The Zou Script

The Zou Script

Quite ridiculous, yet the late Rev. Khup Za Go said “The Zo script was eaten up by a hungry dog” in his book entitled Christianity in Chindland. More pitifully, nobody was able to write the alphabet again after the hungry dog ate up the script!!! The story goes such that the only script we have was written on a piece of animal skin and there was only one person taking care of it. Apparently, it was just a script and the person who was taking care of it might not be able to put them together and inscribe them somewhere to make history. This is absurd and we never know the fact. The story continues that the person who took care of the script traveled to another place on foot, with his dog. It apparently was a hot and sunny day. He passed by a creek and stripped off his load and went down to the creek to get a sip of it. Then, the saddest story ever told happened there - The script was eaten up by his hungry dog.

We never know what it would have looked like. Presumably, it could have looked like a Chinese script or some Oriental scripts, but we never know if we did really have a script. If we did, it is appropriate and believable that it should have been written somewhere inside or outside the caves, stones, trees, monuments, etc. We don’t have to rely completely on oral tradition. The fact that we relied on oral tradition obviously testified that we don’t have a script before or have had one before and the spirit of barbarism invaded us and we lost our script and history entirely. The Pau Cin Hau script is full of absurd alphabets and lacks decency and appropriate transliteration. The script would not even be 200 years old. The Zou script that we tried to patronize now is nothing more than Pau Cin Hau’s script, that lacks age-long written records and using this would mean using a language spoken by a handful of people, in the grand scale. And, it would be so hard to take advantage of the new revolution of the Information Technology unless we can put our script on every keyboard of every computer!!!

The second phase or the present script was presented by the late Rev. Cope of the American Baptist Mission in 1910. This script was adopted from the Roman script. Therefore, we have a script since then. It’s been just a century since we have a script. Few people tried to modify the script for more functional and appropriate pronunciation, but could not come out with a comprehensible solution. Thus, this is an ongoing process. Every tribe and dialect are modifying to fit into the present market - multiplying vocabulary by adding vowels, consonants and even semi-vowels to it. Now, some people even use asterisks, hyphens, dashes, curves, etc. All these made our script more unpalatable and uncomfortable to read and write. I am not talking about the punctuation marks, which are mandatory.

Our script has a history of just 98 years, but our literature (all the customized Roman scripts) has pretty good volumes. It might not seemed unusual if a good number of people could not read and write the script that was invented 98 years ago given the fact that a good many people could not read and write some scripts that were invented over 5,000 years ago. Nevertheless, it is quite shameful for us not to be able to read and write our script when the world is becoming a global village or info-tech world.

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Just poring out some raw data of my mind…. Yet to be completed systematically….

Zogaal Hall Vai

Zogaal Hall Vai

Thupi: Re: [ZouWorkshop] doh na? zougal hall lung tung huai lou.

(Tami article or discourse khu Zou Workshop Forum a dohna khat ka dawnna ahia, April 23, 2008 a kigel ahi hi. A hoi leh hoilou chi hilou in ka thugelte kepbitna ahizaw hi.)

Dohna:

pu modarator,
PU hang khan pau in GOC pa kung ah zougal hall bol nang in panpi na a na ngen hi.A nget dung jui in PU GOC pa'n jong pia hi.lakh 2 pia hi.A leh pu hang khan pau in zougal hall commitee te kung ah pe khia in.Mite'n hall lian pi pi nei un kou nei lou,Tun nei ta ding lamka ah zougall hall et thei ding chi hi.Hu chi a hi leh i hall uh jong a min toh ki tuah in lian ta ven mo chi'n ka va en a,ka lai o a ngai ngai rong na nu tha mai mai uh.EN phel va un a lian a lian in lam va uh i chi leh hi lou in a siat na neu khat repair rs.20000 jong bei lou di ahi.Tua te bang chi dan a diai le? Hi chia ei mipi te lung kim di moh um di bang chi bol lei a hoi diai?

from
mangzou

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Dawnna:

Dear Mangzou leh Lawmte,
Zogal Hall tawh kisai a na thugelte kasim chiengin ka lung adong mama mai hi. I social status pen uh i gamtatnate un a tahlang (reflect) mai in kamu a, i ngiem mama nalai uhi. Tambanga mipite sum negute khu i social virus uh ahi hi. Amau ahileh sisan nete (parasite) ahi ua, mi sisan a kivaah ahiziehun neeh a umte'n a thuohlaw vadiang uhi. Tambang te pin igam ang lamkai chiengun igam in a manthan law a, geina tengah chimawna leh amau bawl zieha gawtna aum zel hi. Tam pen English te ham phuat hileh 'way of life' in a kizangta a, tawpna khat anei louleh igam ilei, imi isa a hing mang diinga kisiem ihi uhi. Tam bang chindan pen lamchin tenga doudal diing ahi hi.

Corruption chi pen ki hazaah tasengin izah kia chiengun silhoi dandeu khatin i ngaitheita zozen uhi. Gamkhangtou lah ah tambang avang mama hi. A umsih kachina vang ahisih hi. I gamsung pumpi ah tambang chindan sawtpitah apat ana umta a, kumpite'n zong tambang chindan hoilou doudaalna diingin Right to Information (RTI) Act kichi khat June 15, 2005 in ana phasahta ua, October 13, 2005 apat zatpat ahita hi. Tuami masangin India kumpi in Official Secrets Act kichi 1923 in ana bawl ua, tuapen in civil/public te'n kumpite lai leh thu akan theilou diing chi adeina ahia, tu'a hing kibawl RTI Act kichiepen in tuapen a buohkhum (override) ta hi.

Tami Act ang kizah apat guuhgawl kibawlna asang asangin ang kilangdoh a, mipite'n tambang thu umdan ang thei ua, ang zah chiengun guuhgawl kibawlna ang kiem tuom mamata hi. Office a innphiette nasepdan ang kikan chiengin innphiette office ang kaita ua, contractor te nasepna leh a sepdan uh tawh kisai ang kikan tah chiengin a nasepna uh ang hoibawlta ua, MLA Development Fund te zong mipite'n a geina hoitah a ang kan chiengun MLA te'n zong asum neehguuh diinguh ang neitawmta mama uhi. Tambanga RTI Act ang kizah tahtah chiengin a nasep ngaisah loute leh dawinou tampi ang kimankhie hi. Tuachiin, tami RTI Act kizah zou kum khat sung maimai in India a guuhgawlna khu 88% apat 70% in akiemzouta hi.

A bangteng hileh, i thupi uh Zougal Hall tawh kisai a panlaah diingdan ahi ziehin ngaidan themkhat hing kum vang:

1. Awareness Campaign nei diingin ahoi hi. Gelthaw hiin genthaw hitaleh i mipite lungsim suanga tambang chindan hoiloute itheisah ua, a chingte leh athu umdan zousie theisah diingin ahoi diing hi.

2. RTI igen mabangin UZO sungah zong agenda kiphuolgu umda henlen, i agenda uleh UZO in a bawlsate leh a bawlsawmte thei theina umleh tu sangin i khangtou zaw diingin ka gingta hi.

3. Chitahna (Accountability) nei itawm nalai uhi. Sil bawl diinga ang kise leh chitahna umlou in ibawl ua, muolsuo zoulou in itaisan zel uhi. Nampi'n muongtah leh suongtah a ang ngansie hinapi'n ang muong leh suongte i zuamang zel uhi. Na khat sem diinga ang kipieh lezong i chitah sih ua, zulzau in isem zel uhi.

Zougal hall amin thanna leh a vangletna tanin i zuun zou naisih ua a dahuoi mama hi. Ka mandeu chiengin hing sunzom tou zel vang. Tulai themkhat manmaw sim ing. I Zou sung hinkhuo reflect hing bawltou zelta un.

Pasian thupha,

Moderator
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Ref.: http://www.parivartan.com/

I Zogaal Hall uh May 07, 2008 a kila tami hi ee....

