December ni hnuhnung ber a lo thlen tawh hi chuan Lalsangzuali (Fam) in mawi leh lungrun taka a sak ‘Kumhlui aw ding rih rawh..’ tih hla nen ni tla tur kan thlir liam ruai ruai thin anih kha, a va lunglenthlak thin em! Hun leh kum ral ta vawiin hian ka thlir kir a, krismas bawr vel leh kumhlui thlah zana hlim taka ka tlaivarpui thin thian thenkhattechuan mual min lo liamsan nual tawh mai. Hlim taka tual kan chaiho hunlaite mitthlain a chhuikir a, kum 30 zet ral tawh mahse nimin ral ta ang mai khan ka hriatrengna leh suangtuahna mitthlaah hian an la chiang em em a ni. Nu leh pate thlazar hnuaiah muang leh nghakhlel em emin Krismas hunpui lo thleng tur kan thlir a, tlangsam a rawn par a, thawmhnaw thar leh krismas ruai a hnai a ni tih kan hria a, kan rilru a zangkhai hle tawh thin anih kha!
Krismas ni a lo thleng a, in tinah chhangban ei tur a awm a, kurtai nen kan lek lawrh lawrh mai a, khangte khan krismas hi a ti masi bik em em thin.Krismas nia thawmhnaw thar; a thar rim la nam ram ram khawpa thar kan ha chhuak a, mahni kha nalh ber niin kan inhre theuh mai a, nuam ve tak a ni. Primary sikul kan kal thin laite kha aw...Sikulah aieng leh chi thak chawhpawlh kan han pai a, kan duhsak zawng thian thate bak kan liahtir phal lo, thenkhatin sawhthing an rawn pai thung a, tunlai sikul naupang thilpai nen chuan a inang lo hle mahse khatih hunlai kha chuan a tui thlawt a ni. Thian inkawmngeih tak e ti lo chuan rual u zawkte’n "chala chil hnawm hmasa sa..." an tih tawh kha chuan a tawpah inbakkaih a ngai leh nge nge thin. Class X zirlaia kan class hming ziah tlar hnuaia "Kan la ngai dawn mang e khuareiah" tih kan ziahte kha. A ngaite tein kha thuziak kha la awm mahse a hming neitute erawh tunah chuan kan kim thei tawh lo; thenkhat chhungpuinu an ni a, thenkhat sorkar hna tha tak thawkte, mahnia huan/lo neia taima taka hnathawkte...thenkhat thlanmuala kan thlah liam takte an ni. ‘Khuairei’ pawh anih hma hauhvin kan karah daidangtu an tam ta hle mai! Thinlung leh hriatrengnaa a daih hauh loh laiin kum in herliam zel erawh chuan khuarei leh hmanlai ah a chantir zel si a.
Ni e, hei hi hringnun lamtluang chu ani miau si. Hriatloh karin hun hi a lo liam zel a, kan thiante leh kan hmangaih kan nu leh pa, leh unaute pawh kan then a lo tul zel dawn a ni. Kum 2008 pawh kan thlah liam leh mek ta, he kum hian kan nunah thil tha leh hlimawm; hriatrengnaa cham hlen tawh tur tam tak min thlen ngeiin ka ring, kawng thenkhatah erawh chuan kohkir leh a siamthat chakawm tak tak thilte pawh kan tawk thei e. A tha leh tha lo lam atanga thlir pawhin kohkir leh duhna kan nei mai thei, amaherawhchu kohkir an ni tawh lo ang a; hriatrengnaa cham hlen tawh tur a tha leh tha lo lam pawh a hnutchhiah thung ang.
Englekhawle kum 2008 chu ‘Dam takin’ tia kan thlah liam a lo ngai dawn ta...Kan hun mualliam tur hi thlir kir ila;hun kal tawhte avanga lungleng leh khawhar leh inchhir avanga indawmkun mai lovin; kan hmaa chona awm hmachhawn turin ruahmanna felfai siam ila; hlawhchhamna leh hminghliauna kan lo nei anih pawhin hun/kumthar lo thleng tur hi Pathian kuta tlulut chungin beiseina sang zawk nen i pen lut ang u.
Sunday, December 28, 2008
Friday, December 26, 2008
Chennai Mizo Christmas 2008
December 25, 2008 khan CMWA chuan Gurukul Theological college campus ah ChristmaS hlimawm tak kan hmang a, member 130 chuang kan kalkhawm a, Mizo tihdanin tual mei kan khuk a, fatuten taima takin eirawng an bawl...
Kan thalaite an inpezo hle, thenkhat phei hi chu December 24 atangin an rawn buai tran tawh...Vawksa, bawngchek, arsa leh mizo bai leh sehhmeh tui tak min buatsaih sak a ni
Pu Benjamin Sailo chuan nung takin inkhawm session hmasa min kaihruai a, tin Christmas banner hi Pu Tluanga & Pi Irene (te nupa) in nileng deuhthawin an rawn buaipui a, tlaiah kan zo thei hram, an inpekna azarah banner tha tak kan neih phah a ni
Nl Lucy-in inkhawm tanna hun a hmang mek a, ani hian hla min hril sak a,zai pawh a nuam viau mai
Major Lalliankunga CMWA Vice President-in Pathian thuchah a sawi a
Kan mikhuaL Lalmuanpuii leh kan fanu Sarahi ten special item an hmang mek....Immanuela tih hla an sa a ni
Zaikhawm leh intihhlimna hun hmangin kan nui tlang dar dar a, kan zaiho thrap thrap bawk...
Tv Francis leh Pu Tluangaten program hlimawm min neihpui mek a ni...
Eng tak sawi ve ni ang maw aw....
Tlailam a lo ni ta a..... ril a tam tan...sa rim leh mizo bai, sachek rim inpawlh mawi takin darkar thum chuang zet min ur hnuah ruai kan kil dawn tan....
Chaw ei turin kan intlar mek a ni...
Kan fatuten hneh takin mipuite mamawh an lo pe char char a, an taimain mit an tlung takzet mai...
Nimin lamah mamawhte lamkhawmin vawiin niah zing atangin an la buai char char a....anni zarah ruai kan threh thei a ni chauh zawk awm e...
Dim hauh lovin memberte an inhnawhkhat mek a ni...
A hlimawm hle...kumin ruai chu kan hnianghnar viau..a bangnawi leh khawih chet loh tam tak kan nei....a duh apiangin a bang awmte an hawn hlawm a, tlaipuar takin kan tin ta....Saturday, December 13, 2008
Gurukul Adance Christmas
December 13, 2008 khan kan college chuan Advance Christmas kan hmang ve a, nuam ve khawp mai....Here there is a Light that enlightened the whole World!
Oh! Christmas Tree....chuai ni reng i nei ve lo; thlasik leh thal, nipui leh furpuite kaltlang thin mahla, kan tan heng hunpui duhawm takah hian i mawina i rawn chhuah leh si thin!
Santa Clause...Krismas Putar....kan naupan lai chuan kan mut hlanin Krismas Putar hi kan inah lo kalin ksismas thilpek duhawm tak tak kha kan mut hlanin min rawn pe thin niin kan ngai a, kan thleng dahah thilpek a lo awm thin kha kan lawm hle thin a ni.
Oh! Christmas Tree....chuai ni reng i nei ve lo; thlasik leh thal, nipui leh furpuite kaltlang thin mahla, kan tan heng hunpui duhawm takah hian i mawina i rawn chhuah leh si thin!
Santa Clause...Krismas Putar....kan naupan lai chuan kan mut hlanin Krismas Putar hi kan inah lo kalin ksismas thilpek duhawm tak tak kha kan mut hlanin min rawn pe thin niin kan ngai a, kan thleng dahah thilpek a lo awm thin kha kan lawm hle thin a ni.
Santa with Kids!
Saturday, November 29, 2008
Home/Hand Made!!
Hengte hi Mizo kutchhuak an nih hlawm hi. Hmanlai kha chuan mizo hmeichhiate hian awm mai mai pahin thingte an phur thin a, naute an awm a, eirawngte an bawl thin a, chutiang chuan 'awm mai mai' hi an thiam lo thin a, mizo society/chhungkua ah hian an thawhhlawk em em thin. Heng ka rawn tarlante pawh hi ka nupuiin 'awm mai mai' paha a thawh ve anih hi!Thursday, November 27, 2008
I Rauthla talin....
Hmangaih leh Duhber,Kan inthen takna ni,thla leh kumte kha khawvel hunbi chhiar dan atanga han chhut chuan ‘hman’ ni tawh mai awm anih tehlul nen; ‘nimin ral ta’ ang mai kha ka tan chuan a la ni fan a, kha hun chiangkuang lo, theihnghilh theih hauh loh tura thinlunga fiah taka cham reng si hian vawiin ni thleng hian ka hringnun hi a va fanin a va thunun nasa thin em! Kan nun mual liam tawhte ka kohlet chang hian, khang hunte kha theihnghilh duh si, hriatreng nuam ti siin ka awm a, vawiin ni thleng hian min vel ngunin min va tihlim lawi si thin em!
