The man who led ‘Hmar’ to modernity: A Tribute to (L) Rev.Dr. Rochunga Pudaite (1927-2015)

~ By Khamrosang Buhril
On this day, the 10th of October, 2015 the Hmar tribe lost a hero, Rev.Dr.Rochunga Pudaite(88) who passed away in Memorial Hospital, Colorado Springs, Colorado, USA. As a tribute to this man whose legacy will remain as long as the Hmar tribe exist, I would like to write on why I consider him as the man who led ‘Hmar’ to modernity. I do not intend to write much on his life story because much has

already been written on him, even America’s Who’s Who knows it.

Once a small backward indigenous tribe of the Chin-Kuki-Mizo(Chikim) group of tribes scattered in the present day Manipur, Mizoram, Assam and other parts of the North East Indian states, the people of the Hmar tribe were introduced to modern education through Christianity brought about by the British missionaries about a 100 years ago. Today, for one who has been educated and know the value of education and has seen the benefits of education in one’s own past for generations, it might be easy to understand why one has to embrace modern education. However, almost a century back, for someone whose father was the first generation to receive modern education at elementary level and who did not have anyone else to follow or look up to as far as education is concerned; for someone who was comfortable with a lifestyle that had been lived for generations by his forefathers-the lifestyle of a village man who was self-sufficient, who had enough rice in his barn, who had the luxury of drinking wine and going out for hunting in his own soil occasionally; for someone who had to walk for miles through the forest, in the company of wild animals, every day to the nearest primary school, education was not an easy affair. One had to think hard to answer the question, “Is it worth going through all these for education?” One needed not just the courage to go through all these, but a ‘vision’ and ‘foresight’ to answer “yes” to this question then. Rochunga Pudaite took that place and became one of the very few pioneers who led the way to modernity among the people of the Hmar tribe in particular and the ‘Chikim’ tribes as a whole. Indeed, the British missionaries ‘paved’ the way to modern education in the region but there had to be someone to ‘lead’ the way, become a ‘pathfinder’ and leave footprints that will be followed in the subsequent years and generations to come. Rochunga Pudaite was one.

In the post-Colonial and the post-World War II period, one of the most important elements that defines the legal status of any person is national identity. With the emergence of different nation-states around the world which began in Europe in the mid-19th century and with the emergence of national boundaries in the 20th century which followed till the post-colonial period, modern India as we know it today emerged. The Hmar tribe, as a community did not have a well-defined legal identity under the Constitution of India at that time. However, as a tribe that has its own language, well-defined customs and which constituted an integral part of the population of south-west Manipur, Rochunga Pudaite among other few leaders of the tribe knew the importance of gaining a legal identity under the constitution and with his effort, the Hmar tribe became a legally recognized Scheduled Tribe under the Constitution of India. Hence, an ‘identity’ in modern India. Thenceforth, ‘Hmar’ does not only denote a community of the North-East, ‘Hmar’ now denotes an ‘identity’ in the modern sense of the term- a part of the larger national identity in modern India and the modern world.
Therefore, Rev.Dr.Rochunga Pudaite can rightly be called “The man who led ‘Hmar’ to Modernity”. A man who was barely 5 feet tall, he reached heights of achievements very few could reach with his faith, courage, bravery and vision.

May his soul rest in peace and his legacy live evermore!

‘Ka Hung Inlawi Ie’

A contemporary Hmar short story written and submitted by Khamrosang Buhril

Kum tam a lo liem taa, sulhnung ka dawn kîrin insîrna le khawsawtna’n ka sip. Amiruokchu ko kîr thei an chang si nawh. Thil hmuthei le hmutheilo tinrêng a bo hnung chun, a thlânlung le a’n phûmna leihnuoi, a mansapui mipêk le a ṭawngbau hai chu a la châm zinga….

