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!

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).

~~~~~~~~~~~~~~~~~~~~~~~~~

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.

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.

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!!

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.

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.

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

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.

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.

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.

Chhungkuain Amusement Park lamah...

Nuam ve tak a ni...

Chhunglkuaa han inbawm bawr vel lak lak pawh hi hlimawm hran ve tak ania...

Dizzee World MGM Amusement Park lamah chhungkuain hun kan hmang a, a hlimawmin a khamawm loh khawp mai. Puitling leh naupang tan a nuamin a hlimawm ve ve a ni. Rs.1000/-in car kan hire a, zingah kan chhuak a, a luh manah rs.2000/- kan pe leh a, chawte kan fun vel bawk a, carah chaw chu kan ei mai a, kan hlim ve dar dar khawp mai. Hriatloh karin nikhat chu a ral thei mai...naupang leh puitling pawhin nuam kan tih tlan ber chu tuichen hi a ni awm e. Tuichenna hmunah hun kan hmang rei ta ber a ni.
Asawma Zoram lamah haw a tum avangin intihjhlimna chi hrang hrang am takin a play kual vel a ni ber e!

Kan inneih atanga kum 7 a ral leh chuan Training college lam kan mawi ve thung a...

Ni 14/Jan/1994 ah 'Tiam tlat e' tiin Diakkawn Corps, Kolasib Biak in kan mawi...

Chhungkua in Gurukul tuallaiah...

Chil (Saliva) hi!!

‘Chil hi’ tihin han tan ngawt mai ila, ka thil lo ngaihtuah chian em em ngai lem loh, tui hnang satliah, ka chhunga a awm a tenawm lem lo, mahse chhak chhuah a kan ten em em ni si. Amaherawhchu pawimawhna nasa tak a lo nei a. Ka ti naltu, chaw ei paitawih puitu a nih mai bakah hian pawimawhna tam tak a nei a ni. Mithiam ten tun hma deuh leh tun hnai maiah research nasa tak tiin an han zir chiang a. Diagnosis hmanrua atana tangkai thei hle tura ngaih a ni ta hial a. Chil hi tuiril hnang satlaih mai a ni lova. Thisen in components hrang hrang a nei ang tho hian chil pawh hi thil chi hrang hrang inpawlh a ni a. Chil ah hian 98% vel hi tui a ni a, a bak chu thil hrang hrang inpawlh, protein pawimawh tam tak bakah DNA leh nachhawkna te pawh a awm a. Thisen leh chil hi an inpawh a tih theih awm e, natna hrik leh damdawi thisen a awm te hi chilah a rawn hnam chuak thei a. Hemi hmang hian diagnosis hrang hrang a lo tih theih ta a ni. Natna en nan thisen la kher lova lo chhawk (alternative) theitu chu chil hi a ni a. Chil chhak mai a ni, a harsa lo hle. Thisen lak hlau mi tan, thisen lak remchan lohna hun leh hmun atan leh a buaipui zui a awlsam avang te hian he test hi hmun thenkhat ah chuan an duh hle. Natna thenkhat chil atanga daignose theih ka han tarlang ang e:

HIV – Kum 2004 khan Food and Drug Administration (FDA), USA chuan chil hmanga HIV hrik enna hmanrua hman phalna a pe a. Hemi hmang hian minute 20 chhung lekin 99% a dikin result a pe thei a ni. He hmanrua hi OraQuick Rapid HIV-1/2 Antibody Test a ni a, OraSure Technologies Inc ho siam a ni. Sjogren’s Syndrome – He natna hi autoimmune disease an tih ang hi a ni a, mahni taksa natsa sual tu (immune cells) in mittui leh chil siamtu thal (gland) a tichhia a. Chil hi bio-marker a hmangin thisen leh biopsy lak kher ngai lovin a en theih a ni.

Malaria – Malaria hrik zawn nan thisen aiin chil leh zun atangin a him zawk tiin Johns Hopkins Bloomberg School of Public Health’s Malaria Research Institute a mi te chuan 2006 khan an lo zir a. A chhan chu hmun tam takah malaria leh HIV vei tamna ramah te chuan thisen lak atanga HIV kai palh a hlauhawm vang a ni awm e. Tin, population in malaria damdawi an resistant dan zir nan te pawh hmanrua tha tak a ni. Kam leh lung natna – Saliva based test kit an tih pakhat battery hmang chu 2005 kum khan Illinois a researcher te chuan an hmuchhuak a, minute 15 vel lek chhungin lung natna leh kam vel (peridontal) natna an neih leh neih loh a hmuh theih a ni.