En teh Duhber, vawiin hian ka lunglen a zualin ka va ngai tak che em ve aw…mite chuan chhawrhthlapui a lo en changte hian di ngaih a zual an ti thin a, ka tan erawh zawng hunbi leh khaw awmdan tinreng mai hian nang min ngaih zualtir thin anih hi maw!! Chawhnu tlailam a ni ta, ni erawh tla mai tur a la ni lo; thawklehkhatah tro te (thlipui tih zawk tur emaw ni) lo thawk tur avangin kawl a rawn duk a, khua a rawn thim khup khup a, ni engte pawh chhumin a rawn khuh thim zo ta. Mite chu mahni in lam panin an tlan haw nghal sung sung a, keipawh in lam panin ka tlan haw ve a…mahse duhber, mahni maia runkhawhar kai ka va’n hreh tak em….ral atangin ka han thlir a; Enteh saw! Hlimtea tudang reng ngai lova kan lawidunna run ngei kha tunah chuan keimah ang maiin khawhar takin a din tak saw, I tello chuan a hlim bik lo a ni ang ti raw? Khua lah a thim tual tual….ding meuhvin ka thlir reng a,…ka ngaihtuahna a va kal thui em….Mitkhapkar lovah ka rilru, ka taksa leh ngaihtuahna, ka hriatrengna zawng zawngte hi hun kalliam tawhte chuan a rawn luah khat nghal vek a. Hmanah kha chuan he in, tuna mahni chauhva khawhar taka ka haw hun tur nghaka ding rengah hian tumah awt lo leh tumah reng thik hauh lovin hlim takin kan cheng dun thin kha a ni si a. Tunah lah chuan mahni chauhin he Run khawhar tak hi ka nghak ta chu a ni si.
Sawifiah phaklohvin khawharna leh lunglennain min tuam a, hetihlai tak hi chuan mihring hi lunglen leh khawhar avanga tuiral thei ni ta ila, vur tlang ni sain a em a, a tui zawih zawih a, reilotea a ral ta ang mai hian ka tuiral ngei ang, mahse tuiral mai theih ni bawk si lo, ka awmngaihna hre lovin he lehkhathawn hi I tan ka rawn ziak e, I rauthla talin lo thlir ang che aw, ka va ngai tak che em!
He hun khawharthlak takah hian kan nun zamual liamta zawng zawngte kha ka kokir leh a; nangpawhin I la hriatreng vek ka ring nachungin; hrilh leh che hi ka chak, hril ka ning thei lo; ka thinlung ngaihtuahna leh mitthlaahte hian an va thar em! Hun liam ta mai ni lovin Nangmah tak hi asin thar sar reng mai chu! Aw…tunahte hian ka kiangah awm ni la chuan; hlim takin kan hun liamtate kha kan kokir dun ang a, kan tah leh lungngaihna zawngte kha hlimnaah a chang tawh tur…mahse nang lah chu koh phak leh hmuh phak reng I ni ta si lo, khawhar takin mahniin ka chhuikir a ngai ta si a. Kan hlim ni zawngte kha tahnaah an chang zo ta anih hi!
Aw…thihna nge huatthlala hmangaihna?! Heti tak maia ka han lak run chu le….keima duhthua ‘la runthlak’ ta ngawt lah ka ni si lo. Thihna hi amah mai hian a runthlak hrim hrim nge ka hmangaih che avangin ka la runthlak zawk le….Hmm, ka chhang mai thei lo; hei erawh ka hria…Ka hmangaih che a ni tih leh he khawvela inhmu leh tawh lo tura min kalsan ta mai hi tawrhdan ka thiam thlawt lo a ni tih hi.
Keimahni puala kan lirtthei ve tur Thingdawlpa scooter hlui Major Sangchhunga nen kan han dawn ve te kha aw…Thil inlei reng rengin a leitu turten an dawn a, a man an nawr hniam deuh thin kha ani ngai a, keini scooter hlui lei tum indawr ve chu a neitupain kan kal apiangin a man a lo tisang, a tawpah chuan a tira Rs.8000/- a chhiar kha Rs.10000/- in kan lei ta anih kha. A hlui deuh tawh bawk nen, tlan zawngte khan a eng engemaw khan lei a hrut thin a, kan tlan trek chhuai chhuai thin anih kha. Hm! A hmel leh engine kha hlui hle mahse kan lawm dun ve ziate kha tiraw! Tunge kan awh chuan?? Tumah kan awt lo a ni lawm ni!? Nia tumah reng kan awt lo, kan thik hek lo, kan hlim em em a, nuam kan ti thin a ni lawm ni. Tehlul mai! Tawngkaa sawi chhuah thiam bakin kan hlimin kan lawm a ni. Kan scooter hlui tharin Kolasib atangin Aizawl ka inkhalh chhoh nite kha ka la hre reng asin, a tanky khat parhin petrol ka’n thun a, plastic litre nga dawngin petrol ka la pai bawk; kawng chhuk apiangah petrol/switch ka off zel chung pawhin tanky full in Sihphir min thlenpui zo ta lo, ka petrol pai litre nga chu kan thun zo leh ta thrak a, Tuikual ‘A’ mual min thlenpui hram ain kha!
Kan scooter thar chu heti tehhrep hi ni mahse tumah kan dem chuang lo ti raw?! Nanglahin, “I va lei chhe ve,…I va lei thiam love…” min ti lova, keipawhin min leitirtu emaw min leipuitu emaw, atu-amah ka dem hek lo. Kan chantawkah kan lungawi a ni e. A zualpui siamtir ila tiin mechanic hnenah kan kalpui; a zualpui chauh siam tur pawhin khawih a ngai deuh vek zawk a lo nih kha! Mahse ‘Na’ kan tichuang lo, kan ta a ni tawh miauva, kan siam mai tur a ni. Nang ka kiangah I awm a, kei I kiangah ka awm bawk sia, hmalam hunkhirhte kha chu kan cho chu ni hauh lo mahse kan huphurh loh dun em kha tiraw!
Chuan le…kan rawngbawlna hmun Tuidam lamah MST busin ka rawn phur thla, kawng a te si, kawng chhak atanga mau leh thing rawn tlu, motor chung khawih phak thuak thuak khawpa tluhniam a lo tam em em mai, kan scooter kha bus chungah kan dah si, a tauh chhia ang tih ka hlauh avanga zinkawng hahthlak; rilru reng reng chawl lovin ka rawn zawh nileng-zankhua thrak anih kha. Hm! Tunah chuan kan scooter chu kan tumhmun kan phur thleng ta rawih mai le! Khatihlaite khan electric current supply te a la awm lo bawk a, thla engte kha a eng bik em em a, mihring kan tam loh avang nge thawm dang awmloh vang- ‘zanlai arkhuang’ leh ‘lenghnawtchhuak arkhuang’ te pawh kha ring bik riauvin a hriat thin. Thla hleinga zan leh zan khawthiang, thla engin mawi em em maia a rawn chawmnun zual chang a kan scootera khaw thenawm Kawrthahahte engmah ti lem lova kan va inphur kual thinte kha- kawng thluanin thla eng hnuaiah kan zai dun thin anih kha, a va nuam thin em!
Khawnvartui hmang laltrin (lantern) hman a la ngai; khum bula kan laltrin chimney erawh a tla kehchhe hnem ngawt mai Tuidam kan awm lai kha chuan. Quarters lian deuhvah nupa rekin kan awm anih kha, thal leh thlasikah a nuam bik thinin ka hria, furah kha chuan kan quarters chung kha a far nasat avangin kan buai thin em a, a chang phei kha chuan inchhungah Nihliap khum chungtein eirawng I bawl thin kha tiraw. Mahse kan hlim tho, nuam kan ti…tumah kan awt chuang reng reng lo tiraw khatih hunlai zawng zawng pawh khan. Lawm leh lungawi chunga rawngbawl kha a va hluin a va nuam thin tak em!
Enteh! Duhber, tunah pawh hian chu In, tumah reng ngai lo leh awt hauh lova kan chendunna thinah ngei khan alawm ka la chen ni….khua a thim tual tual, khawdur a rawn chhah zual, thli a rawm thaw vuk vuk a, enteh, I rawngbawlpui leh I thawhpui thin I thiante – ‘nuho’ chu e; an fanaute buaipui tur leh inchhung thil singsa fel turin anmahni in lampanin an tlan haw sup sup hi….Aw..khawnge maw I awm daih le…I tello chuan kan ‘Lawina Run’ hi belh ka va huphurh em! Min rawn thlir pui ve teh, saw a ding thim riau mai…keimah ang thovin a khua a har anih saw. Hmm, ka hmangaih, ka thinlung hi a va tawt em! Ka khua a harin ka va ngai tak che em…!! (Vanneihthlak takin ka thangharh hlawl a, ka nupui chu ka kiangah thlamuang takin a lo muhil sek sek tih ka chian hnu chuan ka thaw huai a).
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He lehkhathawn hi Training Collegea kan thawh laia ka zan mumanga ka ziah a ni a. Ka mumangah chuan ka nupui hian min lo boralsan a, ka ngai thin hle mai a.Nikhat chu tlailama thlipui lo thawk turin khua a rawn tihniamin khua a hnim ruai ruai a, mitin mai chu mahni inlamah an tlan haw sup sup a, chutihlai chuan lunglenna leh khawharna thuk tak mai hian min rawn tuam ta a, ka thinlung thawipik lutuk tihngaihna hre lo chuan ka ngaih em em ka nupui, he khawvela ka hmuh theih tawh siloh tan chuan lehkhathawn hi ka ziak ta ringawt mai a ni. Kum sarih vel a liam tawh naa khami zan mumanga ka thuziak kha ka hrechhuak fo thin a, ka ziak chhuak ta nge nge a ni.
KAN DAMCHHUNG HUN TAWITEA NUPAA HLIM LEH LUNGRUAL TAKA RAWNGBAWL DUN HI A HLU TULH TULH DAWN A LO NI TIH KA NGAIHTUAH NASA HLE.
