CAREER GUIDANCE

- Rev. Lalzarliana Darlong

•Career Hrilfiena
•Career le inchûkna tieng bîk
•Inchûkna Tieng indik thlangfûk le thlang hun
•Inchûkna Tha nei a tul zie
•Career Dinga Inpuochana le Nu le Pahai
•Uluk taka Career thlang

‘Career’ Hi Iem A na ?
Sâptawnga ‘Career’ ti hi ei nitawnga thumal pahni pakhat chau a zuk hrilfie el thei chi niin an lang naw a. Amiruokchu, ‘Sinthawna’ ti amani, annawle ‘Fâk le dawn zawngna dinga Sin thaw bîk’ ti dâmin tawi tie a hang hril thei khawm chu a hawi vieu. ‘Career’ hang ti hin a i hril tumtak ni a inlang chu hlaw hmuna dinga sin (Thawkna) chel bîk nei ringawt ni lovin, kha sin cheltu tadinga kaisângna hung ni pei theina chu a kawk tak niin an lang. Saptawnga hang hrilfie chun : Career means a profession or occupation with opportunities for advancement or promotion ti hin hrilfie tak mei a ti ie. Chu umzie chu : Dam sung hmasawn peina, inthanglien pei dân le hmasawnna; hang ni tum, lungril taka thawkna hang nei tum,chuong anga hang thawdinga inpuochana kui hi Career ti hi a ni tawp el a nih.

Career le Inchûkna Tieng bîk
Career ei nin ei dit thlang chu awlsam taka zuk hmusuok el ding chi hi a lo ni naw tawp el. Thawkna ei nin ei thaw dinga ei inuom takpa kuikha ei inhnik tak a na, ni khawm ei zuk châk tak el lo nisien khawm awlsam taka zuk chang el dân ding lampui a um chuong nawh ti ei hriet nuom a um. Titak zeta thaw suok a ngai vawng a nih. Career ei hril ding le hitaka ei hung târlang tumhai rêng rêng hi inchûkna tieng le inmat vawng an ni a, chuong ang inchûkna tieng bîk thang naw chun Career chungchâng hril rak inlakhawm umzie um tak tak chuong naw nih.

Inchûkna Tieng indik thlangfûk le thlang hun
Inchûkna ( A thren chu Traininghai khawm a kawk sa vawng a nih) chungchâng khawm kui hi hril belsap ding tamtak a um a. Career tha deu le dit umtak nei ding chun College kai amani University a inchûk ve ringawtin iengkhawm ni thei chuong naw nih. Ei thil inchûk le ei Career dinga ei tum kha an inzawm tlat ding a nih. Chuong a ni leiin, inchûkna tienga ei ni tumna le ei inchûk kha an mil thlap a tûl hlak a nih. Chuong anga thaw a ni naw chun Career mumal nei an tak hlak a nih. Mi tam takin inchûkna tieng insâng tak tak an inchûk zo va, MA dâm an inchûk a, an Career dinga an dit pa tak hlak chu an inchûkna tieng le inmil tangai lo rêng rêng chu. A bula inthawka inchûk nawk hlak chu a thei tangang ngai si naw a, a lo inhnu zo vawng ta hlak a nih.

Inchûkna Tha nei a tul zie
Ei nilai hin mi tam tak, BA; MA dâm inchûk le tum mumal nei dêr lova inchûk an lo ni leiin Career dit umtak hmu dân ding um pek ta si lo tam tak ei um tan an ta. Asan lien tak el chu hieng ei nunghâk tlangvâlhai hin ieng am an thaw nuom tak ding le an mamaw tak hrietchiengna nei lovin, tum mumal khawm iengkhawm nei lova an um hlak leiin, ruolhai thawdân thaw ve ringawt el an ni hlak si leiin tam tak el hai chu an hlawsam hlak hrim a lo nih. Inchûklai tamtak Vairama zun chûk theihai lai khawm ‘Ni tum’ le ‘Thaw tum’ iengkhawm mumal nei thak lova an hun tha tamtak kum 15 chen chen dâm an zu hmangral hnungin mumal nei dêr lovin an um thei zing bawk a nih. Hienghai tading hin a bula tan nawk ding chun a lo inhnu ta hlak si a. A pawi khawp el a nih. Chuleiin, a bula inthawka thaw ei tum Career chu enkai zing puma lekha ei inchûk hi a pawimaw hle ti ei hriet a tha. Lampui hraw tum le Career tum bîk neihai ta ding chun High School inchûklai a inthawkin uluk taka ei Career hrie zing pumin riruongna thatak siem a tul hle a nih.

Career Dinga Inpuochana le Nu le Pahai
Ei ni lai hin nu le pahai hin an nauhai atîra inthawkin thil an rêl fel pui tawknaw leiin thil tamtak an her suol nasa hle hlak. Chuel khêla, nu le pa tamtak hai hi Career tieng pang thil hrietna le bengvârna neilo deu a târlang a tul hle a nih. Ei hril ta angkhan thawkna zawng ding dâm le fâk le dawn zawngna dinga sin nei ding chun a tam thei ang taka thiemna le inchûkna nei lo chun hmu el thei an naw a; Lekha inchûk amanih thil ieng amani Training nei a ngai tina a nih. Hi thila ding hin sûngkuo khawsaknain a tlin dân hai thlîr thlânga thil remruot a ngai hlak. Ei umna rama inchûkna hrang hranga hin hieng tieng kawnga inkeithuoina an ngaipawi maw ngai naw a. Chuleiin, ei inchûklai naupanghai tadingin Career thlang dân dinga le inchûkna tieng inbuotsaina kawnga harsatna namên lo ei tuok chu a lo nizing ta an naw am a nih. Lungsiet um tak el chu ei nih. Chuleiin, hieng thila hai hin nu le pahai hin ngaituona le thlîr dân thar an nei a tul tak meu a nih. Hnam varhai chun an nauhai hma khuo ngaituoin an intuol lêng chai tir ngai nawh. An nauhai fena ding dik tak nia an hriet le sumin an tling chie hisap neiin an inchûk tir hlak. Chuleiin, tuhin chu ei ni Thalaihai hin, abîkin lekha inchûktu hai hin ei nu le pahaiin ei an lo ni nawk hlak a. Naupang inchûklai hai tieng panga khawm an inchûkna (School le College) tienga hai bengvârna tieng an paw bêk nawin an lang bawk si a. Career thlang ding le inbuotsaina kawnga hin nu le pa hai pawimawna hi uor hmadawm le ei hung thaw ding ang ei inhnikna bîk deuhai chu mi lo hrie puiin ei Career ding uluk taka an mi thangpui hi a tul tak zet el anta.