Hnute cancer – Hnute cancer hi a hma thei ang bera hriat chhuah a nih chuan hmeichhe nunna tam tak a chhanhim theih a. Salivary test hian blood test aia thatna a nei ve nual. A him a, a man a tlawm a, a na lo bawk. Amherawhchu he test hi FDA in America ramah chuan 2007 thleng khan he hmanrua hi clinic a hman phalna a la pe lo.
By
Lalchhandami Tochhawng
M.Phil (Biotechnology) Loyola College, Chennai

Zoram Assembly general election lam bawk

Zoram chuan Assembly general election a hnaih chho ta tial tial zel a, politics kawngbovin ram leh mipui nasa taka a tihchhiat theih avang hian kohhran leh pawl hrang hrangte atanga inthlanna thianghlim leh felfai neih theihna tura thahnemngaihna auchhuahpui a ni thin a. Tun inthlan lo awm turah pawh hian campaign danah senso tlem zawnga chet leh mipui lam pawhin candidate leh a thuihruaite atanga beisei nei lova ngaihtuahna zahawm tak nen inthlan hi hmachhawn nise a duhawm hle. Invauna leh inrikrapnate hian Zoram politics hi a rawn luhchilh ve mai lohna turin political party, politician leh mipuite kan fimkhur a tul hle a ni Mipuite pawhin party ringawt ni lovin eng policy leh program nge an neih; chungte chu kan ram nen a inmilin implement theih tur chi a ni em tihte thlir a, Zoram tana tha tur thlanchhuah tum nise. Tin policy/program tha duanchhuah leh tihthlawhtlinna kawngah kan politiciante pawh intlansiak nachang hre tawh se a duhawm. Mipuite hian policy/program tha kan ngaihhlut thiam leh chawimawi thiam a, chumi tihhlawhtlinnna kawnga pressure kan neih thiam phawt chuan mahni thawhchhuah ni lo; central sum hmang hian state nuam tak kan siam theih a rinawm hle a ni.

Ngauhtuah zui atan:

'Politics hi politician hote kuta dah atan chuan a ngaihtuahawm lutuk a ni.'

Charles de Gaulle

Zoram Inthlanpui a hnai ta!

'Ber' thla kan hmang chho zel a, Krismas boruak lamte rilrua a lo lan deuh ruau ruau laiin inthlan hun tur puan a lo ni ta a, chu chuan Zoram pum a fan nghal a, November thla tawp lamin rilru a rawn luah khat ta mup mup a ni ta ber awm e. Politics hi ram leh mipuite hmakhua atana kawngchhehna pawimawh tak anih avangin ngaihthah a remchang lova, kan bengkhawn hle tur zawkte pawh a ni thei awm e. Politics thumal kan hman hian political party mal pakhat bik rilruah a awm duh fova, hetianga political party mala nghehtlutna, ram leh mipui tan enge an thawh tih lam ngaihtuahna awm lo hian ram a siamtha mawh khawp mai. Ambrose Bierce chuan, "Politics hi mahni hlawkna tura mipuite hminga thiltih hi a ni," a ti hial a ni. Mimal hlawkna atana politics kheltute hian ram an tichhia a, mipuite moral hi a tikhawbaw zo thin. Politics hi ram leh hnam hnuk tak tak leh keini kristian state tan phei chuan kan thlarau lam nun thlenga impact thuk tak nei thei anih avangin ram inkaihhruaina tha leh sorkar dik kan neih theihna tura tan lak hi a pawimawh hle a. Kan vote hmang dik tur leh sorkarna chelhtute khalh ngil tura ram tana inpekna thinlung kan neih a mamawh em em a ni. A chhiat a that-a tuartu leh a hlawkna teltu tur chu keimahni theuh hi kan ni si a.