Wednesday, November 26, 2008
Children Day in Gurukul Community
November 23,2008 khan Gurukul community chuan Children sunday kan hmang a, painting competition te neiin hmun hrang hrang atangin naupang an lo kalkhawm a ni
Lighting the Candle...
Abed-a'n Community Worship Service ah Praise & Thanksgiving session a kaihruai mek a ni
Sarahi leh a thianpa hian Community Service hi a program tluanin an kaihruai a. A chunga thu intar khi 'Towards a bold theological vision' tih a ni e.
'Pa tak' nih duh ta reng reng....Schoolah a thiante'n an namthlu a, a ha a sawh bal, a thi hnuang pawhin tap duh lo; a chal a sawh kak leh a, a uniform kawr hma thiin a tihhuh vek pawhin tap duh bik der lo. Hmanniah a ke tin a chhuih thlaa, a sawi miah lo, kan bual dawnah a sawi chauh mawle! A kut tin a duk raih a, tinge tih ka zawt a, kawngkharin an lo khar chilh...tap chuang lo, hei a intisek anih hi!! Come on Elisha!!
Lighting the Candle...
Abed-a'n Community Worship Service ah Praise & Thanksgiving session a kaihruai mek a ni
Sarahi leh a thianpa hian Community Service hi a program tluanin an kaihruai a. A chunga thu intar khi 'Towards a bold theological vision' tih a ni e.
Kan te ber Elisha pawh a thiante nen an lam....an inher kual ve zak zak hlawm...a hlimawm khawp mai...
'Pa tak' nih duh ta reng reng....Schoolah a thiante'n an namthlu a, a ha a sawh bal, a thi hnuang pawhin tap duh lo; a chal a sawh kak leh a, a uniform kawr hma thiin a tihhuh vek pawhin tap duh bik der lo. Hmanniah a ke tin a chhuih thlaa, a sawi miah lo, kan bual dawnah a sawi chauh mawle! A kut tin a duk raih a, tinge tih ka zawt a, kawngkharin an lo khar chilh...tap chuang lo, hei a intisek anih hi!! Come on Elisha!!
Friday, November 21, 2008
Rose Par rimtui min thliah la...
"Rose par rimtui min thliah la; Hmangaihna rose par ngei kha, Suihlung dam nan e min hlan la Sakhmelmawi..." tiin an lo kurpui thin ngawih2 thin a.Hringnun hi a inthlakthleng thei mang e aw tih he thlalak ka neih atang hian ka ngaihtuah a. Ooty Rose Park kan kal tum (Ka vawili kalna) 2008 class tour ah hian Rose par chi hrang hrangte chuan ka mit a la tharin thinlung a tiharh sawng sawngin ka hria a, nidangah lem eng teh vaka ka ngaih ngai loh tehreng nen. Hun leh kum inher liam zel hian mihring nun pawh a lo her danglam zel a lo ni. Pathian thilsiam mawi leh nunna hlu tak takte hian chhut leh belhchian an lo dawl em em maite hi a va ropui em! Intihhlimna atan leh hunpui pawimawh lawmna atana ran- vawk, bawng, ar,etc nunna kan han la hmak hmak maite hi a chang chuan a inthlahrunawm ka ti thin. Tunah chuan ran mah nise a theih hram chuan an nunna laksak loh hi ka duh ber fo ta mai.
Monday, November 17, 2008
MLA Election campaign leh Rahbi thar
Tun tum Zoram Assembly general election kan hmachhawn turah kum danga kan hriat lar lutuk loh kuminah kan hre chho ta a, media lamte hmalakna leh thahnemngaihna avangte pawh a ni ang, party hrang hrang candidate thusawi leh a duh apiangte tan zawhna zawh nghal theihin; zawhna chu candidate chuan a chhang nghal zel bawk ang (sapram-USA tihdan angin). A duh apiang live a en theihin veng hrang hrangah screen liana tihchhuah a ni bawk.
He thil hian a tha zawngin rah a chhuah ngei theihna atan ngaithlatuten ngun taka ngaihthlak leh an thusawi lo zirchiante, tin zawhna zawttute pawhin ram leh hnam hnuk khawih thei, Zoram hmalam hun atana khawthlir thui tak neia siam a tul ang.
Hei hi mipui leh political party pawhin a hman thiam chuan election campaign thianghlim lo leh fello tam tak leh hautak taka campaign neih thin hi a tiziaawm ngei dawn a ni. Tin, an policy leh manifesto theuhte mipuiin chiang taka an hriat bakah chungte chu vidoea record a lo ni tawh ang a, an hlawhtlin/mahni policya dingnghet leh nghet lo pawh mipuiin an judge tawh mai dawn a, a bik takin neutral voter hipna tha tak a ni lehzual thei ang a, mahni tanghma mai ni lo, ram leh hnam tana mi thahnemngai dik tak chuan he thil hi an tangkai pui ngei a rinawm a ni. Puitlin lam panna rahbi atan hmang ngei ila a duhawm hle.
He thil hian a tha zawngin rah a chhuah ngei theihna atan ngaithlatuten ngun taka ngaihthlak leh an thusawi lo zirchiante, tin zawhna zawttute pawhin ram leh hnam hnuk khawih thei, Zoram hmalam hun atana khawthlir thui tak neia siam a tul ang.
Hei hi mipui leh political party pawhin a hman thiam chuan election campaign thianghlim lo leh fello tam tak leh hautak taka campaign neih thin hi a tiziaawm ngei dawn a ni. Tin, an policy leh manifesto theuhte mipuiin chiang taka an hriat bakah chungte chu vidoea record a lo ni tawh ang a, an hlawhtlin/mahni policya dingnghet leh nghet lo pawh mipuiin an judge tawh mai dawn a, a bik takin neutral voter hipna tha tak a ni lehzual thei ang a, mahni tanghma mai ni lo, ram leh hnam tana mi thahnemngai dik tak chuan he thil hi an tangkai pui ngei a rinawm a ni. Puitlin lam panna rahbi atan hmang ngei ila a duhawm hle.
Letter to Daddy (Pa hnena lehkhathawn ama hnen thleng ngai lo tur si chu)
Dear Pappa,
Khawvel hi a lova makin a lova nunrawng ngai em em ve le! Ka chhuan em em ka pa,anihna takah chuan thi ve thei turah che pawh ka lo ngai ngailo che a,hmana thihna chungchang min hrilh thin pawh khan mi chan turah ka lo ruat thin a. Ka piin i ruang a rawn hmuha "Bawiha, i pa hi"a tih pawh khan ka rilruin ‘ka pa a thi theilo’ ka ti a, mahse i ruang meuh ka hmuh takah kha chuan hai rual a ni ta lo. Ka rilru na beidawng lutuk khan engmah ka hre mumallo; ka biangah mittui luang tur awmlo mahse ka thinlung a ruma,ka rilruin ka tap zawih zawih zawk anih kha.
Kha hun thim tak kha engtin nge ka paltlang tih hi vawinni thleng hian keimah leh keimah ka inzawt nawn fo thin asin.Ka pa,i tello chuan khawvel hi nuam ka van ti lo em! I hmangaih thinte leh i lainate zingah ka zawng che a,mahse i awm si lo;hmuh phakloh kawlvalenchhamah i awm anih zawk ka ring a,i lo haw leh maite hi ka beisei reng thin asin.Tlaikhaw thim dawnahte hian ka nu leh unaute hrilh ngam si lovin kawngkharah ka dak reng thin a,khua a thima chaw ei hun thleng pawhin ilo haw chuang si lo,zanah mut a lo huna khumlaizawlah nangmah ngaihtuah reng chungin ka mu meng reng a,thlahrang i sawi thin kha ka hre chuak a,i thla tal hmuh beiseiin ka lo nghak reng thin che a, mahse bei tidawng zualtu mai alo ni leh si.Khawvar dawnah beiseina zawng zawng a beidawn tawh hnuin harsa fein darkar hnih vel ka muhil ve a, zing ka thanharh ve leh rilruah i awm leh nghal thin.Kan in chhak step tak ngial pawh kha chawllo chuan ka kal chhuak zo tawhlo anih hi!
Ka pa,thil reng reng chu a dam zawnga lak tur i tih kha changchawiin ‘hnah hlui chu hnah tharin a thlak tur alawm’ tiin ka rilru ka ti paukhauh a, mahse rei a daihlo. ka thinlaiah i hlui thei mawlh si lo.Matric ka fail tuma min fuihna tawngkamte kha ka van hre nawn leh chak tak em! Matric ka pass tuma i lawmzia leh keimaha beiseina i neih lenzia i hmela langchuakte kha hmuh leh theih ni sela aw...vawikhat chauh tal i tanga bei leh theih ni se ka van ti tak em, naupang te kan nih laia ka u nen i mal chunga min thuttir a thawnthu min hrilh thinte kha ka la theihnghilh miah lo asin!
Zirna avanga i ngaih em em i seilenna khawpui Shillong ka paltlang laite khan a mi deh dan a va dang em! Ka mittui ka sum zo nganglo a ni, ka pa, min hrethiam ang che aw...Mittui a ni lo, ‘lungngaihna tui’ thinlung beidawng tawp atanga lo chuak a ni zawk e, ka mitthlaah i cham reng a, ka hmuh mai che rinnain min rawn tuam nawn leh bawk a,Shillong khawpui chu zah em em chungin ngawi rengin mittui nen ka thlir liam ta,ka rilrua thil awm leh a nat dan tur chu i hre thiam mai ang ti raw!
