Ngaihtuahna a Khu Vivit Khenkhat

Eimite tribal i hihziak uh hia, ahih keileh hun sawtpi paita akipan politics a vangsiat huai tak a marginalise¹ ahihkeileh nawlkhin a i omkhak nilouh ziak uh hi zaw hia, i tauna awte; zak leh ngaihkhiak ahi taktak ngeikei hi. Solkal a thil i phutte: abiik in ‘Mahni a Kivaihawmna’ (Separate Administration) i buai suukpi lai un i gen thoh kia mai bang le anuam a; kha polhna tang bang khop in, limtak in; leh sousang taktak in iki houlim thei uhi. A khente’n, Greater Mizoram bawl ding i chi uh a, houlimnate hoihtak a i ngaihleh: anuam thei mahmah mai a, himahleh a hong khing deuh deuh leh; zingkal tuimei kai; sah mahmah, himahleh taangni hong suah chiang a: leng mang bang mai in, awl awl in, a hong mang hiai hiai abangta hi. Tua ziak in thil him him in ‘a hun’, ahihkeileh ‘a hun bi’, ahihkeileh; a ‘kha’ om chih di abang hi.

Manipur ichih Meiteite khazak nuai hong hita a, a tangpi a gen in nam tuam tuam chi thum bang kiteng khawm ahi chihte i theihsa uh ahi hi. Huchibang kawmkal ah im sese louh a gen in kideidanna a lian mahmah mai a; ei Zosuante ngialngial in Meiteite’ hon pawsiahna: kam a gen chauh hilou in, thagum thatang (violence, Meiteite gendan leh bhaulins) mahmah in le i nak thuak lawta uhi. I chi-i-nam leh i zat kibang lou nana tuh: state khat ah ichi hia, border khat sung ah omkhawm hita zezen mah le hang le; kingaihnat taktak theihlouh di mah ahi diam a chih huai na chiang bang le a om thei ngut hi. Huaiziak chauh le ahi sam kei ding a, kum 200 hial ching thei di hita in, ei leh amau kal ah history khawng le kinei ana hi a, aziak leh a factor tampi; a dang dang le a om ding a, a nuailam ah a detail zaw in i houlim suk ding.ei Tangtung mite ahihkeileh Singtangmite ading in ‘Mahni a Kivaihawmna” i chih Indian Constitution nuai a provision omsa, abiik in VI Schedule ahihlouh tawp pen in le Article 371C akipan a kibawlkhia ADC (Autonomous District Council) ahihlouh leh HAC (Hill Area Committee) te bang le henchip sak in i om ua, tu’n ah, May 03 2023 a i buaina pansan in Separate Administration huai tuh UT (Union Territory with Legislation) dan ding in iphu uhi. Solkal a kipan in dawnna official hia official lou chih chian tak in genthei chet kei mah le hang: “…hitheilou di” chih dan hiam khat dawnna dan pian hong kithehdalhna bang le a sawt pianta hi. Hichi bang thute i zak chiang in, “…a hichi a; a kha chi a; hitheilou di a chi uh” chi a aak gul mu² bang a ngui om pah bang le thil baihlam tak ahikha ding a, banah, muh le sawm zou nawnlou a, hichia a mawkna a i beisak khak ding uh kana lau gu mahmah hi. A ziak ahihleh i sacrifice sa abiik in hinnate a itt huai a, pam le a pammaih a, huai phetlou in, chikmah chiang in, hiai khovel ah; a hong kilehkik nawn kei ding uhi. Huaiziak in, i hinna manphate uh itlou a; ana luikhia salphate³ zahna sangpen ipia uhi. Thawnkham in hichi’n it leh ngaihte’n hon sihsan anatdan zai la⁴ in ana awi ngeelngeel hi.

Laukha in mubang hong leng in;
Loubang hong vil zel in Pa
Simlei nun meipi zing nuai ah;
Nuntakzia ding hong hilh in
Ka Tuun luankhi hong nul in;

Na von sanggah lungmawlte
Na leenna Thangvan pan;
Thupha hong pe lai aw;
Zuang hong thou kik in Pa aw
Na nua’ chiang ah meigong-tagahte’n,
Mubang hong ngai ung e Pa.

Meiteite ichih sum kawlvei siam, ana vaaisuak ziak uh le ahimai thei, ahihkeileh Siamsinna kong tuamtuam a ana lutthuk zawk ziak mah uh le ahi ngei ding, mipil a tam ua, ahihhang: politics khawng ah: Manipur gam leh leitang et in hiam, a State ki form dan leh Power Structure leh Power Sharing khawng in et bel; thil kiphumgu ichi hia, ahihkeileh thil kipaihpeel bang bang hiam a om ziak ahingei ding: a khelpil⁵ giugiau mahmah ua, amau a ding a bargaining bang, siam a siam ngenta ahi uhi. Tuate toh ei; i singtang or “tangdung consciousness” ana kibang law khollou adiam; a chih ut huai phial phial hi. Tuni chiang in Pathian in hon lamsang ahih kawm kawm in, ei singtangmite’ factor tuam tuam ziak in; Siamsinna ah, Loubawlna ah, Damtheihna lam ah, Engine Theihna leh kong tuam tuam ah tuni tan inle i tualniam mahmah lai uhi. Hiai i gen ziak ahihleh singtang mi leh phaizang mi ikibatlouh zekzekna tampi: thil tuam tuam a om ahihman in, a kua peuhmah i hanchiam mahmah uh pawimawh ding hi. Ahi a, i gam a; a dik atang a vaihawm/vaisai utte a ding in bel Meiteite’ a a majority/dominant community ahih hang un; huphulh biikna di omlou ahi ka chi nuam hi. Himahleh minority hita zen mah le hang le, hon domnate te lak a va ki tahlut luat louh bang chiang hiam ah ahoihna leng tampi om ding hi. Hun khenkhat khat ah hiam ahihkeileh vai khenkhat khat khawng ah; Meiteite’n kutnop hon sa lua uh ahidiam chih bang le tuh thil ngaihsut tham khat ahi nawn hi.

I history uh ichi hia, khangtangthu⁶ angtang tak a; gen di leh suan di nei saamte ihihman un, i tangthute i mangngilh louh ding uh tuh thil poimawh mahmah khat ahi nawn hi. Namdangte bang in “…tangthu mei bol bol; umkawm-beelkawm phu lilit” chih bang ahihkeileh leh “biling balangba” ichi hia: “..aak in ektha tha a van su” chihdan in tangthu naman louh akipan; Zawlchingte, Lengtonghoihte, Thanghoute Unau, Maneihthangzai leh adang dang, ban ah Goukhothang leh Sumkamte’ tanchinte, tangthu/thusim stage thum a khen theih di mawng mawng bang i nei uhi. Hiai teng chauh in le nam piching i hihdante lak ahih dan ka gen nuam hi.

I tangthute a biik in gam-leh-lei vai/simlei vai a; i tanchinte uh bang le theih him him thil hoih ahi a; ahuchih kei leh paunak in, “history repeat itself” chi a a gen bang deuh a, “thiltung sate hong tungkik” a chih bang in; tulai i politics dinmun i et leh; history hong ki repeat tou tou adia aw chih bang ngaihdan a om thei hi. Ataktak in, history et in, thiltung sate ngen hong tungkik kik ahi chile’ng le kigen khial hetlou di a batna chiang le a om mawk hi. Aziak ahihleh 1870 vel in Sukte-Guite Ukipipa Pu Goukhothangte‘, Sumkamte‘ leh Meiteite‘ ana kidou uh a, a tom a agen in: zuau⁷ san a (ze)khem a om in henkol buhsak in ana om uhi. Huchi in i history uh tuh huai akipan in apai louhna di a pai; ichi hia, khenlam dang in ana om daihta hi. Tang a tuan akipan Zo suante leh Meiteite kal ah enmity/kimelmakna tuni dong paitou lai ahihman in history (thiltungsate) hong ki repeat ahi i chilou theikei a, khang hong paitou zel dingte in le; hiaite khawng mah hon base/en tou tou ding uh ahi a, i minam kua hi a, i tenna koiteng hi a; i phung leh i zungpite bang hi hiam chihte hon sut tou tou ding uhi.