Article for ZSP GHQ Golden Jubilee Magazine

Education that Transforms

Education as an Essential Approach to Transformation within the Zou Community

Khai Minthang
United States

Introduction: Greetings to you all from the United States of America. It is truly an auspicious opportunity to be one of the fortunate ZSPs to witness the 50th year of our existence. Although I could not make myself available to celebrate the joyful celebration of our Sangnaupang Pawlpi, my spirit is exceedingly joyful as I write this article. To God be the glory in the highest!

As a Students’ Organization, we all have different levels of ages, classes, intelligences, talents, interests and potentialities. Some of us are in the Kindergarten Standard, whereas some are at the post-doctoral levels, yet we still are all under the dignified Zomi Sangnaupang Pawlpi. (Old version, I could not stop loving it) There is no question about it! It is the responsibility of the higher levels to train the lower levels in the way they should go, so that by the time they embark the higher levels "they will not turn from it." (Pro. 22: 6) Quite a good number of us, the Zomi Sangnaupang Pawlpi, might be a little or not even aware of the fact that we live in an age in which smartness and inclusive approach to our fellow beings and the environment are becoming an essential part of our lives, in addition to our daily job that puts food on the table of our family. Therefore, finishing School, College or University is not the end, but just an eye opener to the world of transformation which will eventually lead us to individual, family and community transformation. It is not a can opener to the world of alcoholism which will eventually lead us to individual, family and community chaos and destruction.

Retrospection: As we retrospect our history, we have accomplished quite good and satisfactory missions to have come to this stage of our Pawlpi, yet we still have a good number of challenges ahead as we embarked the new millennium. The glorious history of our Pawlpi is clearly visible and comprehensible with the production of the “Lel aw, Lel aw” motion album. As I contemplate on the album, I could see the selfless sacrifices and devotion of our progenitors towards our Pawlpi. To add to this testimony, my parents told me that the ZSP of their generation was quite glorious and functionally progressive. The ZSP dramas, artists, poets, magazines, functions, etc. were so awesome to have taken place during their generation. As I went deeper to that generation, I could, however, see that we have gotten to functions and celebrations then and now, rather than laying a master-plan and giving a better ZSP to the next generation. It’s time to resolute our time and energy to Better ZSP to the next generation.

I don’t have any hesitation to say that the Zomi Sangnaupang Pawlpi is the back-bone of our community; or as the proverb says, “Students of today are the pillars of tomorrow.” Thus, we are the pillars of our community’s tomorrow. So, how do we prepare ourselves to shoulder these responsibilities tomorrow? Do we prepare ourselves to give a better opportunity to our community’s tomorrow and eventually realize the dream of our community?

The Educational Impact of the Gospel: Let’s go back to a couple of decades and see what our progenitors’ educational system looked like. Their education and occupation were confined to agriculture and its allied occupations. It’s undeniable that almost everything was agro-based. Young folks were trained for the same occupation.

Rochunga Pudaite, in his book entitled “The Education of the Hmar People” has observed, “He learns to share, to play, to co-operate and to conduct himself before he is called upon to shoulder public responsibility. He cannot be selfish in such a family setup, and corporate life of the most congenial type is cultivated. From sunrise to sundown he is surrounded by educational activities and processes.”(1) “The girls received training for one purpose, to become wife and mother. The very little girl had to learn to cook and help her mother. In her own home, she took part in all the other household tasks and learned to sew, knit, spin, weave, husk grain, prepare food, sweep and clean the house, and take care of the younger children so that, by the time she reached marriageable age, she was fully equipped with skills to handle a household of her own”(2) says T. Liankhohau, in his book entitled “Social Cultural Economic and Religious Life of a Transformed Community.”

Their only educational institutions were their homes and the Ham (Bachelors' dormitory) where the young men of the village gather and learn the contemporary arts of war and life. Their first education begins at home. Once he passed a certain age limit, he then moves to the Ham where the older adults (Val-upa) trained them theoretically and practically. They were given all basic arts of war and how to handle issues facing their contemporary locality. It was not just a dormitory, but rather a barrack where every young folks volunteered themselves for the defense of their locality. They were soldiers or volunteers of their locality because there were unprecedented attacks and battles among different localities and people.

Transitional Era in Education: In course of time, the weave of the Gospel hit our land and impacted entirely in terms of our social, economic, political and religious practices. The Gospel bearers brought the Gospel with their culture. They might not essentially impart their culture but, we received their culture in addition to the Gospel. Eventually, the Western culture set a deep root in our land. The weave of the Gospel swept our land and saw a seed of Western socio-cultural practices. New systems of education, literature, social values, economy, politics and religion have been set up. We just began to have Primary, Secondary and Tertiary occupations with the impact of the Gospel. Pu Thawngpau has rightly put:

“Pisei pusei lungmawlte’n ana theiphah lou;
Mallam huikhi hing laang in, aban banin hing seem in.
Tu’n ei khangthate lai a, paa namtui bangin,
Ahing zelta lailung sunga.

Bang paa namtui adiei, Mallam huikhi’n ahing sem?
Bethlehem bawnginn paa namtui ahi.
Khum pa namtui luttheina di’n na sinlai dawngkot nahon le,
Na mawna puonbang sawpsieng diing.” (3)

Free translation:
“Unknown to the uncivilized progenitors;
The Northern breeze came along, and blows one after another.
Like a sweet aroma to the new generation of ours,
It has impacted the core of the heart.
What a sweet aroma, the Northern breeze has blown?
It’s the sweet aroma of the Bethlehem’s shed (manger).
If you open the door of the core of your heart to let the sweet aroma in,
Your sins will be washed away.”

Education and Transformation: At the first glance, we may be quite puzzled by the fact that education and transformation are distinct and different substances/elements which cannot be connoted to each other. In fact, they are like the two sides of the same coin given the fact that the ultimate aim of education is to exert and transform the inherent potential of a person to make the person’s life worthy and compatible to the contemporary world. There is a misconception in our Zogam that education is just literacy which can only be earned at schools and institutions with some sort of residential phenomenon. Well, that is a part of the vast educational processes because learning begins at home and ends at the grave. We are all students of the big school - students of life.

I guess, it is undeniable to every student that we go to school to get education - to change our outlooks, earnings and lives to make a difference and make ourselves compatible to the contemporary world. We go to school and invested a lot of money, time and energy in the hope of getting transformation and in the hope of getting a good return of investment (ROI). I do not see the need to go to school and pay an enormous amount of money, time and energy if we do not want to be transformed by what we are going to study. Therefore, we ought to be transformed by what we learn at school. This is the essence of education.

Education Transforms our Outlook: Firstly, our outlooks must be transformed by our education. The “flat world” must be changed to the “round world;” “the sun revolving around the earth” must be changed to “the earth revolving around the sun along a fixed path.” We have to be transformed to acknowledge that there are lots and lots of villages, towns and cities beyond “Kangpokpi” or “Phaipi” !!! In addition to these perceptions, our education must open our eyes and minds to accept globalization - different nations, countries, cultures, religions, etc. under a common roof as Tagore puts, “Where the world has not been broken up into fragments by narrow domestic walls.”(4) This notion of division is visible and quite comprehensible in our Zogam where we can not keep ourselves from saying “Nou pawl, kou pawl.” We have to broaden our outlooks to accept our fellow beings and the environment we live in as they are.

The most profound impact that education should have in us is or personality. To be precise, we have been brought up from different families in terms of administration, discipline, eating and drinking habits, etc., but, we are under one tradition in the school. Our native or inborn traditions (instinctive or subconscious) should be humbled by the new traditions we learn at the school which should eventually transform our personality in the long run. A new outlook, new understanding, new horizon, etc. should be learned from the school. Moreover, being a transformed personality, we ought to keep ourselves opened to new ideas and cultures that are quite hard and rough at the beginning. I, too, have gone through some of the hardest path of accepting friends who are quite different in everything comparing to my friends back home. They called "Cultural shock." But, this cultural shock eventually disappeared and I could get used to it.

