupek bawhchhiat theih dan awm chhun chu kristiana inpe a, mingo misawnarite thla phèna bei a ni. Kawng danga sawi chuan, mingote leh an sakhua rawn ken kha political tool-ah hnamchawmten an hmang tihna a ni. Chîk taka kan bih chuan, ringtua inpe hmasate pawh kha lal leh a chhungkua leh a khawnbawlte ni loin hnamchawm leh mi rethei lam deuh vek an ni. Sakhuain ram thar a lakna hmunah rêng rèng hetiang hi a ni deuh vek. Chung ringtharte chu lal thuneihna cho ngamtu, kan kalchar hluihlawna, kristianna leh an pu thar mingote chu hmanraw remchanga hmanga kan chhuahtlang thara sapho kalchar pawhleu min dinpui tumtute chu an ni. Misawnarite chuan ringtharte chu kan chhuahtlang hlui atranga inhrantir an tum avangin kan hnam thil tihna apianga a serh zinga a mei ang ni thrin zu chu suala puhin an khap a, khuang hman chu pipu thawhnawa ngaiin an phal lo a, khuang loa chài an zirtir a ni. Khawtlang serh leh sang hmannaah ringtharte chu an tel ve duh ta lo a, chutiang tihna tura khawntesep an khawn thrin pawh chu an pe duh bawk hek lo. Dinhmun sang zawkah indahin, pi leh pute finna thu leh an thil chinte chu ngainepin an hmusit a. Khawtlang inthununna leh inthurualna pawh nasa takin an ti khì a. Mahse, misawnariten an mingo nihpui roreltute kha an be pawp thei tlat avangin, kan lalte chuan ringtharho chungah chuan kut lek an tîm a, lal huaisen deuhin an khua atrangin an hnawt chhuak ngam trawk a ni. Chumi bâk chu tih ngaihna tak an hre ta lo a ni ber. Hemi dinhmun kan sawi chiah hi a rualin China ramah an tawng ve a, chu chuan Boxer Rebellion (1899-1900) kha a thlentir hial a ni. Boxer Rebellion angin kan hnam rawn rûntu chu hriam leh tharum hmangin do let lo mah ila, Zofate sih hnipna ber ‘hla’ hmangin kan kalchar thlarau chuan nasa takin a rawn do let a, chumi atana hmanrua a hman chu ‘Puma Zai’ a ni. Vairengtea Biate-ho an awm laiin Ratu khuaah pa chhawih deuh hleka an dah hian nau awih chungin Hmar-Biate trawngin lungleng takin hla a sa thrin a, chu hla chu tlangval hawklakin an kawpi a, an sa an sa a, chu chu threlret hnai kalin an hria a, an khaw lamah an hawn a. Chumi hla thluka hla hrang hrang an phuah, a hnua ‘Tlanglam Zai’ an tih chuan chappui kàng vanglai angin, a threlha threlh rual loin, Mizoram a deng chhuak a. Zo nunah harhna rûnpui hla lama thleng hmasa ber a nih avangin, a lo thlenna khaw tin deuhthawa lalte chuan ran lukipin an ai a, mualah an lâm mup mup mai a ni. Hei hi kristiante chuan ‘thim thiltihtheihna, Setana thlarau hnathawh’ niin an ngai a. A bual hneh êm avangin, ‘On Every High Hill’ziaktu, Mizorama misawnari Rev. J.M.Lloyd phei chuan, “The cause of Christ seemed doomed in Mizoram. The traveling preachers complained that preaching was a burden. The Gospel was loosing ground and no one wanted to listen to it” tiin a ziak hial a ni. Ringthar tam tak kan kalchar huangah an lo let leh a, Jordan luiin Rih dil a zuam sual ta emaw tih mai hial khawpin thil a thleng a ni. Thlarau leh thlarau Baibul kan chhiar chuan hmun hrang hrang leh hun hrang hrangah Pathianin a hnam thlante thunun leh hrem turin sakhaw dang daih betute a hmang thrin tih kan hmu a. ‘Puma Zai’ hmanga Zo nuna harhna runpui hla lama