Quote of the Day:
Do first what you dread the most.
--Anonymous
Monday, December 10, 2007
todays verse
| John 15:5,8“I am the vine; you are the branches. If a man remains in me and I in him, he will bear much fruit; apart from me you can do nothing. This is to my Father's glory, that you bear much fruit, showing yourselves to be my disciples.” Brought to you by BibleGateway.com. Copyright (C) NIV. All Rights Reserved. |
Friday, November 30, 2007
takchapa tizel in aw!
TAKCHAPA TIZEL IN AW!
S. LAMA VAIPHEI
ABOUT THE AUTHOR
Pastor S.Lama Vaiphei is an ordained minister presently serving as the Pastor of Evangelical Organisation Church, Shillong. A much sought after preacher, he holds a Bachelor’s degree in Theology.
naupan lai a pat a pa belam ching a, hung sei lian, sepai galhat minthang a hung hi nung ah,
lengpa inn ah nasemtu ah hung pang lai, thingnuaimi (underground) in a hung um a; zia nung hun sawt deu ah chun leng Iopitak Ahung hitai. Athi dingkuan nai lam ah chun David chun, “Naupang ka Ia hitan, tun chu teksia ka hung hi tai, himaleh midik nutsia ah um chu ka mu ngai pua, a suante an dawl le ka mu diak puai” a Ia ti ahi. Diktatna hi le sut kham tak chu ahia, maleh David in a naupan laiapat ah teksia a hi tiang ah a thu tuak sharing a bawl hi lopi leh ngaitua kham ting ka sa a hi. Zia tawbang a experience a pat thu kigente haw hi ngaitua thak kit hitiu in, advice i lak nau hi khoi taktak ahiemtiki en pha thak kit leu hin ti nawp um ka sai.
Tulai ah Iekha thiam tamtak leh theologian tamtate failed sekna hi Ic, Ta kiang ah hung un Ia, hung zil un” ti hih him ka hiai. I hiatnau leh thiamnate’n mi i phala sam pua, maleh i zil khawmlo uh, colleges, seminaries, foreign tiang ah zilna mum pha pen pen ah he zil daw thei
College leh university hoi taktak in a offer lo uh subject poimaw mama khat chu i sang ah a la chia masa (upate’n) a ti sek uh David experience tawbang ah zil ding tamtak a um hi ti hiat a, zil sek a phai. Upate’n naupangte kiang ah a ha gen sek uhthu poimaw khenkhat vak gen hitiu. “Bulkuangkak to ah khaw kiang ah i yak yak leh mit kheu gal in ei man hi “, ala tiu hi. Ka naupan lai ah ka thu don ahi ta nachu ‘bulkuang’ ti thumal a kigen ka hiat sin leh ka lungthirn hin, mitkheugal tim a hung kilang sek hi. Tunung ah ka ngaitua tua leh, teksiate khan bailam taka Cholera injection ah ei la kap dan uh ahi. Zialo a chun, “Khuangbai i chaw tak lek pakha: a khuk nak lam ah I chut leh zia khuangbai chu meihawl a kisuak sek hi ‘ ala ti kit ui. Khuangbai i chawna hin chu meihawl kicho dok mun mama ahi ngala. Zia thu hue ka ngaitua tua leh, flu leli pa ten naupang a khawsak na zosia ah en kol manlo ding ahi ziak ua, a kisuk khak ding uh venna ding ah dai a Ia kai uh ahi ti ei gel daw sak kit hi. Zia tawbang thu tamtak a la genteu haw hi ka ngaitua tak leh teksiate hi politics ah Ic i phak nailo deu uh ahi diam ka ti sek hi.
Emerson in a la gen na a chun, “The things taught in schools and colleges are not education, but the means of education ‘ ala ti ahi. Ahi, bang chan ahern i hung zil nung ahin chu pau leh ham le i hung thiam ta, thil apha ding leh phalo ding hetkhen theina le ihung neita, thilpha idoi leh chu a lampi kihetana ci vei. Zia tawbang hiatna hoitak mci nung nung ah school kotle kanlote nek nek nek guat ham a, a dawn dawn uh dawnpi guat ham ham hi chu, a failed, failed nau a, fail kit ding, aman thau gual mauah mangthai kit ding, izil thaman zosia kha umlo gual ahi.
Hiatna leh thiamna ah ikhum khel zawtak sau, isang ah upa zawte hih dawttak sa mangle lengle yak dawng zel Ic, a mu khaklo na gam uh
A le langkhat lam ah, advice lak hi a pha ten na chu ilakna ding dawl ah ilak lo takleh buaina ahung suak kit sek hi tile hetmillo a phai. David chapa Amnon in a suapinu Tamar a doicha ta, ka lungthi ah ka ngaituana ah chun, “Hepa, bang icw ding” ti mai leh aw, apa David in advice a yak piak a mawi ding dan chu tu tiang hinle kihilna kham ting ngei ding hiven ka Iii lungthim in. Maleh a gualpa Jonadab kiang in a Ia zawta — “Leng chapa
Kochuam khat enkawitu ka hina dungzui a ka thil mu pakhat chu students ka kianga holim ah advice lak gua sekte hi a loi lak ah a tasam deu deu, a chau den deu te a hi diam tia ka et sui leh. hinai sa lo ahi. Kuaman hil ki leh le ama lampi ding hethei ding ah ginchak um cha cha a la hizaw sek hi.
Tulai hin nu leh pate le education lam ah ihung khangto deu deu tau a, khantona lampi ahi ziakin kipak urn isa ngei mai hi. Ahin, itlo hial ah ichateu chungah mel zosiau isen ziang !ai ua hin, idoisak takluatnau hin ziltil na lam ei hiatinil sak kha tawl in, iza bawl yak talaw deu uh ahi ta diain ti hi ei ngaitua sak hi. Ka chapa high school ah a kai lai a inn mai ah pawt mai mai dingle henu, hepa va pawt ingka aw a ti uh a poimaw in ka ngai a, college a hung kai hun phat ua, amau thu thu ah kawidawk ta; nasepna a hung nei phat yang ua chu, amau kiang ah inn maite inn ah va pawt ing ka aw, tia kidawt hung ngaita. Ei puai, flu leh pa ten ngaitua thak hitiu, ichateu hin lupsa ah ei vak ziang uh hitaleh Ie, ichate hizing tho ahi ngal ua. Amau a hung let ua, itek nung a ei hung musit uh chun kua Ia maw sak em?
Ka monu yang, a ngaina a urn ma mapuai, apawsal inle lau nalai set, a inn sung dinmun ding uh la vak he ziang thei em? A tekse teu dinmun ding chu lungthim ah suangtua mai inle huphul am kasai. Kua bawlkhial ziaka ziatawbang hi hung tung sek a diam? I mit in a mu lai zing ahin thu itan tak leh kitan khial nuam tak ahi ti hiatzing a phai. David in, “La khut sep gim ga nen la tin “, ala tia, “Thilpha bep in ga nei ahi pua, thilphalo gapha nuam zaw ahi “. Upaten, “Nek maw ga in a ga hi” atiu khu, nek theilo thei a hem thing ga them hi a ga nasa diak sek in a la gen ui. Chuti a hileh, nu leh pate haw, Ia go ding ah Lalpan a hun piak limlai a kha ziagual lawm lawm hi ahi sam em? Khutgum deu inle khoi ham khak dinga lau urn khop ah nem niu neu ah a hun piak ahi kha. “Naupang chu a chiana di dawl nunmu le chun a tek nung tiang in zui in a “. I duthusam uh kha i kawkmu thaw uh ahia, tu ah a um dan tak uhi ila nunmu pen uh chu ahia, a ga ding bang ah a hung ga nak leh khenkhat ale sawmte, khenkhat ale sawmgukte, khenkhat ale zakhatte in a hung ga sek ui. A pung tawh iluak khawm tak leh huaise talua isa sek ua, lo in nei lenla butin khat tunna tinkhat ma lak ding chu a ngailo gualin ingai kit zel sek hi.
Kichawllo nu leh pa, kichawllo khangthakte, khaile, takchapa ti zel in aw,takchapa!
Wednesday, November 28, 2007
Vaiphei hung kipat daw dan leh a thusim
VAIPHEI HUNG KIPAT DAW DAN
LEH A THUSIM
PAUNEIKHAI VAIPHEI
ABOUT THE AUTHOR
Mr Pauneikhai Vaiphei served as the Deputy Minister during the chief ministership of Mr M.Koireng from 1963-67. He was later elected as a member of the Autonomous Dictrict Council from Haupi constituency in 1973 and was elected Chairman of the Churachandpur I’DC in 1976. He was also elected as an MDC from Torbung constituency in 1978. Earlier, he served as the Headmaster of Chongkhozo Govt L.P.School between 1946-1950. Ne entered active politics in 1950 and was elected General Secretary and President of the Vaiphei National Organisation(VNO) in 1958 and 1960 respectively.
Vaiphei kiti hi min bulbal phatak umlo ahia, himaleh hun sawt tak ah kipat in zia min hi ila putau ahi. Ahinla, a kipatna chu khua leh tui inei phat ziak uh leh inei let ziak ua zia mm hi hung kipua chu ahia, a thu chu hiti hih ahi.
1780-1790 AD lai ah kipat 1820-1830 vel chan ah khan Chin Hills gam ah ila cheng uh ahi. Zia hun lai ah chun Suantak, Thanglette chu Hiangpek in a urn ua, Hansingte chu Phaiza khuan a urn ui. Lutngulte chu Hairnual in a urn kik uh ahi. Zia hun lai ah chun Tinvuk Khaute Upa-pen chu Khawzim in a cheng ah, sak lehthang kidona liantak a urn nai pua, nuam a sa ma mau hi.
Zia hunlai ah chun inn tampi pi a cheng khawm ua, a khawdung uh a sau thei a, a vai a han ah, zu leh sa’n a niang ua, nek leh chak a kisam puau ah, gal leh sa aman thei ma mau hi. A kihan taw talc uh leh “Ikhaw vaiphei ah” “Khaw vaiphei lai ah” tia gual elna deu ah pau thak a nei ua, a mat a mat uh leh “Vaiphei” hung ki phuden kha ahia, chun, ei baw kiti na mai hilo in khaw hiang hei midang haw chun zia vel ah pat chun “Vaipheite” ei titau ahi.
Zia hilchianna ding ah hanla pakhat urn chu “Ka thang e, namlin khawvaiphei lai ah ka thang e!” ti hih ahi. Zia hanla hi iet leh pautin phungtin lcd chengkhawm ah tam ihiu em, ahilo leh nam dangte khawlai tiang ah le va thang ihiu em khat tei sam sam thu hi ding alii. Vaiphei mm hih pronoun dan hizawlo ah khawdung khawvai let leh neu thu ah kipat in a hung kipan zaw ahi. Ahinla, “Khawvaiphei” mun tak chu a chuam a urn pua, itam nau, iphat nau mun mun chu “Khawvaiphei” ahi ziang zaw ahi.
