THIMBUNG TLÂNGAH

 ~ Alan L Thiek

Sap haiin “Thaw lo der nekin inhnûk khawm a tha lem” (better late than never) an lo ti ang deuin, mi vai hnu ram, Tuolbuol ni 7, kum 2023 khan ruol hai Samuel Lalmalsawm le H M Johnson leh Thimbung tlâng, tulai ruolthar haiin M Tlâng tia an hrietlar, sîp zum kan hang kai kha. Kan sawl de naa chu, kai man  a umin, kan hlimin, inhawi kan ti vieu el! Nuom thaw theia ei um dam hi vangneina chung chuong a n’a, tum hlen  le sukpuitling  hi, chin sien lien sien, mi ngaia ropuiin ropui naw sien, nun sukhlimtu le sukhawitu laia pakhat a nih. Kei khawm kum tam tak, lungril rûka ka lo pai le tum tah, hlen theia ka um hin lungril takah  ami suklawmin ami sukhlim rieu.

Tuithaphai inhuol vêltu tlâng hai laia a’n sang pawl tak le mit la tak chu, Sim sak tieng deua um Thimbung tlâng hi a ni ring a um. Sim tieng pana Lên tlâng dung zam phei a, tlâng sîp pahni langsar tak a, hawrawp M anga inthieng thata an intlar hin mit a lâk rieuna a um a, inchik a awlsam bawk bâkah, tiena tlânga inthawka, huoi amanih umna ni dinga an hril hlak lei hi ni tak dingin ring a um, hi tlangsip hin mi a hîp rieuna chu. Upa hai ti dân deuin, kan naupang laia an hril hlak chu, “M Tlâng (Thimbung tlâng) a hin mengte ki nei an um a, a hmu hmu an thi pei hlak” an ti a, ngainuomum ti em emin ei lo ngai hlak chu a ni kha. Ruolpa James (Rev. Dr. James R. Ruolngul) mi hril lem chu pui deu a nih. Hieng hin ami hril, “ ‘Phaivâng dum ei that pha pha M tlânga khawhri an thi pei an ti a nih’ an ta. Vawi khat phaivâng dum tam deu kan hmu a, phaivang dum hai hi a hma tiemin kan that pei a, kan ruolpa pakhatin M tlâng a lo en zing a. Phaivang dum kan that zo char hin, kan ruolpa hin ‘M tlânga inthawk thlarau a tlu ang deuin ka hmu’ a hung ti pei a” tiin ami hril. Khawhri tam rei that chun an inngai a ni el thei. Pui tak chu  a nih. Thim lal kulpui donaa an thei ang tawk an lo thaw ve tum chu a hawi. Ringna le ngairuotna hin thil tam tak chu a umtir thei chu a nih. Thimbung tlâng le a sêvêl lai hin, kum 1960 hnung tieng khan, Indiaa inthawka zalênna  suol pawl Mizo Nationa Front  tlawmngai pawl haiin inkhulnain an hmang hlak niin an hril bawk a, hi khawm hi hi lai hmun chanchin suktamtu pakhat chu a ni ve. Hi bâkah, hi tlâng Suo tieng letliemah hin dil a um a, a tui fim kar el an tih. Hi tui hi sain an tlân hlak a, hi lai hmun ramsa suktamtu khawm a ni el thei. Ei pi le pu hai Tuithaphai an lût tir le a hnung iemani chen khan, Thimbung tlâng le a sêvêl ram hi an sapêlna hmun, sa tamnaa an hril hlak a na, kum 30 liemtah chen khawm khan, ral khata inthawk ei hei thlîr a, ram hmangpui niin, inthim bungin a la’n lang hlak. Hieng ang neu neu, tak le tienami  inchawkpawl, titi thu khaw cháng ngainuomum tak tak  inirsuokna hmun a ni lei hi ni mei a tih,  hi lai tlâng le muol hai hin Tuithaphai laia seilien mi tamtak lungril a lák hle el hih.

Hi tlâng, tienami ngainuom um tak tak le nuizatum tak tak piengna, hranghlui hai ram vachlana hmun ni bawk hi, kai dingin, Tuolbuol ni 7, 2023 zing 8:30 bawrin inlirthei ke pahni neiin kan inthawksuok a. Sim tieng panin Teddim Roada kan tlân phawt a, Mata khuoa inthawkin vawi tieng kan pêt a, vawi khat minute 5 bawr kan chawl ti chau naw chu, dîn takin  darkar khatah km 35-40 bawra hratin kan tlan char char a, zing 9:30 bawrin, S. Gelbung , Thimbung tlâng bulthut a khuo kan tlung hman. Lampui hi tung ruok a na, a lien nawha chu a tha a, minute 40 vel tlân hi lamlien tha pucca road vawng a na, minute 20 tlân bawr hi lamlien la siem zo lo, pil le lung vur tah, lamlien siem pawl haiin an siem mêk lai a nih. Lampui hi an hawi a, a thawveng a, khaw thlirna hmun inhawi tak tak a tam bawk a, hi ringawt khawm hi fe man a zuk um nghal. Amiruokchu, lampui hi a kawi a, an tung bawk leiin, fimkhur taka motor khal chu a tul.

Kan motor hai inthuta kan insiemfel zo hnung 9:40 AM bawrin, kein Thimbung  tlâng sîp panin kan inthawksuok a, chawhnung 12:40 PM chun tlâng sip tlungin thla kan inlak ham ham tah. Darkar 3 lai kan aw a ni chu. Amiruokchu, inhmaw lova hadam taka lawn kan n'a, kan sawl deu pha kan  chawl pei a, hmun mawi deuna le khaw thlîr inhawina deua hai chawlin thla kan lak pei bawk a, inhawi kan ti hle. Sûn 11:30 AM in, thing buk hliep hnuoi, hmun inhawi le thawveng deuah  kan bufûn kan thet a, bu le hme chi dang dang,  arsa le bu zeu pawl chicken fried rice an ti dam, arsa hlûmte zeu hmin chicken nuggets  an ti dam, arsa zeu tawl le artui zeu leh, ar sungkuo chu an kim thawk khat awm ie. Hi bakah changalhme le zawngta rawt a um bawk a, kan tlai ie! Darkar hni deu thaw tung lawn kan ni tah a, vawi khat sawl le phingtama  bufûn thet kan ni bawk,  kan bu lâk a tha hle. Kan bufun hai kan innâm tît. Zingkar bu ka fûn lai lungrilin “Pakhat fûn kep ka tih” tia bu fûn ka na, fûn kep ma lak lakah, ka bu fûn po ka tlâk thip. Ka ruolhai khawm chuong tho. Phaivâng chan ding  tak ngiel khawm kan hla naw a ni awm kha. An hawiin, Pathien zarin dam man a um ie!