Education Transforms our Earning Potential: At the first glance, this might seemed very commercial, but our education must transform our earning. To be true to our conscience, we have been sent to schools to get a good grade, to pass exams and eventually to increase our earning potential by getting a good job. Most of our parents and a lot more graduates could not see a job beyond Government jobs. Education in our land is conceived by many as a garment of social fame and social status, but seldom as an agent of transformation. Education speaks a lot, but the value and the way we acquire is often obscure. We put every tactical effort to get a degree, a certificate or a diploma, but seldom buy them with our energy, time and right effort. The ultimate goals of education became so hard to fathom that it sometimes become a fragrance of decorating the image of a person. It became a gate pass ticket to the world of intellectual platform where the Utopian intellectuals voices out “No degree; no voice.” Therefore, one has to earn or acquire (shall I say procure?) a degree by whatever form or means it may be, to share an idea and get the audience and the members’ attention. Thus, educational degrees became so cheap, the yield so barren, and the strength so volatile or vulnerable. This creates unemployment problem in our land.

The ratio of job creation and that of job seeker is unequal and this phenomenon is going to get wider each year. Therefore, it is time we focus on the other side of the aisle and increase our earning potential by creating our own earning environment. Most of the world’s richest people did not spring from the Govt. services, but from the entrepreneurs, capitalists and investors. Neither Bill Gates nor Mukesh Ambani is a Govt. employee. I am not saying that Govt. job is bad, but it is time to focus on the other side of the aisle. Success in the field of education is measured by return of investment (ROI). A lot of money has been invested toward your education, and a lot more (with the interest) is expected of our education.

Education Transforms our Financial Management: We must manage our earnings properly and effectively. This is one of the greatest and most common pitfalls of our educated and richest persons. We did get a lot of money from different sources and accumulated quite a lot of wealth, but failed to manage them properly. Therefore, we could not hold or manage our wealth for just a generation. Civilized people, nations and countries could manage their wealth for generations without loosing their capital, but rather increasing their assets and interests. A wealthy and respected person of our community a decade ago or just a couple of years ago is now begging for his daily meal. Financial management is as important as our learning and earning because it can turn our potential and legacy upside down.

Case One: Your financial management skill is more important than your earning skills. Rich people get richer because they can multiply their assets, thereby increasing their interest and wealth. They always turn their salaries into income generating assets and spend from the income or interest of their assets. This is the secret of their wealth. Their successors even became richer in the next generation because they trained them well, and thus, the wealth accumulation, management and expansion of their business or wealth has been selective and hence, effective.

Case Two: A good many people earned, but could not live with their earnings. They failed to differentiate between their needs and wants and spent their earnings on luxurious items and end up their hard-earned money without any significance. One very common practice of our Govt. service beginners and successful businessmen is that they thought they have clinched and settled there, and wanted to seek pleasure by getting themselves indulged in drinking, smoking, intoxicating, etc. thereby deteriorating their health and wealth which eventually ruins their family, wealth and takes their lives. A story was told in Zogam: There was a young man who plowed a field the whole four-month season and got a substantial amount of money from his boss. He spent all his hard-earned money in just a single day with his girl-friend because he bought everything his girlfriend wanted. Therefore, he spent all the money he earned in four month in just a single day!!! The same drama occurs quite a lot of times among us.

Case Three: Another interesting account when we come to financial management in Zogam is that some people do not want to lose money in any form or way. They accumulate wealth as much as they can, but never give away. They are interested only in themselves and turned a deft ear to the world outside. They ignored the needs and interests of others and failed to recognize that there is greater joy in giving than receiving. These types of people are greedy people who want to kill the hen that laid golden eggs instead of being satisfied with the eggs. Greed imprisoned them and they spend their lives looking only for their benefits. (We don’t like’em. Do we?)

Education Transforms our Lives: As we said earlier, the ultimate aim of education is to exert the maximum potential of a person to make the person’s life worthy and compatible to the contemporary world, we ought to understand what the Lord Jesus Christ said. He says, “I came here not to be served, but to serve.” (Mat. 20:28) Prof. S. Pau Khan En, PhD writes, “From time immemorial, the world had seen so many educated people but only a few people did serve others and the world. Many educated people were bound by their own ego or self and they spent their education for their own good and left the world without any legacy.”(5)

The best and noblest way to touch people and the world is to dedicate ourselves in the service of others in our own capacities. A good number of educated people have lived and died without leaving any legacy. Think of a noble man or woman who touched the world and left a good legacy, you would probably think of M.K. Gandhi or Abraham Lincoln or Mother Teresa. Well, their names popped up because they have lived and served the world and humanity. Do you want to be one among them and leave a good legacy after you finish your earthly journey? The choice is yours!

Two Types of Learners: There are two types of learners when we talk about education and transformation. They are functional and nonfunctional types, and can be seen by their action. They both get the same amount of education and training - completing their course of studies. However, their fundamental differences are in the application of their studies to their lives. The first type is proactive and knows what to change, whereas the second type is retroactive and knows how to change. The first type introduces new ideas and the second type works on the newly introduced ideas. So, which type are you?

Functional Type: This types of students and graduates are open to new ideas and could make use of their learning in an affirmative and functional way. Since they are transformed by their educational processes, they can mobilize their knowledge and skills to enhance their lives and earning potential. Moreover, they acknowledged that their material and intellectual wealth are temporal and hence utilizes them to the service of humankind. They can invest their material and intellectual wealth no matter how small or insignificant it may be, for a common good.

Nonfunctional Type: This type of students and graduates include MA,BF (Matric appeared, but failed. A humorous abbreviation actually!!!), BA, MA or even Doctorates, but could not turn their education into their earning advantage - not much ROI. They could not mobilize their learning to make a living and be transformed by what they have learned. They assumed they have learned a lot and thought they knew everything, but their behavior never reflect their titles or educational degrees. They often underestimate their friends and want to impose their irrational ideologies every time and everywhere.

Vision Beyond Our Next Meal: Often times, the farthest horizon that our biological eyes could see tended to be farther than what our mind’s eye (vision) could see. Thus, we could not see anything farther then the next ZSP conferences; and even as we behold back, we could not see farther then the last conference. This is so sad.

Our vision must stretch beyond our next meal, so also our preparation. Likewise, students of today shall not only focus on our next or annual examination, but we ought to focus beyond our next or annual examination. We ought to exercise our mind’s eye to see what our biological eyes could not see and be clear with what lies ahead of us at a distance of 5 years, 10, 15, 20 years and so on. We must prepare ourselves to face those challenges that lie ahead with boldness: The clearer we see, the better we prepare; the better we prepare, the better we begin. Ultimately, well began is half done. A lot of students did not begin well and eventually ends up somewhere half-way empty. This is one of the first obstacles of a student.

Conclusion: I am confident that the Lord of Ages will be with us through ZSP Centenary celebration if we do not lose faith and abides by his commandments. We have accomplished quite a good number of missions and still have a lot of challenges ahead of us as we embarked the new millennium. Accomplishments includes our glorious past heritages, and challenges includes our missions and master-plans that we have set out and will set out from time to time. Human resource is our greatest asset and education is the greatest weapon and the key to accomplish these short-term and long-term goals. We ought to be transformed by what we have learned at schools and vocational institutions. Our outlooks and lives should be transformed by the enormous amount of money we have invested to get the education of its best kind. Let us join our hands and minds to re-building the fallen walls of our Zogam. Let us accomplish our goals with the Lord, as our Lord Jesus Christ said, "Everything is possible for him who believes." (Mark 9:23)


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References:
(1) PUDAITE, Rochunga, The Education of the Hmar People. Sielmat, Churachandpur, Manipur: The Indo-Burma Pioneer Mission, 1963
(2) LIANKHOHAU, T., Social Cultural Economic and Religious Life of a Transformed Community. Mittal Publications, New Delhi, India: 1994
(3) Thawngpao, (Citation needed)
(4) http://www.cs.rice.edu/~ssiyer/minstrels/poems/177.html Accessed on June 29, 2008
(5) Pau Khan En, Prof. S., “The Ultimate Goal of Learning,” Gamngai BEMS Jubilee. Gamngai, 2005

Congrats' UZO!

Congrats' UZO: You made my day!