Derna Anka

Benjamin Franklin chuan, "I will speak ill of no man and speak all the good I know of everybody," tiin midangte laka a rilru put dan tur leh a awmdan tur a lo sawi chhuak a. Hei hian awmdan tur mawi leh duhawm zawk min hnutchhiah tha hle. Midangte rel chinna hian keimahni lamah eng hlawkna nge a thlen a, kan mi rel thinte tan eng ang taka danglamna duhawm nge a thlen tih inzawt ta ila, a tha zawnga rahchhuah a neih kan hre mang kher lovang. ‘Sawisel’ leh ‘Rel’ tih erawh thliar hrang thiam ila; tlang taka sawiselna chuan siamthatna leh rah duhawm a chhuah fo a ni.
William James chuan midangte lawm leh fak nih duhna hi mihring mize inthup ril tak a nih thu a sawi a. Hengte hian inpumkhatna tha a awm theihna tura chaw tha chu thatna lai inhmuhsaka inchawimawi tawn hi a ni tih kan hmu thei awm e.
A dik tak chuan mi tupawh; mi a leh mifing pawhin fak hi kan lawm vek a.Thian pawl thiam hmingthang Andrew Carnegie chuan midangte tlinna leh thatna lai a hriatte chu anmahni awm leh awmloh lai pawhin a sawichhuakin a fak mawlh mawlh thin a, chu chu thian tha a neih theihna thuruk pawimawh tak a ni. R.W Emerson chuan, "Ka mi hmachhawnte reng reng hian kei aia tlin zawkna leh san zawkna pakhat tal an nei zel a ni tih ka hria a, chuta tang chuan ka zir thin a ni."a ti.
Midangte tlinna leh thatna lai hmu thei lote bula awm hi thil hahthlak leh mimal zalenna hloh theihna awlsam tak a ni a, midangte tlinna leh thatna hmu theitu nun erawhchu a hlim a, midangte a fuih chak bawk thin a ni.
Fakderna Awka erawh chu mi pangngai tan chuan a lawmawm lo mai ni lovin a huatthlala zawk a, a tlo lovin rah tha pawh a chhuah tak tak hek lo.An awm loh laia rel ching, an awm lai erawha fak leh hlarh thin mite hian thinlung hrisel lo an vei a, tihdam thuai loh chuan anmahni ngei a eichhe vek thin. General Obregona limah chuan, ‘I hmelma nangmah rawn beitu chu hlau suh la, nangmah fakdertu che erawh hlau zawk rawh,’ tih thu hi zu inziak a!

Hlawhtling

‘Some men’s ambition is art; some men’s ambition is fame; some men’s ambition is gold;my ambition is the souls of men.’ Kum 1904,June 24-a General William Bootha’n Buckingham Palace a tlawh tuma King Edward VII autograph bua a thuziak atang hian mihringin a tum leh nih a duh ang zelin ‘HLAWHTLING’ tehdan chi hrang hrang a awm tih kan hmu thei. William Bootha inhlawhfakna hmun Whitefield pawnbroker dawr chu ‘Piantharna Dawr’ tiin hming an phuahsak a,mi tam takin chumi hmunah chuan piantharna (chhandamna) an chan avangin. A damchhungin anmahni pual atan in leh lo, ram leh sumte khawlkhawm lem lo mahse a thiltum leh a rahchhuahte kan thlir chuan mi hlawhtling a ni thung. Ram leh hnam pasalthate thlirna tlang atang chuan ram chhan nan leh mipuite humhim nana an nunna hlan aia hlawhtlinna ropui a awm chuang lo. Ral hlauhawm leh hmun derthawngah hma an hruai a, chawimawina nopui dawm ni-ah erawh a hnukhawia tan an tum thin.