Bu fa khawp lel lawla tlâng sîp pana kan hang insawm tung nawk chu lel a um ie! Tlâng sîp tlung tawm meter zahni vel lem hi chu, tung naran el ni lo, ten ti thei deu thaw a intung a na, kut ke le thang khawma,  hlo buk le hram buk dam man a, an hama  inhamkai kan ni deu tak. Amiruokchu, inhmaw lovin, damte’n, a zaiin kan intawl tung det det a, thuok lain kan chawl pei bawk a, kan lawn tana inthawk darkar thum an ri vêl charin, kan tum ram, Thimbung tlâng sîp kan tlung tah a nih. Tlâng sîp tak a hin zawl chite, kawl lalin a um a, a lo thawveng hle a, a lo insang ta bawk leiin thli a tam hle. Khaw thlîr a’n hawi a, Suo tieng, Tlâk tieng, le Sim le Hmar an daw tha hle vawng. Sim tieng panin Lên tlâng dung hai an inzam phei rui a, mitin a hmu thei bâk, kawlkawdawngah dum paw rieiin an inzui ral a, a mawi ti hin a hril suok zo nawh. Lên tlâng dung hril po leh, ka pa tawngbau ka hriet suok hlak. “Ei pi le puhai chun, ‘Lên tlâng dung hi a fe peia, Rengpa Ngameingam a tuolah uipui ruol bakin a tawp’ an ti hlak” tiin, innui seiin a hril hlak. Ei pi le pu hai kha, hun sawt tak Lên tlâng dunga lo khawsa an ni leiin, hi tlâng dung hi an lungrilah a lo inphum nghet chu a ni awm. Rengpa umna Imphal phairuom tieng pan, Lên tlâng dunga Saidan Tlângsâng khawm chiterek inbawk lalin, da rieiin an hmu phâk a, Tlâk tieng pangah Hriengkawt tlâng dung fie takin a’n lang a, Hmar thlang tiengah Teisieng tlâng dung paw dum ruia inzam pheiin Hriengkawt tlâng leh an infin a. Mawi tak an nih. Lungril a thawvengin a hadam rawng rawng el. Ei thlîr ei thlîr el. 

Tuithaphai ei ti hi, tlâng langsar pathum Thimbung tlâng, Hriengkawt tlâng, Teisieng tlâng le Saidan tlângsang hai huol khum sunga um a na, Thimbung tlâng sipa inthawk hin Tuithaphai hi, leidâr tiet chauin, fie kawngin a’n lang a. Hi sunga cheng hai hi ropui le thaw  thei vieuin inngai hlak inla khawm, tlângsang taka inthawka, râl khata ei zuk thlir hin, ieng maruo bar chu ei ni naw zie a sukchiengin ka hriet. Vân sânga inthawk thlirtu lem chun, phaivang hawnin pilvunga in an bawl ang chauin ami hmu el thei. Hi hmun chite sûnga, Zogam, Zalengam le Hmarram ti a, chan tha le chunghnung ni tuma, ei in unauna neka ei indangna chite la vûnga, inkhîk inkhal a, a kar po le insik ei la tum vet dam hi, thil awm lo le tul lo a va ni de aw! ti dam hi ngaituonaah a pieng naw thei nawh. Vân boruoka inzin hai hin, vân boruok hla taka inthawka, sana hmai tiet chauva ei chêngna Khawvel an hung hmu pha, an ngai dân nasa takin a’n thlâk danglam rum rum hlak a, hi hi overview effect  an tih. Mihriem vân boruoka inzin hmasa tak, communist pachal, Thlangram tieng khing le do tlat dinga communist ringna det taka tu nghet,  Yuri Gagarin (1934-1968) meu khawm, vân sanga inthawka Khawvel a hung thlîr zet chun, a ngaidân a danglam hne hle a ni awm “Khawvel hi hla taka inthawka ei hung thlîr chun, inkhinga indona  dingin a chîn taluo, inthuruol taka umna hmun khawp chau a nih” (Looking at the Earth from afar you realise that it is too small for conflict and just big enough for co-operation) a ti rum rum el. Thimbung tlâng sîp insâng taka inthawka ei chêngna  ei hung thlîr chun, hieng ang deu ngai dân hi a pieng ve rum rum el. Hi lei hi ni tak a tih, mithiem haiin a’n khât tawk a ramleng dam, tlâng kai dama insuk thawveng a tha an lo ti hlak hi. Tlâng sâng ropui le ram hring dup laia ei um châng hin, Siemtu le inhnaina chi khat  a umin ka hriet  ve hlak a, lungril a dam vawng vawngin ka hriet hlak bawk. Chu el bakah, thilsiem ropui le mawi tak hai hin Siemtu Pathien ropuizie an suklang a, tawng lovin lungril inthûk taka thu  an hril niin ka hriet hlak! Hi lei hin, kei khawm, kum khatah vawi khat bek, Pathien zara dam phawt chu, ramleng dam, tlâng kaia dâm fe ngei ka tum nasan chu.

Minit sawmli bawr tlâng sîp zawl, thawveng le inhawi takah, thla hai lah a, hadam a, kam cherek le theitui hai faa dawna  hun an hmang zo hnungin, tawngtaia lawmthu hrilin  chawhnung 1:20 bawrin, lung kim takin, Thimbung tlângsîp kan hung maksan tah a nih. Khawsak mivar hai ang deuin, kan kîr tieng hin lampui dang kan hung hraw a. Kan kai tieng khan Sim tienga inthawkin kan kai a, an kir tieng ruok hin chu Suo tieng kan kir thung a. Suo tieng tlâng pangpêr po po hi kâni rallienin nasa taka a hrawk a ni leiin, thingkung hrim hmu ding a um ta nawh, a kawl vawng a, hlo rimsie (hlo buong) le hlo hrâm ti bâk a um ta nawh. Thimbung tlâng sukhmingthangtu ve pakhat, Suo tieng tlâng thuta dîl khawm hmu ding a um ta nawh a, a kuong chu hmu theiin a la um. Tui lo indîlna hlak a nih ti chu a la’n hriet thei. India hnam pa ti a ko, Mahatma Gandhi (1869-1948) in “Khawvel hin mi tin mamaw le tul chu a phuhrûk thei, mi tin duamna chu ni lovin” a ti dâm lungrilah an lang rum rum el. Hranghlui hai an lo ram vachalna, ram ngawpui thimbung ni hlak kha, mihriem duamna leiin ti inla a’n khel ring a um naw tak, tuhin chu ram kawl, ram tawl, ram châr hmang tlak lo deu thawin a'n chang tah a nih. Hieng thil neu neu hi lungrila pai zing pumin, Tuithaphaia tlâng hmingthang kan kai thei lungrila lawm si, ki danga lungril na siin, Thimbung tlâng hi kan hung maksan tah a nih.

Thu kharna dinga ka hril nuom chu hihi a nih, ei rama thing le ruo hai, zu le va hai, ramsa le nga hai hi, ei thei ang angin humhal ei tiu. A ram lei lung, sik le sa, zu le va, thing le ruo,  sa le nga  hai le mihriem hai nun hi inthe thei lova, Siemtu Pathienin, a ting mat tlat a nih. “Vân khuphnuoia thil tum tin reng ta dingin hun a um” ti angin, iengkim hin hun chu an nei. Thing phûr tul hun khawm um  a ta, nga man hun khawm um a ta, sa kâp tul châng khawm um mei a tih. Amiruokchu, a suon mawng rorêl zawnga thaw lovin, thilsiem hai hi duottaka humhala, ei ram leilung sukhringtu le hausakna a ni ti hrezing a, var le thiem tak a enkawl chu ei mawphurna a nih. Hi hi Pathien thupek khawm a ni hrim a (Gen 1:28), ei thaw ding mâkmaw a nih.