British Gamvilte’n hichi’n a thangawksa bang in hon nuse liuleu tel ua; hon abwl dan uh tuh; i tung ua lungawi hetlouhna nei chih di mah abang zezen uhi. Chihziak bel bang tan hiam, hun sawt kuam tak ahong opkhum ua: huch’n hon kiksan nawn daihta ua; a sulmung uh tuh a nang mahmah mai a; poi isa chih kan iki hilh tuahtuah louh ngal gen di avang a, “van en le lah a sang a; lei i dinna en le lah; phelnih: phelthum a kisuahta mai maimah hi”. Ahi a lah: mimaltak a gen di hileh hihtheih bangmah a omkei a, political level ah le; iva kituklut a phatuam di isak hang in; Meiteite’n a ut a dah ua hon taalkaih veve thou uh ahihman un, mimal hi in political level hileh; i bawl theihluat taktak omlou a dia aw ka chi hi. Hiai ka chih nasan bel, tuni in Meiteite’ lak a MLA seat tamlou i va neih teisam hang un; gen-le-sak (say) neizou takak didan a kihihlouh man in; khemna a thang-awkna chikhat houh ahi dia aw; chih bang ngaihtuahna ah, a om nilouh hi. Meiteite’n a kisaktheih pih mahmah uh; a 650 square miles lalgam/kingdom ⁸ uh, tuh va join ihita mai ua, a minpu dan pian maimai a va ding a kihi petmah zawmah a, a political arena ua; bawm/cage a taang kawm a etthoh toh ka kiteh hi; a ziak gensa bang in ‘say’ nei zou didan aki hihlouh ziak ahi hi. Iva join ua, bang condition a join ihi ua chih bang le om tellou ahi diam chihte a ngaihsut huai mahmah mai hi. Aziakbel amau Union of India a zop uh bang le tunitan in “kou lunglutna a zom ka hikei uh” chi a pang laite ahi uh a, ei a bang condition hipeuh ding hiam chih kidot thak; a ngaihtuah thei liai in hoihtak a ngaihtuah vitvit di ahi hi.

Huchi’n Manipur in statehood January 1972 (Guite-Sukte Ukipipa Goukhothang, 1872, a sihnung; a kum 100 chin kum) in hon mu ua, huai akipan awlawl in; eilawi i va tawmlut thawh uhia, ahihkeileh zawllut hi zaw uhia, khat in Meiteite Political Process tuh va join ihita mai uhi. A koi a civilisation, pau-le-ham; tong-le-zam, tawndan a kibatna nei hikei mah le hang, (phetlou in, gensa bang in tang a tuan a: kigal-kimelma hilai) mak deuh tak in, bawlkhelh a om colonial state⁹ pansan in, state khat hiding a gawmkhawm in i om nawn zawmah leu leu ua, tua ziak in “i vang uh tuh a sia e…” chi a kisial sial theihna khop thu leng ana hi him hi.

Huai ban ah election khawng ah i hong ki participate/tel tou ua; chi nawn le’ng; tribal ihihziak mah uh adiam luang-le-baan¹⁰ sial ngam khawng in manna taktak di omlou¹¹ MLA i na kituh zialzial zawmah uh a; i etkik leh; “awh! a hah! a khawk tel” chih kan gen di a omkei hi. History i etkik zeklouh uh tuh thilhoih hilou didan in ka mu a, etkik luat ding ahi a, huai akipan a thil tampi zilsuah i sawm zawk ding uh hi in ka ngaihtuah hi. Past is past (hun paisa tuh paisa hita) chih zatzat abaihlam a; himahleh past/hunpaisate; paisa hilaw tham mahleh huchia bei mawk le ahisam kei a, “…past is past; but it is alive;if you want to keep it; its up to you” chih le ahi veve jel thou ahihman in i theihsiam poimawh ahi pen mai hi.

Tua lou in, history toh kisai mah in “Those who cannot remember the past are condemned to repeat it”¹² kichi bang le om a, eipau in, “Hun paisa chiamteh theiloute’n, hun paisa a thiltung sate hong tun nawn di a ngak uh” chih ahi hi. Hunpaisa or history in mailam hun hong tung ding toh kibang in poimawhna liantak nei ahihman in, a paisa chihziak a ngaihneep maimai di ahituan kholkei ding. Mi’n history ichih bang ana chi gen (define) uh hiam chih vual nih leh thum hiam i en masa lai ding:

• “History is a set of lies agreed upon.”¹³
• “History is written by the victors.”¹⁴
• “A people without the knowledge of their past history, origin and culture is like a tree without roots.”¹⁵
• “If you don’t know history, it’s as if you were born yesterday.“¹⁶
• “A small body of determined spirits fired by an unquenchable faith in their mission can alter the course of history.”¹⁷

History tuh hon define tu ahihkeileh hon awhtu ahi a, himahleh bang chi bang a hon awh hiam chihte subject broad/zaa lua ahihziak in hiai ah tuni’n i suutkim man kei ding a, phetlou in i theihna mahmah in le daihzou lou phial ding khop a zai leh thuk ahi hi. I gam lianlou Zo suante lomm tenna deuh; angtang tak a ei a i chih theihna munte Chin State¹⁸ Burma (tua Myanmar kichita), Southern Manipur¹⁹, Mizoram²⁰ (leh Bangladesh a Chittagong Hill Track lak bang le ei Zosuante tenna mun hi a kigen minthang mahmah khat ahi) te ah history sim ding thu leh la; genseng louh om veve ding ahihna ah, a lunglut mite’ a ding in etding thil thak vive tampi om ding hi. Ei i ki define na ding in i luahna/tenna gamte gen kai louh theihlouh ahi a, tua mah in poimawhna lianpi nei ahihman in; Biltishte hong paima leh hong pai nung a i khosa leh i teen dante tamlou enkhawm le i chi hi.

Min tuam tuam piak in i om ua, British/Colonial record ah tuh Chin-Lushai-Kuki ihi ua, hiai bang a i minam min (name) a gelh chiang un le, khenkak theihlouh mite ihihziak mah uh ahi ngei ding, dash (-) in hon ahal/akhen ua; lah ‘Chin’ chauh hiam, ‘Lushai’ chauh hiam, ‘Kuki’ chauh hiam in koi mah ah: atangh din sak ngeikei jel uhi. Naga te bel eibang in mintuam tuam a pu ua, tribe tuamtuam eimah bang ahi veve thou uhi, ahihhang in amau pau akitheituah kei uh a, eibel iki thei tuah uhi, huchi pipi himahleh platform khat ah i ding khawm ut kei ua, Nagate bel Naga dan in khat in apai vet vanglak ua, ei bel, Zomi, Kuki leh hong ging thak Hmar chi in angmaisal huai deuh tak mai in ina kikhen mawk uhi. Ahi a, Zo minam lah kichi ngente ihihman un “Zo” min khat in thilteng ah kigawm le kihat in nak nop in chia chih tuh ngaihtuahna nei mikhat peuh peuh in i ngaihtuah ngei ding un ka gingta hi. British Gamvilte’n i Zo minam leh i Zogam ah thil tampi mah mah hihkhial uh chih di ahimai a, huaite lak a khat ahihleh Chin-Lushai-Kuki ana record touh chauh uh hilou in, i tenna gam teng phel thum ahihkeileh seh thum mawng mawng in honna khendalh tazen uhi. I luahna gam uh gam za pi mahmah ana hi a; “Colonial State” in hichi lawm lawm a honna sehkhen teltul tellou hile zaw; gam khat (country) dan a ding thei di khop: minamte ihi uhi. Huai tuh mitampite lungtup (dream) le ahi a, Pu General Tunkhopum Baite,Lt. Col. Son Kho Pau, Son Cin Lian leh adang dangte’n i gam sehkhen a om gawmkikna di’n pan a sih tan dong uh ana la uh a, deihdan chet muh hi naikei mahleh; Tunkhopum laibu²¹ a; a cover a kigelh bang in, “a tullou lungtup” ahi den a, hong hi tou tou lai ding in le a gintak huai hi.