Uluk taka Career thlang
Thalai hai hin ei hmatieng huna ei sinthaw ding le fâk le dawn ei zawngna dinga ei thaw chi le ei inhniknahai fietaka ei hriethai chu thlang dingin ei inbuotsai a tul hle. Abîk takin inchûkna tienga lo thaw insâng deuhai ta dingin hieng a hnuoia Career ei Subject lakhai le inmilpui sinhai hang târlang inla:

BIOTECHNOLOGY
Hi hi Science tienga thiemna le fâk zawngna lampui tha êm êm el a nih. Biotechnology tienga inhnikhai chun inchûkna tieng thaw fet a tul a. Post Graduate degree lâk hnungin a ra sêng thei chau a nih ti inla indik mei at ih. Hieng tienga fe nuom tuhai chun Matric (Pawl 10) a inthawkin inbuotsai a tha a, 10+2 Science (Biology Thangin) lâk mâkmaw a nih. Website : dms.unipune.ernet.in en a tha.

NUTRITION & DIETETICS
Sap tawnga ‘Nutritionist’ an ti le ‘Dietician’ ti hai hi khawvêl pumpui huopa fâk le dawnzawngna (Profession) châk um tak el a ngai a ni a. Hieng ang hi inchûk ding chun a Course hai hi Diploma in Dietetics; B.Sc. Home Science; M.Sc. Applied Nutrition,etc. Hitaka ding hin 10+2 Science hnesaw taka inchûk phawt a ngai. Website : wbhuhs.org en a tha.

SIPAI ( ARMED FORCES)
Vêngtu sipai (Armed Forces) hai hi chi thumin an the a. Chuonghai chu :
The Indian Army; The Indian Navy; The Indian Air Force an nih. Hienga hai hin sin thatak tak hmu theiin a um zing a. UPSC hai huoihawtna hnuoia Competitive exam fe thlengin. 10+2 zo hnunga NDA inchûk zawm nghâl thei a ni bawk. Naval Academy Exam le Graduate zo hnunga direct a lût thei a ni bawk a nih.

LAW CAREER
Law tieng inchûk hi a tha êm êm. Mi tam lem ngaidan in Law inchûk hi chu Ukil hung ni ding chaua ngain ei ngai hlak. Chu chu an dik nawh. Law hin Career thatak tak a nei, chuonghai chu hieng- Corporate Law, Tax Law, Civil Law, Criminal Law, Patent Law, International Law tihai hi an lâr deu deuhai chu an nih. Prospect tha deu el a nih. Website : www.lawentrance.com enla fie takin i thaw dân ding hmûng i tih.

FINANCIAL & CORPORATE SERVICES
Abîk taka tuilai thalaihai laia Career tha deu taka inlang chu Financial & Corporate Services hi a nih. Chipchier taka hril ei nuom a chu hun in a dainaw ding leiin tawitetea hril thei chau an leiin, inhnikna neituhai chun enchieng tha hlêng a tih. Ngaiven dinga thahai chu Chartered Accountancy, Company Secretary, Stock and Securities, Banking le Cost & Works Accountancy hai hi an ni bik deu tak. Hi Career hi tulaia ding chun top rank a sie a ni hrim a nih. Website : www.icai.org en raw.

CIVIL SERVICES CAREER
Career chungchâng le thildang tamtakhai thlîrsa in ei nihai lai hin Civil Services Career hi thlang dinga ei dit insâng tak chu niin an lang. UPSC Notification en ngun hle a tha. Kum tin deu thaw a pêk hlak an leiin inhnikna nei tuhai chun ieng ang Subject le field a ei inchûkna tieng hmanga thang thei a nih. Khi a chunga ei târlanghai bâka khin Indian Forest Service, Wine Industry, Horticulture &Floriculture, Foreign Languages, Commercial Pilot, Merchant Navy, Aerospace/Aeronautical Engineering, Hospitality Industry, etc. hai hi hril uor chi le Career ditum tak tak el hai chu an ni bik deu tak.

HSA hai laia Kristien Thalai nunghâk le tlangvâl ditum tak tak el inchûk mêk haiin Career thatak tak ei hung nei pei theina dingin hi Paper le ngaituonahai hi Lalpa’n mal mi sawm pêk raw se !



Logo credit:http://www.employmentnews.gov.in/

CULTURE AND DEVELOPMENT; THE HMAR PERSPECTIVE IN A NUTSHELL

- Lienthanglur Khawzawl, Shillong

Development is a state of change, in general terms, a state of existence or a stage in a changing situation (Oxford Reference Dictionary, 2003). In economic terms development connotes to a state of progress, a state of movement from a relatively lower to a relative higher stance or existence with prospects of a higher quality life. Development can be induced by way of internal and external intervention, voluntary and involuntary as well as triggered by changes in the immediate environment and surrounding wherein the existence is immediately based on. However, backsliding of developmental progress can also be the consequence and influences of the same circumstances triggering development in a society or community. Development in terms of the modern state framework or structure is defined more or less based on technological advancement, health and welfare, infrastructure etc. In short, an economy irrespective of size may not be termed developed if it does not meet the requirements of a high quality collective life as an economy in a modern state framework. So what? –A remote community representing a small economy which is sustainably developed and highly independent in terms of resources it requires so as to sustainably exist as that economy may not be accepted as developed. Nevertheless, it is an undeniable truth that we as humans are bound to develop and change towards the next stage of being a wee bit better-off than a previous stage. However, if development is directly relative to existence, the question arises, is there any relationship between culture and development? The answer is yes, culture interacts with development in many different ways. It is involved in both the ends and the means of development (Amartya Sen). In this light this is a brief attempt to look into the relationship of culture and development in the Hmar perspective.