Sielmat

Tuithaphai

Tuolbuol 11, 2023

Embodiment of Music Among the Hmars

 

~Judy R. Joute & Rev. Alan L. Thiek 

INTRODUCTION

The Hmars are known as a “singing community” with well developed musical tradition. Every important occasion in our lives are accompanied by singing.  For instance we sing when we mourn, we sing when we worship, we sing when we work etc. Therefore, our songs can be broadly categorized according to the situations such as love songs, ballads, humorous songs, lamentations, festive songs, war songs etc. Singing, dancing and musical instruments have been an integral part of our community life from time immemorial. Before the Hmar language was reduced to writing our stories, myths, traditions and songs were passed on from one generation to another generation by word of mouth or by oral tradition. Our history is replete with stories of how songs were composed by our poets to mark memorable events of the community, of village heroes, of beautiful maidens, of a bountiful harvest, of a successful hunting expedition, etc.

COMMON MUSICAL INSTRUMENTS 

In spite of our rich cultural heritage, our people, or in fact our ancestors used only relatively few musical instruments. Khoung ( Drum), sielki/seki (mithun horn),  flute, pipe called rawsem and gongs were the few musical instruments used by them. Of these three musical instruments, drum and gong were the most popular and most widely used. Our forefathers were expert drum makers and they would make the drums themselves. Drums of different sizes were made and the drum head were usually rawhide of cows or wild deer. The drums would usually accompany singing and dancing. In fact, there would be no singing or dancing without the accompaniment of drums.

MUSIC AND CULTURAL PRACTICES

One unique and important culture that was practiced by our people was Butu Khuong Lawm. “Butu” means “Rice planting/rice sowing”, “Khuong” means “drum” and “Lawm” means “fellowship.” Butu Khuong Lawm is the fellowship the youths have during the rice planting as well as  the weeding season, where the youths of the village would form themselves into ‘groups’ or ‘fellowships’ and help each other in the seeding and weeding of the jhum fields. The uniqueness of this practice lies in that the groups work according to the rhythm of the drum, singing, seeding or weeding. The drummer, call the Khuongpuzailak bang the drum, starts the songs, and the members of fellowship will sing along with him, and work together in the rhythm of the drum. This very well tells the role played by songs and music in the life of the Hmar people. 

Our people used to celebrate a number of festivals. Of all the festivals celebrated, Sikpui is the most important festival. Sikpui is a post-harvest winter festival, and is usually celebrated during the winter season after a bountiful harvest. Sikpui too is celebrated by singing and dancing to the rhythm of a drum. A special place called Zawllung is erected for the drummer. Zawllung, in fact is a small platform made of rocks for the drummer to sit and lead the singing. Sikpui celebration can last for days and even weeks, depending on the availability of zu (rice beer) and meat for the community feast. Sikpui is a community festival of singing, dancing and feasting.

When death occurred in the community, the womenfolk from the neighbourhood would gather at the deceased house, they would wail and mourn the dead. The men folk too would come to the deceased house, bring zu (rice beer) and those gathered at the funeral service would drink it. The men folk would usually gather outside the house of the deceased and bang darbu. Darbu is a set of three gongs played by the experts, played during celebrations as well as mourning.

MUSIC AND HMAR HISTORY

Music is a source not only for the Hmar cultural, traditional practices and customs depicted in the folk songs but is one of the main sources to trace the origin of the Hmars. One Hmar song, Sikpui Hla proposes the theory of Hmar’s Jewish connection. One of the oldest festivals of the Hmars is Sikpui  and the opening song in this festival is called Sikpui Hlapui (the theme Song). The Sikpui Hlapui occupies such a sacred place that the festival can start only after the song was sung with due to solemnity and rapt attention. The song says:

Sikpui inthang kan ur laia,

Chang tuipui aw, sen mahrili kang intan.

Kera lawn a, ka leido aw,

Sunah sum ang, zanah mei lawn invak e;

An tur a sa, thlu a ruol aw,

In phaw siel le in ral feite zuong thaw ro.

Sun razula, ka lei do aw,

Ke ralawna, mei sum ang lawn invak e,

Sun razula, kaleido aw,

Laimi sa ang changtuipuiin lem zova;

A varuol aw la ta che,

Suong lung chunga tui zuongput kha la ta che. 

This can be translated into English as:

While we are preparing for the Sikpui Festival,

The big red sea dried up and was divided

As we march forward fighting our foes,

We are being led by a cloud during the day

And by a pillar of fire during night.

Our enemies, O ye folks, are thick with fury,

Come out with your shields and spears.

Fighting our foes all day, we march along

As cloud-fire goes afore.

The enemies we fight all day, the big sea

Swallowed them like beasts.

Collect the quails, and fetch the water

That springs out of the rock

The Sikpui Hla is interpreted by some Hmar historian as referring to the liberation of the Israelites from the bondage of the Egyptians and the events that followed before they crossed the Red Sea. The Sikpui is widely celebrated even today and the Hmars very fondly sing this song reminding one another of what our ancestors experienced in the past. Although this theory does not have any significant evidence and hence is widely challenged nevertheless, this song provides a wider possibility when speculating the origin of the Hmars.

On the other hand, one other song depicts the original home of the Hmars  as a place called Sinlung. Sinlung is mentioned frequently in the traditional songs such as this one, that says:

           Khaw Sinlungah kawt 

           Siel ang ka zuong suoka,

           Mi le nel lo tam e, 

           Hriemmi hraiah

Which can be translated as:

            Like a mithun, 

            I jumped out of Sinlung,             

            Innumerable were our encounters 

            The children of men.

Though we do not know the exact location of Sinlung, the majority of Hmar historians are of the opinion that Sinlung is located somewhere in Southern China. Therefore, one can speculate the origin of the Hmar could be from Southern China according to this narrative.

MUSIC AND THE GOSPEL

With the coming of the Gospel of Jesus Christ in the beginning of the last century, February 5th 1910, and with it western education, our old ways of life were slowly laid to rest. As the light of the Gospel dawn on the hearts of our people, many of our old culture and traditions, which were in one way or the other intertwined with our old animistic way of worship were laid to rest. However, this is does not mean that all our ways of life, prior to the coming of the gospels were completely discarded by our people. This was not the case with us. Our traditional way of celebration, lengkhawm or singing and dancing to the accompaniment of the khuong or the drum were incorporated into our new way of worship.

Many great Christian songwriters (poets) sprung up from the Hmar first generation Christians. Rev. Thangngur (1891-1943), Rev. Thangler (1886-1981), Pu VT Kappu (1890-1982) and Pastor S. Lienrum (1898-1980) were the first generation Hmar Christian song writers who wrote many great Christian songs. The uniqueness of the songs written by these song writers is that, they used our traditional tune or music as means of expressing their theological beliefs and understandings. Therefore, the songs written by them became very popular within no time. They were collected, made in to a song book in the year 1923, which later on came to be known as Independent Kohran Hlabu (Independent Church Songbook).

The publication of the Independent Kohran Hlabu (IKHB), had a deep and lasting impact upon the Hmar Christians. This publication was an important milestone in the history of our literature. In fact, it would almost be impossible to over emphasize the impact it had on our people. The songs can be divided into four main groups: 

• The songs that speak about the incarnation, the birth of Christ, popularly known as “Christmas songs.” 

• The second group of songs popularly known as “Good Friday Songs” talk about the suffering, the crucifixion and death of Jesus Christ. 

• The third group of songs talks about Christian life, reflecting the struggles and hardships faced by the songwriters.

• And the last group of songs called “Lusun Hla” are songs for mourning the dead and comforting the bereaved families.