Tunlaiah erawh chuan kan value system reng reng hi money oriented a nih deuh vek tak avangin mi hlawhtling kan chhiar dan pawh a dang ta a, hei hian thuk takin kan ram leh hnam hnuk a khawih chhe mek niin a lang. Kan ram (Zoram) bik thlir ta ila; sumdawngtuin hleihluak takin hlep a tuma, anmahni dawrtute dinhmun ngaihtuah miah lovin zahthlak khawpa sangin thil man an chhiar to fo. Pachhe zurui leh hmeithai zuzuarte laka YMA in action lak a awlsam hle laiin sorkar hnathawk lian hlemhletna leh eiruknaa mi sawikaite laka kutthlak tur erawh chuan YMA kut a zumzuk leh tlat lawi si thinte, YMA leh kohhrana a kul a taia an tang reng thei maite hian ngaihtuah a tithui. Kan ram leh hman hmangaihtu political party hrang hranga kan politiciante han thlir ila, opposition an nih laia pa sa pan leh hil ve tak takte pawh term khat sorkarna an chelh chuan an sa a thain an mawm hmarh thin, hei hian sorkarna an chelha hna an han thawh tak tak hian an taksain a ngeih ta hle nge ram leh hnam hmakhua thlir miah lovin ‘a hausak renrualloh’ tiin lal an hrawt ta zawk tih hi zawhna tling a ni. An thlalak thlir ila, BEFORE leh AFTER hi inanglo thei tak a ni. Thenkhat phei hi chuan an bial tana hmasawnna ngialnghet pakhat te pawh an siam hmain building lian leh car nalh tak tak an nei hman hial thin awm asin! A changin an thawk hova, a changin an insawichhe tawn leh lawi a, mipui lam erawh nihna ngaiah nghet takin an ding a, partya an rinawmna avangin an intualvuak lo chauh thung.

Sorkar zemzen lam han thlir lahin level puite phak loh chu vantlang leh nupui fanaute lak atang ngei pawha hnawn mai theihna kailawn a ni a, level puite phak tur erawh chuan hlawh phu lohva in leh lo, bungbel leh rothil dangte neih a ngai lawi si. Chutiang nei tur chuan thawhhlawh atang ringawta tih theih anih loh avangin thawh loh hlawh lak tur zawn a ngai. Kohhran lahin thawhlawm ip kan siamin, "Ani zawng a post a fuh em a, tuk deuh hlek mahila a tlanchhe lovang…" kan la tizui. A thla bi hlawh lam aiin thawhloh hlawh a huihnem theih dan lamin rilru a pawt zawk tlat. Kohhran fathang ei-rawngbawltute lahin necktie nen; pachhiate leh chanhai zawkte tan hnaih ngam loh khawpin kan inhmuamup a; duhsakna thilpek hraw min hlui theite bulah erawh pheikhawk hrui phelhtu ni awm a mawiin kan inhnukhniam leh lawi si. Hei hian kan moral standard tha lo leh value system dik tawk lovin ram leh hnam, mimal leh vantlanga nghawng tha lo a neih thukzia a tilang. Kan hna kawng tinrengah hian tum leh tihturah chiang ila; chumi tihlawhtling tura huai taka a man petu leh rinawm taka beitute hi chawimawi thiam ila; an sum lakluh lam ringawt thlir lovin an thiltuma an hlawhtlinna hi Hlawhtlinna dik tak chu a ni tih kan hriat a tul hle.

Ka Lalpa duhtak min awmpui ang che

He hla hi Henry Francis Lyte a phuah a ni a, tlailam hlaah chuan a lar ber pawl a rawn ni chho ta zel a ni. A phuah chhan tak hi ni (day) lo tlailam ta hi ni lovin hringnun lo uaithla zel lam hi a ni zawk. Kum 1847 nipui laia a phuah a ni a, a thih hma lawka Berry Head, Devon a tlawh tuma a phuah a ni. A phuah chhan kan sawi tak ang khian tlailam atan ni satliah mai lovin, mihring nun uaithla leh inthlakthleng thinah hian Pathian a ngaihawmziate, nun lo la awm leh tur atana beiseina thuk tak a awmziate a tilang chiang hle a ni.
He hla hi thlamuanpui pawh an tam tawh hle, nurse Caveli chuan kum 1916 a Belgium inkahna hmuna a awm laiin he hla hi a lo muanpui em em tawh a, kum 1912 a Titanic lawng pil tur kan thlir chuan he hla hi band party ten muangfan ruih leh lungrun tak maia an ham liam riai riai kha kan hmu bawk ang
A phuahtu thih kum 100-na champha 1947 a an serh tum chuan London chanchinbu chi hrang hrangah he hla chanchin hi an chhuah uaih uaih a, chumi zinga nula pakhat chuan, "He hla hi a mawl hle a, mi naran pawhin a awmzia hriatphak a ni a, a thukna lamah lah mi thiam tak takte tan ngaihtuah tham a ni bawk si" tiin a ziak a ni. He thuziak tawite hian he hla thuk leh ril zia hi a hril chhuak tha hle, a satu leh a ngaithlatu thinlung hi thuk takin he hla hian a fan thin a ni.
