Planetshakers The Anthem (Hallelujah) lyrics 2013

Kawlpi khuahuam sunga Pawlpi te

1.AG                                                     30.Free Evangelical Church
2.Apositolic Church of Christ                   31.Fellowship of Jesus' Withness
3.Baptist Church                                    32.Gospel Baptist Church
4.Biblical Church of Christ                       33.Independent Prebyerian Church of Myanmar
5.Beth Isreal Church                               34.Jasuah Witness
6.Bethany Church Brethren Assembly     35.Jesus Christ Church
7.Believer' Church of Jesus Christ            36.Jehovah Witness
8.Baptist Church of Myanmar                  37.Lalchhungkua
9.Church of Jesus Christ                         38.Methodist Church
10.Christian Baptist Church                    39.MEMC
11.Calvinical Misionary Church               40.Myanmar Misionary Church
12.Church of God                                  41.Myanmar Reform Presbyterian Church
13.Church On the Rock                         42.New Apostolic Church
14.Cavaly Church                                  43.Nazarene Church
15.Christian Baptist Church of Myanmar  44.Presbyterian Church of Myanmar
16.CMA                                                45.Roman Catholic Church
17.El-Shadai Church                              46.Revival Baptist Church
18.Evangelical Baptist Church                 47.Reform Mision
19.Evangelical Church of Christ               48.Seventh-Day Adventist Church
20.Evangelical Holines Church                49.Salvasion Army
21.Evangelical Free Church of Myanmar  50.Siyin Baptist Church
22.Elim Independent Church                   51.Theocratic Christ Baptist Church
23.Evengelical Presbyterian Church        52.Tebanical Misionary Church
24.El-Bethel Baptist Church                   53.True Jesus Christ
25.Evangelical Church of Myanmar         54.Thangzakam Baptist Church
26.End Time Message Church               55.United Pentecostal Church
27.Evangelical Mothodist Church           56.Wesieyan Church  
28.Four Square Church                         57.Zomi Baptist Convevtion of Myanmar
29.Free Mathodist Church                     58.omi Baptist Association

59. ZBA(Zo baptist Association-Since 1962)
60. Zo Presbyterien Church

GLIMPSES OF CHIN BAPTIST HISTORY

By  Rev. Kam Khaw Thang

ZBC and ZTC in Falam

Introduction
The Chin Christian Centenary of the first Converts among the Chins (CCCC) namely Thuam Hang and wife, Pau Suan and wife of Khuasak village, Tedim, Chin State who were converted in 1904 by the preaching of American Baptist Missionaries and baptized on May 11, 1905 by Dr. East is to be celebrated in a grand scale at Khuasak village by the Zomi Baptist Convention during March 20-21, 2004.

The Centenary Magazine Committee asked me to contribute an article for the magazine. I was born on October 17, 1927 and baptized on September 11,1938. I began my Christian activity after the Second World War by attending the first Baptist General Meeting of the Tedim Subdivision at Keizang village in 1945.

Attending the Tedim Bible School opened by the Nelsons during 1947-1950 I was paid a generous full-time pay by the Nelsons from March 1949 at the beginning of my third year to do office work for them in addition to my studies. Since that time I became a full-time worker up to now and my participation in Baptist work is over half a century. Therefore I decided to write on the History of the Chin Baptists as I might be the lone person living to participate over half a century in the Chin Baptist work. To write a full story will require a big book, but what I am writing will be mostly in what I have had participated in the progress and problems of the Chin Baptists.

The Chin Baptist History could be divided into four periods on account of important incidents in the History

I. 1899-1948 – CHIN HILLS BAPTIST ASSOCIATION:
From the arrival of the Carsons in March 1899 to March 1948 the Chin Baptists were solely under the guidance of the Missionaries stationed at Hakha and Tedim The Missionaries called us Baptists in Tedim, Falam, and Hakha Subdivisions by the name of Chin Hills Baptist Association

The manner of administration is like that of a local church in modern time, all collections were sent to one place and disbursed from that one place.

II. 1948-1952 THREE ASSOCIATIONS FORMED OUT OF CHIN HILLS BAPTIST ASSOCIATION:
There arose disagreement in the use of the Chin Hills Baptist Association Fund. Hakha people wanted to use the fund for a High School at Farawn The Falam and Tedim people objected the plan while there was a great need of money for preachers in their area The problem became more acute and in March 1948 at the meeting at Satawm village, they decided each area to run their own business and Tedim, Falam, and Hakha formed their own organization. March 1948 was the beginning of Tedim Baptist Association, Falam Baptist Association, and Hakha Baptist Association.

The three Associations had a fund called General Fund for evangelistic work in the Southern Chin Hills.

III 1953-1995 ZOMI BAPTIST CONVENTION (ZBC):
This period might be the most important period in the Chin Baptist History where the national people carried on the work though the Missionaries were still in the Chin Hills. It was the time when the ZBC was the second or third biggest Convention within the Myanmar Baptist Convention (MBC). The ZBC was in her zenith stage where there was a lot of progress and problems in the Convention. That turning point of reorganization was happened by the wise guidance of the American Baptist Missionaries.

A. Mission Secretary Revd. E. E. Soward’s Survey Trip to the Chin Hills.
He paid a survey trip to Chin Hills in February-March 1952 which was a turning point of the Chin Baptist organization. In those days the Johnsons of Hakha and the Nelsons of Tedim were still in USA for their furlough Revd. ST. Hau Go was the in charge for the Chin Baptist work during their absence.

Revd. E.E Sowards came to the Tedim Baptist annual meetings at Laitui village during February 14-17,1952. From there he went to Falam and Hakha area with Revd. S.T. Hau Go. After the survey trip to the Chin Hills he proposed three things for the Chin Baptists.

(1) The Chin Baptist to have one organization: According to his proposal the Chin Baptist were organized and the organization was named Zomi Baptist Convention (ZBC) which began in 1953, composed of Tedim Baptist Association, Falam Baptist Association, and Hakha Baptist Association, and Revd. S.T Hau Go was the first ZBC Secretary. Though the ZBC began with three Associations in 1953, within forty years there were more than twenty Associations in the ZBC.

(2) To have one Bible School combined with Agricultural School: He gave a definite plan for its beginning. Tedim, Falam, and Hakha were to select one person each to take a special course of one year at Baptist Divinity School, Insein and begin the school before the arrival of Missionary teachers to teach. Tedim selected Saya Kam Khaw Thang, Falam selected Sya Lun Cung Nung, and Hakha selected Revd. Lai Hnin and these three persons studied at Insein from June 1952 to March 1953 for one year school term. The proposed Bible School began at Tedim in 1953 under the supervision of Revd S.T. Hau Go with Saya Lun Cung Nung and others. Revd. Lai Hnin did not go to Tedim to teach. Saya Kam Khaw Thang continued to study at Insein. When Revd. S.T. Hau Go served as ZBC Secretary the Bible School was moved to Hakha under the supervision of the Johnsons and later it was moved to Falam for its permanent place. Though the agricultural school could not be materialized due to impossibility for the expert to come to the Chin Hills, the Bible School could be continued up to now at Falam.

(3) To have one Mission Hospital: There was a medical doctor who wanted to come and work in the Chin Hills. The allotment for equipment of $ 30,000 had to be diverted to other place as well.

B. Different Problems in the ZBC:
(1) My personal problem with the ZBC: The first general (triennial) meetings of the ZBC was held at Khuasak, the village where we had the first converts among the Chins. It is a fitting place to have the first ZBC General Meetings. It was held during April 16-18,1954. When we were sent to Insein it was said to be a special course. But we were made to join the regular course. After one year study both of my fellows returned as planned, but I continued my study there. The ZBC first General Meeting voted that I had to stop my study at Insein and work at the Bible School at K. 150.00 per month salary where-as Sya Lun Cung Nung was paid K. 120.00 per month and no longer wanted to work at the school. I refused to comply with ZBC vote. After ZBC meetings at Khuasak many missionaries came to Tedim, and called me to the Mission Office at Tedim saying how dare you refuse to comply with the decision of the ZBC. They have a great concern over my refusal. I told the Missionaries that the ZBC vote was an unnecessary vote If Saya Lun Cung Nung was given K. 150.00 per month he would work. It was not necessary for me to stop my study. Not to give K. 150.00 per month to Saya Lun Cung Nung and to give me K 150.00 was not reasonable. I could not comply with ZBC vote when it was not necessary and without reasonable ground.