UZO Innmun Suina tawh kisai

A Thoughts for Today:

Zingkaal dah 6:00 am velin ka thou a, ka bawl ngaina banga ka blog ka etzou a, Zokuomthawn ah innlang news bangbang aum diei chikawm a ka hon leh ka mit hing la masapen khu UZO in building mun ding sui chi ana hi mawh hi. Lungdampi taluo in tomkhat hun la in tuni'a diinga ka ngaisutna (Thoughts for today) ka gielsuhta hi. It's a good morning to me.

UZO Gen. Hq. te vaihawmna kipahpi huoi mama ee. A khangtou leh vision neite gama lut diing ihita ua, Zou vontawite mang (The dream of the Zous) khat khat a hing tangtung diing ahita hi. Pasian theikawm a i panlah dante thupi sa ing. UZO, ZSP, ZLS, etc. te'n tunai bangchih amakhat apat in khantouna leh ahing khangtou diingte lamlahna ipan theita ua, thupi kasa hi.

Tambanga i bawl touzel uleh NEXT GENERATION khu hing kilamdang himhim diing ahidan kichientah a muthei in aum hi. Zou Innpi lam vai, Zou vontawite lawchinna lungdampi (felicitate) zing vai, ZSP study forum mun tuomtuom ah bawlzom touzel vai, coaching, seminar leh career guidance Zou vontawi hing khangtou diingte pezing vai, MIL zong mite nuoi a ahi louna diingin bawl zing vai. ZYO nasepnate zong a hawmthaw huoi sih! I bawlhoite lah a thupi kasah dieh khu "NAMPI A DIINGA PASIAN MASANGA KHUPDIN" (A community on our knees before God) chi khu ahi. Tambanga ipei touzel ua, Pasian maipha isui zing uleh Pasian in ang manghil sih diing hi. I mailam tuituoh kasa hi.

I know you can do it !

I KNOW YOU CAN DO IT !

(Na bawlthei diing hi chi kathei ahi)

A thought for today!!!

Tami thuguol khu ka lungsim sungah sawtpi apat ana um zing hi. 2004 lai in East Lansing, Michigan a Mall a na kaseplai in "Galyan" kichi departmental store khat ah outdoor leh sports lam tawh kisai sil zousie a kizua hi. Tuamun ah muoltung kana dan a kibawl innbang sangtah khat khu muolsang bangin a kibawl a, mite tuami taang a ka zel uhi. A taang kadan khu a hamsa mama a, tuuh diing leh tot diing zong atam kholsih a, a tunna na uah a khau puoh uh ama uh kikhina pen a khi toutou uhi. Tuabangin a tawpna tunna diingin a kilumle pheil a ka ngai ahia, a dawn tuon kuon lahteng a hamsat tuoh mama hi.

Kihanthawnna Dih: Nikhat nuta khat leh a lawmte uh tua store ah hing vah in a naupang nu uh tua taang tunga kaa diingin ang kipanta hi. A patna lamah nuom asa mama a, ang san deudeu leh hamsa asa deudeuta hi. A nu'n zong a bul apat a kalkhat asuon zou chienga, "Yes, there you go" ana chi toutou ahi hi. Tuachi'n hing sangtou hiei hiei in, a dawn ang tunkuon tah in a taang umdan khu a kilumle phiel ahiziehin tuana a kaa zouna diingin kilumle leh a taang tunga a tuuhthei suong mong khat le ni maimai ah ang kiluoita hi. Tomkhat a kiluoi zou in a nu kungah, "Mom, I can't do it anymore" ang chita a tawpsan ang sawmta hi. A nu'n zong, "I know you can do it. Just try it, try it" chi'n a tanu ana hanthawn zing hi. A tanu'n anu kammal apat hing kihantawn in a tha neisun ahing lakia a, ang katou ma leh hamsatah vang ahina a, ang kazou a, taangtungah a tuong vilvel hi. A nu leh a lawmte kikou gawpin a khut uh ana beng ziah ziah ua, a tanu'n a nuoi a anu leh a lawmte kipah a khutbeng, laam leh kikoute a ensuh a, a nui hiuhiau a, ameel ah lungdamna leh lungkimna um ahidan khu nielguol ahisih hi. Zogam sungah tambang nu leh pa bangzat aum de aw?

Bawlzou Sih Vang e!: I kipui dan a taangpi a et-in sil hoilou lam i bawl khah diinguh zauna a kipuina abang hi. Sil khat poupou ibawl leh i bawlkhiel khah diing izau ua, i bawlkhiel sang un bawllou in i um ua, khantouna leh lawchinna aum thei tahtah sih hi. Na khat phot ibawl ngailou deu khat ibawl chiengun "Bawl thei sing" chi i thangsah mama ua, tua in i lungsim ngaisutna a shisah paipai hi. Tuasangin, "Bang chi'n ka bawl thei diei?" chi lei i lungsim sungah dohna ang um diinga, i lungsim ngaisutna i zang (exercise) diing ua, lawchinna ang umzaw himhim diing hi. Ei pawl pen silkhat ang kibawlsah sawm chiengin "Bawl thei sih vang" chi'n i tawpsan paipai ua, tua in bangma tan ang tut ngaisih hi. Abanah, a bawlthei ngap sunsunte'n zong bawlkhiel diing zauna in bangma i bawl ngam zel sih uhi. "Daching in bawl khiel kha leng" china in i lungsim a pumtuom a, siltha bangma maingap lou in kilamdanna leh kihenna i lamdot (welcome) ngam sih uh hi. Tambanga ing um chiengun i hina uh kilamdang lou in khangtou theilou, mite khangtou zungzung a aum lai un eite khangtheilou in i um mawh uhi. Tampen bawlkhiel diing zauna sangin bawldih diing kilawpna umlou china ahia, a meipuote leh a lawching loute dinmun thupi pente lah a khat ahi hi. Lawsap diing zauna khu lawchin diing thanopna sangin a lienzaw hi. Tuaziehin, supna umlou in i kimawl ua, meetna zong aum dieh sih hi.

A Hiloulam a Thuhilna: Naupangte hi'n khanghamte hitaleh sil khat phot phot ibawl chiengun "bawl maimai" chidan ihau seng uhi. Bawl maimai hilou in bawl tahtah diing; vah maimai hilou in vah tahtah diing; hing maimai hilou in hing tahtah diing ihi uhi. Nu-le-pate'n naupangte a thuhil chiengun zong a hilou (negative) lam vive in ihil uh abang hi. Na bawl lou ngei ngei leh, na sim lou ngei ngei leh, na chilou ngei ngei leh chidan deu in kithuhilna ipan ua, naupangte lungsim sungah thanopna umlou in zauna in pumtuom in silkhat phot abawl chiengun a bawlkhiel diinguh azau ua, a lawching zou tahtah sih uhi. Zauna sangin kithalawpna ah lawchinna aum zaw gige hi. Naupangte khu a hilou lama thuhil sangin a hoilam in thu hil lei a tha uh ang nuom diinga, zong a lawching bai zaw diing uhi.

Pasian Hing leh Dawi leh Kau Biehna: Nidanglai in Pasian hing ibieh masang un dawi leh kaute ina bie uhi. Tuahun lai in pasiente'n a hilou lam vive in ang na galgiih uhi. "Tambang na bawl uh leh hoi diing" chidan hilou in "Tambang na bawl uleh hoilou diing" chidan in ana gaah uhi. Tuaziehin, biehpiehna leh kithoinate zousie i-et chiengin lungdam thu genna hilou in haholna ahizaw hi. Hilezong, tuhun chiengin Pasian hing ihing beta ua, lam-etna leh suohtatna thupitah ineita ua, nasatah in ihing khangtouta uhi. Tutan in Pasian hing na be naisih ulei i society leh silteng ah tu dinmun ah i din zou diinguh ka gingta sih hi.