thlentirtu pawh hi ka ngaih dan chuan Setana ni loin Zofate chhungril ber luahtu, an nihna kengtu leh trantu, an hmakhaw ngaitu thlarau a nih ka ring zawk. Chumi thlarau chu Saptrawng chuan, ‘genetic spirit’ emaw, Zotrawng chuan ‘Zo thlarau’ tih tur a ni ang. Hnam zahawm taka Zofate dinchhuah duhtu thlarau a ni ngei ang. Chu thlarau chuan, Zofaten kan nunphung duhawm tak kan hloh mai kha a phal lo a, kawng dik zawk kan zawh theihna turin, Puma Zai kha min tiharh tur leh kan kawng bozia min hriattir turin a rawn hmang a ni thei. Tuna kan sawi hi Kristian sakhua hmanga kan zinga mingo kalchar an rawn seng luh leh Mizo kalchar inkara indona nasa tak thleng chu a ni. Rih dil khawvela kan sakhua chu kan khawtlang nunah a inrawlh tlem hle a, nungchang lam a khawih lo a, serh leh sang, thiang leh thiang lo lamah a kal vek a ni. Kristian sakhua erawh chuan mi mal leh khawtlang nun thleng thunun leh hruai a tum avangin indona a thleng lo thei lo a ni. Tichuan, mahni kalchar, a chhia a thra hlamchhiah veka sakhaw thara pem luh tumho leh mahni kalchara tran khawhtute chu an inep a, an thawm pawh na tak a ni. Kristianho chuan Sap hla lehlin, a thluk khauh fun mai chu phawa hmangin, khawr êm êmin tranhmun an la a; kristian loho chuan Puma Zai/Tlanglam zai, kan pianpui leh nunphung hmanrua ngei chu hmangin tran an khawh ve thung a, an inzei hleihzia pawh inthlau tak a ni. Vanneihthlak takin Puma Zai hmanga kalchar indona kan sawi hi a intran atranga kum sawm velah, 1919 khan harhna a lo thleng a. He harhna changtu threnkhat zingah hian thlaraua mit varna chhar fuh an awm tlat mai a. Hnam nunphung huangah Bethlehem leh Kalvari hùn luh a, kan hnam zai leh thluk ngei, kan nihna anga Pathian pawl leh chawimawi tur kan nihzia thlarauin a rawn hriattir a. Hemi thudik hi an chhar fuh veleh kan hnam zai leh thlukin hla ropui tak tak ruahpui vanawn tlukin a rawn baw thla ta huk huk mai a. Chumi tualtro hla fûrpui a tlak hun chu 1920-40 inkar kha a ni ber. Kan luhkapuiah, kan tap chhak zawlah Bethlehem leh Kalvari kan chhuktir hnu chuan mingo Pathian kan biaka kha Zo Pathian a lo chang ta a, thawk leh khatah Zofate zawng zawng deuthawh chu kristian-ah kan let ta pup mai a ni. Heta trang hian Rih dil leh Jordan lui chu kan kalchar huangah lungrual takin an luang hmun ta a. Sap hla lehlin khauh tung mai saka rak vak vak tawh loin, kan Zo zai leh thlukin an hla thlukte chu kan her nem a, lengkhawm zai a lo piang a, chumi rual chuan biak inah khuang kan la lut leh ta a. Tichuan, kan hla tualtro thra tak tak leh kan hla thluk her nemte chu khuangpui le khuangte nen remin, sûmkar awm loin Pathian fakin kan chai ta hut hut mai a ni. Biak in tin deuhthawhah khuang an lak luh lai hian Zosaphluia (D. E. Jones) chu an ramah kum hnih a zuk chawlh lai a ni a. Kum 1921 February khan Aizawl a lo thleng leh a. A inkhawmna Aizawl Mission Veng biak inah khuang a hmu ve lo a. A lawm hle a ni ang, a lehkhathawnah pawh, “Aizawl mite chuan khuang hman an hnawl letder ta” tiin a ziak a. Kawng hranga sawi chuan, “Aizawl mite chuan an kalchar hnawl letderin kan kalchar an vuan hlen ta” a tihna tluk a ni. Zosaphluia thukhawchang, “Aizawl mite chuan khuang an hnawl