(2) The Problem of the word Zomi and Chin: When the three Associations were formed into one organization by the leadership of Revd. S.T. Hau Go in 1953 it was called Zomi Baptist Convention. During that time I was in Insein and I have no part in the organization. After I finished my study at Insein in March 1956, from June 1956, I was asked to be a teacher at the Bible School at Hakha under the supervision of the Johnsons. That year was the year for the first graduation of the Bible School, started in 1953 at Tedim, The Johnsons prepared the School certificate and the name of the school as Chin Hills Bible School. My remark was that the name of the school and the name of the owner of the school was not in harmony. After a hot arguments with the Johnsons we agreed to have the graduation giving certificate bearing Chin Hills Bible School. And at the next ZBC-EC meetings the name for the school should be discussed and the decision of the ZBC-EC should be the final. So we have the graduation service on Sunday, December 1 2-13, 1956, and discussed for the name of the School and it was voted to be Zomi Baptist Bible School. The name of the School was later changed to Zomi Baptist Theological School when Revd. David Van Bik was the principal. Then it was changed to Zomi Baptist Theological Seminary when Revd. Simon Pau Khan En was the principal. Then it was changed again to Zomi Theological College when Dr Chum Awi was the principal of the school From that time I learned that the Hakha and Falam people do not like the name Zomi and prefer Chin.

There was consultation on ZBC Constitution at Falam during April 23-24, 1982 in connection with the name Zomi. My statement on this was: At the beginning if it is called Chin Baptist Convention it is very good. Chin is the word English people used for us. Baptist is English and Convention also is English word. But we have been running with the name Zomi Baptist Convention for 29 years. The ZBC building and the Bible School buildings in the ZBC compound are acquired by the name of Zomi Baptist Convention. If it is changed to other name those who want Zomi Baptist Convention may cause problems within the Zomi Baptist Convention in connection with property

ZTC Building

The TBA voted at its annual meetings at Heilei during February 18-24, 1982 saying until CCOC is changed to ZCOC we will not give money for CCOC work. When I got the TBA minutes in Yangon I was distressed with the minutes thinking that kind of vote was not proper way of doing things.

I was present at the TBA annual meeting at Dampi during February 15-19, 1984. I told the TBA delegates saying TBA members are in the consultation for this and the TBA members are in the ZBC-EC when the consultation finding is adopted. You are to object. We could be regarded as making trouble. Then the delegates voted to take part in the CCOC work, but missed one year in CCOC work.

The ZBC-EC meetings at Kalaymyo during May 25-30, 1982 discussed again about the problem of Zomi and Chin. Without any vote taken, it was verbally told that it should not be discussed any longer.

The ZBC-EC meetings at Phaizawl Tazakung during November 26-28, 1982 discussed again and there was hot argument on this matter.

In the ZBC triennial meetings at Thantlang during April 14-15, 1983 it was in the agenda again. The Chairman asked different Associations to express their opinion on this matter Representatives from many Associations expressed their opinion by saying though the word Chin is the best, we have been using Zomi for over thirty years This should not be discussed any longer That was the end of Zomi and Chin word problem.

(3) Tedim Baptist Association (TBA) delegates walked out from ZBC triennial meetings at Khuasak during April 6-8, 1962 due to different policy of TBA and ZBC, Khuasak is the place where we have the first convert among the Chins. It is also a very fitting place where important incident to occur. The problem began in connection with the ordination of Saya Kham Za Mang, a graduate of Tedim Bible School in 1950. Saya Kham Za Mang was assigned to Gamngai area. When there was request for his ordination to the TBA some of his area people objected violently. So the TBA could not ordain him. But the ZBC hurriedly voted for his ordination. Then his area people objected violently. When the ZBC by passed TBA decision in ordaining Saya Kham Za Mang and re-discussion was not given the TBA became impatient with the ZBC and walked out. That was the time while I was at Tedim.

I informed the Myanmar Baptist Convention (MBC), Myanmar Council of Churches (MCC), and the Mission Conference in Yangon to deal with this problem. Leaders of MBC, MCC and Mission Conference came to Tedim within five months during September 7-11,1962 to deal with that problem. After several days’ presentation by both sides Revd. R.G. Johnson admitted he was not well-informed of the situation and swayed by one-sided story.

Finally, the TBA is the winner in that case and the TBA dropped the plan to stay apart from ZBC and stayed in the ZBC jubilantly and arrogantly.

(4) Problem in connection with the use of ZBC Fund: From around 1970 there was revival or religious awakening in our area People are very interested in evangelism work. There was complaint in connection with the use of ZBC Fund saying all the ZBC monies are spent for office work and nothing is used for evangelism work. We have ZBC-EC meeting at Rezua during April 11-12, 1975. At that meeting I put up my plan to solve the problem of the use of ZBC Fund saying that ZBC office work was very important and evangelism work was also very important. We should not neglect one in favoring the other. We have to re-arrange our financial system. We should have two kinds of Fund. Contributions by the Associations to the ZBC should be used for ZBC office work and ZBC Bible School and it should be called ZBC Administration Fund Then we should set aside ZBC Sunday collections for evangelism work and raise fund for the work in addition to ZBC Sunday collections. Anyone who was interested in evangelism work should contribute generously and aII the money received whether much or little, all should be used for evangelism work and it should be called ZBC Evangelism Fund.

My proposal was readily accepted by the ZBC-EC and we have two funds called ZBC Administration Fund and ZBC Evangelism and Mission (ZBC E&M) Fund. People generously contributed to ZBC E&M Fund and the popular CCOC work was funded by the ZBC E&M Fund.

In 1990 the ZBC Sunday collections was diverted to building fund for Carson Memorial Hall at Hakha. There was ZBC E&M Consultation, ZBC Constitution Revision, and ZBC-EC meetings at Tedim during September 20-30, 1991. I was invited to attend these meetings. I explained about the ZBC Sunday collections and I think it is redirected to ZBC E&M Fund again.

(5) Kalay Valley Baptist Association (KVBA) Executive Committee (EC) members walked out from ZBC- EC meetings at Matupi during March 19-23, 1987. When I heard about the incident I wrote in September 1987 to all ZBC Officers, and gave copies to all Association Secretaries suggesting that the ZBC leaders should think about forming many Conventions within the ZBC by language group or regional basis. If we were to be in one Convention the ZBC structure should be reviewed to meet the satisfaction of all the Associations.

But the ZBC leaders came to KVBA and tender their apology which the KVBA accepted and the problem was solved amicably.

(6) KVBA – EC members walked out again from ZBC-EC meetings at Mualbem village during March 28-31, 1991. The KVBA delegates discussed the problem and decided to be in the ZBC forever.

IV. April 1995
When their candidate failed to be elected as ZBC Secretary in the election, four Associations namely Tonzang Township Baptist Association (TTBA), Tedim Baptist Association (TBA), Kale Zomi Baptist Association (KZBA), and Tamu Valley Baptist Association (TVBA) walked out shamefully from ZBC triennial meetings at Khuasak during April 5-9-,1995 and formed an organization called Zomi Baptist Convention of Myanmar (ZBCM). Khuasak being the place where we have the first Chin converts in 1904 is a fitting place for the occurrence of importance incident. This is a big turning point in the Chin Baptist History. We do not know yet what will be the future of Chin Baptist History from 1995 and onward.

The defection of four Associations out, of over twenty Associations in the ZBC is a serious matter in the Chin Baptist History. We have to find out the reasons for the1 defection of the four Associations for such drastic action.