I puu ahi theilodan chu hilchet na pekit hitiu. Sa leh gal mat ah iki mm law nau ahiloleh hanla sak nau ah “Vaiphei” aki 10 (gen) kha him him pua, chun ila lui teu, mithi mel tak uh leh in-thian sakna isak sek uh “Bollong” la chuleh “Thazing” la pi Salu Ia, nate haw zosia isak nau ah chun le “Vaiphei” hih a pang kha lo mawng mawng ahi. Etsaknan, Salu Ia khat ah chun “Losua mual Ieh ‘Neilut’ tu ki lawm lawm hi, na thing nuai leh ‘Vanglua ‘ tu ki lawm hi” kiti a urn hi. Zia la ah hin ci hingtu mm a ki sam a, “Vaiphei-tu” ti chu a umlo ahi.
“Chung ah zamkholei (aksi) hi Heng-ngul hi suan” atia, Khaute Ia ahia, “Vaiphei suan” ti hih a pang Tha a kimulo ahi. Zia hin Vaiphei hih ei hingtu ahilo dan a kilang hi.
Vaiphei hung kipat dan bep hilo in, ci uh Chin-Kuki-Mizo kiti haw zosia huapin neukhat yak takiang hitiu.
Chin : 750 AD vel ah hin Kawigarn ihung tan phei phat un Kawlte’n Chin lu, Chinmi tia ci la konau ahi akitii.
Zomi : Zomi kiti hih China gam ah Yaw kiti nam mm chu ihun punk pek uh dan ahi. Dr Vumkhawhau, Ambassador (retired), gendan ah chun Arakan Hill Tract a chun Jumi kiti narn mawl ma ma pawl khat a urn ua, sapte a hung masate chun ziate haw chu tawh kipua ci sau a, Jumi ah kipat in “Zomi” hung um dawk ahi tin a gen hi. Chun, a lekhabu Profile of a Burman Frontierman ah chun 1783 vel ah hin Father V.Sagermano Mn ci haw hih Saw, Yaw, Zo, Jo tiin ci la tepte hi tiin a gen hi.
Kuki : 1777 AD lai vel ah thuhiltu Sir Alexander Maekenzies in 1884-1888 ah “Report of the Lushai Expedition” tia ala zikna ah chun ci haw hih Kookis (nam mawl) tin ala gen hi. Chun, Sir Lawrence in Tripura Bengali upa haw a dawt na ah chun Bengali haw chun thingnuai ganinuai ah a chuam chuam ah urn tina in Kusis ml ala tiu leh, Sir Lawrence chun gamlak mi Cooki tiin, zia ah kipat chun Kuki hung pawt ahi. Zia hun chu 1792 AD tuam ahi. East India Corn- pany solkar in zia mm pu ah a Ia tepteu haw chu Hrangkhawl, Lepcha, Biate, Lusei haw hih ala hizawu ahi.
Chun, Burma lam ah hung lut haw lawi chun plain-mi haw, Burmese lekhathiarii ma sa haw ahung dawt nau ah kipat in Chin, Zo or Jumi tipo in ci hun hiau ahi. Ziagual tak ah thingtangmi sapte’n a hun hawl limlai uh hinle nam bing mm hih a kilang him him lo ahi. Vaiphei kiti bep hilo in, iunau dang dangte haw Paite, Gangte, Hmar, Simte haw hih le a mm mu khak ding a umlo ahi.
Ahinla, “North East Frontier Thbes “ leh “The Chin Hills” kiti 1ekhabute ah chun AD 1871-1872 lal vel thu a gennau ah chun “Vaiphei”, “Thado” “Guite”ti te haw hih ala zik khaknau leh gen khalmau a kimu zeu zeu hi. A kiha muna ahileh chu Shakespeare zik “The Lusei Kuki Clan” (1912) leh Grierson “Linguistic Survey of India” (1910) te haw hih ahi.
Chun, Burma lam ah kipat ahilo leh Chittagong lam ah pat ah Chin Hills hung lut hawn “The Chin Hills” lekhabu sung ah General Vuthal, Political Agent, Manipur in 1871-1872 vel ah chun hiti hin a gen kit hi. Chin Hills ah chun “main tribe” pali a urn a, ziate chu Jashon (Falam), Haka, Sygin (Suantak) leh Sukte ahiu . Manipur lam chu nam thu detail takin a gen pua, himaleh, Sukte leh Meitei gain gi chin ah chun Thado-te a urn ui tiin
a 21k hi. Chun, General Faunle Ieh Major Raike in 1889 vel ah Sizang bial, Sukte bial a tawvel lai ua chun mun khat khat ah chun Tawntak, Sygin, Taute ti’n zik ui.
Bangcheng hileh mm hih a phalo talua a urn pua, a neiten chawihawi in puazo lehin a pha ngen ahi mai hi.
Vaipheite hin ipu min pulo maleu hin a siatna a urn puai. Ahinla, a chawihawi dan leh kep dan thiam a ngai mama hi.
Lampak la ah chun “Tam pul giat tui bang a tai, khawsak Vaiphei a” ti a urn hi. Kialpi (Thingpi-tam) chu khaw that rnai Vaipheite khua bep ah mug thei puan tin, sak lam gam pumpi genna ahi zawi. Chun, tutiang ah hin Sizang gam ah hin “Vaiphei” te khawmun khat a urn a, ziachu ahileh AD 1840-1845 vel ah Sialkal Pawi in ei sim mang a, zia phat ah chun Sizangte phabep iva bel ua, zialai ah ichenna mun uh chu tuni tiang ah hin Vaipheite khawmun ei ti piak ui. Zia ah mibel ah va chiate chu Hansing, Tongpimang-te lamkaina ah ahi. Zia ah chiate ahiu leh Thangniang, Hansing, Sialiap, Singphun, Dulian, Khaute leh a dang dang ahi. Ziate haw lawisia chu Britishte’n a gam uh a hunglak guat phat un, a hausateu Khaikam leh apa Khuppau a ki surrender nawplo ziakun sapte’n a gam uh genthei takin a bawl ua, a tawp in AD 1891 kum ah hin Manipur gam zuan in a hung suk tau.
A hung suk nau ah chun a nunglam uh a ngai thei ma ma ua, Chingnuampa’n Ia ziagual hin a phuak hi.
(I) A gam minthang mat gam tel ka tung
jawng a, nualsia sirnlei tual kana nuarn umlo e. (II) Mong bang ipemna pen a Singkhonern a muanna damtui urn te paw
do nuam ing e, ati ahi.
A hunlai thu ngaitua in lung hel urn ma ma ding dan ahi.
Bangcheng hilehie Vaiphei chu zia hunlai ah hinle ila paw tau a, AD 1800 vel ah pat ahin ila puak pat uh hidin ginchak a urn hi. Tuni hun tiang ah hin Khawsak gam ah Vaiphei khawrnun chu nidang lai pek hilo in khawsak ah ibeteu ihang bel lai ua khawmun uh min ahi ti
hiatchian a kul hi.
Zia masang ah chun le AD 1830 vel in Simgam nusia in Malgarn ah ihung thang tha suk ua, chawmkhat zaw in Lusei Hills zuan in ichia kit tau. Zia ah kipat chun Sirngam lutto kit in, zia ah kipat chun AD 1891 in Malgam, Manipur chu ki zuan suk kit ahi.
LEH A THUSIM
PAUNEIKHAI VAIPHEI
ABOUT THE AUTHOR
Mr Pauneikhai Vaiphei served as the Deputy Minister during the chief ministership of Mr M.Koireng from 1963-67. He was later elected as a member of the Autonomous Dictrict Council from Haupi constituency in 1973 and was elected Chairman of the Churachandpur I’DC in 1976. He was also elected as an MDC from Torbung constituency in 1978. Earlier, he served as the Headmaster of Chongkhozo Govt L.P.School between 1946-1950. Ne entered active politics in 1950 and was elected General Secretary and President of the Vaiphei National Organisation(VNO) in 1958 and 1960 respectively.
Vaiphei kiti hi min bulbal phatak umlo ahia, himaleh hun sawt tak ah kipat in zia min hi ila putau ahi. Ahinla, a kipatna chu khua leh tui inei phat ziak uh leh inei let ziak ua zia mm hi hung kipua chu ahia, a thu chu hiti hih ahi.
1780-1790 AD lai ah kipat 1820-1830 vel chan ah khan Chin Hills gam ah ila cheng uh ahi. Zia hun lai ah chun Suantak, Thanglette chu Hiangpek in a urn ua, Hansingte chu Phaiza khuan a urn ui. Lutngulte chu Hairnual in a urn kik uh ahi. Zia hun lai ah chun Tinvuk Khaute Upa-pen chu Khawzim in a cheng ah, sak lehthang kidona liantak a urn nai pua, nuam a sa ma mau hi.
Zia hunlai ah chun inn tampi pi a cheng khawm ua, a khawdung uh a sau thei a, a vai a han ah, zu leh sa’n a niang ua, nek leh chak a kisam puau ah, gal leh sa aman thei ma mau hi. A kihan taw talc uh leh “Ikhaw vaiphei ah” “Khaw vaiphei lai ah” tia gual elna deu ah pau thak a nei ua, a mat a mat uh leh “Vaiphei” hung ki phuden kha ahia, chun, ei baw kiti na mai hilo in khaw hiang hei midang haw chun zia vel ah pat chun “Vaipheite” ei titau ahi.
Zia hilchianna ding ah hanla pakhat urn chu “Ka thang e, namlin khawvaiphei lai ah ka thang e!” ti hih ahi. Zia hanla hi iet leh pautin phungtin lcd chengkhawm ah tam ihiu em, ahilo leh nam dangte khawlai tiang ah le va thang ihiu em khat tei sam sam thu hi ding alii. Vaiphei mm hih pronoun dan hizawlo ah khawdung khawvai let leh neu thu ah kipat in a hung kipan zaw ahi. Ahinla, “Khawvaiphei” mun tak chu a chuam a urn pua, itam nau, iphat nau mun mun chu “Khawvaiphei” ahi ziang zaw ahi.