Mizoram Chief Minister, Pu Lalduhoma in US Indianapolis ah ei Zosuante Khawmpi siim lah hikawm in September 02 vel a; a azat sek uh Mizo Day²² mangh lah hikawm a; a thugen khenkhat a viral hong om a, India a media house tuam tuam: newspaper leh television te’n in gen leh sak tampi nei uhi. CM thugen in India sentiment hetkha dan a; alak ziak uh tuh ahipen ding hi. Tuaziak in naktak in ki thehthang a, ngohna tuam tuam bang le om kichi hi. Huchi’n India External Affair Minister spokesperson Mr Randhir Jaiswal na tan kigolh kha pian sim man a; hichi in comment hi:

“… We have had issues there [India-Myanmar trans-border] because of the Myanmar security situation [because of colonial division]. We have talked about [border] fencing earlier, some of the proposals that are there, so I will come back to you after we have some clarity on that…”

Himahleh tuabang a ngawh a a om na pen: Professor David Lalrinchhana in hichi in The Hindu²³ ah genchian hi:

“CM Lalduhoma’s call for Mizo unity is an appeal to preserve cultural roots and solidarity without challenging India’s sovereignty.”

CM in a thugen ahihleh, a tung a genzek sa bang in, i minamte kigawm a lunggulh dan thu bang, British gamvilte’n hon sehkhen uh poi asak dan khawng ahi a, hiai ah a viral teng i koih khe ding:

“As I approach the end of my speech, I want to let everyone here know that the primary reason I accepted the invitation to visit the United States is to seek a path towards unity for all of us. We are one people – brothers and sisters – and we cannot afford to be divided or apart from one another. I want us to have the conviction and confidence that one day, through the strength of God, who made us a nation, we will rise together under one leadership to achieve our destiny of nationhood. While a country may have borders, a true nation transcends such limitations. We have been unjustly divided, forced to exist under three different governments in three different countries, and this is something we can never accept…”

I tenna gam uleh i luahna gam uh abik in Chin State, Mizoram leh Southern Manipur lamteng bel dan leh dun, leh dawi ha vang²⁴ kal ah bubit na khat tak bel om ve ve a, unau Sohpih lamte’ inhabited area (luahna gam) ahihleh them chakhat a complicated luatna a om hi in ka mu hi, huai tuh amau; munteng gamteng ah ana kithehdalh diak khol uh a, a buai huai simna chiang om abang hi. A buai huai sim ka chih nopna sese ziak bel, ava luahna gamte uh a claim theih taktak uh khat le omlou mawk abatsim ziak in, poisa lele gentheih omlou a suak hi. En le hang, Nagaland bang a le a hun khoptak mahmah a teng ua, Assam a le tua bang mah ahi a, Manipur ah tuabang mah in chimai le Tangkhulte area (stronghold laitak) ah; chih dan bang ahi hi hi. Ei Lamka area lam ah le nidang in ana kimelhaih in ana kimelma (Zomi-Kuki Conflict²⁵) hilhial ta le hang le; tu a innkim-innpam a kinei a; khosa khawm; ta-khawmte ihita ua, ban ah, unau laigui zom ngeingei ihih ziak mah in lunglual tak a i tenkhop a; nekhawm a i tatkhawp ahiding mawng ahihban ah, politics bang le lunglual tak a minkhat a i sai khawm ding uh ahi. Sohpihte’ teen dan complicated ka chih hang in lah alehlam tak ah siamsinna lam chituam tuam ah bang, Sepaih lam bang, Civl Service leh a tuam tuam ah, mitampi mahmah in ana hamphat pih veve jel thou uhi. Ahi a, tenna mun ichihte lah khat a gawmkhawm hiam suantuah theih le ana himawk lou ahihman in ahi dandan tuh ahidan ahiphot mai hi. Himahleh Politics Huangzawl sung ah bel thil tua i gensate ziak mahmah bang in le; a challenging a tam a, phut di tampi tak leh sah taktak om toutou di ahihdan i settlement/tenna in a gen hi. Laizomte‘ luahna gam demography, geography (leh cartography) in zirkhe lou diak khol ahihman in munteng ah ut le utlouh thu hilou in minority dinmun luah in; huchi bang a minority situation a om in; za huap deuh a gen in; a biik a political level ah; “bootlicker” dan a hon pan sak khak bang le thil baihlampi ana hikha ding hi. Huaimah in leng kigawmna dia: ideology; i culture, identity leh abiik in, i common ancestral root a belhte tampi nawngkai sak thei veve nawn hi. Manipur context et in Kuki term pen (Kangpokpi, Assam, Nagaland region a tengte’n api bawl mahmah uh hang in) Lamka lamte’n (Manipur leh India Solkal in Manipur a Zosuante Kuki chi a hon record hi hita hilhial mah leh) kideih khollou hi, a min him him ei min hilou kichih bawl ahi ding a, kine thei taktak lou, ban ah, a a factor dang hia gintak ahihleh ahihleh a tung a gen zeksa Zomi-Kuki Conflict khawng bang le ahi thei hi. Hiamhleh a tangpi in any thinking mind in; Kuki min bul-bal i et chiang in, hon zou zou mahmah lou ahi sim mai hi. Tua toh kizawi tawn mah in Ccpur chihte bang le a ki deih hi zenzen lou, ban ah, Singhat chihkhawng bang le, ahihdan tak mah in kigelh ngiatngiat maileh chih deihhuai mahmah mai hi. Hong ki impose thoh him himte hoih kisa hetlou ahihlai in Kuki (colonial name leh political name²⁶) ichih Sohpihte’n hon hahbawl law zaw mah uh a, huai mah tuh Zosuan²⁷ dangte toh mun khen khat khat a tuni a akituah mawhna uh hiai point chet hi in ka mu hi. Himahleh Kuki intellectual tampite’ Zo Nahthlak idea pomlou/subscribe lou kuamah lah a omkei veve jel thou ua, tuaziak in identity crisis dinmun a ki om nilouh tuh aki hi tou tou peuhmah a, hiai thil tuni’n eisung ah thilthak ahi nawn jenjen kei hi. Prof. J. Doungel in, Kuki kichi min a unstable/kivaiveituah tuah leh kiplou ahihdan a genna ding in “we are the newest Kuki…”²⁸ chi in leng gen ngei hi. Huai om zia bel kikhek tuahtuah ana hi a,Old Kuki chih bang le colonial record ana om tham ngut a, huai mah bang in New Kuki kichi bang le British anthropologiste’n honna sehkhen uhi. The term Old Kuki has been applied to the clans who happen to appear in Cachar in about 1800. Old Kuki tribe te hiaite ahi uhi: Aimol, Anal, Chawte (Chothe), Chiru, Kolhen (Koireng), Kom, Lamgang (Lamkhang), Purum, Tikhup, and Vaiphei were identified as the Old Kuki clans of Manipur²⁹. Huai ban ah., Koirao, Maring, Moyon, and Monsang were also regarded as Old Kuki clans. Most of the above tribes have now identified themselves as Naga. Renowned historian Lal Dena included Hmar and Gangte in the Old Kuki clan. The Thadou, Zou, Paite, Mizo (Lushai), Ralte, Simte, Sema, Sukte and Mate are known as the New Kuki clans. Huaiziak in hiai min stable lou pi khat va mawk “mitdel sialkhau let”³⁰ det di chih pen “Tengkol Pangsual”³¹ bat khak di a lauh huai mah hi. Ban ah hiai bang Kuki idea ahihleh unau sohpihte lak ah uang a, a ziak bel gen di i thei taktak zou kei hi. Ahuchih louh chia lah Jews (Juda/Israelte) peuh kichi jel in, a khenchiang in Manmasi³²(biblical Manase) chate ka hi uve; ti kit ying yeng di vang chu, chapang chacha peklum leh kaang kap toh bang ahite, thil khawk tak ahi. Huaiziak in Kuki min hih a ut dandan ua a utte’n trading a bawlna uh khatvei vei abang a, quota deihziak hia bang ziak a chih i theikei. Hiai toh kisai in DNA³³ test le bawl ahi a, himahleh Isreal te toh connection omlou in, akinaihpih pen ahihleh Middle Eastern te hi a, huai le inter-marriage ziak kichi hi.

Evidences in support of this theory also come from scientific line. A genetic test performed by a team of experts under V. K. Kashyap at Centre Forensic Science Laboratory, Calcutta on September 12, 2004 found a genetic link of the Zos with the Middle East people. The study compared DNA samples taken from several hundred members of the Zo tribes and from members of various other recognised Jewish communities, as well as from other tribes living near the Zo tribes. Due to some criticisms on the technique of the test performed, another study was conducted by Central Forensic Institute, Calcutta in 2005 and concluded that “while the masculine side of the tribes bears no links to Israel, the feminine side suggests a genetic profile with Middle Eastern people that may have arisen through inter-marriage” (Sheleg 2005). However, such scientific tests were inconclusive.