Wembly khuaa inkhelh hawnna atan he hla an hman tuma program siamtu chuan hla sak tura a ziak chhuah /thlanchhuah dawn tum hian thiltihtheihna thuruk engemaw riauvin he hla hi sak turin a ziaktir niin a sawi.
Kan khualzin kawng khawhar tak hi engtikniah emaw chuan kan vailiam a la tul ve ang a, thihna jordan lui kan daikai ni a lo thlen hun chuan khawvela kan thilneih hlu ber berte leh kan ropuinate hian awmzia an nei tawh lovang. Chutih hunah chuan Chhandamtu awmpuina i mamawhzia a chiang tawh ang.Hriatlawk loh zinkawng zawh mek kan nih avangin i nun uaithla lamah chauh ni lovin tunah pawh Chhandamtu awmpuina chu i mamawh zawk a ni.

Lalpa ka lo kal

"Lalpa ka lo kal nangmah bel turin;Bualin silin min tleng la, I thisen hlu khan." Kum 20 zet Biakin lam hawi tawhlo mi hausa pakhat chuan Pathian biak inkhawma he hla an sak lai hian Biakin a rawn kalpel dawn mek a. Mahse kal zel thei lovin he hla hian a ko ding; chu hla an sak chu ngun lehzualin a ngaithla, a thinlung a hneh ta hle mai. Biakin chhungah a lut ta, chutihlai chuan a duh apiangte leh sual sima Pathian hnen pan duh apiangte tana inhlanna an siam lai tak a lo ni a. Mi tam tak sual sima Pathian hnena inhlan mekte zingah chuan a va inhlan ve ta a. Chutachin chu he simna hla hi a duhin a sa deuh reng ta mai a.
An tihdan pangngai angin a hnathawk kal tur chu a nupuiin kawngkaah a va thlah a, "Lalpa ka lo kal, nangmah bel turin..." ti chung zelin a hnathawhna lamah a kal liam ta a. Minute reiloteah kawngka an rawn kik dat dat a, a nupuiin kawngka a va hawn chuan a pasal nichin lawka an thlahliam chu vurkhal nalah a tluhlum a lo ni reng mai! Chhandamtu ke bula hruaitu hla chu a hringnun zinkawng tawp thlengin a sa ta a ni.
Nangmah chauhva i awmin, urhsun leh chhungrila tawngtai chungin he hla hi han sa ve teh...."Lalpa’n i hnenah thu a sawi ve em le...?"

Passing Out Parade

Nikum 2007 khan mizo nula Carolyne d/o Pu PC Zoramsangliana Aizawl chuan hlawhtling takin Army officer short course training OTA Chennai atang hian a zo tawh a, nimin 20/Sept khan Passing out parade neiin mizo tlangval Johnny Malsawmzuala Sailo s/o Pu Lalrinliana Sailo Lengpui chuan short course training hi a zo ve leh ta a. He short course training an zawh hian Lieutenant rank pek niin Arsi pahnih an bel nghal a. Kan thalaite zingah Army officer kan nei chho zel dawn niin a lang a, thil lawmawm tak a ni. Tin, nula leh tlangval tan zir theih anih avang leh a service hi a thain a zahawm bawk a, intihhmuh zel atan pawh thil duhawm tak a ni.
Mizovin computer (Khawl thluak nei) kan hmelhriat tirh lam, a rooma kan luh dawn pawha pheikhawk kan la phelh deuh thlap lai, thenkhat phei chuan kan chhungril zawng zawng pawh lipse vek thei tur khawpa kan tawngpawng ngaih ropui viau lai khan, Aizawl nula pakhat chu phailamah computer zirin a awm ve a, kumpui linglet meuh a awm hnuah rawn haw ve lehin a zir ber computer lam erawh a khawih chhunzawm lo, hna pawh a thawk ta chuang lova, ‘pasal a nei’ tih mai loh chu a chanchin han sawi tur a tam lo viau. State pawnah cheng tam tak sengin kum engemawzat kan awm hnuah a tir atanga tum mumal leh ruahmanna fel kan neih loh avangin ‘a rem rem’ thawk turin nu leh pate hnen kan pan leh a. Phaia lehkhazir ve ta chu tlemin kan lo intichangkang ve deuhva, ruahman lawkna fel kan neih loh avang erawh chuan kawngzawh tur kan chiang thung si lova, chawm hlawm hautak tak kan ni chho ta thin a ni.