Culture is a term which has often been misinterpreted in the Hmar society today and as such, more often than not, has been trivialized to simply mean the traditional dances, songs, customs, practices and attires directly associated with the once-upon-a-time loin clothed Zu guzzling tree-stump worshipping pre-christian men, who necessarily were not uncivilized and barbaric ascommonly portrayed but, in fact, they belonged to a highly developed community centric social structure. Their societies rather, in its trure picture commanded a much organised and exhibited a closely knitted cultural group far from the staunch differences we flaunt in our modern image. There is a strong presence today in our society of a deliberate attempt from a faulty pre-conceived misconception of culture in disassociating man from his culture, and an attempt to nullify and shut off culture in the believe that it harnesses harm to our Christianity. This however, seems to be an induced/ influenced ideology or belief instilled by the white missionaries who came to our parts of the world. Prof Lal Dena states, “beyond religion, the way the white missionaries induced us is grave”.

When culture is misconceived, the underlying values which could have been advantageous to the positive development of a community and the society as a whole are lost. In course of time as traditional culture becomes oblivious and lost to the people by way of forceful introduction of an alien culture, the traditional practices on environmental awareness, traditional forms and means of teaching, self-reliance and societal ties and bonds are lost and with it all the values which are significant and immensely vital to the healthy development of the society or community. Consequentially, dependency increases, natural resources are unscrupulously extracted and exploited out of greed and selfishness, societal bonds loosen and underdevelopment increases. Individualism and singularity takes the place of a community centric collective society where there was a sense of belonging amongst member individuals. Such is the case of the Hmar society today. The question arises, if culture is so important then what exactly is culture?

Culture is the sum total of all the aspects portraying a particular group of people or community in terms of the material and the nonmaterial aspects of existence of that group of people in order to live, breathe and develop as a community or society. This includes customs, practices, values, thoughts, customs, beliefs, traditions, dresses, language, ways of thinking and personality traits shared within that community. In short culture defines the expressions of a group of people which defines them as a distinct group or society. Culture may be defined as the total complex of spiritual, material, intellectual and emotional features that characterise a society or social group. Culture is mental structures, the general patterns of understanding prevalent in given social group: conceptions of the world, religion, gender role patterns and the management of natural resources. But culture also comprises more specific forms of expression through works of artistic or cultural value. Operationally, this twofold definition means that work with the cultural dimension involves (i) culture as the sum of social practices in the form of, for example, religion, language, education and social and family practices, and (ii) culture as artistic expression in the form of, for example, literature, dance, music and films.i

The general notion of culture in our society is vastly misinterpreted and strongly deviates from what it might have to positive influences. Today as a result, class distinction has arisen in the form of the educated elites, the religious leaders, the social leaders and the common man. The educated elites who are learned and cultured tend to think with a certain degree of sophistication and as such overlook the small details which seem to be insignificant to their high quality perceptions. They tend to busy themselves in a level way beyond the grasp of the common man. The religious leaders most of whom will of all things stay away from everything they label cultural and pertaining to culture (oblivious that marriage customs, the language along with all the traditions they follow all form a part of culture), the social leaders who will think away from the others and refrain most of the times from sharing a common platform with the religious leaders and the common man who is left in desolation and total disarray –the present situation. In such a circumstance, the common man becomes the sheep and is forced to follow all of the separate leaderships in different directions. Now, who represents the society, the few selected leaderswho are relatively better-off than the common man or the common man who forms the bulk majority and on whose collective response to changes determines the movement of the society as a whole. The problem stems from an alien attitude and perception which was cultivated in the first Hmar elites when Christianity first came to us. It is definitely not the coming of Christianity which has seeded disarray in the society but the actions of the white missionaries and the attitude and perceptions they inculcated to the people stemming from their attitude of considering them highly primitive and inferior to them. We are no intentional culprits to the misinterpretation of culture but the but the white men who came and forced us to adopt an alien concept of cultural perception. As Prof Lal Dena puts forward that, the white men, either administrators or missionaries are a proud race, suppressors, Asian dark or African black they looked down upon all of them. Not distinguishing Christianity from their Culture they always tried to induce their own culture to whoever they came in contact with by making them see through their eyes and making them belief that their ways of life and culture were evil/unchristian. It is undeniable that some bits of our traditional customs, practices and beliefs may have been beyond the definitions of the newly found faith of Christianity, which had ushered us and brought us to light but, this does not imply that the Hmar culture and everything within its hold is bad and evil.