Prof. J. Doungel mah in min a buai kei ni, “min ah dawi a umme³⁴” tin a seiyin; ahivang in; hichi ‘min a dawi a um e’ ti a bou; i beisah ding vang chu thilpha ahi na dem ti in ka la in ahe. F. K. Lehman laibu The Structure of Chin Society (1963), T. H. Lewin (Col. Thomas Herbert Lewin), A Fly on the Wheel (1912) leh G. A. Grierson, Linguistic Survey of India (1904), Bertram S. Carey and Henry N. Tuck in The Chin Hills: A History of the People, Our Dealings with Them, Their Customs and Manners, and a Gazetteer of Their Country (1896), Ban ah, Captain Pemberton in Zo hiam Jo chi in a laibu Reports on the Eastern Frontiers of British India (1835), ban ah Sir Henry Yule leh Howard Malcolm te’n tua bang mah in i generic name uh Yo, Jo, Shou, Dzo³⁵ chihte in ana gelh leh chiamteh in uhi, Kuki, Chin leh Lushai i chih leuleu nawn chiang in, “Chin” (Burmese hon sapna) or “Kuki” (Bengali te hon sapna), leh Lushai pen bel adik dektak a; a tung a British Anthropologistte’n Lusei³⁶ akipan Lushai chi in a hon gelh daih uhi. (Sailo, 2022).

Himahleh hun hong pai tou jel ah amau le hiai bang term Lusei, Duhlian, Sailou chihite deihlou deuh ahi ding ua Mizo chi in MNF movement kipat hun 1946 vel in akheng daihta uhi. It was on the 9th of April, 1946 that the Mizo Union was founded at the Muallungthu (Lushai Hills) Conference. The primary object of the Mizo Union was to bring the Zo people under one nomenclature and when the British left their country to set up an independent state of the Zomi living in the Indo-Burma borderland chih ahi.

Ei lamte bel khenkhat tribe level ah min dimdem tham uh a, etsakna: Paite speaking lak bang ah nidang in PNC leh ZNC kal ah hiam-hei e bang e tawi a, ana ki-el uh tuh ana hi hi, ban ah, eh khawmpi khawng bang le; a sap/asai chiang ua; ana ki raid/sim/subuai³⁷ chih dan khawng ahihtuak uhi. Tu’n bel adan a om deuhta chih man thu le ahita hi ding. Ban ah, Kuki leuleu nawn ah, Thadou lak ah hat pai mahmah, koi a chik a Kuki theihngei le hilou ahihlai in Kuki Chapa peuh chi toihtoih mai uhi. Zo i chih pen biological generic dan a kigelh le om a, hih leng hithei a, aziak ahihleh ahikei chia direct a assertion bawlthei leh bawl ngam kuamah omlou, phetlou a, a ki record masa penpen hiai British Anthropologist F. K. Lehman, T. H. Lewin, G. A. Grierson leh Bertram S. Carey and Henry N. Tuck, Capt. Pemberton (adang le omlai mai thei, a tung a gen zeksa te tawh) te gelh ma thamtham in, Italy a kipan Catholic Missionary, Father Vincenzo Sangermano³⁸ Burma ah 1783-1803 sung om a, a laibu A Description of the Burmese Empire (1833) ah Chindwin kim a tengte Jo (phonetically Zo) chi’n ana gelh lut hi. Hiai teng teng sang a record lui pen pen ahihleh Chinese Diplomat leh Historian Fan-Cho acoount ahi a, Tang Dynasty hun in AD 862 in a laibu³⁹ ah Zo, Shou, or Zhou chi in ana gelh lut hi. (see, Vumson (1986): Zo History: With an Introduction to Zo Culture and Economy.Sing Khaw Khai (1995): Zo People and Their Culture.David Vumlallian Zou: Various academic papers on the history of the Zo/Zomi fringe). Tanggam a om ihihziak ua, “Zo’ kichi ahi chih ngaihdan bang le a uang a; huchi ahihleh tanggam a or munsang-mualdawn a tengte minam teng teng “Zo” chi vek mai le hilou adiam? Zo ikichihna ziak bel i minam min ahihziak ahi masa a, anihna ah a geographic location/marker genna dan in le akizang ngut a; huai bel i thei vek uhi. Etsakna: “Zo lam ah ka hoh dek” chih bang singtang a teng te’n i gen sek uhi.

Huchi ahihleh “Min’ a dawi a om e” chih i theihchian nung a paipih lailai ding mah ihi di uam? William Shakespeare in a play Romeo and Juliet, ah ‘min‘ hichi’n agen hi. Himahleh a zatdan et in rhetorical tone hi a, political connotation omkha ding in gintak huai lou hi.

“What’s in a name? That which we call a rose by any other name would smell as sweet,“⁴⁰

Hiai a tung quote pen romance genna di khawng in bel hoih kilkel a, himahleh political, anthropological, sociological cases or issue te address na ding a apply theih taktak ana mawk lou hi, aziak ahihleh agen ut kigamla mahmah ahihman in, theihkhelh louh hoih mah mah ding hi. Rose pen mindang in sam le’ng le Rose ahihna bei tuanlou ding a, rose pak mah hive ve di, a chih nopna dan ahi a, thil critical tak a ente ading in “sakmin ah bang om hiam” chihte suttham ching mahmah subject ahih ka lam en hi. Etsakna dang khat en lai le:

There Is A Garden In Her Face
There is a garden in her face
Where roses and white lilies grow;
A heav’nly paradise is that place
Wherein all pleasant fruits do flow.
There cherries grow which none may buy,
Till “Cherry ripe” themselves do cry.

A sakmel lah huansung kilawm
Huai ah rose leh lily te pou
Van paradise tua mun ah om
Thei limchite; tuibang in ching
Cherry khanglai kuan lei zoulou
A “min chiang in” chi’n au uh.

—Thomas Campion

Hiai a kigente ahihleh, a tung a i genchet tak bang in, literal deuhtak a va apply theihlouh ahi uhi. Hiai poem/lavui ahihleh ‘melhoih’ phatna pahtawina thu genna hideuh a, 17th-century Britain a Thomas Campion in, London Kongzing a theizuakte gen hi deuh ding hi. A thei zuakte uh limchi mahmah leh min (ripen) hoih mahmah asakte, a genna ahihkawm kawm in Compton in twist/hektuah in women’s virtue a genna dan hon leh zat daih hi, huai tuh: /there cherries grow which none may buy/ till “Cherry ripe” themselves do cry/ Hiai sentence te ahihleh virtue leh dignity genna ahi hi. Huaiziak in Lavui khenkhat, a thu zirl in a thu kigelhte literal tak a lak/translate theih ahi sese kei sek hi. A translation bang le source tuam tuam en a; hichi dan in kilet leh dik theipen di eive chi a kon leh ahi, deih dan bang zou taktak diam ah. Literary textte metaphor dan a tampi simtheih ahihziak in literal translation bawltheih hilou sek ichi ta hi, aziak ahihleh a text a thu kigen pen in meaning tampi neisek ahihman ahi hi. Literary Studies khawng ah abiik in hichi lam a; a ukk ngiatte’n theisiam baih ding in ka gingta. Political, Anthropological, Sociological statementte gendan toh hong kibanglou or lamdang zek ding a, PAS⁴¹ statementte ki literary text bang lou in ki romanticise taktak lou a; agen tuh a gen dan dan a direct leh tangtak a gen ahimai hi. Poetry hiam literary text khat peuh peuh ah Rose hiam Cherry hiam thumal zat ahihchiang in, Rose hiam Cherry pak/gahte genna chauh ana hi sese lou a, thidang genna daih hizaw tangpi uhi. Hiai i gen ziak ahihleh Literary Text leh PAS statementte a meaning kibanglou ahi chih igen chetnop ziak ahi hi. Huaiziak in khat peuhpeuh a kisap chih mawk, gentaksa mah bang in, thil hoih hikhollou ding a, huai omzia bel mite’n i term; ei utna tellou a hon dictate sak uh chihna ahitamai a, thil poi mahmah khat ahi ichi lou thei kei hi.