Mizote hi state lian lo takah hlang tha ang reng takin kan inkhung a,kan inpawhtawnna leh inpeizawn tawn thinna hian kawng tam takin kan phurrit min chhawk zangkhai a, state dangte ngaihtuah chuan ‘kutdawh pawh kan awm lo’ tih mai tur khawp kan ni; kan savun ip erawh a muk hran lo thung.
Tin, eizawnna tur kawng emaw ruahmanna kan siam pawhin innghahna tlak leh tlo a ni em tih hi kan zir ngun a pawimawh fo. ‘A chang’ a zau tha em? Hmasawn zel thei tur chi a ni em? Hlawh hmuhna mai piahlamah kaisan zelna leh finna leh thiamna sang zel neih theihna tur a ni em tihte hi thlir a tul fo.
Heng Army, Civil, Police service leh thildang dangah hian kum (age) leh thiamna hi a pawimawh hle a, chu chuan kan inruahmannaah kan nih tum atana inzir bingna leh a hun taka duhthlanna fel kan siam a tulzia a tilang. A hniak tam lam apiang zawh ve mai lovin tum leh duhthlanna felfai nen hmalam thlir thiam a pawimawh hle a ni. BA/MA passed tawh hnuah kan nih tum kan tichiang thei chauh thinte hian kan khawthlir tawizia a tichiang hle a ni.
A tira kan tarlan OTA (or Short Service Commission)a lut duh tan pawh lo inruahman lawk theih tak a ni a. NCC a tang tawh, ‘C’ certificate hmu tan phei chuan Combined Defence Services exam kaltlang a ngai ve lo. Inruahman lawk duh tan lah college tin deuh thawin NCC wing an nei hlawm bawk si.Inruahman lawkna tha chuan hlawhtling tura inbuatsaih turin a pui a, kum naupang leh hma zawkin hlawhtlinna rahbi nghet a pe a ni.

Mi Bik

Khawvel thiamna leh finna, ei leh bar zawnna kawnga thannate hian khawvel hi a sawr zim sawt hle, ‘Global village’ tihte chu tawngkam tlanglawn tak a lo ni ta. Company tam tak rawn dingchhuakin kut insuihin han tiho viau mahse ‘a ber’ nih tum vek an nih avangin hawihhawm takin an inhmelmak thap hlawm. Mipui/customer hipna tur leh company dang aia san zawk duhna avangin ‘bik riauna’ neih vek an tuma, chu chuan mithiam bik leh thei bikte man a rawn tisangin mipui nawlpui erawhchuan an hlutna an hloh tial tial thunga.
Tunhma chuan doctor atan MBBS passed kha a tawk em em, tunah erawh chuan‘specialist’,‘super specialist’...chumai ni lovin ‘a bik’ an nihna pawh an thensawm leh zel a. ENT specialist ni tawh lovin a then Eye specialist, Throat specialist, etc a ni ta zel, an man a sang tual tual a, ‘bikna’ nei lo an dawng tulh tulh thung a.
Hei hian kan thiltihna kawng tinrengah ‘mi bik’ ni tura tan lak a tulzia a tichiang em em a ni. Lehkha zir ngawr ngawr lam ni lovin infiamna emaw, thilsiam lam emaw, chi hrang hrang a awm thei ang. Tunlai khawvelah hian ‘Mi hlu’ ni tur chuan ‘mi bik’ nih a mamawh hle a ni.

Fa tihtlak hi a pawi em?

Kum sawm vel kaltaah khan Zoramah chuan fa tihthlak chungchang hian sawi a hlawh viau thin a, mipui pawhin kan bengkhawn hle thin. ‘Hemi hian/chumi chuan fa a ti thla...’ tia sawi sep sep tur kha an awm fo thin a. Khatiang ti kha chu kan hmuh dan leh thlir dan a dang daih thin anih kha. Tunah erawh chuan fa tihthlak tih vel hi kan sawi peih ta lovin ‘thil naranah’ kan neih ta zawk emaw tih mai tur a ni. Mahse he thil hi ‘ngaia neih’ ngawt chi a ni lovang. Biblea kan hmuh angin Pathian chuan nu pumchhunga kan awm lai atangin min siam a, Zawlnei Jeremia pawh a pain hmain Pathianin a ko tih kan hmu bawk. Chhul chhungah hian mihring hi a kimin siam a ni a, chhul chhunga naute chuan na a hre thei a, pian hun hmaa zai chhuah pawh an dam thei a, ch chuan nunna hi nausen pian hma atangin amahah a intan tawh a, a lo pian rualin kan hmu ve chauh zawk a ni tih a tichiang.