A. Reasons for defection:
1. Inferiority of the Tedim speaking leaders: In the ZBC there are three major languages namely Tedim, Falam and Hakha. Problem never begin because of the lay or common people but the leaders. The four Associations are Tedim speaking group. The other leaders of other speaking group are more educated and aggressive. So the Tedim speaking leaders have inferiority complex and do not feel at home in the presence of other leaders and do not want to be in the ZBC.

2. Dissatisfaction in the use of ZBC E&M Fund: When the E&M Fund is diverted to building fund and others they objected such diversion, but their objection is not heeded. The Zomi Christian Literature Society (ZCLS) meeting was held at Lawibual, Tedim during April 22-24, 1994.
Some leaders of the TBA are so dissatisfied with the ZBC in the use of ZBC E&M Fund and plan to boycott the ZBC. I told them that, if you are dissatisfied in the use of E&M money, it will be good to tell the ZBC to use the fund for CCOC work only and to say that we are not to give money for CCOC work unless the ZBC try to amend the use of fund. But my suggestion was not accepted by saying the ZBC people will come anyway and people will be giving money for CCOC.

3. The desire to use ZBC officer post to exercise power over the group to comply to ones’ desire: The ZBCM position is to ask other groups not to compete the Tedim speaking candidate in the ZBC Secretary election. If there is rival candidate, who will take part in the election and if we win in the election we are to lead the ZBC. If we lose in the election we Tedim speaking group will form a separate organization to be in equal status with the ZBC. I think the use of officer post as power tool is the cause of trouble and problem. If the leaders of Tedim speaking group do not think to use officer post as power tool what happened at Khuasak in 1995 will not happen.

The same thing is true in April 1962 at Khuasak. The President chaired aII the meetings and never give chance to Vice- President to chair the meeting. The President used his post as a power tool to win the group to his desire.

But my opinion is quite different from other leaders. When I held ZBC President Post four consecutive terms 1968-1983 (12 years) I chaired one session and asked the Vice-President to chair another session alternately. My understanding of chairmanship is not to try to lead the group to my desire, but to let the members express their opinions and let the meeting decide the case.

B. Handling of the Problem by the ZBC:
The ZBC formed a committee to deal with the problem when the four Associations left ZBC and formed an organization called ZBCM in April 1995 at Khuasak. When the first committee failed another committee was formed. I told the committee members saying the problem within the ZBC could not be solved by the ZBC. It should be referred to outside people like Myanmar Baptist Convention. But the ZBC prolonged the problem by holding it for four solid years until March 1999.

C. The present situation:
The four years duration before handing the problem over to MBC was an ample time for leaders to brainwash the public not to go back to ZBC. Out of the four-Associations three of them went on and decided to join Southern Baptist Convention and Tedim Baptist Association alone withdraws from ZBCM and decided to remain in the MBC. The TBA is in the process of joining the MBC.

D. All are in down trend:
If the 1995 problem was handled by the MBC, MCC and the Missionaries as in 1962, the verdict would be:” The action of TBA and other three Associations was not a wise action ” That will be a shameful thing for the four Associations. In 1962 the TBA was wise but it became unwise in 1995 All are now in the same boat of down trend.

Conclusion:
1. The problems we are having in the ZBC is a sign of living and ardent activities If we stay idle in our organization there would be no problem. We are very active and doing great things. That is why we face many problems.

2. The CCOC program is a tremendous activity of Evangelism work. It was 15 years program. The Kachin program of 3 years by 300 people for evangelism work is overwhelmed by our CCOC program and now we still continue after 1999 in the name of Centenary Mission for Christ (CMC).

3. Dr. Chit Maung used to say” Invasion from the Chin.” I interpreted to mean there are many Chin students in the Seminary and they are very active and influential even in the lower Myanmar.

4. Revd. Victor San Lone once said to me in 1980,” You Chins will be leaders in the Baptists in the future.” I interpreted to mean we Chins are very active and there are many leaders in the Baptist Circle in Myanmar. It seems that our abilities are recognized by outstanding leaders in Myanmar Baptist. We are proud of it for such recognition.

5. While we are recognized for our outstanding position in the Baptist Circle in Myanmar we have to remember some facts in our organization work so that we may hot bring disgrace to God’s name in our work.

1. We have to be careful in the use of the common fund.
2. We have to avoid partiality in our doing.
3. We have to keep the policy and practice of our Baptist stand.
4. We have to have consideration for the weaker people.
5. We should not prolong for the existence of problem, but to do our best to solve the problem right away in a proper way.
6. Problems in an organization is due to the leadership of the leader. Leaders should think carefully and prayerfully in leading the lay people so as to avoid the verdict” Your action is not a wise action.”
7. We are to do things that will meet the approval of God (Matt 16: 19b)” What you prohibit on earth will be prohibited in heaven, and what you permit on earth will be permitted in heaven”

Note: This article was published in the Chin Christian Centenary Magazine (2004)

VAPHUAL THU

(Zomite Kiciaptehna Vaphual Tangthu)

Thupatna

Leitung ah Gam, Minam, Kipawlna, Party, Mun, Khuapi, Sang, Company, Sum (sum tungah) atuamtuamte in kiciaptehna dingin amau deih Ganhing, Van, Singkung (ahkl) Na  khat peuhpeuh lim azang uhhi. Ei Zomite in minam kiciaptehna dingin Vaphual izang hi.  Tua ahihmanin Zomi ahihnakleh Zogam, Kawlgam, Vaigam, Tuipigal mun khat peuhpeuh ah minam vai, gamvai tawh kisai kipawlna ineihciangin kiciaptehna in Vaphual lim kizang hi. Zogamah vasa nam aza-a sim om sungpan Vaphual izatna ahang mikimin theihding deihhuai kasa hi.

Min

English kamin “Hornbill” kici in ei Zogama Zovaphual namte “Great Hornbill” kici hi.  Leitung Gam Vasalam mipilte’n “Bucerosbicornis” naci uhhi. Buceros kammal Greek pau pan hong pai “Bawngki” (Cow Horn) cihna hi in, Biconis kammal Latin pau pan hong pai “Ki abang” (Hornlike) cihna ahihi.  Tua ahihmanin “Bawngki tawh a kibang Vasa nam” cihna ahihi. Nepalte in “Homrai” (Gamlak Kumpi) naci uhhi.  Zopau in “Phual” cihciangin teng, om (ahkl) kibusa cihna hi a Vaphual akhatna in “Singhawm, Suanghawm sunga aphual, aom, akibusa Vasa” cihna ahihi. Leitungah Vaphual nam (55) bang om in Gam Vasalam mipilte’n min khat ciat na vawh uhhi.

Zomite Vaphual tawh Ciapteh Kipatna

Nidanglai in Lawi Thang leh Sial Lian kici unau nih om hi. Lawi Thang a uzaw hi-in, Sial Lian a nau zaw ahihi. A neulai un a nu uh si a, a pa un zikik a nei hi. A nukik un Lawi Thang leh Sial Lian itlo in a pasal kiangah, “Hih naupang tegel tawh khuasa khawm theilo ding ka hihmanin, ahithei bangin mundangah hawlkhia in” a ci hi. A pa in a tapategel hehpihhuai sa in it mahmah napi a zi’ thu mangin gamlapi ah Bawm lianpi khattawh pua in paipih a aciahtheih nawtloh nang munah khawlpih in ihmusak in a ihmut kalun anusia vingveng hi.

A tate a khanlawh ciangin, khua muita in akiim apaam a et uhleh a pa uh mu nawnlo hi. Acihnading uh thei lo in, agil uh kial mahmah a, akapkap uhhi. Gamlakah nektheih zongin a vaak melmel uhhi. Nektheih a muh peuhpeuh uh, phelhawmin a ne uhhi. Ni khat vasa bu khat mu uh a, a u in a va et saisai leh Vaphual tui tang khat na om hi. Khia suk lelah kitam ding, ne lelah a nau in ngawl ding ahihmanin a u in a kam sungah muamin sing tungpan hong kumsuk hi. Leilak a tunma in Vaphual tui taam sakkha in valh kha a, Vaphual a suakpah hi.