A tawp ber atan chuan heti hian ka thlah liam ang che
"Daddy welcome me and hold me tight, When the time comes for me to response my heavenly call. But for the time being I should say so long Dad. I’ll waite patiently till I cross the River Jordan."
I hmangaih em em,
I fapa.
written by K.Lalrinzuala
Khawvel hi a lova makin a lova nunrawng ngai em em ve le! Ka chhuan em em ka pa,anihna takah chuan thi ve thei turah che pawh ka lo ngai ngailo che a,hmana thihna chungchang min hrilh thin pawh khan mi chan turah ka lo ruat thin a. Ka piin i ruang a rawn hmuha "Bawiha, i pa hi"a tih pawh khan ka rilruin ‘ka pa a thi theilo’ ka ti a, mahse i ruang meuh ka hmuh takah kha chuan hai rual a ni ta lo. Ka rilru na beidawng lutuk khan engmah ka hre mumallo; ka biangah mittui luang tur awmlo mahse ka thinlung a ruma,ka rilruin ka tap zawih zawih zawk anih kha.
Kha hun thim tak kha engtin nge ka paltlang tih hi vawinni thleng hian keimah leh keimah ka inzawt nawn fo thin asin.Ka pa,i tello chuan khawvel hi nuam ka van ti lo em! I hmangaih thinte leh i lainate zingah ka zawng che a,mahse i awm si lo;hmuh phakloh kawlvalenchhamah i awm anih zawk ka ring a,i lo haw leh maite hi ka beisei reng thin asin.Tlaikhaw thim dawnahte hian ka nu leh unaute hrilh ngam si lovin kawngkharah ka dak reng thin a,khua a thima chaw ei hun thleng pawhin ilo haw chuang si lo,zanah mut a lo huna khumlaizawlah nangmah ngaihtuah reng chungin ka mu meng reng a,thlahrang i sawi thin kha ka hre chuak a,i thla tal hmuh beiseiin ka lo nghak reng thin che a, mahse bei tidawng zualtu mai alo ni leh si.Khawvar dawnah beiseina zawng zawng a beidawn tawh hnuin harsa fein darkar hnih vel ka muhil ve a, zing ka thanharh ve leh rilruah i awm leh nghal thin.Kan in chhak step tak ngial pawh kha chawllo chuan ka kal chhuak zo tawhlo anih hi!
Ka pa,thil reng reng chu a dam zawnga lak tur i tih kha changchawiin ‘hnah hlui chu hnah tharin a thlak tur alawm’ tiin ka rilru ka ti paukhauh a, mahse rei a daihlo. ka thinlaiah i hlui thei mawlh si lo.Matric ka fail tuma min fuihna tawngkamte kha ka van hre nawn leh chak tak em! Matric ka pass tuma i lawmzia leh keimaha beiseina i neih lenzia i hmela langchuakte kha hmuh leh theih ni sela aw...vawikhat chauh tal i tanga bei leh theih ni se ka van ti tak em, naupang te kan nih laia ka u nen i mal chunga min thuttir a thawnthu min hrilh thinte kha ka la theihnghilh miah lo asin!
Zirna avanga i ngaih em em i seilenna khawpui Shillong ka paltlang laite khan a mi deh dan a va dang em! Ka mittui ka sum zo nganglo a ni, ka pa, min hrethiam ang che aw...Mittui a ni lo, ‘lungngaihna tui’ thinlung beidawng tawp atanga lo chuak a ni zawk e, ka mitthlaah i cham reng a, ka hmuh mai che rinnain min rawn tuam nawn leh bawk a,Shillong khawpui chu zah em em chungin ngawi rengin mittui nen ka thlir liam ta,ka rilrua thil awm leh a nat dan tur chu i hre thiam mai ang ti raw!
A tawp ber atan chuan heti hian ka thlah liam ang che
"Daddy welcome me and hold me tight, When the time comes for me to response my heavenly call. But for the time being I should say so long Dad. I’ll waite patiently till I cross the River Jordan."
I hmangaih em em,
I fapa.
written by K.Lalrinzuala
Thursday, November 6, 2008
Gurukul lenlai nite...
Kan chhungkuain Gurukul sports ah kan tel...Abed leh Elisha pawhin lawmman an dawng ve....kan chhung sports ani ber awm e!!!
Sarahi pawhin lawmman a la...intlansiak an tum nasat nen, an tlan leh ta lo hlauh alawm mawle...
Nu ber (Zotei) pawh a bang bik lo...kan sport tlang a ni ber mai!!!
Kar tluan zak maia class kal hi chuan patling zet pawh hian period khat chawlh pawh kan thlahlel thin, weekend a lo thlen phei hi chuan chhungkuaa khawimaw laia han intihthawvente hi naupang aiin kan chak zawk emaw tih mai tur a ni!
Kentucky fried chickena han inhnawhpuar hi chu nuam ve thin tak mawle...
College sports hi kan bei uar ve thin khawp mai a, kan tang tlang thin a, hlimawm ve thin tak a ni
Khawkhata khel thiam thlanchhuah kan nih loh avang erawh chuan mahni tum ang taka tih erawh kan harsat tlang deuh thin a...
Norwegian ho lo kal tumin cultural night kan hmanpui a, mahni hnam lam kan entir hlawm a, lamtual kan han thai tak tak alee...sawm loh thleng thlengin an rawn lam su ve ngawk ngawk mai mawle...
Kum 14 zet inneih hnua nupuite han lamkual leh han chhai thar leh velte pawh hi a lo hlimawm phian alawm mawle..!!!
Kan Norway lam thiante hi an hmel en aiin an la fitin an tha a la zang tha viau, ka bula ding zawk phei hi chu Hebrai tawng hmangho zinga pastor hna thawkin Israela a awm reng tawh thin a, a finna pawh a tha khawp mai.
Introduction ka neih hian Zoram chu Mother India in a fa (state & UT) thil ngena nuarte zinga thlawhna leh bomb hmanga a beih awm chhun a ni tih ka sawi tel hram a ni.
Norwegian ho lo kal tumin cultural night kan hmanpui a, mahni hnam lam kan entir hlawm a, lamtual kan han thai tak tak alee...sawm loh thleng thlengin an rawn lam su ve ngawk ngawk mai mawle...
Kum 14 zet inneih hnua nupuite han lamkual leh han chhai thar leh velte pawh hi a lo hlimawm phian alawm mawle..!!!
Kan Norway lam thiante hi an hmel en aiin an la fitin an tha a la zang tha viau, ka bula ding zawk phei hi chu Hebrai tawng hmangho zinga pastor hna thawkin Israela a awm reng tawh thin a, a finna pawh a tha khawp mai.
Introduction ka neih hian Zoram chu Mother India in a fa (state & UT) thil ngena nuarte zinga thlawhna leh bomb hmanga a beih awm chhun a ni tih ka sawi tel hram a ni.
Wednesday, November 5, 2008
Julius Nyerere (1922-1999): A theology on human development
Julius Nyerere (1922-1999) was born on April 13, 1922 in Butiama, on the eastern shore of Lake Victoria in North West Tanganyika. Nyerere initially trained and worked as a teacher but after studying at Edinburgh University from 1949 to 1952 he became the country's first graduate. On returning home he became involved in nationalist politics and founded the Tanganyika African National Union (TANU) in 1954. His oratory skills and integrity helped to achieve TANU goal for an independent country without war or bloodshed. He was elected chief minister in 1960 and became the Prime Minister when Tanganyika was granted self governance in 1961 and he became its first Prime Minister. A year later Nyerere was elected President of Tanganyika when it became a Republic
Nyerere’s major contribution:
Nyerere had developed the outlines for the policies which his economically poor country should follow. With the motto of Uhuru na Kazi (Freedom and Work), he at once mounted a major attack on what he considered the three major enemies of his people - poverty, ignorance, and disease. Nyerere believed that it was unwise for a poor country to depend on the uncertain aid of the richer nations for progress. Instead, he encouraged to utilize their own strengths, especially their ample manpower, to develop their country themselves.
Nyerere was a great historical figure not only in Tanzania but also in the rest of Africa in establishing peace and stability, and to developing economic and educational opportunities in Tanzania while preserving human rights and dignity. Julius Nyerere devoted much time to two major issues - the search for justice and reconciliation. More than thirty five years earlier he had been one of the first African leaders to support the liberation struggle in Southern Africa. His primary contribution was, of course, in Tanzania to accomplish a socialist transformation.
His concerns were fourfold: (1) The development of the economy, (2) Securing and retaining national control of the economic development; (3) Creating political institutions that would be widely participatory and sustain the extraordinary sense of common purpose. (4) Building a just society that would be genuinely equitable for all its citizens.
Nyerere shared the preoccupation with economic development with almost all of the Third World leaders of his generation. From Nehru to Nkrumah to Manley, all were determined that their peoples should more fully enjoy the improvements in personal welfare that economic development should entail.
Philosophy versus practice:
First of all, it should be pointed out that the United Republic of Tanzania’s attempts to build a socialist and self-reliant society through political, economic, social and educational actions.
Tanzania’s development ideology:
Taking Julius Nyerere as the path maker for the development in Tanzania the ideology is that ‘The objective of socialism is to build a society in which all members have equal rights and equal opportunities; in which all can live in peace with their neighbours without suffering.