As the saying “Songs are a book of ‘grass-roots theology’,” this song book became our grass –root theology book. Back then, only a handful could read and write and the Holy Bible was not yet translated into our dialect. As such, the Independent Kohran Hlabu became a very useful instrument  in spreading the Gospel as well as in quenching the spiritual thirst of the people. Singing became a medium through which the gospel was preached, evangelism done, the bereaved comforted, the week encouraged and exhorted. This applies even today. 

Dr. Lalnghawrlien, a renowned Hmar Scholar, describing the importance and impact of the Independent Kohran Hlabu writes:

The Songs in the Independent Church Songbook are God’s revelation through our culture (Hmar nun fethlenga Pathien hung inlarna). 

Emphasizing the importance of the Independent Church Song Book, he further states that, “The Independent Church Song Book is next to the Bible.” Therefore, the  Independent Kohran Hlabu became more or less the theological book of the common people. 

THEOLOGY  OF THE HMARS SONGS

Theology is the reflection upon the God whom we worship. It is making sense of our faith and our context influences the way we theologized. Needleless to say, music for the Hmars became instrumental in enriching our theology which appealed even to the common man. The first generation Hmar Song writers, especially the Independent Church song writers underwent great challenges.  They faced many trials and temptations stepping out as pioneers in preaching the Gospel. However, it was these harsh realities they faced which became the source of inspiration and confidence for their theological convictions. 

For the Independent Church song writers, God is the Almighty and the sovereign God whom they called Pathien or Khuo who created the universe and everything in it. In the theological understanding of the Independent Church Song writers, God created humankind to have eternal fellowship with them. One Independent Church song expresses the state of humankind before the fall as  “Hmangai kul sunga mi”  (IKHB 159). This song delivers an important theological teaching on how God created humankind to have eternal fellowship with them. It sets the tone for the captivating love of God for humankind and the eschatological hope hereafter. Another song  Eden huona thlatu inmawl leiin, Suol le thina’n ro an rela ( IKHB No. 23) takes us back to the Fall in the garden and how generations that follow are doomed due to the sins of our ancestors. One original and interesting theological thinking of the Independent Church songwriters, worthy of note was their use of the word “Ignorance (inmawl)” for the cause of the fall.

One important Christological title often used by Independent song writers is Van Lalnau which can be translated as “The Heavenly Prince.” This Christological title was, most probably, coined by the pioneer in Hmar gospel songs, and arguably the greatest song writer among the Chin-Kuki-Hmar-Mizo group, Pastor Thangngur.  Pastor Thangngur, contextualizing the incarnation and redemptive work of Jesus Christ, describes Jesus Christ as the Heavenly Prince, a brave patriot, who came from a land far off, clad nothing but in blood, storming the citadel of Satan to rescue humankind from sin and death (IKHB No.9). There are other songs which talks about the great redemptive work on the cross. All these songs are widely sung on different occasions which explains and express who and what God is to the Hmars.

CONCLUSION

Music in its different forms of expression for the Hmars became as indispensable as the air we breathe to survive. Music was intertwined with every occasion in the life of the Hmars both the good and bad times. The interrelationship between music and the Hmars did not cease even after 1910 when Christianity came to the people. However, a significant change that occurred was that music which was only cultural, now became an important medium through which people heard and experienced the Gospel and expressed their theology. Music became a powerful tool. True to our identity like that of the past, even today music plays a tremendous role for the Christians in all our cultural, traditional and religious life.  

References:

Darliensung. The Hmars (Imphal:  L&R Printing Press, 1988).

Dena, Lal. “Independent Hlahai: A Pawimawna le hutnahai” in Vanglai Meiser (2020): 27-29.

Dena, Lal. In Search of Identity- Hmars of North East India.  (New Delhi: Akansha Publishing House, 2019).

Faihriem, Darthangluoi. Sikpui Ruoi (Winter Festival of the Hmars). (Diphu: Printwell, 2002).

Keivom, L. Hmar Hla Suina. ( Nairobi: L&R Printing Press, 1980).

Ruolngul, Darsanglien, Chanchintha Kalchawi Part I ( Sielmat: ICI Press, 1982)

Songate Hranglien, L. Hmar History. (Sielmat: NP, 1977). 

Thiek, Alan L. “A Study on the Theological Thinking of Thangngur Through His Songs.” BD Thesis., Union Biblical Seminary, Senate of Serampore College (University), 2011

Vara, H.V. Hmar HlaHlui, The Hmar Folk Song, Lyrics and Chants. (Churachandpur: NP,1895).Infimate , Simon L. “Hmar History” in https://bit.ly/33rbG5Z accessed on 04/-5/2021.

Keivom, L. “Pastor Thangngur: A Poet with a Thousand Tongues,” in https://bit.ly/3f6Vxbd  accessed on 08/05/2021.

About the authors: Judy R. Joute is a teaching faculty in the Department of the Old Testament in Leonard Theological College, Jabalpur, M.P.

Alan L. Thiek is an ordained pastor of the Independent Church of India, he teaches New Testament in Sielmat Bible College, Churachandpur, Manipur.

JERUSALEM TEMPLE TLANGAH - I

~Rev. Alan L Thiek

Thlaphur ni 10, 2021, Jerusalem Ni (Jerusalem Day) inserin Juda țhalai a sanga tiemin hlim takin Israel puonzar chawiin Jerusalem khawpuiah lam an hraw mup mupa, anni hi  Jerusalem Khawpui Hlui (Old City)-a inthawka, Isu Khrista hun laia Herodin a bawl Jerusalem Temple ropui tak innghatna Temple Tlâng  inhuonna tlâk tieng bang, tu chena la ngir zing, Thlangtieng Bang (Western Wall) an ti pana fe an nih. Jerusalem Day hi kum 1967a Israel sipai, General Moshe Dayan a rawia Jordan sipaihaia inthawka Jerusalem Temple Tlâng an lâk ni, Judahaiin ni ropui le pawimawa an ngai, kum tin ursûn, khun le hlim êm êma an inser hlak ni a nih. Amiruokchu, tu kuma Jerusalem Day an inser hi boruok a sosang hle ela, Temple tlâng zawla um Mawsawlman hai biekin,  Al-Aqsa Mosque laia inkul Palestina fierfík pawlhai chu Israel police haiin hlûkhumin, tam tak an mana. Hieng ang boruok invuok vêt lai hin Palestina ríkrâp pawl, Hamas haiin Temple Tlânga Israel policehai chu Temple tlâng an suoksan naw chun, “Kut in tuor ding” tia an vauhna angin Gazaa inthawkin Hamashaiin Israel ram rocket le mortarin an hung kap tak chur chur el a, Temple Tlânga inthawkin indo a suok nawk a ni zing el.

Kum 2084 liemtah, Isu Khrista pieng hma, kum 63 BC khan Roman General Pompey  le a sipaihaiin  Jerusalem Temple tlâng hi thla thum zet an inhuolkhum hnungin June/July 63 BC in an hne lâka. General Pompey hi mi huoisen le pa rorum tak el, Jentel hai chu hril lo, Judahai Thiempu Laltak khawma kum khatah vawi khat chauh a lut theina hmun, Jerusalem Templea Hmun Thienghlim Tak (The Holy of the Holiest Place) chu a sipai hotuhai țhuoia, a daidanna puonzar hawka, savun keikhir pheikhawk le puok țek țeka lûtpui ngam, pa ‘huoisen’ a nih. Jerusalem Temple Hmun Thienghlim Tak sûnga hin rangkachak hlanga siem Judahai sathau khawnvar (menorah), rangkachak hlanga siem ser le sanga hmang hlak, bûr le bêl, inthawinaa hmang ding rimtui tam tak bâkah, tangka thienghlim talent 2000 lai a uma, amiruokchu General Pompey hin a tawk der naw an tih (Yet did not touch the money, nor anything else reposited: Josephus Flavius, The Wars of the Jews, Chapter 7. Pompeius first of all subdued the Jews, and went into their temple by right of conquest . . . Nor did he touch any of its riches: Tacitus, Histories, 5.9). Pompey hi pa huoisen a ni el bakah, pa ringum le indik le ngilnei tak a na, Temple sûngrila rosum umhai a lak naw el bakah, Temple hi sukse loin  a hum a, a sipaihai an thielfaitir vawnga, a zingah Judahai an inthawi dan pangngai a’n sunzawmtir nghal  a nih. Ngaisang a um hle’l. 