Zântieng nisa tlâk tawm ṭêp a nia, ka ngîrnaa inthawk hin tlâng khêl tieng, kawl de liet liet sawn ka mit chu a hung el khala. Ka lungril ngui tak hi ka sîr le vêla hlohna vuoi ta ang el hin a chau tiel tielin ka hriet. Ngîr zing lang khawm ka khûp, ka vawi le ka chang, hi a chim duoi duoi angin ka hriet. Chuonglai zing chun pêngpelep mawi êm êm, zân a hung tlung ding an tah ti uksak dêr lo ang elin ka hmabul a hin a hung vuong chieia. Hâdam êm êm-in ri khawm siem lovin thlânlung awngrawp tak el tah, Kros lim ngeia insung, pilvutin a tuom vel tah, chu bula ka pâr-thliek sie, a chunga chun a hung fu hlau el. Thlanmuol kawt puotienga ‘motor’ ri se tak le a kawl vela inbawlnaa ‘machine’ ri hriet thei zinga um khawm chu hre thei ta lovin, ka thil hmu a chun ka ngaituona a chawl ta chawt el. Ka kûna, pêngpelep chu tawk ṭâl tumin ka hei man tum leh a vuong hmang dai ela. Kûn pum zingin, thlânlung pilvuta intuom vel ta chu, ka hei mût fâia, a thlân ka zu ve, ka Pu hming, a lung awngrawp leia a’nkerna chieng ta rak lo chu ka hei tiema,

“Kan Pa dittak……..

…..I leihnuoi taksa chu hmutheiin lo um ta naw sien khawm, suon tam tak chenin kan lungrilah châm zing I tih.”

Ka hei tiem zo chun ka lungril chu a lêng hmang ta daia…..

Sikul ka fena hlak ‘van’ chu kan in bulah a chawl char-in, sikul ‘van’ a’nthawk chun kan chawm thlâ nghâla; ka tlân veng venga. Ka nu chu huon a lo sukfai lai tak a nia, ka zu baw-a.

“Nu, ka phîng a ṭâm, bu ka du” ka tia.

“Nang khawm hi chu aw,Bawia! I sikul thuom in thleng phawt hlak la!” tiin a mi hrila.

Kawtkhâr bula ṭhungin, ka Pu chun chanchinbu chu a lo tiema. A mi hei hmu chun, hlim em em-in an nui sieua. A sam chu inṭuok rak ta-in varna in a lu chu a’n khuma, a mit hai chun beiseina an hmua, a bau in a sak suok chun a lungril hausak zie a’n en tir.

“Ka tupa chun vawisun sikulah iem inchûk thar I neia? Pakhat bêk I mi hril thei chun nakie dawr-ah fakthei ka’n chawk pêk ding che a nih,Bawi!” tiin ka Pu chun a min dawna.

“Pu, vawisun chu bawng ṭangkâi zie, ‘The Cow’ ti kan hotunu’n a mi’n chuktir tawl a’n naw! Zingah en lovin a min ziek tir ding.” tiin ka dawna.

“A ṭha! A’n leh, Hmar ṭawngin ziek thei I ti,bawi?” tiin a min dawn nawka.

“Hehehe! Kan hotunu’n sapṭawnga ziekdân a mi’n chuktir ang ang khan nangkhawma Hmar ṭawnga ziekdân ding mi’n chuktir ve ta la,Pu.” ka tia.

“Ni raw seh, Bawi. Inchûktir ka ti che”…..

Vate inhrâm keu keu ri chun a mi kei har thuta. Ni chu a lo tla ṭep taa, tlâng tieng ka hei thlîr chu,vate a hawna vuong, a bûka kir nawk ni awm tak hi ka hmua, ka mitin ka zuipeia, chuongchun thingkûng pakhat chunga chun an fu seng taa. A hawna thingkûng chunga an zukfu chun, a hna hai chu inri ser serin, a kau hai khawm chu a châng vêla. Ka lungril ngaituona khawm chu an ri ve ser serin ka hriet…….