The neglect of culture in the developing societies threatens to undermine and corrode the very process of development. Plans of economic and social development are often left to economists whose horizons are limited by the outdated notions derived from the West and their implementation become the responsibility of rather stuffy and timid bureaucrats, steeped in the habits and traditions of the colonial past. The result is that the immense potentialities of indigenous cultures to rouse the people to action, to cement national unity, and open out to the wonderful realities of our times lie dormant and the process of development continues to slow and lop-sided.ii

Development and culture both present aspects of livelihood and existence which are directly interrelated in a society and as such endorses a confusing and chaotic notion whenever the two are deliberately distinguished and demarcated from one another. Any initiative taken or introduced with intention to partner and channel the livelihood and circumstances of livelihood in a society towards progress becomes alien and largely refrains from falling within the societal paradigm whenever it is framed beyond the understandings of a culture. In which terms we mean that such initiatives will be much more readily accepted and fruitful when it is framed within the understanding of culture.
In the Hmar society today, the church forms the hub and as such presents itself in a position of immense potential to usher the society towards progress but this becomes a dream in utopia when denominational differences are stronger than the bonds of blood and brotherhood. It is sad that dependency is induced and societal ties broken down by such actions which stem from denominational differences. Ironic as it may sound, denominational differences seems to put a mockery to the society by taking undue advantage of the common man. It has more or less become a dog-eat-dog world under the beautiful pretext of one tribe where everyone eyes for an upper hand by ways he or she deems fit and not what is fit and advantageous to the society. We are more enchanted, inspired and taken away by emotions which are more often than not mere manifestations of feelings and experiences limited within a particular circumstance and situation rather than the underlying truth of what eventually is expressed by way of thoughts, action, ideology and practice.
Asserting the importance of culture in development does not necessarily imply that culture is to be preserved and practiced in its originality. Which would be impossible and in some cases absurd. Who amongst our elites would readily accept to exemplify by going to work with a loin cloth sans an underwear, barefooted and wielding a spear and nor would the students be willing to go to class half naked which would be an oddity in this post modern world. However, as has been mentioned, dress, language, customs and and practices represent just a few aspects of culture. In so mentioning it is important to understand that the underlying intrinsic values hold grave importance in a society.
Culture is dynamic and in fact, it evolves with time and change, customs and practices, language, music, art, tradition and all other aspects, in fact, culture as a whole experiences modifications, changes and evolves through influences within and outside the society and also in relation to the immediate environment in which the society flourishes. The process of cultural change and evolution influenced and triggered by agents oblivious to the people and which, is natural is gradual in process and exhibits changes which are almost insignificant until the society reaches a certain stage wherein the changes so accumulated in due course of time becomes noticeable. Whereas, when people belonging to a group or society with a distinct culture are deliberately forced to or induced to accept a culture which is foreign to them by undermining the values deeply rooted in their culture and to which they adhere to, then, it results in creating confusion and disrupts the whole web of the society thereby inhibiting positive growth. In short the society experiences culture shock and is slowly forced to adapt to and absorb a totally new concept of living, mind over matter which may not be compatible with them as a society in relation to the environment and circumstances of their existence.

In this acute stage of underdevelopment and high dependency, it is of grave importance that we look back and rethink into our rich culture wherein, still lies deeply rooted values, practices and ideologies the old man of long gone adhered to. However, this does not mean that we go back in time or seduce our neatly chiseled images to put on loin cloths and dance in circles. It simply means that the secret to our development as a society lies within our culture, many parts of it lost in time. This article simply attempts to put forward a personal view of the underlying problems within our society in a very brief and fragmented approach. The solution to the problems mentioned and all other problems and their answers lies within our reach. The only requirement is for us to look a little deeper not just beyond but backwards and try to understand the ideals of our existence as a society and of our society. It is high time we learn to our benefit that a better understanding of culture is the need of the hour especially in a society like ours where culture and society had been put to the test a couple of times. Have we survived and evolved cultured or are we just an odd representation of what is and a fragmented what was, unable to go left, right or stand straight slowly going down to oblivion as if standing one foot each on two rafts gradually being forced apart, or too adaptable to healthily progress in a certain direction. What lays ahead, what is left behind, what was to be left behind, what is to be retained and what is to do is for you and me to think.

References:
i. Culture and Development, Strategie and Guidelines, Ministry of Foreign Affairs, Danida, 2002, p.5

ii. Culture and Development, Prem Kirpal, Har-Anand Publications, p.14 Culture and Development, Amartya Sen, http://www.scribd.com/doc/ 6699222/Culture-Development-by- Amartya-Sen

iii. Mingo Misawnarihai Kalhmang le Chanchinthra, Prof Lal Dena, Oxford Reference Dictionary, 2003

PROGRESSIVE CHANGES OF THE HMAR EDUCATION IN HUNDRED YEARS

(Kum zakhat sûnga Hmarhai thiem inchûkna hmasâwn zinga an thlâk danglam dân)
- Dr. Zawlthanglien Changsan, Shillong

Kum zakhat ( 1910-2010) sûnga Hmar nâuhai thiem inchûkna (Education) a tha tieng le a thanaw tienga hmasâwn pum zinga a hung in thlâk thleng pei dân hi Hmar hai ta ding chun en nguna, inchika, a thatna hai sunzawma, siemthat tulhai siemthat hi pawimaw tak a nih. Chanchintha puongdarna dinga Bible le Hlabu tiem le ziek theina ding cho awna inchûkna (reading and writing oriented education) hi Hmar Education intanna nitakin an lang. Chutaka inthawk chun hmasâwna metin, Mission School Teacher âwna inchûkna (Mission Teacher Oriented Education) in a hung thlenga, chutaka inthawk chun hmasâwn nâwk metin, teacher, clerk, rasi chen âwna inchukna ei phak nâwka, chutaka inthawka hmasâwn nâwkin sawrkar sin chi dang dang âwna (Government Job Oriented) inchûkna ei hung phâk nâwka, chu zo chun khawpui le hmun lien deua umhai chun Sawrkar sin lien le Company chi dang dang sin âwna (Job/competition Oriented) inchûkna an hung phâka, kum za (100) a hung tling ruok hin chu hmunpuia inchûktuhai a tam lem chun hrietna nei tuma inchûkna tak tak (Knowledge Oriented Education) ei phâk tan ve tah. Chuonglai zing chun tlangrama thalai le naupang tamtak chu tiem le ziek inchûkna ding tak ngiel khawm hmu zo lo an um zing bawk