I puu ahi theilodan chu hilchet na pekit hitiu. Sa leh gal mat ah iki mm law nau ahiloleh hanla sak nau ah “Vaiphei” aki 10 (gen) kha him him pua, chun ila lui teu, mithi mel tak uh leh in-thian sakna isak sek uh “Bollong” la chuleh “Thazing” la pi Salu Ia, nate haw zosia isak nau ah chun le “Vaiphei” hih a pang kha lo mawng mawng ahi. Etsaknan, Salu Ia khat ah chun “Losua mual Ieh ‘Neilut’ tu ki lawm lawm hi, na thing nuai leh ‘Vanglua ‘ tu ki lawm hi” kiti a urn hi. Zia la ah hin ci hingtu mm a ki sam a, “Vaiphei-tu” ti chu a umlo ahi.
“Chung ah zamkholei (aksi) hi Heng-ngul hi suan” atia, Khaute Ia ahia, “Vaiphei suan” ti hih a pang Tha a kimulo ahi. Zia hin Vaiphei hih ei hingtu ahilo dan a kilang hi.
Vaiphei hung kipat dan bep hilo in, ci uh Chin-Kuki-Mizo kiti haw zosia huapin neukhat yak takiang hitiu.
Chin : 750 AD vel ah hin Kawigarn ihung tan phei phat un Kawlte’n Chin lu, Chinmi tia ci la konau ahi akitii.
Zomi : Zomi kiti hih China gam ah Yaw kiti nam mm chu ihun punk pek uh dan ahi. Dr Vumkhawhau, Ambassador (retired), gendan ah chun Arakan Hill Tract a chun Jumi kiti narn mawl ma ma pawl khat a urn ua, sapte a hung masate chun ziate haw chu tawh kipua ci sau a, Jumi ah kipat in “Zomi” hung um dawk ahi tin a gen hi. Chun, a lekhabu Profile of a Burman Frontierman ah chun 1783 vel ah hin Father V.Sagermano Mn ci haw hih Saw, Yaw, Zo, Jo tiin ci la tepte hi tiin a gen hi.
Kuki : 1777 AD lai vel ah thuhiltu Sir Alexander Maekenzies in 1884-1888 ah “Report of the Lushai Expedition” tia ala zikna ah chun ci haw hih Kookis (nam mawl) tin ala gen hi. Chun, Sir Lawrence in Tripura Bengali upa haw a dawt na ah chun Bengali haw chun thingnuai ganinuai ah a chuam chuam ah urn tina in Kusis ml ala tiu leh, Sir Lawrence chun gamlak mi Cooki tiin, zia ah kipat chun Kuki hung pawt ahi. Zia hun chu 1792 AD tuam ahi. East India Corn- pany solkar in zia mm pu ah a Ia tepteu haw chu Hrangkhawl, Lepcha, Biate, Lusei haw hih ala hizawu ahi.
Chun, Burma lam ah hung lut haw lawi chun plain-mi haw, Burmese lekhathiarii ma sa haw ahung dawt nau ah kipat in Chin, Zo or Jumi tipo in ci hun hiau ahi. Ziagual tak ah thingtangmi sapte’n a hun hawl limlai uh hinle nam bing mm hih a kilang him him lo ahi. Vaiphei kiti bep hilo in, iunau dang dangte haw Paite, Gangte, Hmar, Simte haw hih le a mm mu khak ding a umlo ahi.
Ahinla, “North East Frontier Thbes “ leh “The Chin Hills” kiti 1ekhabute ah chun AD 1871-1872 lal vel thu a gennau ah chun “Vaiphei”, “Thado” “Guite”ti te haw hih ala zik khaknau leh gen khalmau a kimu zeu zeu hi. A kiha muna ahileh chu Shakespeare zik “The Lusei Kuki Clan” (1912) leh Grierson “Linguistic Survey of India” (1910) te haw hih ahi.
Chun, Burma lam ah kipat ahilo leh Chittagong lam ah pat ah Chin Hills hung lut hawn “The Chin Hills” lekhabu sung ah General Vuthal, Political Agent, Manipur in 1871-1872 vel ah chun hiti hin a gen kit hi. Chin Hills ah chun “main tribe” pali a urn a, ziate chu Jashon (Falam), Haka, Sygin (Suantak) leh Sukte ahiu . Manipur lam chu nam thu detail takin a gen pua, himaleh, Sukte leh Meitei gain gi chin ah chun Thado-te a urn ui tiin
a 21k hi. Chun, General Faunle Ieh Major Raike in 1889 vel ah Sizang bial, Sukte bial a tawvel lai ua chun mun khat khat ah chun Tawntak, Sygin, Taute ti’n zik ui.
Bangcheng hileh mm hih a phalo talua a urn pua, a neiten chawihawi in puazo lehin a pha ngen ahi mai hi.
Vaipheite hin ipu min pulo maleu hin a siatna a urn puai. Ahinla, a chawihawi dan leh kep dan thiam a ngai mama hi.
Lampak la ah chun “Tam pul giat tui bang a tai, khawsak Vaiphei a” ti a urn hi. Kialpi (Thingpi-tam) chu khaw that rnai Vaipheite khua bep ah mug thei puan tin, sak lam gam pumpi genna ahi zawi. Chun, tutiang ah hin Sizang gam ah hin “Vaiphei” te khawmun khat a urn a, ziachu ahileh AD 1840-1845 vel ah Sialkal Pawi in ei sim mang a, zia phat ah chun Sizangte phabep iva bel ua, zialai ah ichenna mun uh chu tuni tiang ah hin Vaipheite khawmun ei ti piak ui. Zia ah mibel ah va chiate chu Hansing, Tongpimang-te lamkaina ah ahi. Zia ah chiate ahiu leh Thangniang, Hansing, Sialiap, Singphun, Dulian, Khaute leh a dang dang ahi. Ziate haw lawisia chu Britishte’n a gam uh a hunglak guat phat un, a hausateu Khaikam leh apa Khuppau a ki surrender nawplo ziakun sapte’n a gam uh genthei takin a bawl ua, a tawp in AD 1891 kum ah hin Manipur gam zuan in a hung suk tau.
A hung suk nau ah chun a nunglam uh a ngai thei ma ma ua, Chingnuampa’n Ia ziagual hin a phuak hi.
(I) A gam minthang mat gam tel ka tung
jawng a, nualsia sirnlei tual kana nuarn umlo e. (II) Mong bang ipemna pen a Singkhonern a muanna damtui urn te paw
do nuam ing e, ati ahi.
A hunlai thu ngaitua in lung hel urn ma ma ding dan ahi.
Bangcheng hilehie Vaiphei chu zia hunlai ah hinle ila paw tau a, AD 1800 vel ah pat ahin ila puak pat uh hidin ginchak a urn hi. Tuni hun tiang ah hin Khawsak gam ah Vaiphei khawrnun chu nidang lai pek hilo in khawsak ah ibeteu ihang bel lai ua khawmun uh min ahi ti
hiatchian a kul hi.
Zia masang ah chun le AD 1830 vel in Simgam nusia in Malgarn ah ihung thang tha suk ua, chawmkhat zaw in Lusei Hills zuan in ichia kit tau. Zia ah kipat chun Sirngam lutto kit in, zia ah kipat chun AD 1891 in Malgam, Manipur chu ki zuan suk kit ahi.
Tuesday, November 27, 2007
the adventures of engkhup
Engkhup ki an tak in cheng 500 note chawi in inn lam ah a chia leh a chapa’n "hepa, sum chung ah lim umm chu kua lim a hem’! A Ia tia. Engkhup in le “Gandhi lim ahi, boipu”, A chapa’n “A lukawl lim znaga ahileh nanglim chuang vang leh sangkhat bek hin ah maw pa?" atii.
Engkhup zu dawn haitheilo chu Pastoi khat in a awl maw ma ma mai ah, beiguai ava bawl ah, “Zn dawn hi sual, gitona ahi, hai tan” ava ti khum k leh Etgkhup in “Bible sim khaio rnawh? La sualna ihsan gual in sandup malch ‘uk gualin vn in ah t kha? Km dawn ha hili a an chile ci pua, Sekmai zukha chauh hi na lai set ci vei” a Ia ti khum hi.
Enghkup chri ni khat Guwahati Zoo a vachia Ieh sa huan ah ganhing urn zosia. sabiltung ti lo, eng nui ah nui a va mu. A zing ah a va cliia kit leh ganhing zosia ihip chitchetzian , ahi’n lah, Sabiltung chu rnitthi tui paw hial ah nui a va mukit a, mak sa ma ma in Sahuan enkawltupa kiang in, “Hepu, ka thu mu hi bang ti dan ahem zani khan lah ganhing zosia dikhawp dikhawp ah nui ka mu, ahi’n lab Sabiltung ahi leh anui him him pua. Tuni hi’n kahung kit ahi leh Sabiltung bep keng tat hial in anui a, ganhing clang zosia lah a thip chil chel ua”, a tia. Sahuan enkawltu chun, “Zani gancha haw tawt bawl kha Sabil tung in tuni’n a hethiam pan ah nui ahi.” ti’n a dawn hu ahi.
Tulai Computer zil a kithang ten ziang in, Engkhup chule mi bawl zosia tep nuam in computer a va zil ta. A hotupa’u in, “Keyboard kilep dan Ia hiat tuak ngai masa pbawt ding ahi’n, zia chuh hun sawt to sung ah Ia hiat tei tei ding ahi,” ti’n atai san tai. Engkhup ehun keyboard kilep dan hiat haksa sa in, a computer ah a kilep dan a bawn ah bawt tha sik sek in A, B, C, D ti’n Z chan kituak tak in alem tuak hi.
Zan khat chu Engkhup khawlai leng vai gei talua kha in, lam chawm lam thanmual lam ahaw Ieh, thil kikhet git ahe ta, timaw kisa leh lau thawng kawm suang chung ah sek-hu chawi ah suang khuak amui. Engkhup in, “Lawm, lei su lau man na e, tu zan thip nuai ah a bang pen tak bawl la hia ahem?” ti’n a dawng ta. “Ka than suang ah ka min a zik uh hi suk dik gua kahi” tia a dawn hu leh Engkhup chu inn a tun lam le he man lo khawp in a di thei in a tai tung
tai.
Engkhup zu dawn haitheilo chu Pastoi khat in a awl maw ma ma mai ah, beiguai ava bawl ah, “Zn dawn hi sual, gitona ahi, hai tan” ava ti khum k leh Etgkhup in “Bible sim khaio rnawh? La sualna ihsan gual in sandup malch ‘uk gualin vn in ah t kha? Km dawn ha hili a an chile ci pua, Sekmai zukha chauh hi na lai set ci vei” a Ia ti khum hi.