General Pompey-in June/July 63 BC a Judahai kuta inthawka Jerusalem Temple Tlâng a lâk khah, kum 1967 chen, kum 2030 sûng veng vawng ‘Jentel’ lalram le sorkar dang dang hnuoiah a um nget ngeta, kum 1967a Arab rambung pathum (Aigupta, Jordan le Suria) țhang khawma Israel an do hrawn “Ni Ruk Indo” (Six Day War)  an tia Israelin a lâk khan, Juda sorkar kutah a um nawk chauh a nih. A sawt veng veng hle el.  Jerusalem khawpui hi hmun pawimaw, hmun thienghlim, hmun hmingthang, Pathienin a hnam thlanghaiin Ama an biekna hmun dinga a thlang ni si, hmun rimsi, hmun lungsietum, sîng têl thina khawpui, a sûnga chenghai thisena vawitam insiltah, vel tam a kul banghai vuok chima meia raw ûta um tah,  hmun rápum  tak ni bawk si a nih. Khawpui maksak, rawng le țium, Vân Lalnau ngei khawm  a khawpui kawtthlera mani lu phan ding inputtira, sesun ding ang ela an chaina khawpui, rawng tak le ruoka  hemdea, a hemdetuhaiin hran sâr an inlam khumna khawpui ngei kha a nih.

Jerusalem hming umzie hi hril dân inang vawng naw sien khawm, thumal phanih “Jeru” bulțhut/innghatna (foundation), le Salem “muongna/inremna” a’n thawka suok, ei țawng chun muongna/inremna bulțhut (foundation of peace), annawleh inremna/muongna inngahtna khawpui ti ding ang a ni chu. Ki khata, khawvel history zawnga en chun Jerusalem hin a hming hi  a phurzo naw em em ngei ti thei dingin a uma. Amiruokchu, Inremna-bulțhut hming a put nasan hi inril tak chu a um ngei ni ring a um.

Jerusalem hi a tîr chun Jebus mihai khawpui a na, Isu Khrista pieng hma kum 1000 BC  bawr khan Lal David  rawiin Israel haiin an lâka (2 Samuel 5:6-10), hi taka inthawk hin Israel hai khawpui a hung ni tah  a nih. Lal David naupa lal Solomon (c. 971-931 BC) in tuta Jerusalem Temple tlâng ei tiah hin Temple ropui tak el a bawla (I Lalhai 6: 1-38), hi hi Temple Hmasa Tak (The First Temple) ti a nih. Solomon Temple bawl ropui tak el hi  586 BC kuma Babylon râl hrângin suksein an raw vâm vawnga, Jerusalem khawpui khawm an rawha, a kul bang hai an rawt ruol vawnga, Juda lal Zedekia an mana, a mithmuah a nauhai an that zovin a mitmu an khel dawk peka, kawl inbuntirin, mi dang tamtak leh Babylon tieng salin an țhuoia, Jerusalem, khawpui mawi le hming thang chu,  sihal le simbuhai tuol chaina, khawram a lo inchang tah a nih (2 Lalhai 25: 6-11). Babylon kumpinu Nebukadnezzar le a sipai haiin kum 586 BC kuma David thla fe pei inlalna Juda Lalram (Kingdom of Juda) an hne lâk hi, tu chen hin  a tho nawk ta naw nih. Amiruokchu, hi hi Judahai tawpna an nawh.

Persia kumpinu Cyrus in kum 538 BC khan Babylon lalram hnein, Judahai an ram tieng kir a phal pêka. Zerubbabel rawiin Juda mi tamtak Babylona inthawka kîrhaiin, kum 515 BC khan   Jerusalem Temple hi an bawl thar nawka, hi hih Temple Pahnina (Second Temple) ti a nih. Temple Pahnina hi Jerusalem Temple tlânga Temple bawl ta pohai lai a ngir sawt taka, kum 500 deu thaw, 515 BC a inthawka 20 BC chen a ngir a nih.

Alexander Ropuiin Judai ram 313 BC a lak leiin Judahai le an khawpui Jerusalem hi Greekhai awpna hnuoiah kum 200 deu thaw an uma, kum 167 BC khan Judahai hi Greekhai awpdêna thêthla tumin  nasa takin an hela,  hi helna hi Makkabi Helna (Maccabean Revolt) ti a nih. Nasa taka an indo hnungin Judahai hin Greekhai thuneina hi an thêthlaka, kum  142 BC- 63 BC inkar,  kum 78 sûng  ‘Juda Lalram’ inngir nawkin mani ro inrêlin zalên takin an khawsaa. Hi lai hun hi "Hasmawnian Lalram" ti a nih. Amiruokchu, an zalênna hin sawt a daih nawh. 

Kum 64 BC in Rom Lalram a hung liena, General Pompeyin Jerusalem a hung lâka, kum 2000 chuong tho nawk ta lo dinga ‘Juda Laram’ hi vuiliemin a lo um tah  a nih. Romhai hi hnam var le rorel thiem anni leiin Judai rama an aia in lal dingin kum 40 BC khan Herod an ruota, Bible a Lal Herod ei ti huoi huoi, ei Lalpa Isu Khrista pieng laia Bethlehema naute rawttu kha a nih (Matt  2:16-18). Herod Ropui (73 BC- 4 BC) ti hiela hming put phak, lal Herod hi lal rorum le rorêl thiem, ama khingtuhai chu indawina nei der lova rawt ngam, a nuhmei sawmhai laia pakhat Mariamne  le a nau pasal pathum,  Alexander, Aristobulus  le Antipater hai khawm that ngam, lal nunrawng le kawlhrawng a nih. Lal Herod hi Juda tak ni lo, Edommi, a puhaia inthawka Juda saphun a ni leiin, Judahaiin an lal dingin an dit naw hle a, ditsak hlaw lo a nih. Judahai ditsak le ngainat a dawng beiseiin Jerusalem Temple bawl țha dingin hma a lâka, amiruokchu, Judahai lung a himaw deu leiin Temple a țhiek an phal pek el nawha. Lal Herod hin Temple bawlna hmangruo ding tam tak lakhawma, Jerusalem le a sevela a bil pawng rum hnungin, Judahaiin Temple hi țhiek an phal pek chauh a nih. An boruok hi tulaia ei leilâk daw mêk boruok le khawm an ang vâng vâng  el awm.