Kum 1910a Senvawn khawa Chanchintha a lût hma khawm hin hmarnau thenkhathai chu Imphal, Aizal le hmun dang dangah lekha inchûk dingin an lo fe ta hrima. Mizorama Primary School hmasatak, 1894a Rev Lorrain le Rev. Savidgein haiin an hawng laia an studenthai laia khan Hmar mi an thang le an thangnaw hrietchiengna tak a um thei ta nawh, asanchu, kha primary school hmasatak kha kum thlawmte hnunga khar a ni nawk nghal leiin. Kum 1908-in Mizorama Middle School hmasatak Rev. D.E. Jones-in a hung hawng nâwka (Rev Hrilrokhum Thiek, Thima Inthawka Var Ropuiah p8) hi schoola hin chu Manipur tlangrama inthawk ngei khawmin hung kâiin, Aizal lekha inchûk an hung um ta peia. Kum 1911-a Printing Press hai hung neia Chanchinbu hmasatak, “Kristian Tlangau” an hung insuo lem khan chu Editor hmasatak chu Upa R. Dala a hung ni phâk ta hiel a nih. Hieng lai huna lekha inchûkna hrim hrim hi Missionary School, Missionary haiin Chanchinţha puongdar theina dinga, mihaiin Bible le hlabu hai tiema an ziek theina dinga an hawng a ni leiin tiem le ziek thei beiseia inchûkna ti inla ân khêl ring a um nawh.

Imphal, Aizal le hmun dang danga lekha inchûkhai lo um nuolhai sienkhawm, Hmar hnamin ei delna Hmarram tia ko thei tak takna hmunhaia lekha inchûkna (Education) a hung lûtna tak takna chu Senvawn-a Mission School, Missionary haiin an hung hawng na kha a ni el awm. Missionary Hmasa (Pioneer Missionary), Watkin R. Roberts (Saptlangval or Pu Tlangval) February 5, 1910-a Senvawn ah a hung zoa, a ruolhâi leh Aizal an tlung in, Manipur rama sinthaw nuom ding mi an zawnga, mi pathum Savawma, Taitea (Thangchhingpuia) le Vanzika hai an in pêka. An pathum chun May 7, 1910 in Senvawn khuo an lûta, Kâwnzarah School an hawng nghâla, hun iemani chen hnunga Senvawn khaw lal Kamkhawlun-in ama umna Hmunte-ah School hawngsa dinga a ngêna leiin Savawma chun Hmunte ah School a hung hawng vea. Chuong anga hung in dar peiin khaw dang danga hai Mission School hung hawng pei a nia, kum 1912-in Tuiţhaphâia Khawpuibung ah chen Mission School (Vunga hotua ţhangin) hawng a hung ni ve tah (D. Ruolngul. Manipur Rama Chanchinţha Lûtdan le Independent Church of India Chanchin p4-6). Kum 1913-in R. Dala chu Manipurah Pathienin a hung tira. Taisena hril dân chun “Kum 1913 April velah Aijal a inthawkin R. Dala, mithiem le mi tha em em el Pathienin Manipura bielah a hung tirlût a, kan lawm nasa em em an naw ... Ama rawi chun Savawma leh, Taisena le chun Senvona Sikul naupanghai lekha an inchûktira...” tiin chanchintha a lût ruol hin inchûkna (Education) khawm a lût tan ve niin an lang. Hieng hun lai hin Kohran thawktuhaiin thil chihnih an kawp a (1) School zîrtirtu sin le (2) Pathien thuhriltu sin. Chulaia school an hawngna san tak chu, thiemna nêk hmanin, Bible Pathien thu an tiem theina ding a ni deu tak lem a nih (D. Ruolngul Chanchinţha Kalchawi Part I & II p20,21). Chuleiin hi lai huna Hmar hnam laia Lekha inchûkna san tlangpui tak chu Chanchintha indar theina ding a tiem le ziek inchûkna chau a nih.

Hieng ang School-a A ÂW le zîrtirbu inchûktuhai chun an subject by-heart a tul ve nawa, hotu hma bula antiem chun an sawn (an passed) a ni pei el a nih. Chu zoa hma an hung sâwn pei chun, mania tiem le ziek thei cho niloin, mihai inchûktir theia zirtirtua thang ve chu inchûktuhai a tamlem thiltum a hung nia, zîrtirtu an ni naw tawp khawma Kohran thawktu ni dingin. Chu zoa hma an hung sâwn met chun Kohran sin le zirtirtu el bâka Sawrkar sin hieng Rasi, Clerk le Government Teacher-hai chen chu lekha inchûtuhai chun an hung tum ve tah.

Chu nêka ei khawnghat a hung lien chun, tu chen khawm hin, Sawrkar sinlien le Company lien chi dang dang haia sin thaw tuma, mihai elna neiin (Competition/job Oriented-in) lekha ei inchûk taa. Tulaia inchûkna thaa kâi phâk mi tamtak lem hin chu sin nei el tum bâka mani subject hre tak taka fâk zawng naa hmangtumin (Knowledge Oriented-in) lekha ei inchûk tawl tah.

Hmar lâia lekha inchûkna (Education) hi hun sâwttak el Kohran kuta um angin a um leiin Kohran a buoia a châu pha chun inchûkna khawm a chawk buoi deu hlaka, Kohran a hrât pha leh a hrât ve pei bawk. Kum 1958 lem khan chu Mr Thanglora B.A. B.T. in sawrkara a sin mâksana Kohrana a hung lût leiin 1959 chun Sielmat-a Sielmat Christian High School chu hawng tan a lo ni tah a. 1963 in Sielmat Christian High School chu Mr H. K. Khawlkung, M.A. chu Acting Principal-a hmangin Sielmat Christian College-a siem a hung nia, a kum nâwk 1964-in Mr. Ruolneikhum Pakhuongte-in Principal sin a hung chela (D. Ruolngul Chanchintha Kalchawi Part I & II p244) College chu hlawtling takin a fe peia tah a nih. Ei kawlvela hnam dang tawngdang hmang haiin Kohran High School el khawm nei harsa an ti laia, College chen ei hang nei el hin chapo na thalo Hmar nauhai lungrilah a siem ding lei am a ni ding (an diktak chu Pathienin hrieng a tih) chu College chu February 4, 1969 in khâr pêkin ei um taa. Hmar nau, Hmar Education hmangaia, a sung thu hre bawklohai ta ding chun, “Khar lo ni naw sienla chu ....” tia mitthli le suongtuo vet khawp a nih hrim a nih.