He emphasized the need for mobilizing human resources for self-reliant development rather than relying on capital or material resources: ‘The development of a country is brought about by people, not by money. Money, and the wealth it represents, is the result and not the basis of development’. The three prerequisites of development identified were land, good policies and good leadership. The focus of development was realistically put on the rural areas, since about 90% of the people live there and the majority of them depend on subsistence agriculture. Rural development was further based on encouraging people to live and work together on a cooperative basis through the formation of organized villages.
Nyerere’s major concepts for human development:
Poverty is not the real problem of the modern world. For we have the knowledge and resources which could enable us to overcome poverty. The real problem--the thing which causes misery, wars, and hatred among men--is the division of mankind into rich and poor.
There are few wealthy nations that dominate the whole world economically--and therefore politically--and a mass of smaller and poor nations whose destiny, it appears, is to be dominated.
Nyerere noted that the major causes of civil conflicts were poverty, greed for power, and tribalism. Using his international influence, Nyerere launched a campaign for the cancellation of debts owed by poor countries. The campaign, which was continued by many other organizations worldwide, persuaded some rich countries to cancel the debts of developing countries.
Freedom and development
Freedom and development are as completely linked together, without freedom we get no development, and without development we very soon loose our freedom.
When we talk of freedom firstly we think of national freedom; that is the ability of the citizens of Tanzania to determine their own future, and to govern themselves without interference from non-Tanzanians. Secondly freedom from hunger, disease, and poverty.
And there is personal freedom for the individual; that is his/her right to live in dignity and equality with all others, his right to freedom of speech, freedom to participate in the making of all decisions which affect his/her life, and freedom from arbitrary arrest because he/she happens to annoy someone in authority- and so on. All these things are aspects of freedom, and the citizens of Tanzania cannot be said to be truly free until all of them are assured.
Nyerere’s Political and Economic policies:
Nyerere’s concerns were not to surrender control of the direction of its economic development to international capitalist interests or international agencies dominated by the major industrialized states, this would bring little advantage, especially to the poorest countries, if they were unable to manage skilfully. Third World had to find ways to avoid being dominated by the developed countries.
The democratic one-party state:
Nyerere saw it as an interim arrangement which would provide for genuine political participation by ordinary Tanzanians. The democratic one party state was never without its flaw and contradictions even then constitution must be judged an extraordinary feat of creative political engineering. It fitted Tanzanian realities. For over 20 years it provided a largely unchallenged framework within which Tanzanians ordered their public affairs, enjoyed continuous and stable civilian rule and engaged in the public discussion of party and government policies more freely than was then possible in most African states.
Nyerere's commitment to equality separates him from western liberalism with its primary emphasis on individual liberty. It was the equality enjoyed in closely integrated and caring societies. Many politicians in Africa embraced rationalization. But Nyerere knew very well that Tanzania would long be a very poor country and that the building of a just society would become vastly more difficult once severe class differences were entrenched. Nyerere feared that unless development could be pursued in socially equitable ways Tanzania will lose chance of remaining united and harmonious. In the African communities income differences were still not vast, if only because most were still very poor.
The steps taken for the economic reform were:
The conversion of all free hold land into lease hold ownership (on that ground the land must belong to the people as a whole), the public purchase of the electricity service company, and the increasing ownership or participation in the economic development activities, are certain action taken by the government.
The nationalization of the banks, Growing Tanzania's export crops and parts of the limited industrial sector; The introduction of a stringent leadership code which sought to contain corruption. Block the emergence of private economic activities by political leaders and by senior party and governmental officials. Peasants to farm collectively to regulate a wide range of private economic activities. State takeover of household properties that were not occupied by their owners.
By the late 1970's, Nyerere recognized that most were inappropriate, indeed counter-productive, to the accomplishment of their objectives. These socialist measures cannot alone be blamed for the dramatic economic decline that Tanzania experienced, for these were also the years of soaring oil prices, the collapse of world commodity prices and the severe and extensive drought, which together reversed the development accomplishments of a great many African states, whatever their ideology may be.
Socialism and self reliance:
It is particularly important that we should now understand the connection between freedom, development, and discipline, because the national policy of creating socialist villages throughout the rural areas depends upon it. For we have known for a very long time that development had to go on in the rural areas, and that this required co-operative activities by the people. What we were doing, in fact, was thinking of development in terms of things, and not of people. As a result, there have been very many cases where heavy capital investment has resulted in no increase in output where the investment has been wasted.
The objective of socialism in the United Republic of Tanzania as already mentioned is to build a society in which all members have equal rights and equal opportunities; in which all can live in peace with their neighbours without suffering or imposing injustice, being exploited, or exploiting; and in which all have a gradually increasing basic level of material welfare before any individual lives in luxury.
The focus, given the nature of Tanzanian society, was on rural development. People were encouraged to live and work on a co-operative basis in organized villages or ujamaa (meaning ‘familyhood’). The idea was to extend traditional values and responsibilities around relationship to Tanzania as a whole. The Ujamaa village is a new conception, based on understanding that what we need to develop is people, not things, and that people can only develop themselves. Ujamaa villages are intended to be socialist organizations created by the people, and governed by those who live and work in them. They cannot be created from outside, nor governed from outside.
The socialism he believed in was ‘people-centred’. Societies become better places through the development of people rather than the gearing up of production. This was a matter that Nyerere took to be important both in political and private terms. Unlike many other politicians, he did not build up a large fortune through exploiting his position.
Education for self-reliance:
Nyerere’s educational philosophy can be approached under two main headings: education for self-reliance; and adult education, lifelong learning and education for liberation. His interest in self-reliance shares a great deal with Gandhi’s approach. Nyerere defined education as the development of one's consciousness to think, decide and act; hence it should be aimed at improving people's physical and mental freedom, in order to increase their control over themselves, their own lives, and the environment in which they live.
Many features of his educational philosophy have a universal relevance and have inspired many educators and educational and development organizations around the world. In particular, his
educational philosophy has often been regarded as an appropriate and rational educational
alternative for many Third World countries. It has to be understood in the light of the realities of underdevelopment.
Education had to work for the common good, foster co-operation and promote equality. Education for Self-Reliance proposed the following changes in the educational system:
1. It should be oriented to rural life.
2. Teachers and students should engage together in productive activities and students should participate in the planning and decision-making process of organizing these activities.
3. Productive work should become an integral part of the school curriculum and provide meaningful learning experience through the integration of theory and practice.
4. The importance of examinations should be downgraded.
5. Children should begin school at age 7 so that they would be old enough and sufficiently mature to engage in self-reliant and productive work when they leave school.
6. Primary education should be complete in itself rather than merely serving as a means to higher education.
7. Students should become self-confident and co-operative, and develop critical and inquiring minds.
Adult education, lifelong learning and learning for liberation:
Nyerere made a ringing call for adult education to be directed at helping people to help themselves. For him adult education had two functions.
To inspire both a desire for change, and an understanding that change is possible.
To help people to make their own decisions, and to implement those decisions for themselves.
In terms of method, two aspects stand out:
1. Educators do not give to another something they possess. Rather, they help learners to develop their own potential and capacity.
2. Those that educators work with have experience and knowledge about the subjects they are interested in - although they may not realize it.
Nyrere’s message to the church:
Nyerere was a committed and professing Christian and church member and, as a result, he felt it was his responsibility as a politician to challenge the church to remember her responsibility to society.
As president of Tanzania from 1961 to 1985 and even afterwards. Nyerere continued to challenge the church until his demise in 1999. He often had the opportunity of speaking to church leaders and the laity and told them that the church had to serve the whole person, mentally, spiritually, and physically. Furthermore, he said that church had to serve people beyond the church. For instance, schools, hospitals, and income generating projects would not only benefit churches and Christians but also non-believers. This was a means of witnessing the Word of God to unbelievers
Conclusion:
In Nyerere's view, people, land, good policies, good leadership and hard work are more important prerequisites for development than money. Money, and the wealth it represents, is the result and not the basis of development. At the same time, Nyerere did not dismiss the necessity of financial resources, and thus did not reject international assistance. However, he refused the inherent right of any foreign power to dictate development pattern and limit its freedom to determine its path. Nyerere and TANU hoped to break down emerging class barriers and promote universal human dignity.
Looking toward Africa as a whole, Nyerere said its countries needed time to develop their own "people-centered" democratic political systems, able to forge their futures cooperatively across national boundaries, rather than be pressured by rich European countries to adopt those systems.
Nyerere’s major contribution:
Nyerere had developed the outlines for the policies which his economically poor country should follow. With the motto of Uhuru na Kazi (Freedom and Work), he at once mounted a major attack on what he considered the three major enemies of his people - poverty, ignorance, and disease. Nyerere believed that it was unwise for a poor country to depend on the uncertain aid of the richer nations for progress. Instead, he encouraged to utilize their own strengths, especially their ample manpower, to develop their country themselves.
Nyerere was a great historical figure not only in Tanzania but also in the rest of Africa in establishing peace and stability, and to developing economic and educational opportunities in Tanzania while preserving human rights and dignity. Julius Nyerere devoted much time to two major issues - the search for justice and reconciliation. More than thirty five years earlier he had been one of the first African leaders to support the liberation struggle in Southern Africa. His primary contribution was, of course, in Tanzania to accomplish a socialist transformation.
His concerns were fourfold: (1) The development of the economy, (2) Securing and retaining national control of the economic development; (3) Creating political institutions that would be widely participatory and sustain the extraordinary sense of common purpose. (4) Building a just society that would be genuinely equitable for all its citizens.