SIET KIPIEHNA: Zogam sunga lungsim saltanna thupitah khat khu "Siet kipiehna" ahi hi. Mi hausate i en ua, eite tun phahna diingin i ngaisut sih uhi. Mi pil leh siemte i en ua, eite a pil theilou a siem theilou leh amau te tunna tan tung theilou diingin i ki ngaisut uhi. Tampen in nasatah in i lungsim suongkul ah a taangsah hi. Sil kaht ibawl lezong mite a banga hoizou diinga gingta lou, na khat isep ulezong mite sep banga sem zou diinga ki ngaisut lou chibangin i um ua, tua pen adihsih hi. Lou ihou ua, mite'n i louma ang doh uleh i guitam khum ua, bangma zong hizoulou leh thupi lou khat in igen ua, ganta khat leh ni i khawi ua, mite kungah guitam in bangma lou bangin i genthei zel uhi.

I Hindan Ka Theisiemlou Pawlkhat: Zomite pen thunuoilut (humility) kitu lou in zawn (poverty) i kitu zaw uhi. Tua pen lakhiel in zawn i kitu chiengun thunuoilut kitu danin i ngaisut ua, a zawng theipen a kigen thei penpen in a zou zel a, a tahtah a tua a thugen bang lien a zawng diing hileh a gentu a utloupen ahizel hi. Theisiem hamsa sa ing. I innsung thu ang kidongta a, i zi i pasal, i tate leh naute, teehpi leh teehpu hoilounate iban gen siem ua, a hoinate uh i muthei sih hi. I damlai in i ki-iit sih ua, i shini chiengin iitkhem kipang ihiei vang thei sing, i kika semsom ua, a damlai a kihau zingte zong ang shi chiengun ang kika ua, theisiem hamsa kia leuleu hi.

Lulaby of the Zomis

Zomite Nauhimna laa

(Lulaby of the Zomis)

Khatna:

Ka nau iimu taw taw,

Nunu'n nawipi hing puoh va'n;

Papa'n sawmsiel hing kai va'n;

U U'n khuoiha hing hieh va'n;

Ka nau aw iimu taw......

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Nina:

Kanau aw iimu taw..........

Khuna hing pei lutlut pi koi ahiei maw?

I Pu Sienthang hi bou ee.

A bang hing bawl diing ahiei maw?

A tu ahei hing kheng diing.

A tu a hei bang diing maw?

Zinga pal satna diing hi'e.

A pal apal bang diing maw?

Zinga siel khumna diing hi'e.

A siel asiel bang diing maw?

Zinga mou laahna diing hi'e.

A mou amou bang diing maw?

Tanu tapa tawi diing hi'e.

Tanu tapa bang diing maw?

Mim bem taangbem po diing hi'e.

Mimbem taangbem bang diing maw?

Kielha chi'a neeh diing hi ee....

Ka nau aw iitmu taw.........

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Sectarianism

Kikhenneenna: Sectarianism

Khai Minthang
United States

Pasian in bang diinga leitung tamchiepi sunga ang koi a,
"Leitung mihingte" ang chi kawi valong adiei?
Kei a diingin leitung lien seng, Asia mite hi nuomsa ing.
Asia zong lienseng, India te hing kichi leh nuomsa ing.
India zong lienseng, Manipur mite hing kichi leh nuomsa ing.
Manipur zong lienseng, Lamka mite hing kichi leh nuomsa ing.
Lamka zong lienseng, Zomite hing kichi leh nuomsa ing.
Zomite zong lienseng, Presbyterian-te hing kichi leh nuomsa ing.
Presbyterian zong lienseng, Zou Presbyterian Synod-te hing kichi leh nuomsa ing.
Zou Presbyterian Synod zong lienseng, Singngat District Presbyterian-te hing kichi leh nuomsa ing.
Singngat District Presbyterian zong lienseng, Tangpijol Presbyterian Church-te hing kichi leh nuomsa ing.
Tangpijol Presbyterian Church zong lienseng, Tangpijol PYF te chi'n hing kihan leh nuomsa ing.
Tangpijol PYF zong lienseng, Pa Suan te innkuon hing kichi leh nuomsa ing.
Pa Suan te innkuon zong lienseng, ka min mama in hing kihan leh nuomsa ing.
Ka min zong lienseng, ka tahsa minte khat tawh hing kihan leh nuomsa ing.
Ka tahsa minte zong lienseng, a bamengte tawh hing kihan leh nuomsa ing.
A bamengte zong lienseng, khenzah nuom nalai ing.

Tuaziehin, ann kaneeh chiengin zong ka haatu, ka ui haa, ka haapi, etc. chite in kakhen nuom hi. Tuathamlou in ka haapi a ann kahai chiengin zong ka veilang haapi leh ka zietlang haapi te khen vevaw a, sa tuituoh nga tuituoh kahai chiengin ka zietlang haa tawh ka hai a, annte louhing leh atuilou akhalongte ka veilang haa in ahai diingin ka khenkhie hi. Aziehpen ka veilang haapite ka gawtbawl nuom guoh hilou in ka lungsim ah khenkhiet a vaihawmkhum (Divide and Rule) hoi kasa sengseng a tua diinga panla vevaw kahizaw hi.

Bang diinga Divide and Rule ka hichi dei ahiei? Aziehpen, ka siemna a kiching sih a, ka thahatna a kiching sih a, ka nei-le-lam a kiching sih a, ka thuneina zong a kiching sih hi. Kei hitheilou lam hing thei u henlen maute hing pangkhawm uleh kei ang nuoithop diingua, ka thuneina leh nopsahna abei diing ka ngaingam sih hi. Hilezong amau ka theisah nuom sih a, hatloupi leh chingloupi ka kihatsah a, ka kichingsah zemzom hi. Ang pil ua, ang kikhen nuomlou khah diinguh ka zaupen ahia, tuaziehin nisimin-huntengin (24/7 in) ka pang vevaw a, mitsin hun kanei ngaisih hi. Hilezong, tambanga ka lungsim hoiloupi Pasian in adeilou lam kathei ziehin thumna ah zong ka laan ngam sih hi.

The Three Dimensions of Faith

The Three Dimensions of Faith

Essential, Non-essential and Everything: Unity, Liberty and Love

Mr. Khai Minthang

Introduction: Kumzalom 19 lai in Hattuomte nasatah in denominational level ah ana kikhentuo ua, ngaidan kibanglou leh chikhat namkhat hiloute na umkhawm theilou in ana kikhen zungzung uhi. Tua lung-awpkai hun laitah in Alexender Campbell leh Barton Stone te'n a Hattuomte uh kunga a chielna khat ana nei uhi. Achielna thupi: "Ginna tawh kisai ah, pumkhatna; ngaidan tawh kisai ah, zalenna; sil zousie ah, iitna" chi ahi hi. Tuahun apat in tua thupi khu gendan tuomtuom ahing gen ua, “A poimawte ah, pumkhatna; a poimawloute ah, zalenna; sil zousie ah chitna(charity)” ana chi uhi. (1) Tam thupi tawh kisai in i Zogam ua i Pasian biehdan leh peipidan tampi etphathuoi in ka mu a, bawlphat diing leh siemtha diing zong tampi um in kamu hi.

In Essential, Unity: Tam pen “In matters of faith, unity” zong a kichi a, a umzie khu Pasian i ginna thu a Laisiengthou a kigielte a pumkhatna china ahi hi. Krist Jesu Mangpa Hina (The Lordship of Jesus the Christ), Laisiengthou thuneina (The authority of the Word) leh Mutheilou Huopzou Hattuom Siengthou (The Invisible Holy Catholic Church) chite khu Kristian khat hina diinga apoimaw leh ginna tawh kisaite (essential or matters of faith) ahi hi. Tamte gingtaloute khu Kristiante a kichi theisih hi.