Sawrkar in Hmar bielah school-hai a hung vea, High schoolhai hung hawngin, hieng Pherzawl High School le a dang dang hai khawm hi hung lain nasataka hma hung sâwnin mithiem tamtak an hung suoka, sawkâr sin lien tak tak hai hung chel vein, Hmar Education chun hma a hung sâwna, sienkhawm Sawrkâr thawktuhai laiah, mani sin thaw peinawna, hri thanawtak a hung inlêng leiin chuong Sawrkâr High School-hai chu an hung thla hnuoi nâwka mipui beidawng vieu hai sienkhawm, Kohran School anga nuom nuoma va tawng el thei an ta nawa, hotu be thiem thiem chu an sin an thaw naw khawmin hêksiet thei an ni chuong nawh. Kohran School um loa, Sawrkar School cho umna khuohaia chun naupang le thalai mani tawng tak ngiel khawm tiem theilo an hung pung nawk ta leiin Hmar hnam laia Education chu Kohran bawkin an hung tan nâwka, Kohran pawlhai chun a khuo khuoa insemin English Medium le Hmar School hai an hung hawng thar nâwk taa, vawisun chen khawm hin Manipur tlang rama lem chu Kohran schoolhai naw lem chu ring thlak tak tak a um nawk ta nawh. Mi haiin thiemna le hrietna tak tak dita lekha an inchûk tah laiin, a bikin Manipur tlang rama Hmar nâu a tamlemhai chu kum za deuthaw liemtah laia an pi le puhaiin tiem le ziek cho an inchûkna school anga bawka khan an tum tla nawk tah. Santu dang an um tanaw leiin Kohran bawkin Pathien thu tiem le ziek theina ding bêk tiin a bul tan nâwkin khaw tamtaka chun Hmar medium school-hai hawnga, chan insema an tan nâwk khawm hi tiem le ziek thei naw hlawla thangthar an um el nêk chun a la tha tho tho a nih. Ram le Hnam san ding hin “thuoitu ringumhai hung suok ro...” tia hla an lo phuok hi a lo pawimaw ngawt el.

Kum zakhat sûng (1910-2010) a Hmar lâia lekha inchûkna hi hmasâwn malam peia a hung danglam (progressive change) lâi zingin, hmasawn der loa tiem le ziek cho inchûkna, ei la khêl nawna hmun a um bawk. Tlângram khaw thenkhata chu tienlaia inchûkna rawpum chepkhâwm chungah inthunga, a ruo a ţawl deu phaa naupanghai mawngbieng vun chep pawp hlaka, tiem le ziek dân cho inchûkna chu a la bo chuong nawa, Progressive change chu a la hla hle lai zingin, Hmar nauhai inchûkna hmun tamtak hai ruok chu khawvel inthang ruola hung inthang vein, inchûkna hmun le inchûk dân hai in thlâkthleng in, Technology thar thar le Computer leh class an lâk zing ta bawka, progressive change tia pêka ka um khawm hi hieng hai en chun a awm vieu tho, hmasâwn zing puma, a tul dân peia inchûkdân inthlâkthleng na hmun a tam ve ta leiin.

PRESENT STATUS OF HMAR EDUCATION: WHAT LIES AHEAD

- John H. Pulamte, Manipur


INTRODUCTION
The term ‘Education’ used here mainly refers to that system of education introduced in India by the British and the Christian missionaries since the last part of 18th century and which many authors and educationists called ‘Western Education’ or ‘Modern Education’. The super structure of this form of education consists of the organization of schools, colleges and universities wherein the formally prescribed courses of teaching in various fields of knowledge are conducted under planned curriculum and syllabus in an articulated manner stage by stage.

The introduction and development of Modern Education among the Hmar peoples of Manipur, Mizoram, Assam and elsewhere practically begins with the arrival of the reverend Watkin R. Roberts in Senvon, the biggest Hmar village of southwest Manipur on February 5, 1910 and then spreads from there in a short span of time. Though some Hmar villages in the then Lushai Hills (now Mizoram) had Christian converts before 1910, schools are not yet officially established in their villages as was seen in southwest Manipur. It may be noted that the chief of Senvon, Kamkholun invited Roberts to come to his village to tell them about the story of Jesus as mentioned in the Book of John which Roberts dispatched sometime before to the chiefs of all the Lushai villages north of Aizawl. But, what the chief and his subjects asked Roberts on his first arrival in Senvon was not to establish a church nor, a missionary centre but, a primary school. Roberts did oblige with that request and soon afterwards sent three volunteers among his students in Aizawl. Official statement and other reliable records tell us that these three native teacher-evangelists reached Senvon on May 7, 1910

Christian missionaries who had already set up their base in the then Lushai Hills began the yeoman task of giving modern education to the Zo tribes which includes the Hmars from the very bottom of reducing their language to writing in such a way that the system they introduced could be readily adopted by the people meant for. The original script introduced by the reverend F.W. Savidge and J.H. Lorraine, the first two official Missionaries in the then Lushai Hills used diatrical marks in some alphabets. It is as follows (in Capital letters) –
A, AW, B, D, E, F, G, NG, H, I, I, J, K, L, M, N, O, P, R, S, T, T (pronounced as ‘thraw’), U, U, V, Z, CH (pronounced as ‘Chaw’): (Lorraine JH, Dictionary of the Lushai Language, Calcutta Asiatic Society, 1975 (Reprint), p. v)

Rev. Edwin Rolands, who came a few years after Savidge and Lorraine made slight modifications of the above script and was being appreciated and approved by the formers. It was as follows (in small letters): a, â, aw, b, ch, d, e, ê, f, g, ng, h, i, i, j, k, l, m, n, o, p, r, s, t, t, u, û, v, z.