Enghkup chri ni khat Guwahati Zoo a vachia Ieh sa huan ah ganhing urn zosia. sabiltung ti lo, eng nui ah nui a va mu. A zing ah a va cliia kit leh ganhing zosia ihip chitchetzian , ahi’n lah, Sabiltung chu rnitthi tui paw hial ah nui a va mukit a, mak sa ma ma in Sahuan enkawltupa kiang in, “Hepu, ka thu mu hi bang ti dan ahem zani khan lah ganhing zosia dikhawp dikhawp ah nui ka mu, ahi’n lab Sabiltung ahi leh anui him him pua. Tuni hi’n kahung kit ahi leh Sabiltung bep keng tat hial in anui a, ganhing clang zosia lah a thip chil chel ua”, a tia. Sahuan enkawltu chun, “Zani gancha haw tawt bawl kha Sabil tung in tuni’n a hethiam pan ah nui ahi.” ti’n a dawn hu ahi.
Tulai Computer zil a kithang ten ziang in, Engkhup chule mi bawl zosia tep nuam in computer a va zil ta. A hotupa’u in, “Keyboard kilep dan Ia hiat tuak ngai masa pbawt ding ahi’n, zia chuh hun sawt to sung ah Ia hiat tei tei ding ahi,” ti’n atai san tai. Engkhup ehun keyboard kilep dan hiat haksa sa in, a computer ah a kilep dan a bawn ah bawt tha sik sek in A, B, C, D ti’n Z chan kituak tak in alem tuak hi.
Zan khat chu Engkhup khawlai leng vai gei talua kha in, lam chawm lam thanmual lam ahaw Ieh, thil kikhet git ahe ta, timaw kisa leh lau thawng kawm suang chung ah sek-hu chawi ah suang khuak amui. Engkhup in, “Lawm, lei su lau man na e, tu zan thip nuai ah a bang pen tak bawl la hia ahem?” ti’n a dawng ta. “Ka than suang ah ka min a zik uh hi suk dik gua kahi” tia a dawn hu leh Engkhup chu inn a tun lam le he man lo khawp in a di thei in a tai tung
tai.
the adventures of engkhup
Engkhup Shillong Polo Ground ah “khutboi” pek a va et ieh a zun a suak ta lua, stadium au kipat pawt in a paw lam ah Kong (Khasi nupi) kwai zuakte kiang nai cha in a khawtdaw ziang ahileh Kong chun: “Ei, ma ma, thora duur me karo na” avak ti ahilehama chun, “Me taw bahut duur se ai a hung, Manipur se Shiilong duur nai he?” ti’n, nawptak chan a thazo tai.
Engkhup Shillong ah sepai kilak ding ah a hung lai in nikhat ui-sa a ducha uai a, mi gen na ah a hiat khak ngei chu hi ding dan ahia, ama le mawi khat tawh saidip khat chawi in zan nuai in uicha hawl ah a chia ieh police te ui-thiam in ama a le del hi atiu chu.
Nikhat chu Engkhup lawipi (buffalo) a inn vengpa huan sung ah lut in kawibu dawng zosia chu nuai nat suk ziang ahi tuak ah, a inn vengpa iungna ta lua chu ahung kitawrn leh Engkhup in “Lungkham ki’n, zing leh lawi in a ek thak zosia na: chang nan Ia” a la ti khum hiau hi.
Thingtang lam ah chanaute ye ah a chia ahileh function khat a mat guat uh tawh kituak in Koite chief guest ding ahina tawh ktawn in khaw ncie chun Engkhup chu sappau tham Li in con ductor ding in a Ia chial ua, Engkhup chu Ic kit!ialawp takin a va pang hi. Chief guest pa tan za’ in function a pan ua, thugenna nei dingin I1jj hia Engkhup in a ko hi: “[now request the horrible cheap guesr to address the gathering”.
Saparmaina lam ah Nepalite haw bawngnawi suk kidemna ah chi:n Engkhup hile a va pang zel a. bawng hon lak ah lut in a nawi tui tam deu ding tin a lian deu pen leh a hat tuak pen khat a tel hi. A vak kidem ua ahileh a dangte chun litre 17, 18, 19, 20 ti bang a suk dawk ui. Engkhup chu Ie hapan hi ngei in ah, a chawl ma ma ziang sam hi. Ahinla, vat khat chuIe a sukdaw lo phat in maksa’n a bawrig a vel/et chian ahileh a chal til gelo ala hi khai.
Nikhat a ha a na, Engkhup in dentist kiang ah a va ki-etsak ahileh, Doctor in “Thupha leh thusia gen di ka nei hi, khawizawk chu gen masa ding ka hem? Engkhup: Thupha chu ka he nuam zawi. Doci, : La ha a bawn in a hawi hi.
J)’!Izup : Thusia chu lah?
Dactor: La hani vun a bawn in a kisia, Ia ha osia bawdaw ngai tho tho ding ahi,
Engkhup Shillong ah sepai kilak ding ah a hung lai in nikhat ui-sa a ducha uai a, mi gen na ah a hiat khak ngei chu hi ding dan ahia, ama le mawi khat tawh saidip khat chawi in zan nuai in uicha hawl ah a chia ieh police te ui-thiam in ama a le del hi atiu chu.
Nikhat chu Engkhup lawipi (buffalo) a inn vengpa huan sung ah lut in kawibu dawng zosia chu nuai nat suk ziang ahi tuak ah, a inn vengpa iungna ta lua chu ahung kitawrn leh Engkhup in “Lungkham ki’n, zing leh lawi in a ek thak zosia na: chang nan Ia” a la ti khum hiau hi.
Thingtang lam ah chanaute ye ah a chia ahileh function khat a mat guat uh tawh kituak in Koite chief guest ding ahina tawh ktawn in khaw ncie chun Engkhup chu sappau tham Li in con ductor ding in a Ia chial ua, Engkhup chu Ic kit!ialawp takin a va pang hi. Chief guest pa tan za’ in function a pan ua, thugenna nei dingin I1jj hia Engkhup in a ko hi: “[now request the horrible cheap guesr to address the gathering”.
Saparmaina lam ah Nepalite haw bawngnawi suk kidemna ah chi:n Engkhup hile a va pang zel a. bawng hon lak ah lut in a nawi tui tam deu ding tin a lian deu pen leh a hat tuak pen khat a tel hi. A vak kidem ua ahileh a dangte chun litre 17, 18, 19, 20 ti bang a suk dawk ui. Engkhup chu Ie hapan hi ngei in ah, a chawl ma ma ziang sam hi. Ahinla, vat khat chuIe a sukdaw lo phat in maksa’n a bawrig a vel/et chian ahileh a chal til gelo ala hi khai.
Nikhat a ha a na, Engkhup in dentist kiang ah a va ki-etsak ahileh, Doctor in “Thupha leh thusia gen di ka nei hi, khawizawk chu gen masa ding ka hem? Engkhup: Thupha chu ka he nuam zawi. Doci, : La ha a bawn in a hawi hi.
J)’!Izup : Thusia chu lah?
Dactor: La hani vun a bawn in a kisia, Ia ha osia bawdaw ngai tho tho ding ahi,
THE ADVENTURES OF ENGKHUP
Lengkhup chu sakhualam thu ah chun thatnawpna him him hih neilo ahi tuak a, mite haw
chun, “Engkhup, nang hih biak-inn la kai ngailo, thawlawm lah thawkhalo, vangam bangti kai mawng mag ding Ia hem?” ti’n a dawng sek ua, nikhat chu ziagual ma chun mikhat in a dawt ahileh Engkhup chun,”Tulai government nasemte’n office kai ngailo ah “thalak” ah law (salary) Ia lak thei ua leh biak-inn kai, thawlawm thaw kiti haw hih thalak ah bawlrnai ding kati ahi” ti’n a dawnhu hi.
Private company khat ah sepna kihawlna ah chun qualification a ngai poimaw puau a, date of birth zawk hih poimaw a sa ten ziang ua. Engkhup le zia thu chu a hiat phat in original birth certificate chawi hial in a va chia leh interview le ngai se se lo in sepna chu a mu ziang hi. A date of birth Februaru 31, 1947 ahi ziak ahi a tiu chu lam.
Khawvel pumpi voi ui pen kidemna, tulai pau hileh world cup, Japan garn ah a urn a. Gam chuarn chuam apat palai tamtak “voi ui pen” hi ding ah kidemna ah pang dingin a hung khawm ua.Judge ah pangte chu glass cabin bit deu tak khat sungin a kitung ua, contestant masapen Japan gam ai awh ah pang, milian deu takmai Surno wrestler khat hi a voi le ui tuak ten ziang chun a ngaithei pen leh a uithei pen voi chu a hun sang a, ui ten chu hina Judgete’n le nak haksa ala sa ma ma ziang ui. Ziagual machun gamdang ai awh ah hung kihelte chule a ko zel ui. A tawpna penin India ai awh ah pang Engkhup of Manipur chu ko ahi. A mel et mai inle simmaw urn tak ahi, gawng dik diak, suan urn hiallo. Judgete kiang lam hun zuan in a git le umlo khawp in “phhiiiiiiitthhh” tia a yak san ahileh chawmkhat zawlo in Judgete chu ui sa ta lua in a urn nau cabin a pat in ahung tai dawk hial iii. Judgete’n kigual takin Engkhup chu “Voi Ui Pen World Cup Winner” hina chu a lan tau. Prize piak ahi lai in news agency chuam chuam leh newspaper chuam chuam palaite haw chun hun nai sau sau in” What is the secret of your success?” tia a dawt ua leh Engkhup in,”Monkey rice and only monkey rice” ti’n a dawnhu hi.
Lawichante chu a neu ua pat school a la kaikhawm in, Iekhathiam thiamlo rnaleu copy hat (unfair means) in passed to zelin graduate bang a hung hitau ahi. Pakhatpa chu ahileh dawha nei tak hi ding dan ahia, examna ah copy bang a thiam ten ziang hi. Tichun, copy-mastersak in awn hi. Engkhup ahi leh yang chu a lawipa ah ki depend tawp ziang ah passed to zel dan ahi
Nilchat chu sepna dawinan interview in a va pang ua ahileh Engkhup chun copy-master kiang in interview room a
lut phat leh kawtkhak kimkhat hawnsa
ah kawi ah, ngaideu deu ah pau ding in
a ngek hi. Chutileh, Engkhup in a
lawipa gen zosia chu ala tepte thei ding
ahi ziakin. Zia chu lemsa in copy-masa ter chule interview room a lut in
kawtkhak a kimichat hawnsan a taisan malam hi.
Chairman : India in Independence bangtik ah a mu ahem?
copy-master (ngaideu tak mai in) Hepu, 1941 ding chu ahia, bang bang them buainate ziakin 1947 ahii.