A naupa in a u Vaphual a suah ciangin dah mahmahin amah kia a kapkap hi. A u in “Nau aw kapkap kei ou! Nek theih Singgah ka muh peuhpeuh hong puak ning aw, Lau ken aw” a ci hi. A u zong Singgah zongin a lenlen leh munkhat ah gamhoih gamnuam mahmah khat mu a, a naupa samin tua Khua ah a tengsak hi. A naupa in tua  Khua ah a sep khempeuh lawhcing in, a khawi peuhpeuh pung mahmah hi. Zi nei in ta nei in nuam a sa mahmah hi. A sawtlo in Khua Hausa nangawn a sem hi. A upa in zong vilkik nawnlo in kum sau veipi a kikhen uh hi.

Ni khat ni ciangin, a naupa Sial Lian in ton ding hong vaihawm hi. Zu leh sa na khempeuh kicing zihziah khin a, a nunung penin a upa a sam nuam hi. Tua ahih manin a upa a sam dingin vasa khempeuh kaikhawm in a sam siampen ding sin kawikawi a, atawpna ah Vavui asawl hi. Ton kipat ni zingsangin, a u Lawi Thang hong tung huak-huak takpi a, inntual tungah hong laam hi. Sial Lian zong nuam mahmahin, a inntual laizangah hong pai a, a u amuak hi. A u in a mul khat botin a khiatsuk leh, a nau in hoihsa mahmah in a lukhu tungah suang viuveu in mipi lai ah a laam hi. Vaphual mul tawh kilawm mahmah in mi khempeuh in hoihsa in a eng mahmah uhhi. Papi khempeuh in Vaphual mul ngen pah ngeingai uh a, a u in zong a mul neih khempeuh botbotin a khiatkhiat hi. A Kha a Mei abeidong botbotin khiatkhiat ahih manin a tawpna ciangin leng thei nawnlo in leilak ah hong kia a, a naupa in a tangsaal ah a kem hi.

A Kha a Mei akim dong akep khitciangin a khah kik hi. A u in a lenkhiat kik ding ciangin, a naupa’ kiangah khitui nulkawm sa in “Nau! hih lai mun sang a nuamzaw gam khat mu khin ka hi aw. Tua lai ah a tawntung ih tenkhop theih nading ni khat niciang hongsam ding ka hi. Tualai mun nong tunnop leh Thumanna leh Cihtakna kiptakin len tinten in la, na nuntakpih in aw. Mangngilh hetken aw Sial Lian!” ci-in a vaikhak khit ciangin a leng khia vingveng hi. Tua huna kipanin tuni dong Vaphual ahi a u Lawi Thang leh a naupa Sial Lian akimu nawn kei uh hi. Tua ahihmanin Zomite in Vaphual tawh iki ciaptehna hih unau nihte’ Tangthu pan hong kipan hi ci-in Zomi Tangthulam mipilten na ciamteh uhhi.

Omna Munte

Vaphual omna munte: Kawlgam, India, Sri Lanka,Nepal, Bhutan, Bangladesh, Thailand, Lao, Vietnam, Malaysia, Indonesia, Philippines, Papua New Guinea, Melanesia (Fiji, Solomon, Santa Cruz, Vanuatu leh New Caledonia Tuikulhte) leh Africa gam nuailam Angola, Cameroon, Central African Republic, Republic of the Congo, Democratic Republic of the Congo, Ivory Coast, Equatorial Guinea, Gabon, Ghana, Guinea, Liberia, Nigeria, Sierra Leone, Sudan, Togo, leh Uganda gamte ah om hi. Zovaphual (Bucerosbicornis) namte Zogam, India, Nepal, Malaysia leh Indonesia ah om hi.  Malaysia gam Borneo tuikulh a Sarawak gamah Vaphual tam mahmah ahihmanin tua munmin “Land of the Hornbills” (Vaphual tamna Mun) naci uhhi.

Pumpi

A nam tawh kizui in agol aneu om hi.  Black Dwarf Vaphual namte a neu nam hi in gram 102 bang gik thei in a sauna 30cm (pi khat) bang pha thei hi. Africa gam nuailam ah ki mu thei hi. Southern Ground Vaphual namte a gol nam hi in Kg. 6 ciangbang gik thei in a sauna 1.4 meter (pi 4) ciangbang pha thei hi. Africa gam Namibia, Angola, South Africa, Burundi leh Kenya gamte ah kimu thei hi.  Zogama om Vaphualte  Kg. 4 ciangbang gik thei in a sauna 130 cm (pi 4) ciangbang pha thei hi. Akha zal leh 152 cm (pi 5) ciangbang zai thei hi. A nute sangin a pate gol zaw hi.  Vasa dangte tawh aki batlohna khat ah Bawngki tawh akibang a mukpi uh oltakin a puak theih nangin a gawngguh atunglama nihte kizom se hi. Tua banah adekguite, thagui dangte sang’ lianzaw in khauhzaw se hi.  A mukpi uh kihunna, mul puahna, bu bawlna leh annekna  in zang uhhi.  Vaphual pumpi tungah Gial (colours) nam 5: Asan, Avom, Akang, Aeng leh Ankampakte om hi.  Tua ahihmanin Zomite in minam kiciaptehna in izat mahmah khat ahi Puandum agialte (colours) zong Vaphual gial pan ilak ahihna kimu thei hi.

Khuamuhna

Mihingte sangin khuamuhna (mitmuhna) zaizaw hi.  Mihingte in mailamteng bek kimu thei in Vaphual in mailam leh apangbup teng mu thei hi. Tua ahihmanin a mukpi tawh annekna leh nasepna tuamtuamte abuailoh nangin teltakin mu thei hi. Muvanlai mahbangin gamlapi pan na mu thei hi. Khualum leh nisa gamah om ahih mahbangin nitang sungah sawtpi ahahzawh nangin nisa dalding mitkhu mul apha mahmah leh asau ziazua nei hi.

Gamtatzia leh Omdan

Sun sungteng gamtangin zanin ihmu uhhi.  Gamtatnate ah atamzaw a kop, a innkuan cihbangin kithuah uhhi.  Nauneih lohhun sungin khat veivei ahonin kithuah khawm thei uhhi.  Gammangtulak, mualkawm, singniim leh singkung lianpi dawna tut viuveu nuamsa hi. Alen uhciang akha van uh ngeih huak-huak mahmah in gamlapi pan kiza thei hi. A ham uh zong ngeih in gamlapi pan kiza thei a atuamtuamin ham thei uhhi. Sun sungteng an zongin gamlapi vapha thei uh a, nitum kuan ciangin agiatphual mun zuan zel uhhi.  Nisim in atawtna lampi zuiden uhhi. A ihmut ciangun alu vanlam ngato sak uhhi.  Bawgki abang amukpi apuaknop nang ahihi. A maizum baih mahmah leh mi azakta thei ganhing in zong kiciamteh hi. Vasa dangte tawh zong kithuah khawm thei in a ne thei ding leh a susia thei ding alauhhuai Vasa leh gamsate kipawlin kidal khawm, kihung khawm thei uhhi.

Nek leh Dawn

Singgah Anpi in zangin Ganhing neute zong ne thei uhhi. Thei gah limsa in lim nek pen hi.  Singgah minte bek ne uhhi. Gilkial ahiphial zongin Singgah amin dong ngakin amin khitciang nepan uhhi. Singgah nekna panin apumpi ading tui kisamzah ngahthei hi.  A Singgah nekte alenna khempeuh ah ek in tha kawikawi ahihmanin amute Singkungno in po zel hi. Tua ahihmanin Vaphual khat anuntak sungin Singkung kung 14,600 (tulsawm-le-tulli-le-zaguk) suanmanhi ci-in Gam Vasalam mipilten ciamteh uhhi. Singkung mun tuamtuamah apo nang akizeelsak ganhing nam khat in zong kiciamteh hi.