Bibleah hian fa tihthlak thu hi a tam lo hle mai a, Bible hunlai hian hetiang khawpa sualna rapthlak hi a la awm loh avangin sawilan a ni lo pawh a ni thei zawk awm e. Biblein a sawi lar em em zawk chu fate hi Pathian malsawmna an nih thu leh fa nei thei lo chu anchhia ang hiala ngaihna an nei zawk thin a. Hetiang anih avang hian nute chuan fa an hring thei lovang tih an hlau zawk em emin, mahni fa pai lai tihthlak ngat phei chu an ngaihtuahnaah a la thleng pha lo hial zawkin a rinawm a ni.
Tin, nunna nei mihring hi kan duh avang ngawta neih theih a ni lova, vawiin ni thleng hian nupa tam tak, fa awt em em, mahse nei thei hauh lo engemaw zat an la awm; mithiamte rawnin thenkhat fa nei thei ta sawi tur an awm bawk.Chubakah nunna hi a hlu em em a, mihringte hian hei hi kan siam theih loh leh midangte hnena kan pek theih loh thil a ni. Chuvangin chhul atanga siam famkim nunna nei mihring hi ngaihhlut leh zah tur a ni a, Pathiang anpuia siam kan nih avangin mi tupawh hian hlutna thuk tak kan nei vek a, hnualsuat theih a ni lo.

Nun Hlu

Mihring nun hi kan chhut fo ka ring. Kan naupan deuh laia ‘pitar/putar’ kan tih maite kha tunhnua ka thlir kir hian kum 55 bawr chho velho kha ni ta berin ka hria. A kum neitu inhriat dan leh midangte min chhiar dan hi inanglo thei tak a lo ni. Chutiang chu anih avangin hriatloh kara kum uaithla lam; damchhung hun chanve thlen mai hi a awl dawn hle. Chu chuan damchhung hun hlutna min chhut tir a, pian ni, thla leh kum inang, hnathawh pawh inangte zingah hian ‘nun hlu bik’, ‘mi hlu bik’ tia sawi tur an awm nual. Chu nun hlutna chu engtia siam tur nge kan nih tak ang? Thiam thil chi hrang hrang leh nihna ropui tak takte chelh theia awm hi nun hlawhtlinna chu ni ngei mahse chu chuan nun hlutna tak tak chu a phawkchhuak em? Midangte tana inhawnna leh tanpui ngaite tana nun luanchhuahna leh inpeknaah hian nun hlutna chu thuk takin a innghat a. Khawvel thila nihna sang tak chelh pawhnise midang tana inhawnglo leh inpe thei lo mi chuan midang tan hlutna a nei lo, thamral lo tur sulhnu hlu a hnutchhiah miau loh avangin leihnuaia chhilh hnan anih rualin a hming a dai nghal thin. Midangte hmusit leh hnuaichhiah thintute aiin mamawhtute tana ‘inpeih reng mite’ hian nun hlutna an haichhuak tha zawk a, an taksa tawihral hnuah pawh an chanchin chu thawnthu ngaihnawm a tling reng thin.

Homosexuality

Chennaia Theological College pakhatah ‘mipa intihmeichhia’ hian theology zirin Lady hostel ah an hotute chuan an awmtir tih ka hmuh chuan a profile ah s/o or d/o tick tur ni ang tih min ngaihtuah tir a. Tin, dated 28.June.2008 a www.misual.com ah India ramah pawh tuai leh patil ten khawvel eng an rawn hmachhawn ve ngam ta tih ziak ka hmuhte chuan ka ngaihtuahna a tikal chho zel a.