Zerubabbel le a rawia Babylon saltâng kirhaiin kum 515 BC a Jerusalem Temple an bawl chu Lal Herod thupêkin 19 BC khan an țhiek taha, Jerusalem Temple thar bawl sin chu an țan ta mup mup el a. Temple thar bawlna ding hin Temple Tlang popo hi lung bang țha le det indo takin a’n huol tuoka, Temple tlâng  chu  rawt ruolin a suklien bawka. Lal Herod hi lal var le remhre tak a ni leiin Temple an bawl sunga Judahai sawkhaw dan bawse lo dingin,  thiempu 1000 lai rau lungker le inbawl dân inchuktirin, Temple hmun thienghlim bawltua ruoi an nih. Herod hin Temple thar hi Solomon Temple nêka lien lem, insang lem le ropui lem daiin  a bawla, kum 10 sûngin a rûpui an bawl zova, cheimawina sin sunzawm zing siin Temple hi an hmang țan tah a nih (Jn 2:20). Temple thar lawmna ropui tak an siema, Lal Herodin lawmthu hril inthawinain bawngchal 300 a thata, Temple bawlzo dinga ringhla deuhai khawm kha a lawm lawmah an țhang tah a nel thei, “Juda mipui haiin lawmnaa an ran that chu tiem seng an nawh” ti hielin Josephus Flavius chun a ziek. ‘Kiubit’ lung var lien tak tak, dar le thinga uluk, ropui le mawi  em em bawl a ni leiin Herod Temple hi zofelna dingin  kum 83 lai rauh a lâka, Lal Herod thi hnung daih, kum 64 AD khan Herod Temple hi zofel chauh a nih.

Hi Jerusalem Temple, Herod Temple an ti bawk, hi a nih naute Isu Khrista a nu le pain Mosie dân anga inthien dinga an hung țhuoina khah (Lk 2:22). Hi Jerusalem Temple hi a nih naupang Isu a nu le pa’n ni thum a’n hmang hnunga an va hmuna (Lk 2:46). Hi Temple tuolzawl hi a nih inring taka kheka Isu’n “Tukhawm a dang a char chun ka kuomah hung sienla, dawn raw seh. Tukhawm  ami ring chun Pathien Lekha hril angin, tui hring vadunghai a phinga inthawkin hung luongsuok a tih” tia Tui hring vadung  hnar a nizie a puongsuokna hmun kha (Jn 7: 37-38). Hi Temple thawlawm thlakna hmun hi a nih Isu’n thawlawm thlakhai po po laia dâr tangka dere pahnih thlaktu hmeithaiin a thlak rawn tak a tina hmun kha (Mk 12: 41-44; Lk 21:1-4). Hi Temple tuolzawl hi a nih Isu’n sumdawnghai tharum hmanga a hnawtsuokna hmun kha (Mt 21:2; Mk 11:15-19; Lk 19:45-48; Jn 2:13-22). Hi Temple ngei hi a nih Isu’n a lunghai inthuo hrim um lova suksiet vawng a ni ding thu a hrillawk kha (Mt 24:1-2; Mk 13:1-2; Lk 21:5-6).

(Sunzawm Ding)

JERUSALEM TEMPLE TLANGAH - II

~ Rev. Alan L Thiek

Kum 70 AD a hung inher suoka, April Thla, Fêkan Sâkhawhmang hma deuin General Titus (39 AD- 81 AD) țhuoi Roman sipaihaiin, Isu Khrista hrillawk ang ngeia Jerusalem khawpui le Temple chu sukse dingin an hung inhuol khup el taha. General Titus le a sipaihai hi Rom sorkar laka hel Judahai tukdawl dinga hung inthawk an nih. Ei Lalpa Isu Khrista’n zirtirhai, hun rinum hung tlung ding hun a hrilna hmun Olive tlâng (Mk 13:3) ngeia khan Roman sipai Legion 10-na haiin țhang hmun an khawha, Jerusalem Tlak tieng  Legion 12-na le 16-na in țhanghmun an khaw veha,  Jerusalem Sim tieng Legion 5-na țhang hmun an rem ve thunga, Jerusalem khawpui chu râpum taka lockdown a ni der tah. Jerusalem le a sûnga umhai chu dolung le sek inkara um ang, intâlsuok dân ding hrim hrim um ta lo dinga inhuol khum an nih. General Titus hi rârêl thiem tak  a na, Fêkân Sakhawhmang inser dinga hmun tin ram tina Jerusalem pana  hung Judahai chu khawpui a’n luttir peia, an suok ruok chu a phal ta nawh. Hmelma hi thalngul le fei chauha hne an ni nawhzie thurûk hrechiengtu a nih. Roman sipaihaiin Jerusalem thla nga an inhuol hnung chun a tlu taha, thla nga inhuolkhum a ni sunga Jerusalem khawpuia umhai tuorna rapthlak zie hi “Hrilin a siek nawh” an ti ang hi a ni awm. Jerulsalem kula inthawka suokdawk an manhai chu khrawsah, kul bang ep zawngin an hemde peia, a tawpa lem chu khraws phunna hmun ding le khraws ding thing khawm a um ta naw hiel  niin an ziek.  Chanchin suitu Pu Reland lem chun, Roman sipaihaiin hieng lawm lawma Juda helhai sawisaka, a hawna khrawsa an hemde el hi, an suol thaw rapthlâk tak, an Messie ngei khrawsa an hemde leia, rorêlna an phu tawk an chunga tla angin a ziek hiel. Hi bâkah țam leia nu le nau tuor nasatzie, mihriem thaw dinga awm loa ngai, mani nauhai thata an sa fa hiel khawm an um a nih. Judahai tuorna  nasat zie le lainatum zie hi mita hmutu ngei Juda chanchin ziektu Josephus Flavius in a ziek  The Jewish Wars bu 5 & bu 6naah chieng êm êmin a’n ziek.

General Titus hi pa rorum ni si, ngil nei tak el a na, Jerusalem le Temple suksiet a nuom naw leiin Juda helhai hi vawi tam inpe dingin a ngên a, an inpek chun an sa hum dingin a tiem el bakah, Temple tlâng  sung le Temple inhuonna daibang (Temple court)  sunga   Juda hel inkulhai chu suok dingin a vêl a vêlin a ngena.  Pu Titus țawngbau ngeiin “In Temple le hmun thienghlim hum a ni theina dingin, indo dân kalhmang bawisie meuin, him taka Temple tlâng suoksana hmun dang a indo dingin phalna chen ka pek cheua  (I again departed from the laws of war, and exhorted  you to spare your own sanctuary and to preserve your holy house to yourselves. I allowed you a quiet exit . . .I gave you leave to fight in another place, J. Flavius, The Jewish War, Book 6, Ch 6). Hieng ang khieua General Titusin a ngên hnung khawma Juda helhai hin an bengkhawn chuong naw leiin Roman sipaihai hin indawina țhang der lovin kut an thlak taha, maicham umna hmun, thiempuhai chauh lut theina hmun thienghlim chu indona hmunah an changa. September thla, 70 AD chun, Herodin mawi le ropui êm êma a bawl Jerusalem Temple chu meiin an raw ûta, ei Lalpa Isu Khrista’n a hrillawk ang ngeiin  a lung bang le banhai pakhat khawm inthuo hrim um lovin an rawt nam  vawng tah a nih (Mt 24:1-2; Mk 13:1-2; Lk 21:5-6). A rapthlak hle’l.