Chairman (thiam sa thim): Aphai, a leh gain lungsiat leh ngaina haw kua kua
ahiu em yak gen tia leh.
copy-master (gen ding kua he tab in):
Hepu, bangti’n gen thei ding ka hem. pakhat mm gen ah a dangte genio ziang
ding chu? Thiam maw ka kiehan hi.
Dawisak chuam nei hi khang ka, gen
da mai ing ka.
Chairman (hi a sa ma ma tho sam hi):
Ahileh, cancer hi bang ahem?
Copy-master (ngaideu tak in): Hepu, zia chu sukdam theilo natna chikhat a hi.
Chairman Aphai, chia tan.
(Tichun, copy-master ie a pawt dawk a Engkhup a lut hi)
hairnian . Bangtik piang Ia hem?
Engkhup: Hepu, 1941 ding dan chu ahia, bang bang ahem buainate ziakin 1947 ahi.
Chairman (mak a sa ten ziang ah): La pa kua ahem ieh?
Engkhup: Hepu, bangti’n gen thei ding ka hem? Pakhat gen in a dangte mm gen kileng thiam maw kichan ding la ka hi ngal a. Dawisak chuam nei hi khang ka, Chairman (iungna talc in): Mi ngawi! Engkhup: Hepu, zia chu sukdam theilo natha ahi.
(Zia chu a gen zaw in lung awi tak in interview room apat in a pawt dawk tai)
chun, “Engkhup, nang hih biak-inn la kai ngailo, thawlawm lah thawkhalo, vangam bangti kai mawng mag ding Ia hem?” ti’n a dawng sek ua, nikhat chu ziagual ma chun mikhat in a dawt ahileh Engkhup chun,”Tulai government nasemte’n office kai ngailo ah “thalak” ah law (salary) Ia lak thei ua leh biak-inn kai, thawlawm thaw kiti haw hih thalak ah bawlrnai ding kati ahi” ti’n a dawnhu hi.
Private company khat ah sepna kihawlna ah chun qualification a ngai poimaw puau a, date of birth zawk hih poimaw a sa ten ziang ua. Engkhup le zia thu chu a hiat phat in original birth certificate chawi hial in a va chia leh interview le ngai se se lo in sepna chu a mu ziang hi. A date of birth Februaru 31, 1947 ahi ziak ahi a tiu chu lam.
Khawvel pumpi voi ui pen kidemna, tulai pau hileh world cup, Japan garn ah a urn a. Gam chuarn chuam apat palai tamtak “voi ui pen” hi ding ah kidemna ah pang dingin a hung khawm ua.Judge ah pangte chu glass cabin bit deu tak khat sungin a kitung ua, contestant masapen Japan gam ai awh ah pang, milian deu takmai Surno wrestler khat hi a voi le ui tuak ten ziang chun a ngaithei pen leh a uithei pen voi chu a hun sang a, ui ten chu hina Judgete’n le nak haksa ala sa ma ma ziang ui. Ziagual machun gamdang ai awh ah hung kihelte chule a ko zel ui. A tawpna penin India ai awh ah pang Engkhup of Manipur chu ko ahi. A mel et mai inle simmaw urn tak ahi, gawng dik diak, suan urn hiallo. Judgete kiang lam hun zuan in a git le umlo khawp in “phhiiiiiiitthhh” tia a yak san ahileh chawmkhat zawlo in Judgete chu ui sa ta lua in a urn nau cabin a pat in ahung tai dawk hial iii. Judgete’n kigual takin Engkhup chu “Voi Ui Pen World Cup Winner” hina chu a lan tau. Prize piak ahi lai in news agency chuam chuam leh newspaper chuam chuam palaite haw chun hun nai sau sau in” What is the secret of your success?” tia a dawt ua leh Engkhup in,”Monkey rice and only monkey rice” ti’n a dawnhu hi.
Lawichante chu a neu ua pat school a la kaikhawm in, Iekhathiam thiamlo rnaleu copy hat (unfair means) in passed to zelin graduate bang a hung hitau ahi. Pakhatpa chu ahileh dawha nei tak hi ding dan ahia, examna ah copy bang a thiam ten ziang hi. Tichun, copy-mastersak in awn hi. Engkhup ahi leh yang chu a lawipa ah ki depend tawp ziang ah passed to zel dan ahi
Nilchat chu sepna dawinan interview in a va pang ua ahileh Engkhup chun copy-master kiang in interview room a
lut phat leh kawtkhak kimkhat hawnsa
ah kawi ah, ngaideu deu ah pau ding in
a ngek hi. Chutileh, Engkhup in a
lawipa gen zosia chu ala tepte thei ding
ahi ziakin. Zia chu lemsa in copy-masa ter chule interview room a lut in
kawtkhak a kimichat hawnsan a taisan malam hi.
Chairman : India in Independence bangtik ah a mu ahem?
copy-master (ngaideu tak mai in) Hepu, 1941 ding chu ahia, bang bang them buainate ziakin 1947 ahii.
Chairman (thiam sa thim): Aphai, a leh gain lungsiat leh ngaina haw kua kua
ahiu em yak gen tia leh.
copy-master (gen ding kua he tab in):
Hepu, bangti’n gen thei ding ka hem. pakhat mm gen ah a dangte genio ziang
ding chu? Thiam maw ka kiehan hi.
Dawisak chuam nei hi khang ka, gen
da mai ing ka.
Chairman (hi a sa ma ma tho sam hi):
Ahileh, cancer hi bang ahem?
Copy-master (ngaideu tak in): Hepu, zia chu sukdam theilo natna chikhat a hi.
Chairman Aphai, chia tan.
(Tichun, copy-master ie a pawt dawk a Engkhup a lut hi)
hairnian . Bangtik piang Ia hem?
Engkhup: Hepu, 1941 ding dan chu ahia, bang bang ahem buainate ziakin 1947 ahi.
Chairman (mak a sa ten ziang ah): La pa kua ahem ieh?
Engkhup: Hepu, bangti’n gen thei ding ka hem? Pakhat gen in a dangte mm gen kileng thiam maw kichan ding la ka hi ngal a. Dawisak chuam nei hi khang ka, Chairman (iungna talc in): Mi ngawi! Engkhup: Hepu, zia chu sukdam theilo natha ahi.
(Zia chu a gen zaw in lung awi tak in interview room apat in a pawt dawk tai)
THE ZILLAI STORY
THE ZILLAI STORY
TH. KHAMNEITHANG VAIPHEI
Vaiphei Students’ Association, a chawrnzaw leh hiat bailam zaw ah, tuni hun ah “Zillai” tia ihiat uh leh ichiapiu hih 1939 kurntawp lam in Maite khua ah “Vaiphei Zillai” ti’n phudaw a La hia, zia kum ma ah chun khawmpi a khatveina chu Maite khua ma ah nei a la hii. Zia chu lungthim tamtak leh ngaituana tathtak seng ah a Ia bawl dawh leb pat uh ahi. Zia na ah ma a la puite ahiu Ich Pu Khupzangam (Chairman), Pu Vurnpau (Secretary) leh Pu Soitinpau, Pu Khaitinkam, Pu Genlian leh Pu
Khupkholal (Member-te) ahiu. !940 kum in amau haw ma puma nuai in khawmpi a nivei channa chu Chongkhozo vangkhua lutlai talc in mat a Ia hii. Chun, 1941 kum in “Zi!Iai Khawmpi” thumveina chu Bualtang khua ah mat a hia, palai zathum val chia khawm ah gen ahi. Puitu taksap ziak ahi diam, khawvel haksat ziak ahi diam, 1942
ah kipat in 1945 sung chu khawmpi mat ahi ta pua, chun, “Vaiphei Zillai” ti ah activities bangma hiat a umlo ahi. Kidopi Nina in gamsung nasatak ah a chawbuai
ziak hi ngei dingin ginchak a urn hi. Ni leh tha hung kihei zel in December 1946 in Pu Damzakhai (Chairman), Pu Thualzakap (Secretary), Pu Ginzapau (Member), Pu Kuizadal (Member), Pu Selkholam (Member), Pu Mangkhup (Member) makaina nuai in Chongkhozo khua in zia kilawikhawmna chu sukhin kit a hi. Amaute larnkaina in 1947 kwn in Lingsiphai khua’n khawmpi mat a hia, chun 1948 in Kangvai khua ah nei ahi kit hi. Ahinla, haksatna leh lemehanlona tamtak ziak in “Vaiphel Zillai” chu 1949 ah kipat in 1955 chan chu a la thip ving veng kit hi.
Pak lun kit talo ding hileh kilawm tak ah a kilat Iai in a ngainatu khenkhatte 1956 kum in kimukhawm in “Vaiphei Zillai” suk hat ding dan ngaitua in, tichun, Pu SeLzakap President Ieh Pu Kaikhogin Secretary ding ah guat in “ Vaiphei Zillai” chu din thak kit a hi.
Amaute ma puma nuai in khawmpi sagivei channa chu Pengjang khua in May 1957 in mat ahi. Khawmpi nitawpni, May 31, 1957, in thupukna poimaw tak mai a
Chun, zia May 31 ni chu “Zillai Day” tia zia hun ah kipat chun mat pat a Ia hi ngal a hi. Zia chu tuni hun tiang in mat zawm zel ahi.Pu Selzakap President leh Pu Kaikhogin Secretary malatna in 1958 kum in Saipum khua in conference nei alii. Ziana ah chun President ding in Pu Lutzakham leh Secretary dingin Pu Henzagen tel tin ahiu. Amaute kaihuaina in 1959 in S.Kotlian in khawmpi a zintun hi. Chun, a kumkit 1960 in Lingsiphai khua in khawmpi mat kit a hi. Kitelna urn in President dingin Pu Henzagen teltin ahia, Secretary dingin Pu Paukhokam teltin ahi. December 1961 in amau lamkaina nuai in Kangvai khua ah conference a 1 ma mat ahi, 1962 in Leisang khua ah matzawm a hi. 1963 kurn in khawmpi Mata khua ah nd a hia, circus Ieh drama etnawp zat chuam chuam sukiatna le nei a hi. Zia hun lai ah President chu Pu S.Doliand ahia, Secretary chu Pu Soitinkhup ahi.
l9ó4kuminKangvaikhuaah conference nei a hia, Pu Th.Larnboi Presi, dent leh Pu Kamlam Secretary dingin teltin ahiu. Kawihen khawmpi 1965 nei ahia, Pu Kamlarn President leh Pu Kaihau Secretary dingin teltin ahiu. Chun, 1966 in Saipum ah khawmpi mat a hi kit hi.