Khawthlang ramho hian homosexuality hi an pawmzam nasa hle a. Ram ropui, hausa leh thiltitheiho tihdan apiang zawmpui ve hi hmasawnna leh changkanna nia ngai kan tam bawk si avangin homosexualiy chungchanga an ngaihdan zau tak pawh hian khawvel pum hi a chiah hnehin Zoram pawh chu thli chuan min thlawhkhum bik lo: Chanmari leh Sikulpuikawn inkarah kein kal la, tuai eng zat nge i hmuh?.... Kum 4 kum 5 vel kal ta atang khan hmun hrang hrangah tuai hmuh tur an tam a, tuai an pung a nih loh pawhin an inlar nasa ta tihna a ni tal ang.(Source: www.misual.com ‘Aizawlah tuai an tam’. posted on 26/jun/2008)
Khawvel thang mek leh hmasawnna um phak tura theihtawp kan chhuah hlawm avangin mi personal life-a lo va inrawlh leh intihbuaite kan duhloh bakah kan hman ta lo hle. Tin, mimal zalenna kan neihte pawh mahni duhdan ang ngeia hman duhna a lo lianin ‘mimal dikna leh chanvo’ kan chawilar sawtin mahni dinhmun leh nihna sawhngheh tuma khawvel finna leh Pathian thu lakkawpa siamrem tumna a lian tulh tulh ni pawhin a lang. “Tuna ka awmdan ang hi Pathianin min siam dan alawm…Ama anpuia siam kan ni a, kan nihna ang theuh hi kan inzahsakin kan inpawmpui tlang tur a ni” tia tanhmun siam kan tam ta.
Amaherawhchu Inpawlna hi mipa leh hmeichhe inkarah chauh hman hi Pathian duh dan a ni. Pathianin mihring- ‘Adama’ tan a kawppui tur awm mi a siamsak khan mipa ni lovin Hmeichhia a siam a, chi tam tak thlah pung tura A duh avangin. Mipa leh mipa emaw hmeichhia leh hmeichhe inkar atangin Pathianin inthlah pung tura min tihna hi puitlin theih a ni lo mai ni lovin; mipa leh hmeichhia nih hlutna leh Pathian tum dan kalh leh hnualsuatna a ni zawk.
Inthianthatna leh inkawmngeihna thuk tak hi kan mipat/hmeichhiat puite nen neih theih a niin ngaihhlut tur pawh a ni. Amaherawhchu tisa chakna leh hurherhna kawng atana hman erawh Pathian thu leh zirtirna nen a inmil lova, chumi atanga inthiarfihlim tur chu kan ni thung.
Dr. Zairemthiama chuan, “Mipa/hmeichhia nih phunga than chhoh dan leh rilru put hmang hi tlakna mual leh boruak (environmental factors) hian nasa takin a nghawng a. Phir zawng fian phel ang (identical twin), an genetic makeup pawh thuhmunte zingah research tih a ni tawh a. Phir khing (a phirpui pakhat zawk) thenkhat homosexual an nih laiin an khing lehlamte an ni ve tlat lo. Hengte hian, homosexual hi nih chawp a ni a, homosexual ni sain tumah an piang lo tih a tichiang.” tiin a sawi. Chutiang chuan thenkhatin kan pianpui/nihdan tur ve reng emaw kan tih; Pathianin min siamdan leh duhdan nena inmil si lo hmangin thlem leh bum kan ni thin a.
Chutih rualin Pathianin mihring hi chhia leh tha duh/thlang thei leh kan hun leh boruak tawn azir zela thutlukna tawp siam tura mawhphurhna leh zalenna min pek theuh avangin thil sual dang sim san theih ang bawkin homosexuality pawh hi sim san theih a ni.

A hmasa ber atan! LEASZ!!!

Mi tam tak tan thil thar ni tawh mah suh se kei atan erawh zawng 'ruah tham loh' a la ni fan. Zanin hian ka mut chhuak vak si lo, lehkha chhiar dawn chuan inhamhnawk peih vak si lovin ka awm a, miten an tih thin angin 'khawinge blog ka han insiam ve teh ang' tiin ka rilrua ka lo awh ngai hauh loh chu ka ti chhin a, hei ka puitlin ta reng mai!
Ka blog hming atana ka dah khi maw...ka chhungkaw hming bul tin atanga ka remkhawm a ni e.
Then you can see what do the Leasz means:
L-Lalliankunga,
E-Elisha,
A-Abed,
S-Sarah,
Z-Zonunsangi
A tha ka ti ve tho mai. Cheihnum chhoh ngei ka tum ang.
Zan a rei ta, mut zai kan rel dawn ang e.