In suoksana mâni ram ni lo, mi rama zu chêng ding chu rin tak pumin ‘motor’ a chun chuongin ka pa vawi tieng ka’n ṭhunga. Kan in ṭhe dingin, ka Pu’n ṭawngṭaina-a min thla-in, infuina thucha tamtak a mi hrila.

“Bawia, hi mansapui hi I pai zing ding aw! I pi’n a lo khawng ngei chu a nih. I hriet zing dinga ka dit chu, kei lekha ka’n chûklai ei veng-ah sikul a la um naw leiin, sikul kai dingin Tuiṭhaphai ka pan hlak. Chuong ang pei chun harsa tak pumin tumrûna lei le Pathien mi ṭhuoina leiin Phai a hai chen hang inchuk phakin ka lo um a nih. Phai ka hmu tîr chun ‘motor’ tamtak ka zu hmua, sikul tamtak khawm ka zu hmu bawk. Phai mi hai chu in ṭha tak tak bawlin, inhawi ti takin an lo chêng tah. Ka lungril a chun ‘Iengtika’m ka chipui hai khawm in ṭhaa chêngin, kan vêng ngeiah sikul ṭhaa hai an kai phâk ve ding?’ tiin ka lo invawi em em hlak. Chuong chun nasa takin lêkha hung inchûk tung peiin le Pathien kuomah ṭawngṭai zing pumin ei vêng-ah sikul hmasatak chu ka lo indin thei a nih. Ka lêkha inchûk lai Phaia ka zu hmu hai kha vawisun ni hin ei venga tamtak hmu lo a la nia,hmu ka nuom a nih. Chu beiseina lien tak nei pumin hi mansapui hi ka’n pai tir che a nih aw,Bawi” tiin ṭawngṭaina leh a mi’n thla liem taa.

Ka Pu min fuina hai chu ‘airport’ lampuia chun ka ngaituoa, ‘motor’ hnung tienga ka phur ka mansa rik tak, ka ‘airbag’ nêk khawm hin a rik lem hiel niin ka hriet. Chuongchun, ka Pu mansapui mi pek chu pai-in vuongna-a vuongin Delhi ka lo pan taa……

Thingkûng kawla chun thil inri ruk ka hrieta, vate inhrâm ri ni awm tak khawm ka hriet. Thingkûng tieng panin ka va enkaia, nakie ta vate hung inlawi hai pakhat khan te a lo nei ni awm a na, a te chu a bûka inthawkin a lo hung tlaa, chu ri chuh ni awm a nih. A lo tla ngei bawka! “A puinu chun fâk ding khawm a hung hawn pêk ngei ka ring, a bûka hung inlawi ta châwk chuh” ka tia. A bûk umna chu ka ban phâk si nawh, “A puinu’n hung la de nih” ka ti nawka. Tawite hnung a chun a hung lâk ngei bawka. Chuongchun ka lungril chu ka thil ngaituo a bawk khan a kîr nawka.…..

Ka ruolpa Matthews, Kerala mi kan office-a thawk ve tho hi a uma, kan inpawl nasa thei em em hlak. Zuk en khawm hin India ram saktieng mi a ni ti hi chu a chieng nghâl. Zên deu el hi a nia, a dung khawm a’n sang hle. Lekha thiem thei tak a nia, fiemthu ngaina tak mi le mi ṭawng nuom tak khawm a nih. Mi dang innâl tak hi a nia; India sak tieng mi a ni lei le a piengpui lei a ni el naw di’m a nih, ka ti hlak. Ni khat chu kan office ṭînin kan intlawna. Delhi-ah Thlaphûr lai tak hin chu a lum nuom khawp ela, a ‘motor’ tam leh, a khawpui intêp leh, a mihriem tam leh, thlan chu a phul vêl el a nih.