Nupa ki Itna

Koppih a khek mengmenglo ganhingnam ahihi.  Vaphual nupa akibah (ahkl) aomkhop laitakun hundang sangin kamtam zaw uhhi. Abahpih masak (ahkl) no aneihpih masak pen mahtawh aneih kikciang neikhawmin ateek, ahuai, asih dongin nupa kopkhatin omsuak uhhi. A kikoppih akithuahpihsa bek mahtawh omkhawm den uhhi.  Tua ahihmanin Ganhing khawiten Vaphual abah (omkhop) saknop uhciang haksa samahmah uh a, tamveipi ahamciam uhciang hithei pan bek hi. Vaphual nupa aki it vanglakte khat si leh alawm lungleng khuangai lua om thei nawnlo in lengleng hi.  Atawpna ah amah leh amah zong kikhual zonawnlo in vanlaizang pan akhate zepin ki khawhsuk vilvel a alawm sihna munah Sing leh Suang aom bangbang tawh kitatsukin si hi ci-in Khangluiten naciamteh uhhi. 

Suan leh Paal neihna

Gammanglak Singkung liante tung (ahkl) Suanghawm sungah bu bawlin tui-na leh awpna in zang uhhi.  Tui 6 ciang neithei hi.  A awp ciangin anu leh anote abu sungah omin ganhing dangte alut theihloh, anek theihloh nangin Buan, Ganhing-ek leh Singhawng cihbang tawh abu hucipin apa in an apiak theihnang amuk kitat nangciang vangsak kiukiau hi. Anu a-awp sungteng leh akeuhkhit anote a-ngek lai sungteng apa in anpuak den hi. Nai (1) sungin anpuak leh avil kawmin abu 20 veibang tungthei hi kici hi. Hih hunsungteng anu akha-te nemin leng theilo hi. A awp hun ni 25 pan 40 sungbang sawt thei hi.

Azenzen in apa anzongin apai laitak anu in tua abu hukna vang kiukiau nasukham kha banghileh apa in Vaphualpa dangtawh aomkhawm sa in anpuak nawnloin nusia hi, kici hi. Tua ahihmanin anu leh anote annek ding azonglai Vaphualpa khat kithatkha, kimankha bang hileh anu leh anote abu sungah an ngawlin puuksi khinding ahihi. Anu in anote anutsiat sangin abu sungah anote tawh sikhawm zaw kici hi. Anote agol deuhciangin api akha-te hong khauhkikin abu sungpan paikhia-in anupa un anote anpuak khawm uhhi.  Anu apaikhiat ciangin abu sunga om anote in avang hukik uhhi.  No aneihkik uhciang abu lui mah zangkik zel uhhi.  Kum 3 aphak masiah Bawngki abang muk neinailo uhhi.  Kum 5 acin khitciang Vaphual mel taktak puapan uhhi.  Zogama om Zovaphualte kum 50 ciangbang nunta thei uhhi.

Kizatna

Vaphual nuntakna ah Cihtakna (fidelity) leh Sianthona (purity) om ahihmanin minam tampite in Kiciaptehna in nei uhhi.  Zomite in “Phualva bangin ciampel keini”, “Phualva bang itna” cihbangin thu leh la inei-a Itana leh Cihtakna in iciamteh hi. Zomite in mipil, milian, mihaute Vaphual tawh kigenteh hi.  Hong minsiat, hongzawn ki uhciang “Vaphual tangsa Va-ak suak” ci-in paunak inei hi. Tangvalte in nungak melhoihte Vaphual tawh nagenteh uhhi: “Phualva aw, singdang ang ah na tul ding…” cihbangin la nakiphuah uhhi. Mothak tawh zong kigenteh in mopi ding aomciang ahemgenna in “Vaphualno lading maw?” ci-in kidong hi.

Borneo tuikulh a Sarawak minamte bangin Sianthona in naciamteh ahihmanin Biakpiakna in nanei liang uhhi.  Mat leh thah dingbang lim kham mahmah uhhi.  Pawlkhatte in Vaphuallu Dawi thoihna leh Aisanna in azang zong om hi.  India gam Arunachal Pradesh a Nyishi minamte bangin Vaphual lu leh kha minam kizepna thu mahmah khat in nei uhhi.  Kizep nangin adeihmanun Vaphual tampi that uhhi.  Tuhun ciangin India Gamsa  Kemcing Kipawlna in kham ahihmanin tamzat nawnlo uhhi. Asa leh alukhu (alutunga lukhu abang) anete Arthritis Natna (guh khat-le-khat kikal kizopna natna) dam thei hi ci-in kiciamteh hi.

Vaphual Kiciaptehna in azangte

1).      Zogam (Chin State) bup in Gam Ciaptehna Vasa (State Bird) in kizangin Gam

          Dialpi (State Flag) tungah ki tuangsak hi.

2).     India gam State (25) sungpan Arunachal Pradesh State in Gam Ciaptehna Vasa in zang in Gam Sealpi (State Seal) tungah tuangsak hi.  Kerala State in Gam Ciaptehna Vasa (State Bird) in zang hi.

3).     Malaysia gam State (13) sungpan Sarawak State in Gam Ciaptehna Vasa (State  Bird) leh Gambup Ciaptehna (State Emblem) in zang hi.

4).     Bombay (Mumbai) Natural History Society in a mau kipawlna Ciaptehna in zang hi. Bombay Natural History Society  September 15, 1883 ni-a kiphuan hi in India gamsung Ganhing, Singkung, Lopate akemcing kipawlna lian mahmah khat ahihi.

5).      Malaysia gamah Sum tung leh Lailu tungah tuangsak hi.

6).    Indonesia gam Province (33) sung pan Central Kalimantan Province in Gam Dialpi tung leh Gam Sealpi tungah tuangsak in South Sulawesi Province in Gam Sealpi       tungah tuangsak. 

7).      Indonesia gama University minthang khat ahi Lambung Mangkurat University in a university Sealpi tungah tuangsak hi.

Thukhupna

Vaphualte nuntakna sungah Itna dik leh Cihtakna man kimu thei hi.  Tanglai hun pekpan ipu ipate in thu le la ah  “Phualva bang Itna”, “Phualva bang ciampel keini” cihbangin Vaphualte ki Itna leh Cihtaknate etteh in na nungta uhhi.  Vaphual nupate kicimtaak hetlo in ateek ahuai dong ki-it ki-ngai in sihna lo-ngal tawh kikhenlo uhhi.  Asih uhciang zong kisihpih ngamlai uhhi. Vaphualpa in anu leh atanote khualin khua-ul, gim le tawl pipi nisa, guahzu, meikai nuai ah anzongin anpuak den hi.  Tatsatlo in vilden in taisan ngeilo hi. Zomite in minam kiciaptehna in Vaphual izatkhak angtan huai in teelkhial hetlo hihang.  Tua ahihmanin ei Khangthak Zomite in Vaphual Itna leh Cihtaknate nei a minam lian, minam picing leh minam khangto isuah nang hanciam ciatni.

A khaikhawm: Paul Thangpi (Pau Pian Thang)

Offenbach, Germany

Zomi le Kilemna Thupha

ZOMI LEH KILEMKIKNA THUPHA

(Zomi and Blessing/s of Reconciliation)

Thupatna

Zomi’ thu ih gen nawn kei ding a, kilemkikna’ thu genin ih neizaw ding hi. Kilemkikna ih cihin banghiam? What is reconciliation? Reconciliation cih kammal Latin pau ‘Reconciliatio’ pan a hong pai hi-a, a khiatna in kizopna bawlphakik, kipuahphakik, nupa in genteh leng, ki teencillai ki ngaih bang ki ngaihtheihna ding kipuahpha, kibawlphakik cihna ahi hi. Tua ban-ah khat leh khat kikal ki muanna lamphakik, gamtathoih, gamtatna tawh lawmta hihna piangsakkik, kilungdamsak kik cihna zong ahi hi. Zomi leh Kilemkikna ih genna sungah a masa in Pasian leh Mihingte kilemkikna, RC Pawlpi leh Protestant Pawlpi te kilemkikna, German leh Jewte kilemkikna cih te a banban in ih sut ding hi. Tuate ban-ah, Lai Siangtho sung a om Esau leh Jakob te kilemkikna thu ih gending a, tua khitciangin Zomite’n kilemkikna ih kisapna sungah Minam kilemkikna, Biakna kilemkikna leh Pawlpi kilemkikna thute ih gen ding hi. A tawpna-ah, tuni tu hun Zomite, kilemkikna thupha ih kisapna thu leh kilemkikna a pian’ theihna dingin a kisam zuihding thupawlkhat zong ih lungngaih ding ih ut a hi hi.