Record ah chief guest ko masakna pen ala hi. Chief guest chu Pu Th.Madhu Singh, Deputy Director, Education(Ph) ahi. Zia hih Pu Pauneikhai Vaiphei Deputy Mmj ister a hilai hun a hi. Ministerpu’n “Scheduled Tribes & the Five Year Plan” ti thupi ah mangin thugenna sau tak a nei hi ti ahi. 1967 kurn in Chongkhozo khua ah khawmpi mat ahia, kitelna urn in Pu Kaihau President leh Pu Chungkholian Secretary dingin teltin a hiu. 1968 kum
in khawmpi mat a hi puai.
1969 kurn in Saipum khawmpi mat a hia, zia khawrnpi ah hin Pu Paukholal President leh Pu Larna Thangvung Secretary ding in teltin a hiu. 1970 kUrn in amau malatna nuai in Pengjang khua ah khawmpi nei a hi. Zia khawrnpi ah kitelna ah chun Pu Pu Khuptinlun President leh Pu Lalkhomang na Secretary dingin teltin a hiu. 1971 kum in Suangtun ah khawmpi mat ahia, Secretary in haina lekha a piak ziakin a thasang dingin Pu Khualkhanthang guat a hi. 1972 in Leilon khawmpi mat a hia, ziana ah chun Pu K.Paocha President Ieh Pu K.Lianthang Secretary dingin teltin a hiu. Arnau lamkaina nuai in 1973 kum in Salampatong ah khawmpi nei a hia, 1974 in Lingsiphai ah nei a hi. Zia hun ah hin Zillai magazine Pu H.K.Shyarna editor hi na nuai in “The First Fnut” kiti chu suadaw a hi. Zia khawmpi ah hin Pu H.K.Shyama President leh Pu K.Lianthang Secretary dingin teltin a hiu.
Amau puihuaina nuai in Changoubung khawmpi chu 1975 in mat a hia, 1976 khawmpi chu Pengjang khua ah nei kit a hi. Zia Pengjang khawmpi ah hin kitelna urn in Pu Lianthang President leh Pu Kamnelkhup Secretary dingin teltin a hiu. Chawmkhat zaw in Pu Kamneikhup lemchanlo ziakin Pu S.Minlianthang in a tha a sang hi. Record bangma hiat thei ding umlo maleh khenkhatte gen dan leh keima ngei kava panna ahi ziakin 1977 kum in S.Kotlian khua ah arnau haw mapuina nuai in khawmpi nei hileh kilawm tak in a kilang hi. Ahinla, zia zaw ah chun Zillai chu chawrnkhat a hung thip ving veng kit hi.
Zillai (North East India) chu khawmkhat chawl veng veng ma leh a ngaina leh pawnate leh a bik tak in Zillai Churachandpur Block kiti ah mm vua ah a la chiato zingte makaina leh mimal tawmngaite malatna in Zillai (NE!) chu 1983 in din thak kit a hia, President dingin Dr Lamminthang leh Secretary dingin Pu S.T.Liana. Amau makaina nuai in Saipum Zillai khawmpi chu 1983 in mat a hi. Zia khawmpi ah chun Pu T.Manga Vaiphei President dingin teltin ahia, Secretary ding in Pu Khailianthang.
Amau makaina in 1984 kum in Zillai Sports Meet amasapen Salampatong ah nei ahi. Zia hun ah Secretary (Games & Sports) tu chu Pu Soineimang a hi. Zia hun ah chun Pu K. Vungzalian, MOS (PWD) in chief guest hi na tawh a hung uap hi.
Zia zaw ah chun 1985 in Kangvai ah khawmpi mat ahia, chun Zillal Sports Meet a nivei channa chu 1986 kum in Pengjang khua ah nei a hi. Chun, 1987 khawmpi chu Lingsiphai khua ab mat a hia, 1988 kum in Zillai Sports Meet a thumveina chu Kamuching ah mat a hi. Zillai Golden Jubilee, a kiphudaw kum sawmnga tingna chu lopi talc leh thupi talc in Kangvai khua ah 1989 kurn in lawp a hi. Zia hun ah chun Manipur chief minister Rajkumar Jaichandra chu zingun ah ko a hi. Mipi sang tamtak chia khawm a hia, lawting tak ah mat zaw a hi. Zia hun ah chun kitelna urn in Pu S.T.Liana Ieh Pu Luttinthang chu President leh Secreta y tu gel dingin telting a hiu.
1990 kurn in Zillai Sports Meet liveina chu Saipum khua ah ki thalawp talc leh nuarn talc in mat a hi kit hi. Zia hun ah hin chief guest chuam chuam nitak sin Ieh ko in a urn hi. Election di kuan a hi tawh kitawn in amab inle kithalawp talc chiat in a hung uap ui. Chun, zia kurn tawp lam di kuan in a urn kha ngai nailo ZillaiSimlai Joint Conference mat ding lemsak ahi tawh kitawn in Dawngjang khua a mun ding in dawt a hia, ci phal piak ua, tichun, conference chu thupi tak in Pu Luttinthang (Chairman) leh Pu Thongkhomang (Secretary)makainainmatzawahi. l99Okum ah giksak talc mal ah sports meet ban ah joint conference nei ahi na tawh kitawn in 1991 in khawmpi mat a hi puai. 1992 kum in Zilai Sports Meet a ngaveina chu
Mats khua ah nei a hi. 1993 leh 1994 kum in haksatna chuam chuamte ziak in khawmpi mat a hi puai. 1995 kum in Pu Lurizapau President leh Pu S.Tinlal Secretaiy malatna nuai in khawmpi S.Kotlian khua ah nei a hi. Zia hun ah hin Pu Luttinthang President ding ah teltin a hi. 1996 in khawmpi mat a hi puai. 1997 in Zillai Sports Meet-cumConference chu Leisang khua ah Februaiy tha in Pu Luttinthang President leh Pu Th.Khamneithang Vaiphei Secretary na nuai in thupi talc in mat a hi. Gam buai ziakin 1998 kum in khawmpi nei thei hilo maleh Kangvai khua ah Assembly ko a hia, zia na ah chun kitelna urn in Pu Letsei Vaiphei chu teltin a hi. Chun, zia Assembly hin Zillai (North East India) kiti sek kha Zillai (Headquarters) ti dingin thupukna a siam hi. Zia hih hun leh kum kitheng ziak bep hilo in zillaite khawvel han zaw ah urn a ki hi talcna tawh kitawn ah siam a hi. 1999 kurn in khawmpi nei hilo maleh 2000 kuni in Pengjang khua ah Zillai Sports Meet-cum-Conference chu thupi tak in Pu Letsei Vaiphei President leh Pu Lunlianlal Secretary makaina nuai in matzaw a hi.
Kurn 2000 tiang ah hin Vaiphel Zillai chu kawng chuam chuam in danglam in kum 61 zen in upa ta maleh, a dinmun hi a thak ah etchet ngai hi’n a kilang hi. Zia kilawikhawmna hih restructure bawl bep hilo ah, a tap leh ngim tiang ah guat thak ngai dingin a kilang hi. A ziak chu kum 61 chiatasa ah experience et in thil tamtak hih question mark (?) urn hileh a kilawrn hi. Zia chu nang leh kei mawpuakna a hi ti hia’n thei tawp sua in tulai khangthakte’n “khaile” ti hih tiu. Zillai hih nang leh kei a ahi ngal a.
THE VAIPHEI TRIBE
THE VAIPHEI TRIBE
TUALCHIN NEIHSIAL
ABOUT THE AUTHOR
Dr Tualchin Neihsial is a Zomi Scholar of repute. He has to his credit well documented articles and publications. He holds a Doctorate degree in Philosophy. This article is reproduced from ‘(VA Millennium Magazine).
The name of Vaiphei has been originated from Phaiza, which was a
In the
Ngatan lui. This place had a spring called Sih (si) and they settled on both sides of the spring Sih. The group which settled on one side of the spring became known as Sihzang while the other group on the other side of the spring was known as Vaiphet The Sihzang has been corrupted into Siyin by the Burmese and the Vaiphei into Waiphei by the Manipuris. They are called Tantes or Tanlctes in the Manipur records.
From Sihzang area they were divided into two groups, one Sihzang group remained there and the Vaiphei group migrated into the present Mizoram and Manipur. The first group went and occupied present Manipur’s Sadar Hills where they were classified as the old Kuki group because of their earlier arrival into
The Vaipheis live mainly in Manipur,
Every Vaiphei village has a traditional head called Hausa (chief) whose position is hereditary, and the entire land belonged to him. The chief is assisted by a member of elders known as SiamangUpa, the village black-smith (thiksek) , the priest (thiampu), and the announcer/crier (tangsam) are among the Siamang-Upas. All matter concerning disputes among the villagers must be appealed to the chief through the Siamang and Pachawng (incharge of tax collection) with ajar of zu (wine).
The tribe is divided into a number of clans, and most of the clans have further been divided into a number of sub-
clans.
The Vaiphei society is patrilineal and patrilocal. The family is patriarchal and is often a joint family. In olden
days, although the father is the head of the family, both the husband and wife never mention each other’s name as a sign of respect. The children also never mention their parents’ name even after they grow up as a sign of respect. Parents are usually addressed by the name of their eldest child, suffixed with ‘pa ‘(father) or ‘nu ‘(mother).
The traditional religion of the Vaiphei is a combination of ancestor worship and animism. They believed in the existence of a supreme deity whom they called “Pathian “. Besides Pathian, there are a number of supernatural being who are equally revered and feared. Sacrifices of fowl, pig, dog and goats are made to appease these deities.
The most important traditional festival of the Vaipheis are Thazing-lap chawn, saai, gallu-ai, sawm zu and lawmzu nek. There is no specific date for any particular festival.
Thanks to Christian missionaries, Christianity and western education brought tremendous changes in the traditional religions, economic, social and cultural life of the Vaipheis.
HISTORICAL BACKGROUND OF THE VAIPHEI TRIBE
HISTORICAL BACKGROUND OF THE VAIPHEI TRIBE
SOITINKHUP VAIPHEI
ABOUT THE AUTHOR
Mr. Soitinkhup Vaiphei (IPS). His main area of interest is research and has dedicated much of his time delving into the history of the Vaiphei tribe.
In view of the fact that most of us are not aware of our true genealogical background; and we are eager to know it; in view of the fact that our local elders who depend upon words of mouth from their memory bank could not present us with a properly fitted jigsaw puzzle solution, but only tend to create more confusion instead of solution, it therefore becomes necessary to apply modem method of historical research and
delve into this problem with a view to bring out the real and true picture about the people called “Vaiphei” and their cognate tribes.
The following are the very little information so far garnered about the historical background of the Vaiphei people by digging into the accounts of British records and various books of history relevant to this subject. Further unearthing of facts about the Vaiphei and the size and extent of this cognate tribe awaits in the days to come.