Nyerere shared the preoccupation with economic development with almost all of the Third World leaders of his generation. From Nehru to Nkrumah to Manley, all were determined that their peoples should more fully enjoy the improvements in personal welfare that economic development should entail.
Philosophy versus practice:
First of all, it should be pointed out that the United Republic of Tanzania’s attempts to build a socialist and self-reliant society through political, economic, social and educational actions.
Tanzania’s development ideology:
Taking Julius Nyerere as the path maker for the development in Tanzania the ideology is that ‘The objective of socialism is to build a society in which all members have equal rights and equal opportunities; in which all can live in peace with their neighbours without suffering.
He emphasized the need for mobilizing human resources for self-reliant development rather than relying on capital or material resources: ‘The development of a country is brought about by people, not by money. Money, and the wealth it represents, is the result and not the basis of development’. The three prerequisites of development identified were land, good policies and good leadership. The focus of development was realistically put on the rural areas, since about 90% of the people live there and the majority of them depend on subsistence agriculture. Rural development was further based on encouraging people to live and work together on a cooperative basis through the formation of organized villages.
Nyerere’s major concepts for human development:
Poverty is not the real problem of the modern world. For we have the knowledge and resources which could enable us to overcome poverty. The real problem--the thing which causes misery, wars, and hatred among men--is the division of mankind into rich and poor.
There are few wealthy nations that dominate the whole world economically--and therefore politically--and a mass of smaller and poor nations whose destiny, it appears, is to be dominated.
Nyerere noted that the major causes of civil conflicts were poverty, greed for power, and tribalism. Using his international influence, Nyerere launched a campaign for the cancellation of debts owed by poor countries. The campaign, which was continued by many other organizations worldwide, persuaded some rich countries to cancel the debts of developing countries.
Freedom and development
Freedom and development are as completely linked together, without freedom we get no development, and without development we very soon loose our freedom.
When we talk of freedom firstly we think of national freedom; that is the ability of the citizens of Tanzania to determine their own future, and to govern themselves without interference from non-Tanzanians. Secondly freedom from hunger, disease, and poverty.
And there is personal freedom for the individual; that is his/her right to live in dignity and equality with all others, his right to freedom of speech, freedom to participate in the making of all decisions which affect his/her life, and freedom from arbitrary arrest because he/she happens to annoy someone in authority- and so on. All these things are aspects of freedom, and the citizens of Tanzania cannot be said to be truly free until all of them are assured.
Nyerere’s Political and Economic policies:
Nyerere’s concerns were not to surrender control of the direction of its economic development to international capitalist interests or international agencies dominated by the major industrialized states, this would bring little advantage, especially to the poorest countries, if they were unable to manage skilfully. Third World had to find ways to avoid being dominated by the developed countries.
The democratic one-party state:
Nyerere saw it as an interim arrangement which would provide for genuine political participation by ordinary Tanzanians. The democratic one party state was never without its flaw and contradictions even then constitution must be judged an extraordinary feat of creative political engineering. It fitted Tanzanian realities. For over 20 years it provided a largely unchallenged framework within which Tanzanians ordered their public affairs, enjoyed continuous and stable civilian rule and engaged in the public discussion of party and government policies more freely than was then possible in most African states.
Nyerere's commitment to equality separates him from western liberalism with its primary emphasis on individual liberty. It was the equality enjoyed in closely integrated and caring societies. Many politicians in Africa embraced rationalization. But Nyerere knew very well that Tanzania would long be a very poor country and that the building of a just society would become vastly more difficult once severe class differences were entrenched. Nyerere feared that unless development could be pursued in socially equitable ways Tanzania will lose chance of remaining united and harmonious. In the African communities income differences were still not vast, if only because most were still very poor.
The steps taken for the economic reform were:
The conversion of all free hold land into lease hold ownership (on that ground the land must belong to the people as a whole), the public purchase of the electricity service company, and the increasing ownership or participation in the economic development activities, are certain action taken by the government.
The nationalization of the banks, Growing Tanzania's export crops and parts of the limited industrial sector; The introduction of a stringent leadership code which sought to contain corruption. Block the emergence of private economic activities by political leaders and by senior party and governmental officials. Peasants to farm collectively to regulate a wide range of private economic activities. State takeover of household properties that were not occupied by their owners.
By the late 1970's, Nyerere recognized that most were inappropriate, indeed counter-productive, to the accomplishment of their objectives. These socialist measures cannot alone be blamed for the dramatic economic decline that Tanzania experienced, for these were also the years of soaring oil prices, the collapse of world commodity prices and the severe and extensive drought, which together reversed the development accomplishments of a great many African states, whatever their ideology may be.
Socialism and self reliance:
It is particularly important that we should now understand the connection between freedom, development, and discipline, because the national policy of creating socialist villages throughout the rural areas depends upon it. For we have known for a very long time that development had to go on in the rural areas, and that this required co-operative activities by the people. What we were doing, in fact, was thinking of development in terms of things, and not of people. As a result, there have been very many cases where heavy capital investment has resulted in no increase in output where the investment has been wasted.
The objective of socialism in the United Republic of Tanzania as already mentioned is to build a society in which all members have equal rights and equal opportunities; in which all can live in peace with their neighbours without suffering or imposing injustice, being exploited, or exploiting; and in which all have a gradually increasing basic level of material welfare before any individual lives in luxury.
The focus, given the nature of Tanzanian society, was on rural development. People were encouraged to live and work on a co-operative basis in organized villages or ujamaa (meaning ‘familyhood’). The idea was to extend traditional values and responsibilities around relationship to Tanzania as a whole. The Ujamaa village is a new conception, based on understanding that what we need to develop is people, not things, and that people can only develop themselves. Ujamaa villages are intended to be socialist organizations created by the people, and governed by those who live and work in them. They cannot be created from outside, nor governed from outside.
The socialism he believed in was ‘people-centred’. Societies become better places through the development of people rather than the gearing up of production. This was a matter that Nyerere took to be important both in political and private terms. Unlike many other politicians, he did not build up a large fortune through exploiting his position.
Education for self-reliance:
Nyerere’s educational philosophy can be approached under two main headings: education for self-reliance; and adult education, lifelong learning and education for liberation. His interest in self-reliance shares a great deal with Gandhi’s approach. Nyerere defined education as the development of one's consciousness to think, decide and act; hence it should be aimed at improving people's physical and mental freedom, in order to increase their control over themselves, their own lives, and the environment in which they live.
Many features of his educational philosophy have a universal relevance and have inspired many educators and educational and development organizations around the world. In particular, his
educational philosophy has often been regarded as an appropriate and rational educational
alternative for many Third World countries. It has to be understood in the light of the realities of underdevelopment.
Education had to work for the common good, foster co-operation and promote equality. Education for Self-Reliance proposed the following changes in the educational system:
1. It should be oriented to rural life.
2. Teachers and students should engage together in productive activities and students should participate in the planning and decision-making process of organizing these activities.
3. Productive work should become an integral part of the school curriculum and provide meaningful learning experience through the integration of theory and practice.
4. The importance of examinations should be downgraded.
5. Children should begin school at age 7 so that they would be old enough and sufficiently mature to engage in self-reliant and productive work when they leave school.
6. Primary education should be complete in itself rather than merely serving as a means to higher education.
7. Students should become self-confident and co-operative, and develop critical and inquiring minds.
Adult education, lifelong learning and learning for liberation:
Nyerere made a ringing call for adult education to be directed at helping people to help themselves. For him adult education had two functions.
To inspire both a desire for change, and an understanding that change is possible.
To help people to make their own decisions, and to implement those decisions for themselves.
In terms of method, two aspects stand out:
1. Educators do not give to another something they possess. Rather, they help learners to develop their own potential and capacity.
2. Those that educators work with have experience and knowledge about the subjects they are interested in - although they may not realize it.
Nyrere’s message to the church:
Nyerere was a committed and professing Christian and church member and, as a result, he felt it was his responsibility as a politician to challenge the church to remember her responsibility to society.
As president of Tanzania from 1961 to 1985 and even afterwards. Nyerere continued to challenge the church until his demise in 1999. He often had the opportunity of speaking to church leaders and the laity and told them that the church had to serve the whole person, mentally, spiritually, and physically. Furthermore, he said that church had to serve people beyond the church. For instance, schools, hospitals, and income generating projects would not only benefit churches and Christians but also non-believers. This was a means of witnessing the Word of God to unbelievers
Conclusion:
In Nyerere's view, people, land, good policies, good leadership and hard work are more important prerequisites for development than money. Money, and the wealth it represents, is the result and not the basis of development. At the same time, Nyerere did not dismiss the necessity of financial resources, and thus did not reject international assistance. However, he refused the inherent right of any foreign power to dictate development pattern and limit its freedom to determine its path. Nyerere and TANU hoped to break down emerging class barriers and promote universal human dignity.
Looking toward Africa as a whole, Nyerere said its countries needed time to develop their own "people-centered" democratic political systems, able to forge their futures cooperatively across national boundaries, rather than be pressured by rich European countries to adopt those systems.
Karl Marx’s approaches on Human Development
Introduction
Development is the goal of the rich as well as the poor countries. The understanding of people about development is economic growth only. The word development came from a French word which means de- envelop. So it means to liberate people from the various forces that cover the poor and marginalized. To engage in the process of development means to build a world where the people can live a fully human life. Development process to be effective must becomes a people’s movement. There are many debates connected with development and liberation. In deeper sense development and liberation are complimentary. Sometimes liberation and development are integral to each other. Liberation without development becomes empty. The role of development includes the liberation of all the areas of human life. In this paper we will be looking for the contribution of Karl Marx in the area of human development.