I. Pasian leh Mihingte Kilemkikna

Pasian in Adam hih a nuai a bangin thupia hi.

‘‘Na ut utin huan sung singkung gah khempeuh na ne thei ding hi. Ahih hangin a pha leh a sia theihna singkung gah pen na ne kei ding hi. Bang hang hiam cih leh tua na nek ni-in na si ding hi’’, a ci hi. (Piancilna 2:16-17)

Ahi zongin Eve kiangah gulpi vahawhin a kawlngian nazang hi. Gulpi in Eve kiang ah,

Pasian in, huan sung singgah khat peuhpeuh ne lo ding, hong ci a hi hiam? a ci hi. Numei in gulpi kiangah, huan sung singgahte ka ne thei ding uh hi. Ahih hangin Pasian in, huan laizanga om singgah na ne kei ding uh hi, zong na lawng kei ding uh hi. Tua bangin hih le-uhcin na si ding uh hi, hong ci hi, a ci hi. Ahih hangin gulpi in numei kiangah, Na si kei ding uh hi. Bang hang hiam cih leh tua singgah na nek ciangun na mitte uh hong vak ding a, a pha leh a sia thei-in, Pasian tawh na kibat ding lamtak uh Pasian in thei hi, a ci hi…. Nupa te in tua singgah A nek khit phetun amaute gel in khua phawkuh a, a guaktangin a omlam uh ki thei uh hi. …. Amah (Pasian in) in mipa hawlkhia hi. (Piancilna 3:1-24).

Adam leh Eve kiangah ne kei un ci in Pasian in a thupiakte manglo in gulpi sawlna bangin hong gamtat khit uh ciangin Pasian leh Mihingte kizopna kitat a, Pasian in huansung pan in Adam (mipa) hawl khia hi. A tom in genleng Pasian in hih Nupate it mahmah napi in, Ama thu aman loh ciangun hehpih huaisa zolo in a hawlkhia a hi hi. Ahi zongin Pasian in a bawlsa Leitung mihingte hong it lua mahmah a hihman in a hawlkhiatsa Leitung mite tawh ki lemkikna (reconciliatio) aom theihna dingin Atapa Jesuh zangin Leitung ah hong sawl Missio dei in, mi hing bangin hongpiang sak hi Incarnation. Pasian tapa Jesuh in mimawh Leitung mite leh Pasian kikal ah hong ki kham in, kilemkikna a om theihna dingin a nuntakna pia khia hi. Ama hong sihna hang in, Pasian leh Leitung mite kikal ah kilemkikna hong omthei a hi hi. Atom in gen leng, Pasian in kilem kikna kisam sa ahih manin, Jesuh zangin mihingte tawh reconciliatio hong bawl a hi hi.

II. Roman Catholic Leh Protestant Pawlpi Kilemkikna

AD 1442 kum in Roman Catholic pawlpite in Florence ah thuki kupna Council lianpi khat nei uha, the Council of Florence ki ci hi. Florence Council thu kikupna ah, a thupi diak in, Extra Ecclesiam nulla salus, There is no salvation outside the Church (The Roman Catholic Church), RC Pawlpi sung simloh mundang ah gupkhiatna om lo hi. RC Pawlpi bek thuman hi a, RC pawlpi sungsim loh vangam tunnading gupkhiatna ngah theihna ding thu omlo hi cih a hi hi. Atomin gen leng, RC pawlpi pualam-ah gupkhiatna omlo hi cih thu a hi hi. Hih laibu simbeh in.(Hans Küng, On Being A Christian. Doubleday, New York. Collins, London, 1976, p. 97).

Hun hong pai toto a, AD 1517 October 31 ni in Germany gam Wittenberg khuasung a om Castle Biakinn kongpi ah, Martin Luther in RC pawlpi thuman loh na (ama muhna) thu nam 95 gelhkhia a, 95 Thesis ki ci hi. Gupkhiatna ngahna dingin, RC pawlpi suah ki samlo a, upna bek, Pasian kammal Lai Siangtho bek, leh hehpihna hangbek tawh gupna ki ngah hi zaw hi ci in, Reformation ki pan khia hi. Luther bulphuh thu thum te in:

a. Sola fide, faith alone, upna bek

b. Sola scriptura, scripture alone, Lai Siangtho bek

c. Sola gratia, grace alone, hehpihna bek

Luther in Pawlpi sung Reformation a bawlna hangin RC leh Protestant kikal ah kidona lian pi hong om hi. Pope in Luther kiangah, Luther aw RC pawlpi sungah hong ciah kik tapeuh in ci in, kamtai te thu vai khaksaka, Luther in, Hier stehe ich, Here I Stand. Kei hi lai ah dingcip hi ing, hong nung kik nawnlo ding hing ci hi. Church Reformation bawldingin, Luther leh mipawl khat RC pawlpi panin paikhia uh hi. RC pawlpi pan in a paikhia, Luther leh a lawmte RC pawlpite’n ei hong langpangte ci in Protest/ant ci uh hi. Tua man in RC leh, RC pawlpi langpang Protestant kikal ah kidona na siatak in a om ngei khin a hi hi.

Hun hong pai toto a, 1962-65 kum in RC Pawlpi in Second Vatican Council hong nei uh hi. Hih Second Vatican Council sungah thu lamdang pi hongpiangkhia a, RC pawlpi thu ngaihsutna hong ki lumlet ta hi. Florence Council a, a thubulletpi uh ahi, Extra Ecclesiam nulla salus, There is no salvation outside the church, cih ngaih sutna, theology pomzia hong ki lamdang ta hi. Tua bek hilo Unitatis Redintegratio, Restoration of Unity (among Christians) cih bulphuh pi in hong neita uh hi. Reformation na hangin RC pawlpi pan a pai khia Christiante, Langpangte cihna a ngah, Protestants Christiante Our Separated Brethren, a paikhia (RC Pawlpi pan) ih sanggamte ci in Second Vatican Council khitciangin RC leh Protestant Pawlpi kikal ah ki lemkikna Reconciliatio a om khinzo a hi hi.

III. German le Jewte Kilemkikna

Germany gam, Hamburg University leh University Frankfurt am Main ah New Testament Professor aseem Prof. Dr. Wernner Kahl in a genna ah,

Galpi khatna lai in German te in gallel uh hi. Gallel Germante thukimna omlo pi in, galzo alliance te in kilemkikna ci in Agreement bawl uh hi. Gal kilemna ding laibawlna ah German te khat zong ki hello sak lo uh a, galzo te in zawhthawh thutawh Germante thukimna sign thuh sak ikek mawk uh hi. Tua man-in, gallel German te’ lungsim sungah ki neuseekna lianpi Inferiority complex hong lut hi. Germany gam bang ci leh dingtokik zo ding, bang ci leh mite simmawhna pan in suakta thei ding ci in ngaih sutna lungsim Germante sung ah hong ki pan hi. German te sung ah Inferiority complex hong naklut lua ahihman in, German te tha a ki piakciang un, German mite mi mawkmawk hi lo hi hang, ngeina leh lungsim ngaihsutnateh ah mite sangin a thupi zaw, amanpha zawte hi hang ci uh a, tua in minam lungsim Nationalism nasiatak in khang khiasak hi, ci hi.