Louis Althuser (pronounced Loui Althuzar) in State Apparatus⁴² a gen bang in a chang in, ahihkeileh hun tuamtuam ah, abiik in Manipur et state in thil hon pingpavei hun a om mun mahmah hi. Huchih hun chiang in eimah leh eimah sualtuah a om a kibang kha dekdek a, unau zenpi bang le hiai apparatus (or technique or tool) hong ki apply a; hong kiplay khumchiang in; kimelma loupite bang le kimelma bang a ki-et theihna khop hon tun thei di abang phial phial hi. State in a ut dandan in thil peituah theihna chiang anei a, Meiteite’ bang lah; hichi dan thil vaivei-sikvei; a tung a i gensa bang in a siam lam tak uh ahi a, politics tuaziak in a dirty akichih chihna hiai khawng ziak mah le ahi ding hi. Huai mah in kituahlouhna a hon tun thei gige zaw mah a, ahitak a gen in Manipur a eisung bang; hichibang a thi a tun di; a tup masa pen bang le ahi ding e; ban ah, a ei mahmah le veituah leh peituah theih di’n i om om zawmah lai uh hi. Hiai lak chet ah thusia gen khawng akibang dek suihsuih a; politics i chih bang le; ei context ngial ngial ah; hichi bang ana hitou ngitnget ahi a, huai mah tuh “appeasement politcs“ ichih chihte khawng, “divide and rule” ichih chihte khawng zungpi leh bulpi ahi uhi. Tu modern society ah “i root taktak i ki theihmawh bawl nilouh uleh” tua i gensate bang in veituah, lottuah, peituah (ut ihih leh state in hon lon pei tuah tuah zou law mahmah di) in i om nilouh ding ua, hichi’n khang a bei tou tou mai dia; “bawngnawi leh khuaizu a luanggam gal in ka don” peuh chi in; zaila i awiawi mai ding ua; kihehnep i hihtheih chiang chiang in i sawm teitei ding ua; kum 50 dang ah hiai bawngnawi leh khuaizute a luang lai diam?

Tuni dong abang in Kuki hon hisak hi hiam chihte i ngaihtuah leh theizoh taktak ahikei a, politics at play ahihziak ahipen mai ding. Hiai toh kisai ka gen theihsun ahihleh thil hong ki politicise chiang in ahilou di teng bang le ahi dan dan a; paisak ekh theih hitah chih in a om phet hi. Mi’n i minlou pi a honsap uh tuh thil deih huai pen ahi zenzen kei a, pan i lak ua, khenkhiak i sawm ding uh hinapi in vanzat ding a pangpang ihihkhak ding ki-et hoih tuak mahmah hi. Tool dan a State in hon veek ua; himahleh hiai bang a term hon dictate uh; va zuihzuih sese na di thu a omkei a, i identity uh Zo suan ihihna mah pomzaw lehang; kitelh zungzung ding hinapi in sohpihte’n ana hah paipih mahmah lai uh abang hi. Huai bang dinmun tuh Ideological State Apparatuses (ISAs) ideology and persuasion pansan a state in hoih deuh tak ahon play khum ziak lel khawng ahi zaw hi (ei deih ziak hiam; deihlouh ziak hiam le ana hi masa lou chihna ahi). A dang khat pen ahihleh Repressive State Apparatus (RSA) a kichi a, hiai omzia bel hon umchilh theih na di ua, thagum zang a, 2023, May ni 3 leh ni 4 nung lam a Imphal leh a sehvel a i mite tung a thagum thatang a hon nawkna uh leh thiltung tuamtuamte’n agen chian hi.

I gam leh i gua tung a, vaihawm theihna i neihlouh mawk pen thil poi mahmah ahi a, Meiteite bang in lah akilang khia in kum 2015 vel akipan; pat theih teng pan zen in; by hooks and crooks in nakpi tak in hon nawmvalh ut in; aguuk agal chauh hinawn talou in hong kisingsa mahmah mai ua, narrative tampi bang ahon phuaktawm ua, “…refugee na hi uh” chih bang a thangsak mahmah vial uhi. History et in ei singtangmite luahna gamte chikmah in Meiteite a ana hi ngeilou a; himahleh tuni a modern day Manipur pen, a ut adah ua; a thuneih khum utziak uh tuh ahipeuh mah hi, huchi’n means tuamtuam pansan in; hong kisiingsa mahmah mai uhi. Ahi a, hiai bang a thil a sai pen uh hoih tak a pre-meditated leh pre-plan⁴³ ngen akchi a, dik leng a dik ngei ding hi. ST a kileh kik bang a hon sawm thepthup mawk zawmah ua; a game level uh tuh a sang mahmah chih di ahipen mai. General Catagory a om dia deih a; atel uh ahi a, huai bel Hindu Caste System pansan a; a tel deuh uh ahih agintak huai a, Sanamahism⁴⁴ akipan Vaisnavism⁴⁵ a Hindu Missionaryte influence na a alutlai un, hiai bang a namsang hihna dinmun ana tel uh ahi a, tua hong kileh kik ut nawn uh chih dan tuh ahi veve jel uhi. Amau le zaw, apangbuai lam le ahisim veve thou ding uh; huchilou hileh; hichia hong hichi buai vevu na di thu uh omlou ahihziak in. General Catagory pen Vaite pang bel a Union of India ahon join ngal uleh; Vaite toh kikim/equal hih theihna ding ua atel uh tuh ahi peuhmah ding; himahleh ei singtang gamteng khawng; colonial mistake a; Meitei gam a; i hong lutkhak uleh; hun sawtpi nung in; tu hun ah; amau term a gen di hileh “…Britishte huhna a; i gam laklut thake uk zaw ni” chihdan ngaihtuahna nei a; i singtanggamte hon zial touh sawm ana hi didan uh ahi.

Chitei sam le, i politics i et chiang in a awlmah huai thei mahmah a, lah; i theih touh touh leh i politiciante’n huchi pi a thil hihtheihna nei thei didan ana le ana hilou uh ana hi a; enbel i muangmah mahmah mai ua; himahleh huchipi a gam a dia voice huchi pi a neithei taktak lou ahi uh chih i gen thamta hi. MLA chin a “development fund” khawng laihdok a, sep theihtheih khawng sep chih kan i MLAte’ hihna or dinmun in hon gurantee lou le ahisim mai a, Member of legislative dinmun len tuh hi; hile le i voice tui tum thei didan ana hilou him him, a setting le pawkhelou ahiman in. 2015 a Three Bills⁴⁸ i buaipih lai un ‘…i MLAte’n koi a voice va neizou mawk didan le lou uh ahi” chih akigen lam kana zakha ngeingut a; i theih thakthak leh; ataktak gam huchi didan mah le ana hisim ngut vial hi. Hiai Three Bills te chetpen ahihleh zankhat (overnight) thu a ki pass ahi kichi a, i MLAte kambei lua abat khakding uh venna dan le hisam lou in, a discuss taktak na di assembly hall a omsak lou uh leng ahikha ding hi. (Hall sung khawng a le zaw protest bawl theih maithei tak tuh ahi). Huai om zia tuh Policy Making lam khawng ah ei ate genkhak di omlou chihna suak ahi mai a, aziak ahihleh a electoral college⁴⁹ et in 60 pen 40:20 hong hi ahihchiang a, aki design dan him him in le pawkhelou ana hizaw hi. Et hoih mahmah ding bel, hichi bang a sinister design (gitlouh huaitak a panmun kikhawh) nuai a administration khat a om nilouh di chih zaw a ngaiihngam huai nawn kholkei hi.

A lehlam tak ah bel MLA khawng tribe min louu (tribe min peuh pansan in) ina sai naih naih ua, ihi laih laih zezen ua; a real politics lam saikha banlou ihih ziak mah le ahi khading hi. Tua dan ding a kipei siam, Uisa Siam⁵⁰ chihdan hi sese hial ta kei le le; gim theihtheihna nei bang le a hunkhop om veve chih khawng bang le akigen vevu ngut hi. Ahi a, i gen ut bel, politics i sai hiai chiang hile pha di hia, ahikei a, politics taktak ah ki engage in, i gam i lei develop/puah in, i tunou, i tanoute’ siamsin theih na’ng kong tuamtuam hon sak in, mipi dangtak taktakte tui mah pia in, i siamsinna innte puahphat beh in, i sumbuukte zuun thak in, hospitalte enkai in, loubawlnate uangbawl in, nek-le-tak zonna hoih zaw i mipite a ding in pe le, hiai khawng kan hilou di hive aw politics i na chihchih uh. En i saikha taktak na uhiam chihte ki-en ni.