letder ta” tih hi tun thlenga Zoram khawvela kan la buaipui reng chu a ni. Mingopain thangchhuahnaa a ngaih kha Zopa tan chuan tlawm letderna a ni si. Aizawl syndrome Zofate chenna mual leh tlang zawng zawnga lemchanna tlang lian ber chu Aizawl tlang hi a ni. Lemchan leh lemder thiama sawi Farisaiho khûm khawpin he khawpuia chengte hian Sapho lemchan an chìng a, an chaw tui ber zinga mi a ni. A mi lian apiangin an bâr lian a, a mi tè apiangin an bâr tè mai chauh zawk a ni. Anni anga lem chang ve lo, Zo khawchhuakte chu thring hlein an ngai a, an hmusit rilru bawk. Chumi tlanga chengte chu hmun tina Zofate entawn ber an nih tlat si avangin, mingoho kalchar leh mingo hrim hrim ngaihsanna Zofate zinga a hluar hi thil mak a lo ni lo e. Sial rangin sial rang, sakawlin sakawl a hring tur rêng alawm. Aizawl tlang hi mingoho lemchangtute tan a zawl hle thei a, Zopa leh Zonu dik tak tan chuan tlang bumboh a ni. Sivilaizeson hrang hrang chanchin kan zir chuan, engemaw hunah chuan, kan aia changkang leh hmasawn zawkte tih dan zir leh mahni tana thra tur apiang kawpia kan hnam nun nena her rem hi hnam tin tih dan hmang niin a lang. Chu chu Zofate pawhin kan pumpelh thei bik lo ang. Mahse, kan thil kawpi duhzawngte hi enge ni? Sapho nun pawnlang, hurherhna dawidima chiah thawh an hawiher leh incheina thawmhnaw, an khawlohna tinrengte chu kan thil zir châk leh kawpi duh ber a ni a, kan zir chakin kan kawpi rang êm êm bawk. Mahse, an taihmakna, intodelhna, dikna, rinawmna, rual elna leh thiamna leh anni atranga thil thra zir tur tam tak awmte chu kan zir duh teuh si lo. Vaiho lakah pawh hian thil thra entawn tur leh zir tur a tam tehlul nen, anniho zinga mi hnuaihnung berho thil chin ‘khaini’ ei chauh hi kan kawpi duh niin a lang. Khawvel ram hrang hrang ka tlawh tawh zingah, Aizawla chengte ang êm êma kamseh leh kamram thila kã hmang rim ka la hmu ngai lo. Aizawl Vana Pa Hall-a music concert hrang hrang leh kan zai thiamte zai video kaset te chu a châng chângin ka lènna inah enin ka ngaithla ve thrin a. Rimawi hi ka nun chawmtu berte zinga pakhat a ni a, zai thiamte hi ka ngaisang a, hla phuah thiamte hi ka ngaisang zual. Rimawi lamah na ná nà chuan Zofate hi hma kan sawn chak hle a, zai thiam pawh kan pung sawt hle. Lepler leh incheina lam tih lohah chuan rimawi le zai lam hi khawvela rual kan banna ber a ni. Zoram khawvel rûntu chak ber pawh kan zai thiamte an ni ti ila, kan sawi sual ka ring lo. Chutiang chu a nih laiin, kan hawiher leh hmel hmang atrangin miten enge an hmuh? Gospel Concert ka en pakhatah chuan a threnin Sap hla sain an râk vak vak a, Zotrawnga satute pawhin zofate tih dan hmang loin, hluar baksaka intih-sitail an tum a. An tum ber ni awm chu mingoho lem chan thiam a ni awm e. A entute leh ngaithlatute chu an tui vang nge, a nih loh leh chutianga thiam taka lem an chan lai chu an hmuh duh vang emaw ngei vang zawk, an ngawi thruap mai a. Chumi inkarah, kan hla thluk zawl chi hla an rawn sak fuh hunah a hall-a mi zawng zawng kha kawlphe chaknaa kaih thawh ang maiin an che suau a, kut bêngin an insawi dual dual mai a ni. Chu chuan eng thu nge kan bengah a riktir? Hnam dang tih dan zirin, an lem changin