Krist chi khu Greek hamin "Χριστóς" (Kristos) ahia, "thaunu a umpa" (The anointed one) china ahi hi.(2) Hattuom ichi khu Greek ham “εκκλησία” (ekklesia) chi kammal apat a hing kila ahia, “a kihankhe tuomte kipawlkhawmna” (gathering of the called-out ones) china ahi hi.(3) "Huopzou Hattuom" (Catholic Church) chi khu eite theidan a Roman Catholic Church china hilou in Jesu Krist hutdamna in mi zousie a huopzou dan a genna ahia, "Catholic" chi khu "Huopzou" china ahi hi. "Mutheilou" (invisible) ichi chiengin hattuom "εκκλησία" tahtahte agenna ahi hi. Leitung pumpiah biehinn (church) zousie bei in, Laisiengthou zousie beisieng nanleh zong "εκκλησία" hattuom aum zing diing hi. Jesu'n "Pasian lenggam noute sungah aum hi" (The Kingdom of God is within you) achi khu mutheilou hattuom agenna ahi hi. "Kingdom" khu Greek ham "Βασιλεία" (basileia) apat a kile ahia, Hebrew ham a "malkuth" leh Aramaic hama "Malkutha" chi apat kilesawn ahi hi. Tamte'n leitung lenggam hilou in mutheilou lenggam aganna ahizaw hi.(4)

Bangzieh a Zou/Zomi hing kichi ahiei chi na ngaisun kha ngai ei? Ahilouleh, koite e Zo/Zou kichite chite bang na ngaisun zel sam ei? Nam khat hite khu ham-le-pau, culture and custom, tradition and practices kibangte ahi uhi. Tamte khu abulpite leh apoimaw pente (fundamental and essential) ahi hi. Zou society sung iet chiengun tami thupi (philosophy) zahthei tahtah ahidan muthei aum hi. Laisiengthou khat, labu khat, Sunday School (Beginner apat piching) subject kibang, Zou laibu bawl khat phot in ZLS a zah diing, etc. chite nei ahoita hi. Tuate pen I thupi ua igen bangun Zou minam hina diinga abulpite (essentials/fundamentals) ahi hi. Tamte a I pankhawm thei uh apoimaw mama hi. Tam pen Zou ihina ua poimaw pen ahi hi.

In Non-essential, Liberty: Tam pen “In matters of opinion, liberty” zong a kichi a, a umzie khu I ngaidan leh lunggelte ah zalenna china ahi hi. Mihingte khu Pasian in talent tuomtuom nei diinga ang siem ahia, tuate igawmkhawm chienga leitung apei diing bangtah a peithei pan ahi hi. Laisiengthou in, "Now the body is not made up of one part but of many. If the foot should say, "Because I am not a hand, I do not belong to the body," it would not for that reason cease to be part of the body. And if the ear should say, "Because I am not an eye, I do not belong to the body," it would not for that reason cease to be part of the body. If the whole body were an eye, where would the sense of hearing be? If the whole body were an ear, where would the sense of smell be? But in fact God has arranged the parts in the body, every one of them, just as he wanted them to be. If they were all one part, where would the body be? As it is, there are many parts, but one body" achi hi. (1 Cor. 12: 14-20) I siemnate i gawmkhawm a i Zou/Zo kulpi i chien/lam uh angaita hi.

Tuni’n i community sunga kikhenna thupi pen "Denomination" ahi hi. Dinomination pen Englsih ham ahia, "Pawlpi khat ama uh peipi dan tuom nei" chi leh "Tena diinga zat, adieh a sumlang, gihna, tena leh letna tawh kisai" chi leh "Pawlkhat, chikhat leh namkhat a min ahiei panmun a khenna" chi ahi hi. Tuni'n bang bang denomination in Zou vontawite i kikhenta uoi chi envai:

1. Biehna denomination: Presbyterian, Lutheran, Catholic, Sabbath, Assembly of God, Judaism, etc.

2. Be-le-phung denomination: Manlun, Munlua, Tungnung, Taithul, Samte, Phiamphu, Lianzaw, Suantah, etc.

3. Awkaidan denomination: Haidawi, Khuongnung, Khodai leh Thangkhal

4. Dinmun denomination: Khopi leh Singtaang, Hausa leh Zawng, Laisiem leh Laisiemlou, etc.

5. Gender denomination: Numei leh Pasal

Tamteng mai hilou in denomination tuomtuom tamtah in i kikhen nalai ua, i kuulmut (fanatic) pi mama nalai ua, tambang denomination te a diingin ishi ngam uhi. Dahuoi chilou gen diing vang atam sih hi. I ngaidan leh deidante ang ki deipi lou ahiei ang ki pompi lou chiengin kikhenna (schism) apieng zel hi. Tambanga denomination te a i kuulmut sangun Pasian leh Agam a diing, UZO, ZSP, ZYO, ZLS chite a diingin kuulmut lei meetna aumzaw diing hi. I ginna khu heimun heimun ah um leizong chi banga aal diing leh meivah banga taang diinga Pasian in ang dei ahia, hattuom "εκκλησία" ihina tah zong ahi hi. Hilezong, eite'n i ginna hilou in i denomination khu chi leh meivah bang diingin ina ngaisun kha uhi. Khotaang vai ichi chiengun UZO, ZSP, ZYO leh ZLS huopdeu diingin ka ngaisut hi. Zou nampi khantouna diing leh mataalna diingin i dan leh peidan enkawm a i custom uh lekhietna leh hilchetna (interpretation and exegesis) ibawl zel uh angai hi. Tam pen a thupite (fundamentals/essential) hei lamdang lou a, a thupite zui a lekhietna leh hilchetna ahizawh diing ahi hi. Laisiengthou hilchetna (commentary) bawl diinga Laisiengthou kammal kipatna leh kampau kipatna (etymological root and original language) siemna nei leh athu-ala laahdan leh vatdan siem angai mabangin i Zou custom hilchetna diingin Zou kammal kipatna leh kampau kipatna siemna leh khanglui kammal laahdan a siemna neite apoimaw mama hi. Ngaidan tuomtuom khonkhawm a tulaihun tawh kituoh (contemporary format) a hilchien diing a poimaw mama hi.

Tami tawh kisai in unaupa Dr. David Lalpi Ph.D in Zou Workshop a athu gel khat ka taahlang nuom hi: "Hinanleh society ah miteng in idea kibang nei lei khantouna um thei lou zel ding hi. Kibatlouna pen thagum toh suhbei ding hilou in, lungsim kihong tah a lop (celebrate) ding ahi...I lungsim kot ah window khat maimai hong ding hilou a, window tampi hon ngai hi. Tami ahi democratic politics chi'a laibu a i simsim uh. Khovel pen ei idea toh kibang-te leh ei ngaidan support-te maimai adia Pasian in abawl hilou a, chi-le-nam teng leh zu-le-va teng teenkhawmna ding ahi zaw hi. Sakhitui-hup pen rong (colour) 7 ahi ziah a kilawm ahia, rong khat maimai hileh kilawm lou ding ahi. "Unity in diversity" chi umzie theisiam lei khovel leh a sung a mite hoina lam ngen kimu ding a, leigou kilua khawm ding hi. Ei Zou sung leh Northeast a political problem, shina leh zawnna teng i "worldview" neu ziah leh dih louziah hidin ka gingta hi....Ngaidan kibat lou chiang in, tahpi in kisel vai, kinial vai - hinanleh atawp ah i kibatlouna pen kizatat tuah vai. I kinial zou chiang in, i position entha kia vai in, thulai sui vai in, kilemna (consensus) tun ding zong kilamen zing vai. Thagum toh i deina suh tangtunna pen sil zumhuai leh "moral defeat" ahidan phoh gige vai. Kol-le-vaite kinial dan zong enton thei lei hoi din gingta ing. Ei lawi kinial lou a, gamsa bang a kiben tho pen changkan huai non lou hi." (5)

In Everything, Love: Tam pen “In everything, Charity” zong a kichi a, a umzie khu Pasian tate ihinua ua ibawl khat phot iitna tawh ibawl diing uh china ahi hi. Greek te'n iitna khu "Eρος" (Eros), "Στοργε" (Storge), "Πιλια" (Philia) leh "Aγαπε" (Agape) chi'n nam li in akhen uhi.(6) "θέλημα" (Thelema) zong iitna danin agen ua, tuapen utna (desire) ahi hi.(7) Tam pen iitna chikhat a kigen hilezong iitna tahtah ahisih a, utna ahizaw hi. Eros pen kingaina (romantic) leh numei-pasal ki-iitna (sexual love) ahia, "erotic" thumal khu tami iitna apat a kila ahi hi. "Storge" khu anu-apa dan hilou iitna (nutral affection) ahia, "Philos" pen lawm-le-guol ki-iitna, sanggam iitna, numei-pasal ki-iitna hiloute ahi hi. Philosophy ichi chi uh khu "Πιλος"+"Σoφíα" (Philos+Sophia), English hama "love+wisdom" china ahia, Zokam ah "pilna+iitna" (Philosopher ichite khu Pilna iit/deite china ahi) chi diingdan ahi hi. Tualeh, "Agape" kichi khu iitna sangpen, a tawpna leh zieh neilou iitna (unconditional love) china ahi hi.