In sharp contrast with other parts of India, where education was started for the children of the workers of the East India Company and also ‘to make clerks to act between the rulers and the ruled’, and the most important aim of which was ‘to create a group of people who may work as mediators between them (the Englishmen) and the common people’, modern education among the Hmars, right from the initial stage was meant for the native people. Besides, education in this part of the land was purely with religious purpose. The people were taught the three R’s in preparation for Bible reading and understanding of writing and simple arithmetic for their daily religious exercises.

PRESENT STATUS OF HMAR EDUCATION
The Hmars are presently settled in compact mostly the northern areas of Mizoram covering about 36 recognized villages and 35 villages in southwest Manipur which are adjacent to each other; some portion of Jiribam Subdivision of Imphal East district and more than a dozen recognized villages in the town area of Churachandpur district. In Assam, they are one of the major hill tribes living in the Barak Valley districts of Cachar, Hailakandi and Karimganj in South Assam and have a significant presence in the North Cachar Hills and Karbi Anglong districts of the same state.

Hmar was officially recognized as Scheduled Tribe in the said three states as well as the state of Meghalaya. Hmar is also permitted to be used as Medium of Teaching up to Middle School level in Manipur and Assam and as Major Indian Language up to Class XII level. The same advantage is yet
to be achieved by those in Mizoram though effort is being made. Both Manipur University and Assam University, Silchar has also permitted Hmar to be studied as Major Indian Language in the Graduation level.

As per records and information available, there are altogether 17 High Schools, 40 Middle Schools and 60 Primary Schools in the 36 Hmar dominated villages of Mizoram. There are also a good number of Mission schools and run and managed with donations from outside India. In the 45 recognized Hmar Villages of North Cachar Hill (Dima Hasao) & Karbi Anglong districts of Assam, there are 5 government full fledged High Schools, 4 Govt. Aided High School and the same number of Govt. Aided

Mission H/Schools. Besides, there are 50 Govt. LP Schools, 10 Govt. ME School, 13 Mission Schools and 8 Aided Schools and 3 Private Schools. Though the Hmars are the major Hill tribes living in the plain districts of Cachar, Hailakandi and Karimganj of South Assam, the presence of quality government or mission school is almost nil except in Hmarkhawlien and its adjoining areas where the only government High School (Union High School) is located. There are also some 3/4 quality Mission schools which are in fact rely upon by more than 90 percent students of the area.


In the Hmar dominated areas/villages of Manipur, there are 5 full fledged government High Schools and some 13 Junior High Schools. Out of these, just 2 or 3 Schools have a semblance of a school with the rest of them being there in the name and on paper only. So is the other 25-30 lower level government schools under various names and grades with no visible physical activity in and around the school. Christian missions under various names and denominations are also still active in the field of education in Manipur and still run and manage about 15 English Medium Schools and some 30 Vernacular Schools. The main aims and objectives of these school however, is not quality education but only to make the students understand the basic 3 R’s and thereby making them to be able to read the Bible and Hymn Books in the churches. They are stated to be in this financially unenviable task due to unreliable government schools particularly in the interior and remote villages. These different churches employed some 220 teachers; their educational qualification and aptitude in teaching is however not something to be proud of.

CONTEMPORARY PROBLEMS OF EDUCATION
The more important and relevant issues the Hmar Schools are encountering at present are briefly stated here as follow:

Wrong Concept of Teaching Profession
One of the most unfortunate situations the state of education is witnessing not just by the Hmars but all throughout the region is that everybody, right from the administrators to the common man considers the profession of teaching as just another job in the market meant for earning monthly salaries. What is more important to become a teacher is not about having the talent or aptitude and interest in the teaching profession but, of the money and influence one have to those who matter most in the process. Teachers who were once upon a time accorded topmost rung in the society and known as ‘gurus’ no longer command such respect and reverence in the present days. On the contrary, many government school teachers posted in the Hmar areas today command respect not because of the services they rendered towards education, but because they are better off with money. Politicians are scared of them because they sponsore candidates in elections; churches and its members dare not say anything against them as they need their contribution and loan from them off and on. They have influence in the day today functioning of the village, the church and village and tribe level social organizations.

Absenteeism and Substitution of Teachers
Many government school teachers posted in the Hmar dominated areas just refuse to stay in their place of posting and performing their assigned duties citing one excuse after another. Many of them illegally engage unqualified locals in their behalf by paying a meager amount of Rs. 700/- to 1500/- per month and that too, not counting the summer and winter holidays. This illegal practice is usually done with the tacit approval of the village chief/chairman/president or school management committees. It is understandable if a senior and outdated teacher who have just a couple of years for retirement is substituted by a fresh and energetic graduate, but not so if a Science Graduate teacher is being substituted by an under matriculate and unqualified person.

Lack of Infrastructure (teaching & non-teaching staff, building, teaching aids, etc)
Though the state as well as central government pumped in huge amount of money towards education under various schemes and project, it is found that most government schools in the Hmar dominated areas, be it in Manpur, Mizoram or Assam are still without proper classrooms, laboratory and lavatory facilities, benches and desks, blackboards and dusters and other teaching aids. In the age of technology where computers are the basic requirements for students there is no computer facility in most of the government schools particularly those in the interior and remote areas. Besides, the lack of adequate trained and qualified teaching staff particularly those of Science and Math has also greatly hampered the smooth progress and functioning of all these schools. This shortage of teachers is more acute in the interior villages where there are no private schools. With the fast pace of changes and development in the field of education, the teachers have to be constantly trained and updated to familiarize with the innovation in curriculum, examination system, the methods of teaching, etc. The ‘inability of the government school teachers to adapt to these new developments and innovative ideas are definitely one of the many reasons for the failure of many government schools in the high and higher secondary level Board Exams.