Ban ah Talpakte’n bang chik hiam hiam deuh akipan a langtang in Kam (job) hon zuak zial zial mawk unchin, a sum neite a dia lei threuh louh theihlouh khat a hong suak guih a, (aleite mawhsa dek chihdan le hipah lou aw, bro, ka justify sawm ka chihna le hi biik tuanlou, ok), phetlou in, a gam a thil paizia thak khat hong suak dan in hong om mawk zawmah a, “aw khaih! ee ee ee! bang chi a dan a le”⁵¹ chih chih didan a om tuh ahita mai ve. Bang i genta dia! Saptuamte nasan in gentheih a neih kei uleh en bang i gen theih di hia…chih sese di lah hituan kei in chin. Hiai in morality leh i ginna hon hetkha zek lou a diam chihtan khawng i gen theih hiphot le mawm!

En le hang “Special Provision“⁵² India Constitution in hon guarantee sate khawng puah thak zek lel le le ei a dia zaw hun law di ahi. Himahleh a sangzaw en lele bel a poi ahi hetkei ding, “Tupna a san leh a kiatna le sang” chih paunak kinei hiven, i kiat leh huai chiang beek tun di’n chih deuh dan in maw. Eikeilah ke khin vekta houh ihi zaw diam ah! Hon dal utte thu i mangkhak ziak uhia or, vaimang sesum lamtam thupi i sak zawk ziak uh hi hiam, tuni tan dong van a gah a batlai lai mawk i chi lou theikei hi. Pathian nangawn in le tanglai Israelte’ api bang a; tu hun a; Lei Lam Zalenna van a kipan; a free a hon khe mawk khollou di ahihna ah i deih tuh iluh zawh ding mah ahi dia. Jordan B. Peterson in “if you really want it, you will get it” ana chi a, huaitoh kizawi tawn tawn mah in i deih ua i nget; iphut taktak uleh bel muhluat di ahi ka chi nuam hi. A hun a sawt mai thei, himahleh bangtan a mei itawh zou di ua? Bang chi leh ki sustain thei dia? Pathian le hon panpih dia muanngam huai lua ahi, i deih taktak nak uleh, ginna mit a ente a di’n le lungkiatna di khat le omlou, ginna ahat leh kihat le ahi zaw lai hi. Thil i deih nak leh thil hitheilou omlou ahi a, paunak in ‘ginna tuh damna ahi’ achih bang deuh in.

Be Not Afeared

Be not afeard; the isle is full of noises,
Sounds and sweet airs, that give delight, and hurt not.
Sometimes a thousand twangling instruments
Will hum about mine ears; and sometime voices,
That, if I then had waked after long sleep,
Will make me sleep again: and then, in dreaming,
The clouds methought would open, and show riches
Ready to drop upon me; that, when I waked,
I cried to dream again.

Lau Kei Hial In
Lau kei hial in, i kongzingte husa in bawm,
Nopna huihkhi’n i lungtai sak, guhling hilou,
A khenchiang in; asang a sim, semgua lep bang
Ka bilkha ah hong ham tiai tiai, khenchiang aw ging,
Zan khawsawt a maimit sing in, khang ka lou zong’,
Tua te’n hon khim ihmu nawn a; huan; ka zalmang in,
Tung meipite hong kihong dia, hauhna,
Hong ke dingte hon ensak a, ka khanloh hang’,
Ka zan zaalmang man laileng chi’ng.

—Act 3 Scene 2 of Shakespeare’s The Tempest (1623)

Maghalya bang le administration unit⁵³ thum in, Khasi, Garo leh Jaintia chi in solkal in abawlsak a, ei bangziak a, hichi dan a thil hon bawlsak theih louhna di uh om tuan? Solkal i dekzawh deuh uh le angai ding in ka gingta a, MLA election hongtung dite khawng bang le boycott chetchet mai di ahi, huchilou a; adingh ut khawng na hong kituh souhsouh uleh bel; kanna lou ding. Ka chihna san bel MLA pen eilawi in ana kihaichilh taktak mawk inchin, ahoih pen hi zenzen lou ahihlai in ah. Nou MLA ah ana kivaipuak unla, kou a tuam in kana dingh diing uh, chital ngam le thil hoih mahmah hi ding in ka gingta hi.

Tua igente democracy gam ahiziak chauh a igen le ahikei a, a gen a nop ziak a hichia hon gen le kihi tuan mawk lou, lunggulh him him phot; i zanmang (apam a Shakespeare poem en in) khawng nasan in man phot le thil hithei gige ahi chih ka gen nopna ziak keuleu ahi zaw hi. Ban ah Justice omlou pi a “Lemna” vabawl mawk di chihkhawng bang le thil ngaihkhawk huai tak khat ahi. Theihtuak mah mah kasak khat nawn ahihleh, Indian Constitution in Self Determination⁵⁴ a hon gurantee a, State⁵⁵ khat a kipan state dang a kibawl theikei di chihthu himhim a kigelh kei a, a kibawl theih didan hoih deuhtak mai in akigen zawlai hi. Huai omzia bel State aneu ziak le hilou, alet ziak le hilou, mi a tam ziak le hilou, a tawm ziak le hilou, culture, identity, language groups, etc te ziak khawng ahi zaw uhi. Huaiziak in, “…Manipur integrity a kek kei di” peuh chi a suai na kaih khawng uh, India Danbupi tawh kituak vetlou ahihna om bang kasa zaw daih hi. Hiai i thilsai uh, history in the making ahihna ah sum lompi khawng a kiden puk awih theihna bang le ana hithei a, kiguukpuuk theih bang le ahi phial diam ka chi zawmah hi. Tua kawm kal ah sum in le a lehlam tak ah hon thanem sak thei thamtham ding in le gingta ing. Bible in leng “dangka sum deihtakna tuh gilou chiteng bul ahi“⁵⁶ ana chi hilhial ahihna ah! Chio! A sum pen hilou in, a deihtakna pen ahi zaw agen ut.

Nidang deuh a MLA ina hai chilh sanlai khawng ua tribe mal peuh zang a ei leh ei ina ki balkhap sang un, huai lai khawng in ana sai vitvit mai le uh zaw maw, a chih huai sim sim alah, makai masat’n tuh huai opportunity hon khahsuah pih ahita phot mai uhi! Himahleh ki-awk deuhdeuh di abat ziak in, kimangngilh sak theih vual le ahitaktak tuan kei, ning in ning lele i dinmun uh tuh hiai bang ahimai a, i sut veng veng ua, hiai lak bang chi, huailak bang chi chihte hoihtak a; iki etchet ding uh ahi pen mai hi. State in adeih leh a ut dan dan a, hon vialkaih sawm nilouh di ahihman in ei autonomy leh territory sung beek hoihtak a i uk zawh ding uh thil deih huai mahmah ahi hi. Ahihhang in lah khat veivei kikheel a bat dek sim na chiang le a om veve a, aziak: thil nangh pian sim mahmah ta abat tak ziak in, timing miss tuh thil poitak ahi chih in a om phet hi. Bangteng hileh le i tawpsan theituan kei ding uhi. Hoih deuh tak a MLA huang a i lawmte’n hon khempuuk dimdem nung a zaw, tua hon nawmvalh ut di mah ahita uh, himahleh Pathian ahoih a, hon nawmvalh zou samlou uh tuh ahi photmai hi ! Bible in “a house divided will fall“⁵⁷ a chih bang in, i pankhawm kei di ua leh tuh, hiai thilte tawp in tawp san zaw mai le, ahoih zaw mai diam, idea akibat louhziak khawng maimai a kikhenkhen di le ahikei a, tang a tuan a tapkuang khat umkhawm chiat chiat, i zungpi (root) uh mangngilh kei ni. Bang in hon khenkhen hi hiam, pawlam mite’ thubawl in pukse kei ni uh maw!