“Ruolpa, India hi chu ning intel a um ta bêk bêk I ti naw maw, ‘American dream’an ti kha I hriet ve naw am a nih?” tiin pe ṭai-in a min dawna

“Hre e,Matthews”, ka tia

“ ‘American dreams’ ei hnawt ve el di’m a’n tah? India hi chu mi an tam taluo bêk bêk a nih. Sum nei ringawt in la khawm umzie a nei dingin ka ring thei nawh. Damsûng tawite inhawi taka um ding hin chu sum khelah, nuhmei hmelṭha tawk tak, nau le te, chêngna hmun inhawi tak le khawtlâng thawveng tak hi a lo ṭul a ni nawm a nih? Hehe… Iem I ngaidân?” a tia

“I hril chu a awm khawp el,Matthews. Delhi-a hin lêkha ka’n chûk ṭan a inthawk kum 12 lai ka lo um taa, tuhin sin ṭha tak leh sin inhawi tak nei lang khawm nuhmei, nau le sungkuo ka’n din nuom phât leh hieng ang hmun intêp le khawtlâng nghawkum tak a hin chu ka um sawt pei ka ring nawh. I ti ang chun ‘visa’ buoipuia inpêm dai a ṭha hmêl ie” tiin kan hohlim peia.

Kan hohlim lai tak chun nupui, kutdaw pakhat ṭawp deu el hi, a naute puok pumin ka motor tukver chu hung nawkin pawisa a mi hung hnia. Ka ruolpa le chun hrietnaw tehlêm insîrin kan nghatsan daia. Chuongchun kan fe peia, lampui sîrah kan la chawla, theitui kan la zukdawn nghe nghea. Thlansa phul kaia kan um lai tak a ni bawk, theitui dei hieu hieu kan hei dawn chu, sungril khawm an nui sieu sieu a hawi el a nih. Chuongchun kan hohlim zinga.

“A’n leh, Matthews, kei a ang deuin in vêng tieng I kîr pei ta naw am a nih?” tiin Matthews chu kan dawna

“Kan vêng tieng maw? Kan ram chu a changkâng tawk taa,thaw ding khawm a um ta in ka hriet nawh. Delhi angin mihriem tam taluo pal kan tih ti kan inlaua, ‘India ram hmun hrang hrang ‘Kerala’-in inchangtir ei tiu’ kan tia kan hung suok dawk pei a ni hi tie! UAE ram a chen khawm! Hahaha.” tiin a’n nui khek kheka.

A thil hril chu zukhrethiem el thei lo chun ka uma ,“Haha.. Tak takah, ‘thaw ding khawm a um ta in ka hriet nawh’ I ti chu ka hrietthiem naw ngei, Matthews?” ka tia

“Ka ti umzie chu, entirna’n, kan vêng Kottayam dâm saw, India rama ‘Literacy rate’ za-a-za a nina hmun hmasatak a ni sawh! Chu khawm chu kum 40 lai liem ta khan! Tuhin thaw ding le ngaituo ding dang iem um tang a ta? Haha” tiin an nuia

Matthews thil mi hril chun ka lungril hi a sun ngawi ela, a bîkin ‘za-a-za Literacy rate’a ti khan. Kum tam tak ka lo theighil tah, ka Pu thil mi lo hril hai kha ka lungril sung-ah ṭêk I dêng angin a mi dêng niin ka hriet. Ka ruolpa chun inhawi ti naw pal a tih ka ti leiin innui tehlem insîrin kan nui puia, amiruokchu, ka sûngril chu a chawk vêl elin ka hriet. In ka tlung chenin ka ngaituo tawp thei ta nawa. Ka motor khal khawm chu a mik-a-mak ka hriet ta nawh. ‘Traffic light’ ka chawlnaa khawm, a var sen pam pamin a mi el khal ang el chun ka ngaituona khawm chu a sen zing ta ela. Ka in ‘apartment’ ka hei tlung chun ka umna sawng kai dingin ‘lift’a ka chuonga. Ka umna chu a sawng sari na a nia, ‘lift’chu sawng tina tawpin a kai sâng deu deua, a kai sâng po leh ka lungril ngaituona chu a ṭum hnuoi deu deuin ka hriet. Ka pindan ka lût le inruolin ka thuomhnaw hlui hai ka phawk dawka; Kum tam ka lo hre hmang a’n ta leiin ka thil zawng khawm chu ka hmu el nawa. Ka zawng lai mêk chun ka lungrilin,