Vaiphei is a tribe recognized in the Constitution of India (Scheduled Tribes) order 1950 in the state of Manipur, Assam, Mizoram, Meghalaya. The Vaiphei has his own dialect. The Vaiphei is found in Manipur, Mizoram, Nagaland, Assam and Kabaw valley and Chin State of Myanmar. The Vaiphei, like any other Zo tribe maintained their genealogical tree. (Zo means members of Kuki-Chin-Mizo-Zomi-Hmar etc. group). Genealogy is a list of names of succeeding generations of a family or a tribe.
Vaiphei, not being the name of a human being, like ‘Sizang’, does not find a place in the genealogical tree of the people. This, therefore, is considered a nickname or an alias. According to verbal historical accounts passed down the generations, it is maintained that the nomenclature Vaiphei was derived from the name of the village where this people who came to be known as ‘the Vaipheis’ lived for a pretty long enough time, to acquire the name of this village as their group or tribal identity.
According to verbal genealogical tree maintained by the Vaiphei people in Manipur, the major groups trace their descend from Neilut and Vanglua as always spelled out in the “Hanla or Hat-la” which is a “cry of triumph or success” on killing prized animals like the “Zang-Sial”, (Gour) Tiger, Bear, Wild Boar, Deer (Sajuk) and Hornbill, or on occasions such as “Chawng”, “Bu-ai” and “Sa-ai” etc.
According to the verbal history as well as written account maintained by Zo historians of Sizang (Myanmar) such as Dr. Vum Ko Hau in his book — The Profile of a Burma Frontier man, Captain K.A. Khupzathang Suantak, in the book — The Genealogy of the Zo (Chin) Race of Burma, Vumson — Zo History and Chawngkunga of Aizawl in his book — Genealogical Tree of Mizo, Neilut and Vanglok (Vanglua) are placed as the second and fourth sons of Suantak, the brothei of Seaktak or Sehtha — (progenitor of the Thadou tribe) and Tohin — (the progenitor of Tohin line some of whom are found in Chin Hills.)
Now our subject is to find out: How and where a small section of the descendants of Suantak came to be known as Vaiphei; how, where and when did they developed the Vaiphei dialect and when and where the children of Suantak separated and who and where they are.
It is claimed by some Vaiphei elders that in course of their migration towards Manipur from Chin Hills, the Vaiphei people lived in a number of villages such as Tiddim or Tedim, Saizang, Lailou Tualzang etc. on the eastern bank of the Manipur river, and in villages such as Lousao, Khopual, Simzawl, Kaptel, Tuitaw, Laitui, Mualnuam, Phaiza, Khawzim (north of the Rih lake) Tungzang, Buanli etc. on western side of Manipur river and eastern side of the Tiau river; then after crossing over to the western bank of the Tiau ‘river from Buanli to Ngente then to Lungchuangtlang, Tuisa lui, Zoupi, Selam, Kawlbem, Khuainuai, Hiangtuinek, Khaudungsei, Lunglentlang, Chiahpui along the course of Tuivai then Umtal, then Maite and Thingmun
then Chongkhozo from where to other parts of Manipur and North Cachar Hilh As the movement was not in exodus, bu in small clannish groups at different tim ings and different speeds along various different routes, the account of all groups. are not available except that of a large group who came into significant notice o the British officers who recorded it.
The Vaipheis lived for varyine periods of time in the villages just men tioned above. This movement was causec by the tribal wars such as:
The Sunthla—Haka war, The Haka—Luse war, Sakta—Haka war, The Burmese—Haka war, The Zanniat+Khualsjm—Tlasun war. The Lusei Wars (North vs South, East vs West), Lusei—Zahau war, Kamhau—Shai war, Kamhau—Manipur war, Sukte—Luse war, Kamhau—Zahau war, Hualngou- Zahau—Sukte war, Tlasun+SunthlaZahau+Ngawn+Sakhileang vs Lophe (Louphei—a Sizang Suantak clan) war Sizang—Shan war. These tribal wars whici raged the entire Chin Hills, present Mizorain, Chittagong Hill tracts and Hi1J areas of Tripura, Cachar and Southern part of Manipur created a lot of mass move ment of all the inhabitants of the area between 1SOOAD to 1890 AD.
The Phaiza Village Theory: It is believed that while the group of people who came to be known as the “Vaiphei” were living together with members of other tribes in village Phaiza, it is said that the population was so big that the village expanded breadth wise along the horizontal saddle of the hill ridge that from this the village acquired the nickname “Khaw—Vai—phei” in which the Thadou people also claim to had lived according to a Thadou song composed by Mangkhotin-gou, Chief of sangnao. The song with its free English rendering is given:
(a) Kachunnu leh kavang khuo lung-hiem tante (My mother and my Villagers must have grown worried). Lailu tawh tuonglam zawi-lam theipuonte (Un aware that lam trudging along with hunted enemy’s head). Laisimlu tawh Khaw Vaiphei thil injawt-ing (Walking on with enemy’s head towards destination Khaw - Vaiphei) Suo-muol lung-ngui tin daijing kathuoh sah (Suffered great worries at Village gate for my sake).
(b) Jolpi—te La : Siel lum leh in Khaw- Vaipheijang-ma-suon-ing (Sporting a shield walking towards Khaw-Vaiphei) Ka leidou mangpa chunga kachuang e (I triumph over my great earthly foe)
(c) Vaiphei Hanla: “Kathange, Kathange, Kachun leh kazua’n, Thangnam chembang eichawi e, Namtin Khaw Vaiphei lai a, Guallai lawi ang kathang e”.
It is said that after all other tribes further moved on i.e. migrated ,the people who continued to live on in village Phaiza alias Khaw-Vaiphei and migrated last of all came to be identified as the “Vaipheis.”
The Liankhama Sailo Village Theory:
Another version says that the Suantak people who later came to be known as “Vaiphei” lived with other people in the village of Liankhama Sailo. One day one Pawi member of that village by the name of Thangvuka killed one of these Suantak people and ate the heart of the man he killed in front of his relatives.
This infuriated the Suantak people so much that they chased the Pawi all over the village with an intent to kill and avenge themselves. Sensing the danger to his life the Pawi darted inside the Chief’s house and hugged the prime pillar. According to Zo custom such a criminal who seek refuge under the protection of the Chief is safe from any harm as he comes under the protection of the Chief by becoming the slave of the Chief. This is known in Lusei as Chemsen Bawi.
Realizing the implication of the custom the enraged people who failed to take revenge on the Pawi felt no more desirable to continue living together in that village side by side with the hated killer, migrated from that village en-masse. This action is expressed in Lushai as “an Vaiin-an-phei tawh a”. (They left in body or exodus). Thence wherever these people live, they came to be known as “Vaiphei”. It may be noted that according to the genealo’ of the Sailo clan Liankhama Sailo lived during the period from 1850 to 1875.
According to the 1981 census Report of Manipur the population of the Vaiphei speaking people was only about 25,000. Malthusian Theory says that population doubles every twenty—five years under normal situations devoid of war or natural calamities. Calculating on the basis of this law thD population of Vaiphei speaking people is barely two persons in 1656
AD.
Year Population Year Pop
2006 50,000(pro) 1831 366
1981 25,000 1806 182
1956 12,500 1781 91
1931 6,250 1756 45
1906 3,125 1731 22
1881 1,562 1706 11
1856 731 1681 5
1850 400 1656 2
* Zero population in 1631
As the nomenclature ‘Vaiphei’ was an imposed name either under the Phaiza Theory or under Liankhama Sailo village incident theory, the population calculation need not go down to the year when there was only one person.
As the probable date of the Phaiza village could not be established, right now there is no means to find out the population of the people who lived and acquired the name “Vaiphei” from village Phaiza. Since Liankhama Sailo was believed to had lived between 1850-1875 (Giving one generation an average of 25 years) and presuming that the Liankhama Sailo Village incident theory was correct, it may be surmised that the Suantak people who later acquired the name ‘Vaiphei’ could have lived there in that village several years ahead of the incident (the exact date of occurrence was not given) and could have been already using the Vaiphei dialect which was derived from the Lushei language, and their total population in 1850 AD could be around 400 persons.
The Dialect: Taking into account the fact that 80% of the vocabulary of the Vaiphei dialect (which is similar to the Ralte dialect) is common to the Lusei word except that the Vaiphei does not like to make effort to pronounce ‘R’ by rolling his tongue or pronounce ‘Tl’ and ‘ml, etc combinations by doing a little bit of self exertion. The remaining 20% of words are from Thadou, Hmar, Paite, Yo etc. In view of the above 80% presence of Lusei — Duhlian vocabulary in the Vaiphei dialect coupled with the presence of Duhlian community within the Vaiphei fold, using the Vaiphei dialect, it is believed that Vaiphei dialect must have developed only among the Lusei Duhlian speaking people during their sojourn in areas east of the Var or Run (Manipur River) or in areas between the Var and the Tiau or after crossing the Tiau.
How and where seperated: According to La! Biak Thanga as well as Vum Ko Hau, the Zo people including the Sizang migrated from the Kale valley to the Chin Hills around 1374 AD under the pressure of a cruel Shan King coupled with a severe famine. According to the Paite ver sion, by 16th century the Zo settlement at Ciimnuai became overcrowded with popu lation. Some of the Paite who moved south or down the hillside came to be callec “Sukte”. They found their home a Mualbem.
The Suantak, Thado and Yo said they lived together for many years till the Suantak and Thado quarreled. The reasor for their quarrel was the tail of a Deer and a flying Squirrel. After the quarrel a sec tion of the Suantak moved near the salt- spring and thus they received an alia ‘Sizang’ meaning ‘Salt-spring plains’. Another section of the Suantak moved to Tuitawng on the border of the plains anc hills. These people afterwards came to be known as the Vaipheis. The Thadou and Yo (Zou) moved north of Ciimnua. Th Thadou found village Phaileng and Y (Zou) found village Gam-ngai. It may be noted that the ‘Nuai-mangpa’ in Thadou legend could be a reference to the Chief of Ciim-Nuai village. Ciimnuai is located between Tedim and Saizang villages.
Before the quarrel these people called by the group name ‘Paite’ (Thadou, Suantak, Sukte etc) who are non-Lusei. non -Pawis lived together as long as 200 (two hundred) years. So the dispersal from Ciim-nuai could be between 1500 to 1600+200=betweefl 1700— 1800 AD. It is believed that the spearhead group of Vaipheis who were in the company of the Haukips could have entered Manipur before 1830 AD as evidenced by the fact that Zakhothang Suantak and Pumkhozam Neihsial were already in Chandrakirti Maharaja’s army in 1857 – Manipur Kamhau war.