hmanhlelh thrin mah ila, Jordan luiin mi rawn chim pilh hnu pawha Zofate ngaihtuahna ril ber luah tlattu chu kan Rih dil ram, kan aidentiti inthlunna ram chu a la ni reng tih hriltu a ni. Kan pi leh pute thisen zawmpui leh thlah kan nihna chu a la bo si loh avang leh kan Rih dil bo hun hun chu kan nihna kan hloh hun tur a nih si avangin Jordan luiin a chim pil hlen lohte chuan min chim ral hlen kan inphal lo a ni. Kristian sakhua hmanga khawthlang kalchar laka nawhchizawrhna hi kan hnam hripui vei ber a ni a, chumi tihnaa kan Babulon khaw ropui chu Aizawl hi a ni. He artikul intrannaa ka thu lak chhawn sawitu Carl. G. Jung chuan, mihringte hian kan thlahtute khawsak dan leh nunphung kalsanin, eng anga nun sângah pawh awm ila, kan inhriat miah loh hian kan thlahtute nun chu a hnam pum hian kan la keng tel zel a ni tih a sawi a. Tin, kan thu tar lan, “Who looks outside dreams; who look inside awakes” tih hian thu a sawi thui hle a. Pawn lam thlirtu (who looks outside dreams) chuan a nihna tak nena inzawmna nei si lo nih duh a ngah a, chu chuan a ngaihtuahna a luah avangin chumi ûm chuan a tlan a, boruakah in a sa hluai a. A ni, pawn lam kan thlir nasat poh leh, entirnan Tv leh sinemaa nun sang kan hmuh apiangte chu taksa rama luah ve kan châk a, an tih dan kan zir a, hausak thut kan duh a, chumi atan chuan hlemhletna engpawh tih kan huam mai a ni. Kan dinhmun ata tlan bona leh bihrukna tur zawngin a threnin rui thei tinreng kan ti a, OD-in kan thi kan thi mai. Kanaan ram thar zûna uaite erawh chuan khuangpui leh khuangte nen ni leng leh zan khuain ram thar hla sain kan inawi lungawi ve thung a. Kan hla duh ber berte hi tak ram ata bih rukna, duhthusamna hla a ni duh khawp mai. Hei hi mi puitling lo, hnam hnufualho tih dan a ni. Mahse, rilru fim taka tu nge kan ni tih mahni kan inbih chian hunah kan nihna tak kan hre chhuak a, chu chun min tiharh thrin a ni (who looks inside awakes). Thrianpa Siamkima’n ‘Pipu Chhuahtlang’ a riviunaah, “Pipu chhuahtlang hi kan nun changkang zêl hian a hlat deuh deuh emaw kan tih lai hian, kan ngaihsak zual deuh deuhvin kan rilruah hian a lang fiah tawlh tawlh dawn si a ni. A chhan chu hnam dang finna leh literature-te kan zira kan hriat hnu hian kan hmabak leh tihmakmawh chu mahni inhriat chian hi a nih vang a ni. A letlingin mi tam tak kan kal a, mahni pawh in hre chiang lovin hnam dang nun, rilru leh tih dante chu khawr takin kan zir hmasa a. Tunah hian kan har chhuak tran mek a ni” tiin a ziak a. Hei hi ngaihtuah tham, thu ro hlu a ni. A letlinga kal hi thil hlauhawm tak a ni. Lalruotmawi Syndrome Hemi chhanna hi tun hnai hian Manipur atranga lo kal, Independent Church of India (ICI) Choir leh chumi rawn zuitu nula Lalruotmawi hmangin Mizoramah mak takin a lo lang a. Hei hi chik taka bih a, harh chhuah nana kan hman a thra ngawtin ka ring. Kum 1919-a harhnain kan Rih dil ram Jordan luiin a chim pil mai tur a rawn chhan chhuah thu a hma khan kan sawi tawh a. Hei hi German filawsawfar Hegel-a thukhawchang (Hegelian dialectic)hmanga sawi fiah thrain ka hria a. Hegel-a chuan thil rêng rèng hi ngaihdan (thesis) a awm hmasa a, chumi ngaihdan kalh chuan ngaihdan dang a lo chhuak a (antithesis), chumi hnuah thesis leh antithesis-a a thratna leh dikna ve ve kha la khawmin ngaihdan thar(synthesis) a lo chhuak a. Chumi synthesis aia thra ngaidan a awm hunah thesis a intran leh a, chu chu antithesis leh synthesis in a zui leh a. Chutiang zelin mihring finna le thiamna chuan tawpintai nei loin hma lam a pan zêl a ni. Hemi tehna fung hi hmangin, Rih dil leh Jordan lui inbuanna hi sawi fiah tum ila. British-ho phènah khawthlang kalcharin a ziaranga a thuam tawh kristian sakhua kan zingah a lo luh khan kan kalchar leh nunphung nen an indo lo thei lo a, chu chu a bul tranna, thesis chu a ni. Chumi dinhmunin a hrin chhuah chu Puma Zai (Tlanglam zai) hmanga Zo nuna hla lama harhna mak tak lo thleng kha a ni a, chu chu ‘antithesis’ a ni. Puma Zai hi Rih dil lamtrang a ni a, Jordan lui luang lai a tichat phah hial thu kan sawi tawh kha. Hemi rah chhuah chu 1919 harhna atranga Zofate irawm atranga kan hla thu leh thluk hmanga kristian hla thar tam tak lo chhuak kha a ni. Chung hlate chu vawiin thlenga kan la sak nin loh leh kan thlarau nun chawmtu leh kan literechar tihausatu an ni. Hei hi a synthesis a ni. Chuta trang chuan Rih dil leh Jordan lui chu lungrual takin an luang dun thei ta a ni. Mahse, zawi zawiin Jordan lui nena lo luang lut khawthlang kristianho kalchar chuan Rih dil ram chu a chìm sang tial tial a; chumi rual chuan kan krisianna leh sakhuana pawh a da tial tial bawk a. Khawthlangho tih dan hawiher zir leh an lem chanah kan inhman nasat poh leh kan Zo zia pawh keimahnia hmuh tur a tlem tulh tulh a. Khuang kan ngaihnat êm êm kha biak in tam takah chuan organ-in a luah lan a, organ tel loa zai chu chawhmeh tel loa zanriah ei tlukah thrangtharten an ngai ta hial a ni. Lengkhawm hla sa thiam thrangthar zingah an tlem tulh tulh a, kan thu leh hla mawi leh ril leh duhawm tak takten hmun an chang tlem tial tial bawk a ni. Hemi dinhmunin a hrin chhuah chu ICI Choir leh a hnung zuitu Lalruotmawi a ni. A aia zai thiam, a aia hmel thra, a aia zei zawk leh chang thiam an awm ang. Mahse, eng vang nge Lalruotmawi hi a làr tak thut le? Amaah Rih dil leh Jordan lui lungrual takin an luang hmun thei tlat alawm! Rih dil ram ai a awh zo a, Jordan lui ai a awh zo bawk a ni. Zofate chhungril bera tuihalna leh riltramna chu a dawm a, an lunglenna ril ber a hnèm a, a hla an ngaihthlakin an dam sawng sawng a. Kalvari par chhuangin mawi tak leh zahawm takin Zo zia leh nun a vulhtir leh a. Rih dil tukverh atrangin hringnun piah ram mawi leh thlamuanawm tak chu Zo mitin min entir leh a, Zo bengin min ngaihthlaktir a, lemchanna khawvel atrangin tak ramah min chhuktir a, kristian nih leh Zofa nih kawp nawmzia leh hlutzia a rawn tar lang a ni. Kan khawvel pahnihte hi lungrual taka an kal tlan zel chuan hnam zahawm takah kan ding chhuak ang tih ka ring. Kan nihna hlamchhiaha lemchan ringawta kan hmanhlel zel erawh chuan a tawpa kan chan tur chu boralna a ni. Mahni nihna zahawm taka kengkawh hnam apiang an dingchang a, mite zah pawh an phur thrin. Lemchang mi emaw hnam emaw chu eng anga lem chang thiam pawh ni se, mite ngaihsan leh zah an phur ngai lo. Ngaihthlakna tura beng nei chuan ngaithla ngun rawh se. (July 8, 2006, Delhi)