Karl Heinrich Marx (May 5, 1818–March 14, 1883)
Karl Heinrich Marx was born in Trier in 1818. During the first half of the 1850s the Marx family lived in poverty. Marx was educated at home until the age of thirteen. After graduating from the Trier Gymnasium, Marx enrolled in the University of Bonn in 1835 at the age of seventeen; he wished to study philosophy and literature, but his father insisted that it was more practical to study law. By 1857 he had accumulated over 800 pages of notes and short essays on capital, landed property, wage labor, the state, foreign trade and the world market. He wrote many books on the basis of socio political economy.
Karl Marx has offered cardinal criticism against the dehumanizing factors. Marxism struggles to root out all kinds of discriminations, exploitations and oppressions of caste, class and gender. Marxism claims to fight against immoral activities and financial misappropriations. It opposes all dehumanizing structures of the society. It is based on democracy. It advocates equality in all spheres of the society. Marxism fights for the liberation of the exploited class. It stands for full humanization of the world. Neo-Marxism proves the power of Marxism to give new insights to different branches. It is relevant to note that several eminent Christian theologians are influenced by the humanizing insights of Marxism, for example, Jurgen Moltmann, Reinhold Neibuhr, Paul Tillich, Sebastian Kappen, Gustavo Gutierrez, and M. M. Thomas etc.
Marx’s concept of Human Creativity
Marx believes in the potentiality of human beings because it has the power to transform the nature, the society and to create the history. He writes “Men make their own history”. Marx affairs that individual has infinite capacity to change the world. Marx says that the creativity of human beings is revealed in the work of production. Production is the humanization of society. By the work, the human beings transform nature and humanize themselves. Marx has strongly argued that human creative power should be utilized for humanization.
Humanism of Marx
Marxism stands to bring back human beings to real and true humanism to replace the dehumanization in an estranged society. Capitalism degraded human beings merely into goods and raw materials. Therefore Marxism roots out the bourgeois class in order to liberate the working class from the exploitation and oppression. Marxian humanism is not only a theory but it is praxis to create a new humanized society through the humanization of the nature. Marx’s thought from beginning to end is a revolutionary humanism which struggles for full developed human beings. Marx’s humanism stands for the full humanization of the society. The fundamental basis of Marxian humanism is the ultimate and unlimited respect to the human beings.
Marx’s concept of Transcendence
In religion, the term transcendence consists of supernatural concepts. The history and future are decided and controlled by God. It is outside of human being’s potentialities. Marx denies the superhuman transcendence. Marx conceives transcendence as dynamic human reality, which consists unlimited potentialities of human beings to make history and their own destiny. Human beings are the subject of history because they make their own history. Human beings existential situation is a state of estrangement from their essential nature. According to Marx’s concept of transcendence, human beings have power to shape their own destiny, history and the future of the world. It advocates human potentialities to humanize the world.
Marx’s concept of classless society is based on the fully humanized and perfect equitable and just society. Classless society is a freedom society. Marx’s principle for a new society is, from each according to his/her need. Marxism argues to give equal wages without considering the skill and abilities of the workers. Marx’s concept of classless society is fully based on the vision of humanization.
Marx’s Theory of Revolution
Marx’s philosophy is a philosophy of revolution. Revolution is a practical-critical activity. According to the theory of Revolution of Marx, capitalism is the root cause of pauperization exploitation and oppression. It makes severe protest in the mind of the people. This protest leads to revolution. Revolution indicates the integral and fast transformation of the society. The target of all kinds of revolutions is to make a fully humanized world and human beings. Therefore revolution means the tremendous planned transformation of the society on the basis of humanization. The dominant class will not give up power, by which they exploit the working class, without a severe struggle. Therefore Marx realizes that there is an urgent need of revolution and revolution is the ultimate passion of human beings. Marx argues that we cannot humanize the society without revolutionizing it from the foundation. Marxism is a social ideology for combat, which stands for humanization. Marxian view of transformation of society and abolishment of poverty are nothing but the praxis of humanization.
Marx’s concept of Community
Marxian concept of community is a fellowship of the human beings. That fellowship aims at the perfection of the human beings by eliminating all elements of dehumanization in the society. Marx’s concept of new community is fully liberated from all kinds of alienations. There is no separate identity for individual and society in Marx’s concept of community. In the new community, Marx argues, individual must be reinterpreted as the inevitable element of the objective structure of the society. Freedom for self-determination, freedom of human will, freedom of reason, and freedom for criticism are salient features of Marx’s concept of community. It advocated equal opportunity to all. There would not be any kind of exploitation and oppression of caste, class and gender and any kind of dehumanizing structure. Therefore, Marxian concept of community is a fully humanized society.
Marx and society
At the cornerstone of his thinking about the society is the concept of the class struggle. Marx did recognize that the existence of classes was bound up with particular modes of production or economic structure and the new working class that Capitalism had created, had a historical potential leading to the abolition of all classes and to the creation of a classless society. He mentioned that "the history of all existing society is a history of class struggle". Each society, whether it was tribal, feudal or capitalist was characterized by the way its individuals produced their means of subsistence, their material means of life, how they went about producing the goods and services they needed to live. Each society created a ruling class and a subordinate class as a result of their mode of production or economy. Marx referred to this relation as the relations of production. The feudal economy was characterized by the existence of a small group of lords and barons that later developed into a landed aristocracy and a large group of landless peasants. The capitalist economy that is characterized by a small group of property owners who owned the means of production i.e. the factories, the mines and the mills and all the machinery within them. This group was also referred to as the capitalist class. The feudal economy as well as the capitalist economy will create graves for the society. These ideas we can see in The Communist Manifesto (1847, 48).
Marx and economy
Marx’s concept of economy begins with an analysis of the idea of commodity production. A commodity is defined as a useful external object, produced for exchange on a market. Thus two necessary conditions for commodity production are the existence of a market, in which exchange can take place, and a social division of labor, in which different people produce different products. Marx suggests that commodities have both use-values and exchange-values. Although Marx's economic analysis is based on the discredited labour theory of value, there are elements of his theory that remain of worth. The Cambridge economist Joan Robinson, in An Essay on Marxian Economics, picked out two aspects of particular note from Marxian concept. First, Marx's refusal to accept that capitalism involves a harmony of interests between workers and capitalist, replacing this with a class based analysis of the worker's struggle for better wages and conditions of work, versus the capitalist's drive for ever greater profits. Second, Marx's denial that there is any long-run tendency to equilibrium in the market, and his descriptions of mechanisms which underlie the trade-cycle of boom and bust. Both provide a salutary corrective to aspects of orthodox economic theory.
Marx’s concept of Labour
Possession of land or landed properties divided the society into the rich and the poor. As a result, a poor labour class that is oppressive, miserable and exploitative started emerging. Exploitation occurs as the products of the labour of those who do the work are taken by those who own property or capital and this surplus value was turned into profits, interest and rent. True development would come only through the struggle for liberation of the labour class. Marx is totally against of superficial development and realized that these kinds of development will enslave the citizens to a different country.
According to Marx, development is not up-lifting, but up-rising. Marx discovered in the proletariat not only the suffering class, but also the struggling class. He is interested not in up-lifting it, but in their up-rising. Socialism means for him not plans to care for the proletariat, but the result of the struggle of the proletariat itself, for the struggle for national liberation has taught the Marxians that they need to develop their own cultural identity in the quest for human emancipation.
Marx’s concept of Capital
For Marx, development will mean economic development. For him, the whole superstructure of development is built on the basis on the economics. The rich own not only the capital needed for production, but also the means of production. Marx has asserted that production for its own sake means nothing but the development of human production forces, in other words, the development of the richness of human nature is an end in itself. Holistic development will mean for Marx the development of rich individuality which is all-sided in its production as well as in its consumption.
Marx mentioned about four types of suffering for a worker who work under capitalism. First is from the product. As soon as the product is created is taken away from its producer. Second is in productive activity (work) and is experienced as a torment. Third is from species-being, for humans produce blindly and not in accordance with their truly human powers. Finally is from other human beings, where the relation of exchange replaces the satisfaction of mutual need. Quite possibly in the course of writing he came to understand that a different methodology is required for approaching economic issues.
Marx’s concept of Organization
The Marxian Model of development emphasizes collectives such as social classes, the whole society and economy. As we have already mentioned, the working classes proletariat organize them to overthrow the capitalists and the capitalism and hope to create a more humane economic system in the long run. Thus for Marx, the economic development is the expression of the collective will of the people, particularly the working class. Marx painted a very positive picture of capitalism as a powerful and expansive economic system, able to destroy previous social, economic and political structures, and replace them with a progressive economic system which could vastly expand human potential. He looked on capitalism as an economic force that would create possibilities for true human emancipation, by laying the foundations for socialism and communism.
Conclusion
Marxian philosophy is to be considered as philosophy of humanization. His thoughts always based on anthropocentric. The ultimate aim of the whole theories and praxis of Karl Marx is the betterment of the human being. Through the vision of the classless society he realized a new humanity. As mentioned above many theologians influenced by the Marxian humanization. Likewise we, a theological community can earn many things from the ideas and concepts of Karl Marx to do a meaningful ministry.