Vaiphei nomenclature and Vaiphei Dialect which acquired earlier and when and where? It is strongly believed that Vaiphei must have acquired this dialect after separation from cousins of Sizang. Probably only after the Lushai language was popularized by Lallula Sailo between 1750-1803. They (Vaiphei) must have lived close by Lushai speaking village where from they started developing the Vaiphei dialect which is not 100 % pure Lushai; or they could have been speaking the Sizang dialect at the time of their separation from their cousins of Sizang, walked into a Lusei-Duhlian village, lived there for about a pretty long number of years during which they started speaking the Duhlian dialect but refused to take the trouble of overcoming difficult phonetic sounds and continued his easy Sizang pronunciation where Lusei becomes difficult.
As for the name ‘Vaiphei’ it is possible that it was acquired from village Phaiza alias ‘Khaw-Vai-Phei’ and afterwards the language developed on coming in contact with the Lusei-Duhlian people. Or after they parted with the Sizang, they walked into a Lusei-Duhlian speaking village, developed the ‘Vaiphei’ dialect then the Thangvuka incident compelled them out of the village and thereafter acquired the ‘Vaiphei’ name. The people of Sizang remembered and recorded the migration of the last remnants of their cousin Vaiphei people from Tuizang. The Vaipheis who earlier lived in Tungzang (1867), Suangkong and Tuitwang (1876) came back to this village (Tuizang) which the British destroyed and constructed Stockade No.3 (near Fort White) in 1888-89 as punishment to the Vaiphei for helping the Sizang (Siyins) in their war against the British in 1888-89. Since then there was no more Vaiphei settlement in Sizang. The occupants of this last Vaiphei village in Sizang could be those war-veterans of 1888-89 whose list of names a spelled out by Khuplian Suantak was recorded by Vumkhohau.
Vaiphei Veterans (Extracted from — The Profile of a Bunna Frontierman
— by Vum KoHau). The following Vaiphei cousins of the Siyin Thuantaks (Sizang Suantak) from Tuitong, Suangkang and Tung Zang migrated to the Siyin Valley when they were driven away by their local enemies and lived together with the Lopheis and Khuasaks and some Thuklais in the Valley below Khuasak. They made a pact with the Siyins by the customary tradition of touching one another with buffalo tails, to help each other in time of war. The Vaipheis true to their allegiance assisted the Siyins in their war against the British. The list was as told to me by my uncle, Chief Khup Lian of Lophei on the 4th of July, 1960 : Mang Thual, a commanding Vaiphei leader, Mangpi Lam and Kai Lal. The above three were the heroic leaders. Others included Minh Pau, Tong han, Thang Kop, Pau tho, Thawng Khaw Lun, Vungh Za Pau, Pa La!, Thang Nei Khup, Tawngpi Mang, Vung Lian, Thang Kho Lian, Nei Pau, Kai Lal, Pum Kam,
Pa Vel, Pi Mang, Vungh Kam, Awn Khup, Mangnei Khai, Liii Khup, Khawltin Thang, Pau Khaw Lun, Nei Thang, Thang Bawng, Pa Sum, Hau Zang, Khawl Tim,
Thaul Za Thang, Lun Za Tawng and Mat Kham.
Carey and Tuck in their book The Chin Hills commented : Besides these villages (i.e. Khuasalk, Thuklai, Sakhileng, Buanman) there was one called Tuiyan (Tuizang) near the site of our No.3 Stockade, inhabited by the last remnants of the Vaipe tribe. After their village was destroyed the inhabitants no longer lingered, but migrated North and over our borders, where theyjoined theirtribesmen, who had long before moved north out of the Siyin and Sokte country.
Thazing-Lam: The verbal histoty of the Vaiphei maintained that during their sojourn at a certain place between Sizang and Manipur, they had a celebration probably a “Kut” in the Vaiphei lunar month of Thazing wherein they composed Thazing Lam. Any celebration is virtually a feast. This feast was said to had lasted for a number of months at a stretch that it came to an end only when a bird flying over them incidentally dropped the ear of the paddy among the feasting Vaiphei that it brought them to their senses about the passage of time. From this instance it is necessaty to think whether Vaiphei people are pleasure loving or culture loving people.
Probable place where Thazing Lam was held : According to the Vaiphei Lunar calendar, the month Thazing coincides with the month of August of the Gregorian calendar. Normally the paddy plant bears its ear of corn or paddy in the month of November. So, it can be deduced that the stupefying feast lasted for a continuous period of4 (four) months. This kind of a feast which goes on so happily to the extent of loss of the count of time can hap. pen only under a sense of fool-proof security and complete safety in those days of tribal wars. So this could be possible only inside the fortress village of the Vaiphe found on the Lunglen Hills; as described by Carey and Tuck as follows: “The Vaipe tribe, which has now entirely disappeared from the Chin Hills, has left traces offortifications in the north which will last for many years :o come. Perched on the summit of precipitous peaks they built their villages, and f the approaches were not almost perpendicular they proceeded so to cut away and blockihepath thatfriend and foe aliAe could only ascend to the heavily- stockaded gates in single file ‘
“On the summit of Lunglen peak is found the remains of an ancient Vaipe village, which was defended in a most extraordinary manner by boulders and sungars. Finally, just in front of the ford- fled gate, the rock had been cut perpendicular for 10 feet. which necessitated the use of a ladder before it could be scaled ‘
From the above descriptions of the general nature of fortification given to the Vaiphei villages in contrast with the bamboo or split wooden stockades of other sister tribes sited not necessarily on the summits of precipitous peaks indicate the outstanding, inherent military mind of the Vaipheis which once again was demonstrated recently. It is also clearly believed that the popular Vaiphei saying “Than gniang dawilawk chempai kua, suangkawt a awk gawi gawi” was a real incident which occurred in one of these villages of his own.
How Lunglen Hill got its name:
Verbal history in Mizoram say that Lunglen Hill acquired its name only after the Vaiphei left their settlement on this hill when they moved further up into Manipur. It says that even at the time the Vaiphei villages were sitting on this hill range, it (the hill) was still without a name. After the Vaiphei completely left the hill their neighbouring villagers who strongly felt that they missed the lovely Vaipheis in a big way gave this name to the hill. Location of Lunglen-Hili - “In the north the most conspicuous peaks are Lung’en, the western point of the Chin - Mantpur boundary 6531 feet; ...“ - The Chin Hills.
Vaikhotlang/Sialkal Tlang:
Between the Tuisha and Tiao rivers along the northern part of Chin Hills- Mizoram boundary, there is a hill range known as Vaikhotlang-dung and also a place known as Vaikhawhmun. This location is in the middle of vast area of hilly tract inhabited by the Zo people on all sides such as Southern Manipur in the north, the Chin- Hills in the east and south-east, the Mizorarn in the west and south-west. This hilly countly surrounded by Zo tribals on all sides is no place for any Vai (‘Mayang’ in Meetei -foreigner especially Aryan breed) to settle down at any point of time to give the Vai name to this hill.
The place is around the Sialkaltlang and Lunglen-hill in Mizoram where the Vaiphei people made it their home for a considerable number of years. Some people therefore, believe that Vaikhawtlang, Vaikhaw-hmun must have derived these names from ‘Vaiphei’ who resided in this area for a pretty good number of years.
Vaiphei - in other dialectical groups : Although the greater bulk of Vaiphei population speaking Vaiphei dialect is found mostly in Manipur, people who claim to be members of the Vaiphei community but speaking not necessarily Vaiphei dialect are found in varying numbers inside communities speaking dialects of Lushai-Duhlian, Hmar, Paithe or Tedim, Thadou etc.
It may also be mentioned that Rokunga — the greatest poet who had composed not less than 120 songs in LushaiDuhlian language, Kappu who composed a number of Christian worship songs in Hmar language, Hrangbana, who set up the Hrangbana college in Aizawl and now runs the Maruti vehicle agency in Aizawl, to mention a few, are outstanding members of the Vaiphei community.
The Cognate Tribes : As no human being exists without having blood relations left and right, it may be mentioned again for our own information, by way of promotion of awareness that the members of the Vaiphei community consist of a small faction of the descendents of Suantak who is/was the brother of Tohin and Sektak or Sehtha (the progenitor of Thadou tribe). Another faction of the descendants of Suantak are the children of Zahmuaka, (also known as “Lalchi”), a branch of the descendants of Ngengu,(the eldest son of Suantak) are speaking Lushai-Duhlian language.
Other factions such as those Siyins or Sizangs in Chin Hills are now speaking the Tedim dialect. The Tungnung Tunglut, Tungdim or Lhungdim, Baite, Phiamphu are speaking either Zou, Paite or Thadou. There are also some Suantak sub-tribes or clans who scatter among dif ferent Zo dialectical groups. In short, we may put it this way that the descendants of Suantak are found speaking five major dialects such as Vaiphei, Paite, Hmar, Thadou and the Lushal -Duhlian language. Another interesting point is that while they are fully aware about their genealogical line of Suantak descent they are identified by three distinct aliases, that is, originally a section of Neilut and a section of Vanglua descent are known as Vaipheis.
A section of Ngengu descent i.e. the descendants of Zakmuaka of Ngengu line such as Zadeng, Palian, Thangluah, Thangur (progenitor of Sailo) Rivung, Rokhum together with tribes like Hualngo, Colney, Pachuau etc. came to be known as Lushei. A section of Vanglok (Vanglua i.e. Thuklai, Limkhai to which Vumkhohau belongs) Daitong (to which Vumson, author of ‘Zo History’ belongs) are known as Siyin (Sizang Thuantak or Suantak) in Chin Hills. The Vaiphei has two important clothes such as Puandum and Khiangkawi.
Puandum The name itself is Lusei-Duhlian word meaning the Black- cloth. The Lusei and Vaiphei version oF Puandum are the same except that where the Lusei puts a green stripe Vaiphei puts yellow, and still retains the Lusei name “Puandum” which in Vaiphei dialect really, means “Blue cloth” because in Vaiphei dialect “Dum” means blue and “Vawm”
black.
Khiangkawi: This is another distinct and conspicuous cloth of the Vaiphej The Sizang Suantak also has this cloth They call it “Chiang-Kawi Puan” because of the zigzag (/\/\/\/)pattern it has as its design. The Vaiphei must have mispronounced it as “Khiangkawi” which in fct produces no meaning as “Chiangkawi”. The Sizang use it as male-cloth.
In fine, it may be added that Vaiphei, like Siyin or Sizang, is a nickname given to a small group of people who are. members of the Great Suantak Family; and it is because of this fact that all people who trace their pedigree to the Suantak trunk find a home in the recognized tribe
Vaiphei; and Suantak isa member of the Zo family.
(source - zillai millenium magazine)
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