Political interference
Political interference in the day-to-day functioning of schools greatly hampers the smooth and successful functioning of government schools not only in the Hmar villages but throughout the region and country. Transfer and postings of Headmasters and teachers are usually done without considering the interest of the schools and students but that of the politicians, bureaucrats, officers and the teachers. When everybody knows that recruitment, postings and transfer of teachers is best to be affected in the beginning of an academic year, the same is usually done with interference from the higher ups during mid academic courses. This always have a great bearing on the normal academic functioning of a school. Headmasters alone cannot make the school function smoothly. They need the fullest cooperation from teachers, villagers and all concerned. There are many instances and situations where a headmaster of a school dare not take any displinary action against his subordinate staffs only because that staff have a strong political back up and background. There are also many cases of teachers who got themselves transfer along with their post because of their influences and maneuvering in the head office.


Poor Educational Environment and Too Many Social Activities
The Maduliar Commission of 1953 points out that, “Many children, now seeking education, come from homes where there is little of an educational atmosphere. Hence, they got little or no opportunity for supplementing the education given at school”. The above observation is also true in the Hmar areas and villages across the region. There are too many social and religious activities among these people that have its effect on the progress and performance of the students. For instance, in most Hmar villages, all the seven days of the week has a church service wherein parents and other grown up members are supposed to attend. Parents in such a way have less time to give and devote to their children as they are almost fully engaged throughout the week. On the social front, whenever someone in the village or locality die, the school has to remain close for the day. In the night, all youths are bounded to attend the traditional singing and mourning services for a minimum of three nights. Many educationists and concern parent have now questioned the efficacy of attending so much religious and social programs and activities by the parents and elders in the society.

REMEDIAL OPTIONS
Modern Education reached the Hmar peoples alongside Christianity. While the latter had uplift and ameliorate the Hmars and made them at par the rest of the world, modern education has not done enough mainly due to their own folly and mismanagement of the educational affairs. The few successful government officers and bright students who could cross the all India level competitive exams are too rare in relation to their population. Most schools in the Hmar villages are in pathetic condition. It will however be of no use if one tries to find faults and blame one another. It is the responsibility of each and every individual, leaders and elders to try and find out the ways and means to address this perennial problem. Here are some options:

Community Participation
Willing participation and involvement of the community in the day to day administration and functioning of educational institutions has off late been much advocated and even successfully implemented in some states of the country including the state of Nagaland. The Hmars have experienced these sort of practices till the early 1950s but had to abandon it with the coming of the state government albeit without much preparation and planning according to the need and demands of the local villagers.

The state governments must also seek the support of the Church, NGOs and private bodies and work for the betterment of the present position and system of education. They can give room and opportunities to each other by stepping aside in areas where one can play more effective role. All mission or private schools in villages where good and effective government school is functioning can be abolished or transferred to another village where such government school is not available and vice-versa. Informal amalgamation of government schools, withdrawal of mission schools, incentives to performing teachers, identification of bright and prospective students, local participation and devolution of power are some of the more important points to be noted in order to give fresh life to the dying system.

Residential Model Schools
Though Education has been the responsibility of the state, and huge amount of money has been pumped in by both the union and state government towards the same under various programs and scheme, it will be suicidal on the part of the tribe if no effort is made from their side.

Highly experience and qualified teachers must be recruited to teach in these schools and offered attractive pays and perks but for a limited period say, 5 years and extended with increase benefits base upon their performances. The Headmaster must also be hired on ‘contract’, but by giving full power and charge even to the point of suspension and re-recruitment of staffs. The advantage of having these community schools will be inclusion of certain co-curriculum or extra curriculum activities related with the tribe, its history, culture, the ever relevant principle of ‘tlawmngaina’, an untranslatable term binding all to be hospitable, kind, unselfish and helpful to others: a moral force which finds expression in the self sacrifice for the service of others, etc and which will definitely be of help for the community or tribe in the long run.

Highly professional and dedicated individuals must however come together and formed a ‘Board’ in which all different churches and civil societies participate and look after these schools in a way. This Board must preferably be headed by one senior educationist or someone who have enough experience in the field with adequate salaried staffs.


Vocational and Job oriented curriculum
One of the most important reasons for the introduction of modern education among the Hmar peoples was to make the new Christian converts to be able to read and write. Considering this aim, one can say that the education among the tribals of Manipur in the first half-century of the 20th century was quite successful. However, in a period where the aim of education was beyond the 3 R’s, the aims, methods and system needs to be change according to the needs and situation. Vocational and job oriented subjects must be included in the curriculum so that learning is a joy for the learner. The curriculum should be reformed and modified as per the needs of the community and the locality. It should be made more practical and useful. It should be diversified and flexible to cater the interest and aptitude of the students. The curriculum should be closely related to the social life of the students so that it may help in developing the capabilities of the students. Vocational subjects should be introduced as far as practicable especially in the secondary stage.


CONCLUDING REMARK
Every problem has a solution and so, the problems being faced by the Hmar peoples with regard to Education will definitely have ‘a way out’. With the legislation of Right to Education by the union government in 2010, more financial and manpower resources will definitely put forward by the the union as well as the state governments concerned. The success and failure of this ambitious scheme along with the already existing scheme such as Mid Day Meal, SSA, RMSA, etc will all depend on how the people concerned, the intellects, student and civil societies understand the issue and contribute their might towards the issue.