“A ieng hi’m ka lo ngaituo? Ka ruol hai angin ka lo um tuma, ka ruol hai angin fen hmangin ka lo uma, tu’m ka ni ti hre ta loin ka nina ka lo theinghil taa. Ka hringnun kha chen khah, iengleia ka lo khawral am? Delhi mi khawmin Pathienin a mi lo inpiengtir thei, Kerala mi khawmin a mi lo inpiengtir thei, Sâp khawmin a mi lo inpiengtir thei, Africa mi khawmin a mi lo inpiengtir thei a’n nawm. Amiruokchu, A mi Siemtu’n Hmar hnam-in a mi lo siem kan naw? Siemtu Pathienin siem pangpal a nei si naw chun Hmar ni dinga Hmar ramah a mi lo inpiengtir ka nih” tiin, mitthli le insawpin ka thil zawng chu ka zawng zinga. A tawp tawpa chun ka hmu ta nghe nghea – ka Pu mansapui mi pêk chuh! Ka thin faia, a zie mawi tak, Thangsuopuon ṭiel ngeia khâwng, chu enin ka nina indik tak chu a min sui tira. ‘Hi mansapui hi paiin kan siengna ram leilung le ka ṭobul tieng kir nawk ta’ng ka tih’ tiin thuthlûkna ka siem taa.

Vuongna-a vuongin, vate, ram hla taka inthawk, a bûk tienga kir nawk ang elin, intieng pan chu ka thlâkhla êm êma. Sûm hai chu fe thlengin, Himalawi tlâng ngei khawm chu fe thlengin, vuongna tukver a inthawk chun kan ram hringdup le mawi tak chu ka hei thlîr phak taa. Chuongchun kan vêng ka tlung ta ngeia.

Kan vêng ka tlung chun inrang takin ka Pu thlân tieng panin ka fea. Ka panna lampuiah, ka vawi tieng chun, ka Pu’n a lo indin sikul chu ralah ka hei hmu phâka, mawi ka ti êm êm. Ropui taka bawl ṭhat a lo ni tah. Chuongchun ka fe peia, thlanmuol kawt ka tlung chun, ka Pu thlânlung chu hlataka inthawk chun ka hei hmu phâka.

Kum tam a lo liem taa,sulhnung ka dawn kîrin insîrna le khawsawtna-in ka sip. Amiruokchu ko kîr thei an chang si nawh. Thil hmuthei le hmutheilo tinrêng a bo hnung chun, a thlânlung le a’n phûmna leihnuoi, a mansapui mipêk le a tawngbau hai chu a la châm zinga. Ka kûna, leihnuoi chu ka kutpha’n ka hei them-a, “Hi hi a nih ka ram, ka leilung chuh” tiin.

Chuong lai zing chun ka ‘mobile phone’ chu a hung inria, ka nu’n, “Bawia, khawla’m I um? Bu fâk a hun tah” a mi hung tia.

“Ka hung inlawi ie,Nu” tiin ka dawna, ka mansapui pai chu ka pai ṭhaa, ka kuta pilvut kawp chu thin thlain, ka Pu thlân chu ka mâksan taa.

-The End-

(Hi story hi thumal 2200 vêla sei a nih)

Ziektu Hming: Khamrosang Buhril

Address: S-8, Mukarji East, St.Stephen’s College,University Enclave, North Campus, New Delhi.

Contact number: 9953098469