Tuama bangin iitna zong muthei sil (concrete object) hilou in mutheilou (abstract) ahizaw a, a pulaahtu (symptom/indication) khu i khoheidan (gesture/behavior) ahi hi. Khoheidan ichi chiengin i tahsa sabahte (organs) zahdan apat muthei china hi hi. Mit hadan, thu gendan, umdan leh gamtatdante apat in iitna inei leh neilou theithei ahi hi. Tambanga tahsa umzie leh khoheidan mi khenkhat in a chingkip (control) zousih uhi. Tami chingkip theite khu mi kituup (discipline) te ichi uhi. Hilezong, iitna khu koima'n a chingkip zou tahtah sih a, mudana sila (slave of hatred) sangin iitna sila (slave of love) tha khu a hatzaw tham hi. Aziehpen, mi i mudate khu i lungsim tawng ah i phuolgu thei a, amaute i pumpel (avoid) chingin i manghil thei uhi. Hilezong, iitna tua banga pumpel thei ahisih a, i pumpel sawm chiengin a hatna (the call of love) khu asang deudeu a, a thahatna (strength/passion) khu akhau deudeu hi.Tuaziehin Sawltaah Paul in, "Krist iitna in ang sawl hi" achi hi. (2Cor. 5:13)

Iitna thu igen chiengin ang kipatna leh a tawpna diing kithei zoulou ahiziehin a gen hamsa hi. Iitna kichi a gen hamsa mama khat ahi hi. John 3: 1ff sungah Jesu leh Nikodem (Nicodemus) kihouna imu hi. Jesu'n Nikodem kungah, "I tell you the truth, no one can see the kingdom of God unless he is born again" achileh Nikodem in lamdang asa mama hi. Nikodem in, "How can a man be born when he is old.? Surely he cannot enter a second time into his mother's womb to be born!" chi'n a dong hi. Tuachiin Jesu'n Nikodem kungah "The wind blows wherever it wishes, and you hear the sound of it, but do not know where it comes from and where it is going. So it is with everyone who is born of the Spirit” chiin a dawng hi. Tua pen i tahsa mit a muthei diing hilou in i tahsa leh lungsim tawh thei (feel) china ahi hi. Iitna ichi pen kipumkhatna lam zuon a khuolzinna china ahi hi. 1 Cor. 13: 1-13 sung i mitsuon mun ua, adih zong adih mama hi. Bangteng i bawlthei ua, bang siemna pilna inei vang ua iitna inei sih uleh mawhnapi ihi uhi. A thupi deu in taang 4-7 tan enlei: "Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It is not rude, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, always perseveres."

Nidanglai in khokhat ah inn khat a kang hi. Tuanah innneite'n bangma la manlou in a inn uh a kangtum sah dimdem uhi. Innkaat zou in singkhuo suongtumte leh meivamte asai kawi kawi lai un a sumtong ua a aahbuh sia kuong uh ang khule uleh a aahpi uh hazaah a shisa amu uhi. Tua aahpi pammaisa a innneipa'n a lumle leh a hanuoi apat in anoute ang taipawt liuleu uhi. Aahpi in anoute shi diing ngaingam lou in aha liim nuoi ah kaikhawm in a iitna ha (wing of love) zahkhum in a noute suohtatna diingin a hinna apeta hi. Tunnu iitna tambang hi e, guoi!

"Alienpen lienpen ki iitna hi.

Ki iitna'n bangkim abawlthei hi.

I Mangpa'n ahing jal in aw,

A Tapa neisun in ahing tan zouta.

Eite zong ki-iit tuo chiet vai,

I pienna i gam juun diingin" (citation needed)

Conclusion: I Zougam ah kikhenna a uong deudeu a, theilou pi i kitheisah zieh un ei ngaidan ang kipom pieh sih leh mi ngaidan hoizaw pompi sangin kikhenna ibawl paipai uhi. Noute-koute kichina Zougam ah atam sengta a, kiemlam i manaw sah sih uleh mailam ah identity crisis hing umthei diing ahi hi. Biehna umdan leh thugin umzie ah i pil naisih ua, gingloute lah ah missionary in kuon lei Christianity i phukhiet masang un Presbyterian, Lutheran, Bible Church, Catholic, Sabbath, etc. chite phut masazaw diing hilei a kilawm hi. Pasian lenggam keehlien hilou in i pawlpi uh Pasian min suonga keehlien diing ibang uhi. Mite'n apoimaw a angaite uh eite'n poimaw ngailou in, eite poimaw ngaite mipilte'n ang poimaw ngai pieh sih uhi. Tami thupi a essential kigente khu eite a diingin non-essential abanga, non-essential ichite khu eite a diingin essential hileh a kilawm mawh hi. Tami tungtaang hoitah a i pomthei sih uleh khatvei sawtlou a mangthang diingte ihi uhi. Chi dang nam dangte'n a thei nailou uh eite'n i theita ua, "Phungpi lamkaite" chi'n i society sungah i thupi ngai mama ua, khatvei chienga hing mangthang sah diingte ahilam uh ithei sih uhi. Tam banga phungpi mina kipawlna ana hoi hitaleh ei sanga khangtouzaw USA, UK, Germany, China, etc. te'n ana bawlzou thamta diing uhi. Mite'n unity adel lai un eite'n division idel uhi. Mite'n leitung pumpi gawmkhawm diing (globalization) asawm lai un eite kikhen neen neen in biehna pawlpi, phung leh taang, ham leh pau, innkuon innkuon in i kikhen neen vevaw uhi. Pasian in nupa pen numei leh pasal chia khenlou a chikhat achi lai in eite'n "azi bawl a" "a pasal bawl a" chi'n i khen ua, mihing khat zong "kei a tuom, nang a tuom" chi'n i khen vevaw valong uhi. Tambanga kikhen neenna kichi khu iitna apat hing kipan hilou in du-amna leh mudana apat a hing kipan ahizaw hi. Bang diingin eite tuibang a luongkhawm lou???

References:

1. http://www.freedomsring.org/heritage/chap35.html

2. http://en.wikipedia.org/wiki/Christ

3. http://en.wikipedia.org/wiki/Ecclesia

4. http://en.wikipedia.org/wiki/Kingdom_of_God

5. http://groups.yahoo.com/group/ZouWorkshop/message/479

6. http://twilightstarsong.blogspot.com/2007/11/eros-philos-agape.html

7. http://en.wikipedia.org/wiki/Greek_words_for_love

Book Review on "Rich Dad, Poor Dad"

BOOK REVIEW:

Na Hausat Nuom Leh

Robert T. Kiyosaki & Sharon L. Lechter, CPA, “Rich Dad, Poor Dad” (May 2000)

Warner Books, United States; Aman $ 16.95; pp. 207; A good number of illustrations. Paperback

Zogam ah sum muna umlou hilou in sum mudan leh sumzahdan I etkol theilou ziehun mitampite’n neeh muna hamsa isa ua, zawnna thangkuol apat I suohta zou sih uhi. I pu-le-pate hunlai a aneeh suina vanzah uleh a neeh-le-dawn suidante uapat mitampite I suohta zou naisih ua, themnoukhat in leitung khantounate a zangthei uhi. Sum-le-pai a mitvahlouna (financial illiteracy) khun I khantouna diing leh I hausatna diing ang dal mama hi. Nasemlou ihisih ua, isem taluo uhi. I pilvang sih uleh damsunga nasem diing ihi ua, I pilvan uleh khangdawng tah a retire a, inei ilamte enkol diing ihi uhi. Bangzieh a tambanga na isep zou nua ua hichi zawn vevaw ihi uoi chite I en diing uhi.