Minam lungsim, nationalism Germante sungah nakpi in hong lutna hangin, German leh Germanlo te kikal ah kideidanna lianpi hong ompah a, tua pen Grenzfall ci uh hi. Tuaman in, Germany gam suak, Jews philosopher, Martin Buber in 1923 kum in, mi hingte kizop zia ding tawh kisai in ngaihsutna khat hongmu khia a, Ich und Du I-thou ki zopna a hi hi. I-thou kizopna ih cih in mihingte, mihing mah bang a, muhna ahi hi. I-It kizopna a hih leh mihingte mi hingbang in mulo in, ganhing bang a muhna ahi hi. I-It kizopna ah, ki zahtak na omlo a, mi hing kimlai, gan hing bangin mu in, setsanna, a hi hi. Leitung ah ki lemna a om theihna dingin I-thou kizopna kisam hi, ci in Martin Buber in genbel in nei hi. I-thou is a relationship of subject-to-subjects while I-It is a relation of subject-to-objects. I-thou is a relationship of mutuality and reciprocity, while I-It is a relationship of separateness and detachment hi ci hi. Hih laibu simbeh in. Martin Buber, I and Thou, translated by Ronald Gregor Smith (New York: Charles Scribner’s Sons, 1958), p. 26.

Minam lungsim a khan mahmah laitak 1933 February 3 ni in, Germany gam Chancellor dingin Adolf Hitler ki teelkhia hi. German mite‘ ngaihsut bang ngaihsun loin, German kumpi te policy a zuilo peuh mah Germante gal hi ci in Hitler in tangko khiagiap hi. German Nazi kumpi’ policy a zuilo peuh mah thongsung kidenna in, mitampi ki thatlum hi. Nazi kumpi policy zuinuamlo Jews leh German mi pawlkhat, kumpi Hitler in that mang khin hi. German Empire (Germany gamsung bek hi lo) gamsung a om, Jews te 6 Millions Hitler in na that hi. Tua bang hi napi in, Jews te Million 6 a thatpa Hitler’ tanu leh Jew tangval khat kiteeng thei tazen uh hi, ki ci hi. Tua bek hilo in tu nung zekmah in zong Israel kumpi te in German kumpi nasem uliantampite, German Chancellor Angela Merkel a kipanin, pahtawina a piakna thu ih theihsa a hi hi. German te leh Jews te in khat leh khat mawhna ki maisak in, ki lemna nei khinta uh hi. Etteh huai mahmah cih ding a hi hi.

IV. Jakob leh Esau Kilemkikna

Isaac leh Rebekah te’n Esau leh Jakok kici tapa nih nei uh hi. Israel mite ngeina ah tapa Upa pen in innluah ding cih ahi hi. A hizongin inn luahza a nei Esau in anaupa Jakob tungah an kuangkhat tawh a innluahza na zuak hi. (Piancil 25:27ff). Hun hong paitoto a, Isaac zong hong teek semsem ta hi. Isaac in atapa Esau kiang ah,

Ka sih ma-in nang thupha kong piak theihna dingin kei’ duh bangin an lim hong bawl in la, ka nek dingin hong paipih in’’ a ci hi (Piancilna 27:4).

Isaac leh Esau te kihona thu Rebekah in za hi. Hih Isaac leh Rebekah te nupa ki kal ah thulamdangpi khat om hi. Isaac in a tapa upen Esau , Jakob sangin itbawl zaw a, Rebekah in atapa nauzaw Jakob, Esau sangin it bawl zaw hi. Tua manin, Rebekah in a tapa uzaw Esau sangin Jakob a ding na khatpeuhpeuh deihsak zaw pah hi. Rebekah in a tapa Jakob kiang ah,

Na sanggampa Esau’ tungah na pa’ thugen ka za a, Ka sih ma-in TOPA’ mai-ah nang thupha kong piak theihna dingin ka nek dingin na sa matsa hong paipih in la, kei-a’ dingin an lim hong bawl in, ci hi. Tua ahih ciangin tu-in ka ta aw, kong thupiak bangin gamta in… Na pa in a sih ma-in nang thupha hong piak theihna dingin a nek dingin na pa kiangah na va paipih ding hi, a ci hi. (Piancilna 27: 1-10).

Tom gen hi leng, anu gen bangin Jakob gamta pah in a pa khem a, Esau bangin ki bawl in a pa Isaac an leh lenggazu a pia hi. Isaac in atapa puan gimnamte nam a, amah (Jakob) thupha a pia hi. Isaac in a tapa Jakob thupha a piak khit phet in gamlak, a sabetna panin Esau hong tung hi. Esau in anliim bawl in a pa’ kiangah hong paipih hi. Esau in a pa’ kiangah; Thupha nongpiak theihna dingin na tapa’ sa matsa a ne dingin ka pa hong tho in, a ci hi. Apa Isaac in ama kiangah, Kua na hiam? a ci hi. Amah in dawngin, Kei pen na tapa, a suak masa Esau ka hi hi, a ci hi…. Tua ciangin Isaac in, Amah thupha ka piakpa kua ahi hiam? Thupha pia khin ka hih manin amah in thupha ngah ding hi, a ci hi. Esau in a pa’ kammalte a zak ciangin nakpi tak leh nasia takin kikokhia-in a pa’ kiangah, Kei thupha hong pia in, kei zong, aw ka pa! a ci hi…. Pa aw, thupha khat beek nei nawnlo na hi hiam? Kei thupha hong pia in, kei zong, ka pa aw, a ci hi. Tua ciangin Esau a kap hi. (Piancilna 27:25- 38).

A sanggampa Jakob in ama ngahding thupha teng ngah khin cih Esau in a theihciang in a hehsuak a, Jakob mudah hi. Ka pa sih khitciangin ka naupa Jakob ka that ding hi ci in, Esau in ngimna a neihna Rebekah tungah ki gen hi. Tua man in Rebekah in a tapa Jakop sam a, na sanggampa Esau nangmah thahding vaihawmna tawh ki hehnem hi. Tua a hihman in, na sanggampa sinsona a daih ma teng, Haran a om, ka sanggampa Laban kiang ah va tai in ci hi. A nu sawlbangin, Jakob Haran ah a pu Laban kiangah galtai in tawlkhat sung a om hi. Tu laipau in genni ci leng, Jakob Haran gam a pu Lanban kepna nuaiah refugee dinmun in a om a hi hi. Haran ah Jakob kum 20 sung (Pian.31:41) a om khitcianin a upa Esau tawh ki mu dingin ki thawi a, Edom gam Seir leitangah a om a sanggampa Esau kiang ah kamtaite ma sawl hi (Pian. 32:3). Kamtaite hong ki leh kik uh a, nangmah dawndingin na sanggampa mihing 400 tawh hong pai uh hi ci in Jakob kiang ah a gen uh ciangin Jakob nakpi tak in lau in lungkham hi. Pasian kiangah thu ngen a, ‘’ Ka sanggampa Esau’ khutsung pan kei hong khahkhia in, kong thum hi, cihi. (Pian. 32:11). Jakob in a sanggampa Esau letsong dingin keel, tuu, kalaoh, bawngte khenkhiatsa in koih a, tua te amai ah mapai kholsak hi. Bang hanghiam cih leh ka mai a pai letsongte in ka sanggampa Esau lungdamsak zo kha ding hi. Tua hi leh amai pha ka mu ding hi. Amah in kei hong sang kha ding hi ci in ngaihsun hi. Tua hi a, a upa Esau a piakding letsongte ama mai-ah paisaka, amah ahih leh tua zanin giahphual ah a giak lai hi. Jakob in a zi, a nasemte, a tate leh a neihsa khempeuh la in lui galkhatah puak a, a mah guak bek om lai hi. Zingsang khuavak dongin mi khat in amah na lai hi. Tua mi pa in Jakob a zo kei hi. Tua mipa in Jakob kiangah khuavak ta hi, hong khah in, a ci hi. Ahih hangin Jakob in , Kei thupha nong piak kei leh kong khak kei ding hi, a ci hi…. Tua lai-ah amah (tuamipa) in Jakob thupha a pia hi. (Piancilna 32:29).