Development is the goal of the rich as well as the poor countries. The understanding of people about development is economic growth only. The word development came from a French word which means de- envelop. So it means to liberate people from the various forces that cover the poor and marginalized. To engage in the process of development means to build a world where the people can live a fully human life. Development process to be effective must becomes a people’s movement. There are many debates connected with development and liberation. In deeper sense development and liberation are complimentary. Sometimes liberation and development are integral to each other. Liberation without development becomes empty. The role of development includes the liberation of all the areas of human life. In this paper we will be looking for the contribution of Karl Marx in the area of human development.
Karl Heinrich Marx (May 5, 1818–March 14, 1883)
Karl Heinrich Marx was born in Trier in 1818. During the first half of the 1850s the Marx family lived in poverty. Marx was educated at home until the age of thirteen. After graduating from the Trier Gymnasium, Marx enrolled in the University of Bonn in 1835 at the age of seventeen; he wished to study philosophy and literature, but his father insisted that it was more practical to study law. By 1857 he had accumulated over 800 pages of notes and short essays on capital, landed property, wage labor, the state, foreign trade and the world market. He wrote many books on the basis of socio political economy.
Karl Marx has offered cardinal criticism against the dehumanizing factors. Marxism struggles to root out all kinds of discriminations, exploitations and oppressions of caste, class and gender. Marxism claims to fight against immoral activities and financial misappropriations. It opposes all dehumanizing structures of the society. It is based on democracy. It advocates equality in all spheres of the society. Marxism fights for the liberation of the exploited class. It stands for full humanization of the world. Neo-Marxism proves the power of Marxism to give new insights to different branches. It is relevant to note that several eminent Christian theologians are influenced by the humanizing insights of Marxism, for example, Jurgen Moltmann, Reinhold Neibuhr, Paul Tillich, Sebastian Kappen, Gustavo Gutierrez, and M. M. Thomas etc.
Marx’s concept of Human Creativity
Marx believes in the potentiality of human beings because it has the power to transform the nature, the society and to create the history. He writes “Men make their own history”. Marx affairs that individual has infinite capacity to change the world. Marx says that the creativity of human beings is revealed in the work of production. Production is the humanization of society. By the work, the human beings transform nature and humanize themselves. Marx has strongly argued that human creative power should be utilized for humanization.
Humanism of Marx
Marxism stands to bring back human beings to real and true humanism to replace the dehumanization in an estranged society. Capitalism degraded human beings merely into goods and raw materials. Therefore Marxism roots out the bourgeois class in order to liberate the working class from the exploitation and oppression. Marxian humanism is not only a theory but it is praxis to create a new humanized society through the humanization of the nature. Marx’s thought from beginning to end is a revolutionary humanism which struggles for full developed human beings. Marx’s humanism stands for the full humanization of the society. The fundamental basis of Marxian humanism is the ultimate and unlimited respect to the human beings.
Marx’s concept of Transcendence
In religion, the term transcendence consists of supernatural concepts. The history and future are decided and controlled by God. It is outside of human being’s potentialities. Marx denies the superhuman transcendence. Marx conceives transcendence as dynamic human reality, which consists unlimited potentialities of human beings to make history and their own destiny. Human beings are the subject of history because they make their own history. Human beings existential situation is a state of estrangement from their essential nature. According to Marx’s concept of transcendence, human beings have power to shape their own destiny, history and the future of the world. It advocates human potentialities to humanize the world.
Marx’s concept of classless society is based on the fully humanized and perfect equitable and just society. Classless society is a freedom society. Marx’s principle for a new society is, from each according to his/her need. Marxism argues to give equal wages without considering the skill and abilities of the workers. Marx’s concept of classless society is fully based on the vision of humanization.
Marx’s Theory of Revolution
Marx’s philosophy is a philosophy of revolution. Revolution is a practical-critical activity. According to the theory of Revolution of Marx, capitalism is the root cause of pauperization exploitation and oppression. It makes severe protest in the mind of the people. This protest leads to revolution. Revolution indicates the integral and fast transformation of the society. The target of all kinds of revolutions is to make a fully humanized world and human beings. Therefore revolution means the tremendous planned transformation of the society on the basis of humanization. The dominant class will not give up power, by which they exploit the working class, without a severe struggle. Therefore Marx realizes that there is an urgent need of revolution and revolution is the ultimate passion of human beings. Marx argues that we cannot humanize the society without revolutionizing it from the foundation. Marxism is a social ideology for combat, which stands for humanization. Marxian view of transformation of society and abolishment of poverty are nothing but the praxis of humanization.
Marx’s concept of Community
Marxian concept of community is a fellowship of the human beings. That fellowship aims at the perfection of the human beings by eliminating all elements of dehumanization in the society. Marx’s concept of new community is fully liberated from all kinds of alienations. There is no separate identity for individual and society in Marx’s concept of community. In the new community, Marx argues, individual must be reinterpreted as the inevitable element of the objective structure of the society. Freedom for self-determination, freedom of human will, freedom of reason, and freedom for criticism are salient features of Marx’s concept of community. It advocated equal opportunity to all. There would not be any kind of exploitation and oppression of caste, class and gender and any kind of dehumanizing structure. Therefore, Marxian concept of community is a fully humanized society.
Marx and society
At the cornerstone of his thinking about the society is the concept of the class struggle. Marx did recognize that the existence of classes was bound up with particular modes of production or economic structure and the new working class that Capitalism had created, had a historical potential leading to the abolition of all classes and to the creation of a classless society. He mentioned that "the history of all existing society is a history of class struggle". Each society, whether it was tribal, feudal or capitalist was characterized by the way its individuals produced their means of subsistence, their material means of life, how they went about producing the goods and services they needed to live. Each society created a ruling class and a subordinate class as a result of their mode of production or economy. Marx referred to this relation as the relations of production. The feudal economy was characterized by the existence of a small group of lords and barons that later developed into a landed aristocracy and a large group of landless peasants. The capitalist economy that is characterized by a small group of property owners who owned the means of production i.e. the factories, the mines and the mills and all the machinery within them. This group was also referred to as the capitalist class. The feudal economy as well as the capitalist economy will create graves for the society. These ideas we can see in The Communist Manifesto (1847, 48).
Marx and economy
Marx’s concept of economy begins with an analysis of the idea of commodity production. A commodity is defined as a useful external object, produced for exchange on a market. Thus two necessary conditions for commodity production are the existence of a market, in which exchange can take place, and a social division of labor, in which different people produce different products. Marx suggests that commodities have both use-values and exchange-values. Although Marx's economic analysis is based on the discredited labour theory of value, there are elements of his theory that remain of worth. The Cambridge economist Joan Robinson, in An Essay on Marxian Economics, picked out two aspects of particular note from Marxian concept. First, Marx's refusal to accept that capitalism involves a harmony of interests between workers and capitalist, replacing this with a class based analysis of the worker's struggle for better wages and conditions of work, versus the capitalist's drive for ever greater profits. Second, Marx's denial that there is any long-run tendency to equilibrium in the market, and his descriptions of mechanisms which underlie the trade-cycle of boom and bust. Both provide a salutary corrective to aspects of orthodox economic theory.
Marx’s concept of Labour
Possession of land or landed properties divided the society into the rich and the poor. As a result, a poor labour class that is oppressive, miserable and exploitative started emerging. Exploitation occurs as the products of the labour of those who do the work are taken by those who own property or capital and this surplus value was turned into profits, interest and rent. True development would come only through the struggle for liberation of the labour class. Marx is totally against of superficial development and realized that these kinds of development will enslave the citizens to a different country.
According to Marx, development is not up-lifting, but up-rising. Marx discovered in the proletariat not only the suffering class, but also the struggling class. He is interested not in up-lifting it, but in their up-rising. Socialism means for him not plans to care for the proletariat, but the result of the struggle of the proletariat itself, for the struggle for national liberation has taught the Marxians that they need to develop their own cultural identity in the quest for human emancipation.
Marx’s concept of Capital
For Marx, development will mean economic development. For him, the whole superstructure of development is built on the basis on the economics. The rich own not only the capital needed for production, but also the means of production. Marx has asserted that production for its own sake means nothing but the development of human production forces, in other words, the development of the richness of human nature is an end in itself. Holistic development will mean for Marx the development of rich individuality which is all-sided in its production as well as in its consumption.
Marx mentioned about four types of suffering for a worker who work under capitalism. First is from the product. As soon as the product is created is taken away from its producer. Second is in productive activity (work) and is experienced as a torment. Third is from species-being, for humans produce blindly and not in accordance with their truly human powers. Finally is from other human beings, where the relation of exchange replaces the satisfaction of mutual need. Quite possibly in the course of writing he came to understand that a different methodology is required for approaching economic issues.
Marx’s concept of Organization
The Marxian Model of development emphasizes collectives such as social classes, the whole society and economy. As we have already mentioned, the working classes proletariat organize them to overthrow the capitalists and the capitalism and hope to create a more humane economic system in the long run. Thus for Marx, the economic development is the expression of the collective will of the people, particularly the working class. Marx painted a very positive picture of capitalism as a powerful and expansive economic system, able to destroy previous social, economic and political structures, and replace them with a progressive economic system which could vastly expand human potential. He looked on capitalism as an economic force that would create possibilities for true human emancipation, by laying the foundations for socialism and communism.
Conclusion
Marxian philosophy is to be considered as philosophy of humanization. His thoughts always based on anthropocentric. The ultimate aim of the whole theories and praxis of Karl Marx is the betterment of the human being. Through the vision of the classless society he realized a new humanity. As mentioned above many theologians influenced by the Marxian humanization. Likewise we, a theological community can earn many things from the ideas and concepts of Karl Marx to do a meaningful ministry.
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