I gam vai leh thil paizia i et et chiang tampi tak a poi mahmah thil ana om a, politics ah zaw hih khial deuh mah hihang maw, Guai! Nekseng louh…! 😆😀 Eikeh lah Meiteite’ a kipan suahtak sawm le sawm lou him him a, mahni mimal meetna di tan i play khaktheih nakleh huai tha zawipih khin vek ihi zaw uhia? MLA chin i chih khawng politics le hilou hial ahi. I situation en kawm a, talpakte tawh vai khat pawkhawm lou ding a thil i hon sai a i hon beih taktak chiang in Politics kisai kha pan zaw ding. MLA ching in mahni aa’ lamdeuhte khawng vuk a vuk thoh mawk chih khawng te politics chihtak le ahikei a, MLA ichih Family Business i bang sak uh a, tanau neiloute’ a leep khe di mah ahi mai hi. Politics a kibual leh kipei ihih taktak leh a cause i dinna san mah thei in, a sum a pai tunglam ah vai sai le maw, adan le a om zaw ding a, mipi’n le hon it zaw kha ding uhi. Tua eilawipi income neilou a hausa chih khawng bang le tam lel lou di maw i gam ah, etsakna di’n court in koi a kipan ahia na income hon chita zenzen lele ki justify bang le a haksa sa sim phialphial di bang le i om kha diu e, Khaih! Awle, hiai zaw etsakna dan a i gen mei mei ahi a, hiai chet zaw, a reality dinmun hile le tuh a huchi veve thou di bang le himai thei ve ve thou jel diam😀 Tua dante khawng saptuamte’ bang in lah counter le counter ngamlou, saptuam sung le bolhloh khin houh ahi ta di e! chih huai hive aw! Dan a Kiguuk khawng bel strict petmah zel. Khut kiliik sak chihte lah ut huai mawklou ahihna ah, hiai teng in hunsak phot le hinte.

Ban ah talpakte’n le Manipur multi-ethnic state ahihmah bang in lobbying leh sidelining chihdante a hah bawl mahmah ding uh chih theihsa ahi; a siam lamtak ule ahi di; a resource le a nei ua; phetlou in a dominant community hong hiphot ahihziak un; hon vikzou mahmah kha ding uhi. Hon influence zawh na ding un golhgukna khawng bang le; ana chiin sek bang un; means tuam tuam in ahah bawl mahmah ding uh chi le’ng le kigen khiallou ding in ka um hi. Amau huaidan a; a guk a gal a thil ana saisai sa mah uh le ahi a, a pro mahmah ta ding uh. Huai kawm karl ah eisung i na chibing pai kha zenzen ua, a kua commander na le ahita zen diam chih bang kidot theih leh a chih huai hial hi. Meiteite lobbying mah le ahi diam, khat hilai aseh a khen a ki om, tribe deihna⁵⁸ ziak bang le hithei a, a Meiteite a dia hichi dan a amal mal a hon khennen/sehkhen khawng uh amau adia: nak noplua, phaje law mahmah ahihchiang in, hichi bang a khen; a phur ngoihngoih zezen di uh kasa zou, nop e! thangah huai na vial e! chi chi ding in ka tuat hi. Aleh lam tak ah khenzak (India leh Burma dia khenzak pen le hi zenzen nailou i gen, Lamka region) a omte’n le poisa biik khollou kibang sim zaw mah nalai hi. US President Harry Truman in “If you can’t convince them, confuse them” (na convince zawh keileh; hihbuai in) ana chi a, huaidan kan a a gen didan le omtua lou ahi sim mai hi. A theipen hikhol kei le hang le Meiteite’n bel angmasial tak in thil a sai ut gige ding uh chih bel theihsa ahi a, tua bang mah in thil a hon sai toutou nilouh ding ua, marginalize in i om gige ding uh chih le’ng kigen khiallou ding hi. Nikum 2025 a eilamte SSC a CPO Sub-Inspector dia mi 50 hiam in imuh pen bang uhle Biren in ‘a citizenshp uh etchet di’ chihkhawng a Twiter/X a ana gelh in, nuihzat huai pi le chu abang a, himahleh agen pen; a taktak a; agen mah ahi a, hon pawsiah nopna uh lianlaw mahmah ahihman in; thil paizia a context theihchetna dia i gen lat ahi.

Hon pawsiahna uh (marginalisation), midangbawlna (othering), gamdangmi (outsider), discrimination (deidanna), violece (thagum), displacement (gam buaiziak a tenna di om nawnlou) leh gambeel (refugee)⁵⁹ leh adang dang dan a hon koihna uh om den ahi ahihman in gam itna beek toh sem le a dandan om thei ding in ka gingta hi. Meiteite kiang a dot tuak mahmah thu ahihleh “…tua hon pawsiah di bang ziak a; ka gam uh; nou a lak a huailut na hi ua?” chih di ahi pen mai hi. Bangteng hita leh i khitna dia i gen ut bel mahni meetna di tan keleu a politics a kibual ihih leh zaw i thil buaipih neu law mahmah ahi kha ding e!, Sanggam! Ki-en chian ni. Pathian it i gam ah; a tam tam mai zen toh, gam it omlou i tel di uam chih theih in i om khasek uh abang a, na chi thou veve uhia, nou le, guys? Tribe min base in politics khawng le sai sai nawn kei ni uh maw, abuupi te’n le zouzou tuan lou ahi a, tribe level a thilsai ditan a om dia, talpakte tool dan a systematic pian deuh zen a; a hong pai sek hang in, a tawp ah; kua hitakpi hiam thawlhawm mut⁶⁰ chih theihkhiak thou thou ahih sek man in. Ban ah akhupna di’n, Sia DoKhup in “…pawl atam luatna pen kikhenna ahi”⁶¹ ana chi a, dik kasa mahmah a, ging le ka gingta hi, tuaziak in kikhen thang nengnung ichih thil hoih pen ahi sese khol kei ding.

2016 kum vel ahi a, lawi leh paaite toh ka picnic na di uah, ka teacher luite uh khat guest di’n ka chial ua, ka chial bang un a hongpai ngei a, a thugenna ah hichi’n hon gen hi. “…ka ann nekte, ka puansilhte, ka sumzatte him him, sianglou tak a muh ahih lou ding”⁶² chih a gen in tuni dong ka lungsim a hon vut tinten hi.

Footnotes:

1. othering/marginalise i chih nawlkhin, hua, sik-et, simmawh ↩︎
2. Lauh bawl, huphulh ↩︎
3. Salphate: Salpha sih a site, a numei a pasal chih omlou, aneu a lian chih le om biik tuan lou ↩︎
4. Thawnkham: Zua Aw Na Laukha. https://www.youtube.com/watch?v=8Sq_iIF5Bcg&list=RD8Sq_iIF5Bcg&start_radio=1 ↩︎
5. Manipoor Report, to be updated, page ↩︎
6. Kum 200 di khawng hi phialta in Sumkamte, Goukhothangte, leh adang dang khangthu i nei uhi, Unau Sohpihte’n Kuki chauh identity dan a ana pom dan pian ua, tua i tenna lel Lamka region teng kia na gam na sak leh na perspective heituah tuah di, a clock a dik ngai ↩︎
7. Goukhothang matna record teng teng ah, khem a mat, ahihkeileh. zekhem a mat a om, zuau bawl a, Chivu Camp a mat a om ahi, English thumal in betrayal/betray kizang hi ↩︎
8. Meiteite’n a lalgam uh 4th BC pek a Imphal phaizang a kipanta chi jeih jeih uh hi ei, asha, kai naw, nang di! ↩︎
9. Britishte’n Imphal a kipan; tuni a mdern day Manipur a hill area teng, administration khat nuai a hong koih, himahleh; a govern dan tuam tuak in ↩︎
10. Hinna genna ahi, ahihkeileh misi luang genna chi le’ng hang le kigen kha mahmah ding hi ↩︎
11. Ka chih sese na ziak ahihleh a gam pumpi a ding a kannatna omlou; MLAte pansan a hen a ki om toutou bang hi zaw mah ↩︎
12. This saying is quoted from George Santayana ↩︎
13. Napoleon Bonaparte ↩︎
14. Winston Churchill ↩︎
15. Marcus Garvey ↩︎
16. Howard Zinn  ↩︎
17. Gandhi  ↩︎
18. Burma a imi isate luahna gam, Tedim leh Khalkha pau kizang tangpi ↩︎
19. Lamka leh a sehvel lamdeuh teng genna ↩︎
20. Lusei ahihlouh leh Duhlian paud deuhte tenna, Sailo te lalna ↩︎
21. A Laibu pen bel koi koi hiam khawng ah muh theih lai di’n ka gingta a; himahleh hiai a i koih pen ahihleh Dr. H. Thangtungnung commentary chih dan ahi. https://www.facebook.com/groups/186066642288508/posts/588744522020716/ ↩︎
22. Mizoram Chief Minister Lalduhoma visited the United States in September 2024 primarily to attend the Mizo Day celebrations in Maryland as the Chief Guest. During his week-long tour, which was officially sanctioned by the Government of India, he participated in several events organized by the Mizo community (also known as the Zo or Chin people) living in the US.  ↩︎
23. https://www.thehindu.com/opinion/mizoram-cm-lalduhomas-speech-on-mizo-community-in-us-did-not-violate-indian-constitution/article68851775.ece ↩︎
24. dawi ha vang i chih ziak ahihleh dinmun/panmun hoihlou/haksa pi kallak ah, hi thei liai liai chihna dan ahi hi. ↩︎
25. as per peace agreement signed, “Paite &Thadou Gal” chia ki record lou, huaidan ahihlouh ziak a ↩︎
26. Kuki ichih bang, Churachandpur i chih bang, Chin (Laimi or Khalkha/Halkha) ichihte colonial name ahihkei leh political name hi a, locally grown person khat in tuh vapahtak bang le haksa kisa mai hi ↩︎
27. Zosuan ichih Pau leh ham, tawndan kinai phet hilou, akibangte genna ahi, Colonial record dana gen di hileh Chin-Kuki-Lushai, India, Burma leh Bangladesh huam sung a tengte genna, British coloniserte khenzak a omte le hipah pah ziau mai ↩︎
28. see footnote number 28 ↩︎
29. (see Lt Col J Shakespear 1912: p148-49) ↩︎
30. mawk gup, mawk pang, mawk let ↩︎
31. pangbuai, buai ↩︎
32. Dr. Milui Lenthang Khuplam in his book Manmasi Chate Thulhun Kidang Masa (2005). ↩︎
33. Ethnic History and Identity of the Zo Tribes in North East India, H. Thangtungnung, p 47, Journal of North East India Studies, Vol. 5(1), Jan-Jun. 2015, pp. 39-50. ↩︎
34. Prof. J Doungel put it as “min ah doi um e” meaning “there is devil in a name”. I have heard this statement from him, on his lecture/speech during a conference organised by KSO Delhi on 25-26 April 2025 with a theme “Rethinking Our Identity: Past and Present” ↩︎
35. Carry and Tuck, (B.S. Carey and H.N. Tuck) two British colonial administrators and ethnographers whose 1896 work, The Chin Hills, is a significant historical document for the Kuki, Zo, and Dzo peoples.
    John Shakespear (1861–1942), The Lushei Kuki Clans (1912),
    Lehman laibu The Structure of Chin Society (1963) en in
    T. H. Lewin (Col. Thomas Herbert Lewin): An earlier colonial officer and ethnographer who, during the Lushai Expedition (1871–72), recorded that the “generic name of the whole nation is Dzo.” His observations in A Fly on the Wheel (1912) provided the historical evidence that Lehman later analyzed from a structural anthropological perspective.
    G. A. Grierson: In his Linguistic Survey of India (1904), Grierson also noted that the tribes did not use the names “Kuki” or “Chin” but instead referred to themselves as Zo, Yo, or Sho. ↩︎
36. Lusei is the self-given name of a major Mizo clan, while Lushai (also Lushei, Lusai) is an Anglicized exonym (external name) derived from Lusei, used by outsiders (especially British) to refer to the Lusei and eventually the broader Mizo people and their territory (Lushai Hills) ↩︎
37. Huchi bang lawm lawm a ana kelna uh leh leh khawmpi kisukbuaina te gen teitei di chi le’ng cite di tampi om hi ↩︎
38. Fr. V. Sangermano (1833), ” A Description of the Burmese Eepire,” p.43. ↩︎
39. Manshu (Book of the Barbarians/Southern Tribes), quoted in ↩︎
40. The quote means that the essence or quality of something remains the same regardless of its name or label, highlighting that names are just arbitrary conventions.  ↩︎
41. PAS for Political, Anthropological, Sociological statement, my abbreviation ↩︎
42. As per Louis Althuser in his book “Ideology and Ideological State Apparatuses,” (1970)There are two types of State Apparatuses are the Repressive State Apparatus (RSA) (functioning through violence and coercion, like the police and army) and the Ideological State Apparatuses (ISAs) (functioning primarily through ideology and persuasion, like schools, family, church, media) ↩︎
43. 2015 August 31, May 03 2023, te hoihtak a ana plan kholhsa uh ahihdan source tuamtuam ah muh theih, 2015 apen by means of passing bill to make a law, 2023 a pen another tactic to for the Meitei, by trying to equalising themselves with the hill tribes ↩︎
44. https://en.wikipedia.org/wiki/Sanamahism ↩︎
45. https://en.wikipedia.org/wiki/Vaishnavism ↩︎
46. https://en.wikipedia.org/wiki/Anglo-Manipur_War ↩︎
47. Prof. (Upau) Pum Khan Pau laibu ah leng muh theih ding hi https://www.taylorfrancis.com/chapters/mono/10.4324/9780429324703-4/manipur-frontier-pum-khan-pau ↩︎
48. Hiai ziak in 2015 Aug 31 ni in buaina sousangtak Lamka ana puakkhia hi ↩︎
49. https://en.wikipedia.org/wiki/List_of_constituencies_of_the_Manipur_Legislative_Assembly ↩︎
50. Uisa Siam i chih Sabeng mite panpih tu, a bowtu, sa hawltu ahihleh metaphorical tak in le lak theih ding ↩︎
51. Idea laksawnna: Muana Ngaihte (Singgoumuan Ngaihte) https://www.youtube.com/watch?v=oOXqrXIWv2U&list=RDoOXqrXIWv2U&start_radio=1 “bangchi dan a le; ngaih aw, na lunggel theihsiam a haksa ngei e” ↩︎
52. Sixth Schedule ichih chih pen ahi, himah leh State a kekzak di a deih louh man un, selmang in om, Huai sik leh tang in ADC leh HAC bawl mah le uh function lou, ei a zaaang himai ↩︎
53. Meghalaya a administration pen VI Schedule ahi, ei a pen Meiteite’n tutan selmang uh, 371C ichihchih pen HAC ahi a, huai le function saklouh uh, khawk theihdan ↩︎
54. Self Determination: Articles 25-28: emphasizing national integrity; instead, it protects cultural, religious, Articles 25-28 (Freedom of Religion) and the Eighth Schedule (Languages) promote cultural and linguistic self-expression, aligning with the internal aspects of self-determination. Article 244A: Grants provisions for autonomous states within Assam for tribal areas, reflecting some degree of self-governance, though implementation faces challenges.  ↩︎
55. To create a new state in India, Parliament uses Article 3 of the Constitution to pass a law, but it must first get the President’s recommendation, who then consults the affected state legislature, though Parliament isn’t bound by their views, to either form a new state by carving territory, merging states, or alter existing ones by changing areas, boundaries, or names. ↩︎
56. 1 Timothy 6:10 ↩︎
57. Matthew 12:25: “And Jesus knew their thoughts, and said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand” (KJV).
    Mark 3:25: “And if a house be divided against itself, that house cannot stand” (KJV).
    Luke 11:17: “But he, knowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation; and a house divided against a house falleth” (KJV) ↩︎
58. MIL (Major Indian Language) deihna ziak chauh chihna hikei lele, Manipur solkal mahmah in a state a tribe hizah (30 val) om ahi chia agen lauhlauh sek, hilele eilam a dia hoih lou, Manipur Naga’ te a dia bel poilou, amau Naga a pai veve uh, South lamte bel Tribe toh kalsuan sawm ekh mawk, Meiteite lobbying mah le ahi. ↩︎
59. Hiai atung a termte ahihleh academic abik a humanities khawng a lian pipi; golpipi ngen ahi a, gam tuam tuam leh scholar tampite’ ki engage na le ahi uhi. Hiaite humanity khuampi ahi a, engineerte a ding in gari/machine a; a gear bulom teng engine khuampi ahihbang in. ↩︎
60. zuau gen hat chihna ↩︎
61. online vedio koi hiam a muhkhak) ↩︎
62. Hon zou mahmah thu, ka mangngilh theih louh ↩︎