Indo sung hin Juda mi a nuoia tiem an thiha, sâng têl sala mana zawr an ni bâkah, Rom khawpuiah hawn khat țhuoi thlakin an uma, ennuom siemtua hmangin rawt ram an nia, a thi mahla tlawmte chau ti naw chu Judai rama hin Juda mi  an um ta naw ang tluk a nih. Juda hnam hi Judai ramah an chimit tah ti suklangnain, Rom sorkar chun a ram hming “Judai Ram (Judea)” ti chu, tienlaia a ram lo hluo hmasatuhai hming chawiin Palestina (The land of the Philistines) ti hming thar a’n buka. Hi hming Palestina  ti hi a nih tu chena khawvelin a buopui lut lut el ta chu! Kum 134 AD in Rome Kumpinu Hadrian remruot angin Jerusalem Temple tlâng, Judahai Temple ngirna taka khan Rom hai pathien temple Jupiter Capitolinus an bawla, hi china inthawk lem hin chu Juda mi hrim hrim Jerusalem lut phal an ta nawha, a lo lut lui an um chun, dân ang taka that thieng an nih. Judahai ta ding chun a mang ang thlak ta hle el. Judahai hi Pathien hnam thlang, Pathien vochuom hnam nihai sien khawm, suol thawa, Pathiena inthawk an pethmang chun, Pathienin an dawi naw hle a nih ti a chieng hle el. Amiruokchu, hi hi Judahai tawpna a ni nawh.

Khawvel sorkarna hung inthlâk danglamin Mawsawlman ral a hung liena, 638 AD in Mawsawlman haiin Jerusalem khawpui an hung lâka, hi taka inthawk, kum 1099 AD – 1187 AD inkar, kum 88 sûng Khristien fierfík pawl “Crusades” an ti haiin an awp sûng ti chauh nawh chu, Palestina le Jerusalem khawpui hi Mawsawlman hai awpna hnuoiah a um ta char char a nih. Hi hun sûng hin Temple tlângzawla a chung eng vur, Mawsawlmanhai hmun serh Dome of the Rock an ti le Al-Aqsa Mosque hai hih bawl an n’a, Dome of the Rock hi Jerusalem Temple ngírna hmun chara bawl niin mithiemhai chun an hrila,  hieng hai pahni hi vawisun chen Jerusalem Temple tlângah a la ngir zing a nih. Mawsawlman haiin Palestina ram kum 1291 lai an awpde hnungin kum 1917 khan Kumpinu Sorkar  a hung lien taha, Palestina le Jerusalem khawpui chu Kumpinu Sorkar hnuoiah  umin, kum 1948, August 14 khan Judahai chu mani kea ngira, mani sorkar indinin  independence an puong taha. Kum 142 BC-63 BC inkara "Hasmawnian Lalram" an ti ngîr sûng pova mani kea ngira, mani ro inrêla, zalên taka rambung pakhat anga an khawsa kha, kum 1948, August ni 14 a State of Israel a pieng khan, Judahai hi ‘ka ram’ ti ding neiin an um nawk chauh a nih. Kum 2011 sung a tla a nih. A sawt veng veng kher el!

Israel ram a hung ngirsuok nawkna dinga Judahai lam hraw hi a kho inkhamin a harsa êm êma, țapna ruom vawi tam hrawin, thisen vadung vawi tam  an palkaia, lunginsietna țhang der lova thina khawpuia a maktaduoia tiema hawl lût hum huma an um lai khawm a um. Hienga Israel ram a hung ngirsuok nawk el hi khawvel history a dingin thilmak a tlinga, Pathien um ring mumal lo, India Prime Minister hmasa tak, Pu Jawaharlal Nehru meu khawma  Judahai chungchang hi hieng hin a ziek, “Juda hai, ka ram ti ding khawm nei lo, sawisak le sukdudana hril ruollo nerthleng le a telpuia rawtna tuok zing zing, mang lova an nina kum 2000 chuong an vawng him zing hi history a thilmak an nih”  a ti hiel a nih (It is one of the wonders of history how the Jews, without a home or a refuge, harassed and persecuted beyond measure, and often done to death, have preserved their identity and held together for over 2000 years, Nehru, Glimpses of World History, p.86). Pu Nehru ti ang hin Judahai hi ram neia, an hung ngirsuok nawk el hi thilmak a tling hrim a nih. An ram kum 2000 chuong mi awpdêna hnuoia uma, khawvel kil tin kil tanga hnawt dara um hnung, kir nawka an ram inngir nawk hi khawvel historya Judahai naw hih an la um nawh ti hi, thudik muhlum a nih. Hi hi thilmak a ni hrima, hi neka thil mak khawm Judahai chunga hin a la tlung nawk ngei ding a nih.

Kum 1948 a Israelin ‘independence’ a puong char khan, an unau Arab, an sir le vêla umhai po poin an do hrawn nghâla, an tum tak chu Judahai nuoi chimit a nih. Amiruokchu, nuoi chimit ta nêkin, a ding chang lemin Israel a țhanga, an indo zât Israel a hrat tul tula, ram khawm a zauh liensa zie. Anni kâra inngei lona, inthûk taka inphûm, dam thei ta lo ruțo hi a'n khat tawkin a hung inirsuok nawk hlaka. Tu kum May 10, 2021 a Isarelhaiin Jerusalem Ni an inser ni taka ‘indona’ suok khawm kha hi buoina fepei inirsuok nawk  a nih. Tu țuma Israel le Hamas ni 11 lai an indo sung khan, an inkulna Gaza ‘strip’ a inthawkin Hamas haiin rocket 4340 bawrin Israel an kâp hmana, hienghai laia rocket  zaah sawmkuo (90%) chu Israel haiin  vân boruoka a umlai an kapthlâka, indo leiin Israel mi 12 an thi. Israel Defence Forces (IDF) haiin Hamas hai inkulna le ralthuom siena vawi 1600 lai  an bomb lêt veha, Gaza Health Ministry thusuok chun Palestina mi 240 lai an thiin a hril. Kum 2014 khawm khan Israel le Hamashai hi nasa takin an lo indo a, ni 50 sûng an inkap hnungin August 26, 2014 in an inchalrema, hi inchalremna hin kum 6 lai a daih. Tu kuma Israel le Hamas hai inchalremna khawm hin kum 5 bawr chu a daih an ring thu mithiem haiin an hrila, anni pahnih kara hin inremna dettak um el thei dingin a la’n lang hri nawh. A ram chawngpu inchu ve ve an na, an nina lai a um ve ve bawka, an khat tawkin an puok nawk rup hlak ding chu a ni awm.

Ani ngei! Jerusaelm khawpui le Temple tlânga hin, iengtikam muongna le remna tak tak um a ta? ti zawna hi, khawvel them thiemna chun  dawn harsa tak, dawn thei lo ang tluk a nih. Amiruokchu, muongna le remna hun chu a la hung tlung ngei ding a nih, a hun ei hriet naw lem chauh a nih. Hrânghlui le Thlaraua miril Rev Thangngur țawngbauin, Kanaan phaizawl, Saron par mawi, tiena Romhaiin an lo sukthliek kha zalênna ropuiin hilai hmuna hin a la hung ințhuom ding a nih. A ram neitu, a ram chawngpu inchua buoi buoina rama hin a chawngpu  indik tak a la hung nawk ding a na. Kum 2000 lai liemtaha hi khawpui sûnga ‘dân ang taka’ thiem naw an inchang, khawpui puoa țawngsephur thinga an khai kang Isu Khrista kha a la hung nawk ding a nih. Hi lai muol le tlâng hi vawi khat a lo sukhnîng taha, vawi khat a la hung sukhnîng nawk ding a nih. Indiklo taka rorêl pêkin a uma, tu ruok hin chu rorêltuiin a hung ding an tah. Ka hril nuom chu hi hi a nih, thing țawngsephur le țibaiuma khawvelin a ngai kha, Thlarau mita hmutu ta ding chu “Inremna Thing” a na, hi thing a ngei hin Pa Pathien le Naupa Pathien chun remna thu an thlunga, chuleiin a khawpui khawmin a hming “inremna bulțhut” (foundation of peace) ti hi put awm hlie hlie a nih, Hnuoi le Vân inremna thu an thlungna hmun a ni meuh siha. Saron pâr mawi, Vân Lalnau an thliek hnung kha, inremna thing, a tliekna hmun ngeia hin zalênna ropuiin la hung ințhuom a ta, suol, țitna, thina le rinumna hai po pova inthawkin mi’n zalentir a ta, chu pha chun sa le mihriem khawm do râl bângin ei lêng ta ding a nih. Chu hun chu a nih, nghakhla taka ei thlîr chu!