Tam laibu khu "The #1 New york Times Bestseller" ana hi ngai hi. A laibu khu Robert T. Kiyosaki ngaidan ahi taangpi hi. Amapa ahileh Hawaii a pieng leh khanglien ahia, a pa khu educator leh public administrator khat ahi hi. A business career khu 1977 in a kipan a, kum 47 ahi in nei-le-lam kiningching in a retire ta hi.

A naupan lai apat a hausat a utdan, a lawmpa Mike tawh sum ang sui dan uh agen hi. Mike pa khu independent businessperson ahia, ama diingin alamlahtu ahing hita hi. Tampa khu “Rich Dad” achi a, ama pa khu “Poor Dad” achi hi.

Tam laibu ah Robert T. Kiyosaki in hausat dan diing kichientah in a hilchien hi. A laibu khu sum veipung (investment) tawh kisai ahi hi. I school kaina te’n employee diingin mi hoitah in a sinsah ua, hilezong employer hi diing leh sum-le-pai zeeh siemna diingin a kitam sinsah loudan agen hi. “Asset” leh “liability” (Ei ham a tengkhat lien a lekhiet dan theilou) kichi khu accounting a theidan taangpi loudeu mai in agen a, asset khu nei-le-lam, sum hing musah theite danin agen hi. Liability khu nei-le-lam ahivanga huntenga sum-le-pai hing nete, mi tamzawte’n asset diinga a ngaituote uh asset hilou in liability ahidan agen hi. Asset te khu summet hawmte, innsap, stock, bond leh investment in agen a, liability te khu T.V., Car leh vanbatlahte in agen hi. Asset te khu veipung lam tawh kisaite ahia, liability te khu sum mukia malah a sum senna kia diinga nei-le-lam ineite ahi hi. Mihausate’n (Investors) a asset uh a mitsuon gige ua, mi zawng leh mi taangpite’n a liability uh a mitsuon gige danuh Robert in agen hi. I business leh I profession zong atuom tuoh in akhen a, I hausat masangin I business khu second job achi a, I profession khu I nasepna apat a summuna ahidan agen a, I business khu I asset te apat hing lut sum in eima diinga na ang sepsahna danin agen hi. Tuaziehin, I profession uapat ilawte uh expenditure langa aleenlut paipai sangin kikhuolsiem in income, assets and expenditure chidan in peileh nei-le-lam ah kiningchinna ang umbaizaw diing hi. I Zogam ah income to expenditure ah alenglut paipai a, sumkholna ahiei, sum veipung dan siemlou isiem sih uhi.

Robert laigelte khu United States context a kigiel ahiziehin asset leh liability chite zong eite a diingin thei ahamsa thei diinga, tax peidan diehdieh khu ei Zogam a umte a diingin theithei lou diing khat abang hi. Laigelpa’n I gam a sum mudan leh neehdan hing theileh abang achi de aw kachi hi! Nidanga ka lawmpa khat chidan hileh “One worker; three eater” chite hikhoplou a “one worker; 20+ eater” umna zong atam mama hi. Zogam pen I sumsuidan uleh I neehkhawm valuoi dan ua etin socialist ahia, tami laibu kibawlna mun pen capitalist gam ahi hi. Zogam khu Socialist ichi vangin a structure leh system Karl Marx gendan tawh zong a kibang kia nalai sih a, a zattuom nalai hi.

Rich Dad, Poor Dad in I lungsim ang khanglou sah a, sum veipung bawldan leh hausatna diinga panlah diing dan hoitah in ang sinsah hi. Tuaziehin, koipou in tam laibu sim chiet diing ahoi hi.

Khai Minthang

Zoulai Geldan

ZOULAI GELDAN

Keima Ngaidan Kupna

(Tami thugel khu Zokuomthawn a kigiel "Socio linguistics studies of Zo language" chi Pu Philip Thanglianmaang in agel April 23, 2008 ni'a ka comment ahi hi)

Pu Philip Maang aw,

Na nasep thupi kasa mama a, kichien zong kasa mama mai hi. Adal adal, a gui agui in kim sipsep in na suidoh a, thupi kasa mama hi. Tambanga Zoukam sui tahtah atam in kathei naisih hi. Singngat taanga Khodai accent pawlin "Hâng pei in" chilou in "Hîng pei in" ma nachi veve ung e.

Na suina banah ka ngaidan themkhat vang ka kum nuom hi. Englsih ah vowel-te - {a e i o u} khu Roman leh Zoukam in transliterate diing hitalei {e i ai o iu} chi ahia, vowel dang khat English a "a" pen Zoukam in "e" chilou in Zou kammal a "a aw b ch d ....z" isim chienga apatna "a" ichidan in pei leh bangma buoina umlou diingin ka gingta hi. Zokam a vowel-te khu {a aw e i o u} ahi hi. Kei mudan in circumflex (^) khat maimai vowel tunga ikoi in i Zoukam a suohtasah mai diingin ka gingta hi.

Circumflex khu Zokam a vowel tung tenga bankoi sângin a tawpna awkai asan chiêngin a vowel tengah koi lei i buoina zousie a bei mai dîngin ka gingta hi. Atom ginte leh a ngiêm ginte ah vowel khat koi in, asang ginte ah circumflex koi in, asau ginte ah vowel ni koikhawm lei i Zoukam zahdan anuom mama dîngin ka gingta hi. Etsahna dîngin Thang = Famous, Thâng = Trap leh Thaang = Scattered chidan in Thang pen a tomgin leh a ngiem gin ahia, Thâng pen asanggin ahia, Thaang pen asaugin ahi hi. Tang = Straight, Tâng = Replacement/substitute leh Taang = Mountain range chi bangin atom gin, a sang gin, a sau gin chidan in khenthei lei ahoi diingin ka gingta hi.

ZOUKAM GRAMMAR tawh kisai in kei ngaidan in i Zouham igel chiêngin symbols leh punctuation mark kihazah da leh ahoi pen dîngin ka gingta hi. Tualeh, word khat in meaning khat chiet anei teitei dîngin ka ngaisun sih hi. Vocabulary thu ah zong English in thumal kibang tampi anei a, azahna leh ahina tawh a kigeldan a thei mai dîng pawl zong aum hi. English vocabulary ah “Box” kichi pen Noun ah “Singkuong” ahia, verb ah “Tum/Shuthop” china ahi hi. Tuamabang in, eite’n zong thumal khat in agen tampi nei aum hi chi thei lei ahoi dîng hi. A thumal geldan isiem leh theithei pai zong aum a, a thumal a ki-theiloute khu a thuguol tawh I et a thei thei dîng pawl zong aum hi. Ham khat phot in agindan (tone), alawdan (syllable), lomkawmdan (grouping) leh aginlawmdan (harmony) anei chiet hi.

Tualeh, full sentence zahdan leh phrase zahdan zong themkhat hing kum nuom ing. Simple Sentence igel chiêng in igel dih chiêt ua, hilezong Compound or Complex sentences igel chiêng un i gam mang paipai ua, atawpna tung nailou in “Full Stop” pou izang mun mama uhi. Zoulai igel chiêng un “a” “ua” “ahia” chia thuguol (Sentence) tawp umlou ahi. Tambangte ing tun chiêng un Compound or Complex sentences giel ihi chi ithei dîng uh ahia, Comma (,) ahiei Semi-colon (;) azahdan isiem uh angai hi. English a Conjunction zang ihita ua, pilvan ngai ahi hi. Conjunctions “Leh” “Hilezong” "Tualemah" chite zahsiem angai a, tamte pen "And" “But” “Whereas” "However" "Nevertheless" chite tawh kibang ahiziehin a masang a thugui pen tawh ang peikhawm teitei dîng ahi. The present sectence versus the proceeding sentence china ahi hi. I tugel masah pen leh tua igel pen tekaah ihia, thuguol khat (full sentence) khawlna (full stop or period) umlou a igelsuoh dîng ahi hi.

Tamte keima mimal ngaidan hi ee. Genkhiel ngaidam.

Pasian thupha maw,

Khai Minthang