Tua khit a sawlo in, mi hing 400 Esau tawh hong paina thu Jakob in za in, mu hi. Azi leh atate mai ah Jakob hong pai in, a sanggampa Esau nai a tunma tengin leilak lamah sagihvei a kun hi. A hih hangin amah a dawn dingin ESAU HONG TAI-IN AMAH NGAWNG KAWI A, POMCIPIN NAM A, AMAUTE A KAP UH HI. (Piancilna 33:4). Tua khitciangin Esau in, Ka ki tuahpih hih a honte khempeuh bang na cihnopna a hi hiam? a ci hi. Jakob in dawngin, Ka topa’ maipha zon’ na ding, na ci hi. Ahih hangin Esau in, A kicing nei ing, sanggam aw, nang’ neihte nangma-a dingin kem in, a ci hi. (Piancilna 33:8). Esau leh Jakob te unau laigui kizom te a hi uh hi. A hi zongin Jakob in a upa Innluahza leh a thupha te a laksak na hangin, Esau in ni khat niciang in ka sanggampa ka thah ding hi a cih na hangin, Jakob lau in a galtai hi a, a hi zongin tawl khat khitciangin a upa Esau tawh kilemkikna reconciliatio hong nei thei kik uh a hi hi.

V. Zomite’ Kisap Lianpen (Kilemkikna Thupha?)

Ih pu ih pate in Dawi bia in, misikhua upna a neihna hangun, galmat samat na kidem uh hi. Khat leh khat ngawng ki tansak in, phu a ki la ngekngek Zomi te ih hi uh hi. Tua bang kawmkal ah Pasian in gamkeek Mangkangte leh Sangmangte (Christian missionaries) Zogam ah hong pai sak hi. Hih Gamkeekte leh Sangmangte hangin Zogam ah tualgal veng hi ci leng ki khiallo ding hi. Pupa ngeina Dawibiakna pan Christian biakna a suak Zomi tampi ih om hi. Christian biakna sungah, khat leh khat ki it ding, mawhna ki maisak ding, ki lemkik ding tamvei pi hong ki genna ih zakzak sa ahi hi. A taktak in ci leng, Zomi te Christian ih suahma, khat leh khat ki it ding, mawhna ki maisak ding leh ki lemkik ding a thupitna a theikhinsa te ih hihman in, ih pate hong thahsak te nangawn it in, mawhna maisakzo a, tua te tawh ki lemkik ih hihman in, Pa that tokhom guan ci in paunak na ngawn a nei Zomi te ih hi hi.

Dawibiakna pan in a nungta tawntung Pasian bia in ih omlaitak in, Zomite pilna, siamna, hauhna, liatna, hoihna, thupha namkim a kisam minam ih hi. Ih gensa thupha namkimte kisamlo a ci ih hi kei a, tua teng sangin tu tadih in Zomite kisap penpen thupha in, Kilemkikna Thupha hi ding hi ci in ka ngaih sun hi. Bang hang hiam cih leh ih tuntunna, ih omomna ah tawmta leng, tamta leng deihbang in a kilemzo naitaklo tawh ih ki banglai hi. Dawibiak hun lai, khat le khat ki that, phu kila a ih omnate, ih Chrisitan biakna in hong mangngilhsak zo nailo a hi tam cih nop huai hi. Bang hanghiam cih leh ki lang neihna, ki gim neihna lungsim eite sungah hong omlai tawh ki bang hi. Tua hi a, Pasian hongpiak ding thupha tampi te sungpan in, Kilem kikna thupha in ih kisap lianpen hi ding hi ci in a gen khia ih hi hi. Zomite’ kisap kilemkikna thupha sungah;

a. Minam Kilemkikna

Tedim, Zo, Sihzang, Saizang, Teizang, Khuano, Dim, Vangteh, Paite… te ban ah, ih sanggam Thahdo, Kuki, Falam, Hakha… te midangdang te tawh ih ki lemkik ding kisam kha ding hi. Ih muh theih ih sanggamte it lo pi in bang hang in ih mu theihloh Pasian it ing ci thei ding ih hi hiam? (1 Johan 4:20).

b. Biakna Kilemkikna

Christian, Laipian, Milimbiakna (Buddhism), Dawi biakna te ki zahtaksak in, khat leh khat ki thupi simsak ciat ding ahi hi. Biakna a thupi pen cih bang omtuan lo a, thupi ih sakpen Biakna a zuiciat ih hihman in, biakna khat le khat ki zahtaksak ding a kisam peelmawh ahi hi. Bang hang hiam cih leh biakna sungah kilemna a om kei leh, mi namsung, gamsung ah ki lemna om ngei lo ding hi. (There can be no peace amongst nations without peace amongst religions. Hans Küng, a Catholic theologian).

c. Pawlpi Khat Leh Khat Kilemkikna

RC leh Protestant Pawlpi te kikal kilem kikna ban ah, Tuiphum - ZBC, ZBCM, TBC; SDA – Mission, Conference; EBC, AG, UPC, CBC, leh pawlpi dangdang te ki kalah ki lemkikna ih kisam hi. Biakna, pawlpi khat le khat ki kal ki lem kikna a om theihna dingin, khat leh khat ki thupisim, ki zahtak ding kisam a, Jews Philosopher Martin Buber gen bangin, I-it ki zopna pan in I-thou ki zopna ciang dong a tung to ding ih hita hi. Cikmah hun a Zomi te tang thu sungah a omngeinailo, Pawlpi tuamtuam sungpan in Pasian mizat makaipite Zomi Innkuan Singapore innteeksepna tawh, Singapore ah April 26 - May 1, 2011 ki muh khopna hong neih uh ih theihsa a hi hi. Tua sungah Global Zomi Alliance hong phuankhia uh a, tupna, ngimna leh department khenziate kician takin hong ki gelhkhiakhin hi. Biakna sung, pawlpi sungah kilemna a om ciang bek in, minam sung, gam sungah kilemna a om pan ding a hi hi.

Thukhupna

Zomite sungah kilemkikna hong om theihna dingin, khat leh khat ki zahtakna (mutual respect), khat leh khat ki telsiamna (mutual understanding), khat leh khat ki pahtawisiamna (mutual appreciation), khat leh khat kisanna (mutual acceptance), khat leh khat ih hihna bang a, ki ciaptehna (mutual recognition) cih te ih kisap peelmawh a hi hi. Tua ban ah ih pau, ih ham ki batloh nate, ih biakna, ih pawlpi ki batlohna te tamgenlo zaw in, ki gawm khopna leh ki thutuahna a piangsak theiding Zomi sung leh Jesuh sungah ih kibatna te a tam theithei gen ding ki sam ding a hi hi. Doctrine divides, service unites!

Jakob in kei thupha nongpiakkei leh kong khak kei ding hi ci hi. Tua ciangin mipa in tua lai mun ah amah thupha a pia hi. Bang thupha, hauhna maw, minthannamaw? bang namte ki pia cih Lai Siangtho in gen lo hi. A hi zong, Unau laigui zom takpi ki khem in, khat leh khat na ngawn thah leh mat ding in a ki ngim unaute a hihna pan un, Jakob, a upa Esau tawh a ki muh ciangin, Esau hong tai-in, amah ngawng kawi a, pomcipin nam a, amaute a kap uh hi. Thah leh mat ding a ki ngim, gal leh sa bang a ki ngaihsun, unaute hong ki lemkik ta uh a hi hi. Bang hang hiam ci leh Jabok luigei ah, mipa in Jakob tungah ki lemkikna thupha a piakna hang hi kha ding hi. Tua bangmah in, Pasian hong piak ding thupha tampite sungpanin tu hun (at the present moment) Zomite’ kisap lianpen thupha in, Jakob tung a ki pia, KILEMKIKNA THUPHA himawk lo ahi hiam?

CSKhai

Ph.D (theology) Student

The University of Hamburg

Germany

May 5, 2011