Thaldo 8, 2021

Sielmat

Thiemnaw Ka'n Chang Naw Cheu (Theihai lohai Thla Huolna)

~ Pastor Alan L Thiek

Hripui leia rêla ei unauhai mani in lum hung pan, phingtam leia rêl lam sira theihai thenkhatin an lo lai video Facebook le WhatsApp a hai a viral nasa hle el a. Tam tak tawngbau ei tiem chun, thei va lohai hi mi suol tawp khawk, hnam sukmuolphotu, lunga denghlum phu hiela  misuol ni awma imtumna tawngbau  a tam hle. Hi chungchang hin ka lung khei deu rieu el a, hrilfie tul uma ka hriet leiin, hi thu tawite hi ka ziek a nih.

Ahmasa takin, unauhai hin a neituhai phalna la hmasa loa  thei hi an va lo a ni ring a umin thudik ni ngei a tih. Hi kawnga hin dan an bawsiet  a nih. Amiruokchu, thei neihai hi rêl lam sirah  lo umin, theihai hi lo zawr hai sien, lawm takin inchawng an tih ti khawm hi ring a umin thudik ni ngei a tih. Ei unauhai hi an ngirhmun hi ei hriet ve a tul. Anni hi rukru reng, khawpuia rukrua fakzawnga fe an ni nawh ti hi ring a umin, thudik ni ngei a tih. Hripui buoina leia mani in lum pan, ni hni lai rêl a fak ding um mumal ta lo, phingtam beidawng an nih ti ei hriet a tul. Lam palai lakah rêl hi sawt fût a chawl taha, vangnei thlak takin  rel lamsir ela theihai bil a lo um a, an tuma, an va lo el a nih. Ni dang, dân pangai anga rêl a inlawn, bu le fak ding  tam tak um zing ni sien, tukhawmin rêla inthawka tumin, hmun hla fea theihai kunga va kaiin,  thei hi an va lo ka ring der nawh. Lo naw bawk an tih. Amiruokchu, an ngirhmun in a zir ta ngang naw leiin, phingtam leiin hi thil hi cham loa an thaw el ring a um. Ei Bible khawmin  " . . .a phîngtam laiin an sukkhawpna dinga a'n rûk  chun mihaiin an hmusit ngai nawh a" (Thuvarhai 6:30) tiin mi hril a. Hieng ang deu hin, Thuoihruoihai khawm Chawlni vawi khat bubil an hraw thlenga, buvui an thliek thu ei tiem kha tie! (Marks 2:23-28). Chuleiin ka unauhai, ei Lalpa Isu Khrista tawngbau hawin , "Kei khawmin thiemnaw ka'n changtir naw cheu; fe la, tuta hnung chu suksuol nawk ta naw" (Johan 8:11), tiin in thla vâng huolin ka'n thla cheu. Dam takin in ngai em em ei ram him takin hung tlung seng ro!

Shalom!

(Thubel: Theihai lohai hi ka hmelhriet, thisen inzawmpui ka nei nawh. Anachu ka unauhai an nih)

26.05.2020

What Next?|| The Pandemic and Miracle

Now that our 21 days lockdown is coming to a close, what will the Government's next move be? Nobody knows. "To extend or not to extend?" must be the question that haunts not only the PM and his cabinet, but the 1.3 billion Indians as well. Will the PM  again choose his favourite 9 PM to announce his next surgical strike? Your guess is as good as mine. But, I know one thing, the chest thumping PM of India plays a very faithful and obedient Hanuman for the potus. And I also know this, he claims to have some yoga skills. The video of him displaying his  yoga asanas has been in circulation. Few days back I came across this video, it  is an instruction to the faithful on how to beat the lockdown isolation. Oh! I wish yoga asanas can feed the hungry!

India is now in a  deep crisis and the government has to  make very difficult decisions. However,  there  is one thing which i can vouch for: If the lockdown continues for another fortnight as before, without careful planning to feed the 'poor,' which constitutes a little more than quarter of India's population, ie., 500 million, thousands, if not millions, will die of hunger.

So, which one is better? To die of hunger or to die of virus? I choose none. In order to avoid this tragedy, the government must put all the best brains of the country together,  plan it's next move very carefully, and executive it clinically. Then, we may have  a very slim chance of avoiding this tragedy. If not, death is staring at us. Diyas, chest thumping and yoga asanas won't help!

Arundhati Roy in her article "The Pandemic is a Portal" writes, "Which scientist or doctor is not secretly praying for a miracle?" Yes, I too am praying for a miracle because I believe in miracle. I know I am not alone. Millions believe in miracle. And tomorrow is the day that marks the greatest of all miracles. It's the day 'the crucified God,'Jesus Christ, my Lord and saviour rose from the bowels of the earth defeating sin an death. It's the day of resurrection. It's the day of victory. It's the day of hope. It's going to be a new day. Hallelujah!

Blessed Easter Sunday to All!
Thonawkna Pathienni Chibai!

Rev. Alan L Thiek
Sielmat
11.04.2020

Vân Thangsuo

~ Rev. Alan L Thiek

Tu kum Tûmkau Pathienni (Palm Sunday) April ni 5, 2020 kha danglam le makna tak a nei a, a danglamna le pangngai nawna hretuhai vawng ei ni ring a um. Kei khawm a danglam hlein ka hriet. Corona Hripui leiin khawvel mipui hmun thuma ṭhea hmun khat deu thaw (Tlûkledingawn 2.3) khawser (lockdown) chi dang dang hnuoiah ei um a, chu khawser chu ei chêngna ram India khawma khau taka a'n ser mêk lai a ni leiin, mani in suok thei loin, sahuona ramsa thir dai  sunga an khumhai ang ela khumin ei um a, chuleiin tu kuma ei Tûmkau Pathienni chu a danglam hle. Mani inchung, batthlâr le lamsir a hai thang khawin, rem le rem loin, lung intar le phûr tak siin Hosanna ei vâwr tawl a ni kha. Tuiṭhaphai ruom sunga umhai lem chu, ṭawng chi tin deu thawin 'mike' lienpa dawrawnin  an insama, a soin kan so chêl chûl el. Hripuiin sumpui angin mi chîmin, khawserin hrêng thir angin mi hrên sien khawm,  thei tawpa ei ni ser pawimaw ei inser ṭal kha a ropuiin a hlu:  inchik le hrietzing ni ngei a tih, khawser hnuoia Tûmkau Pathienni inser hi a um ei la hriet ngâi nawh a, um khawm a um nawk ta da'l thei.

Tûmkau Pathienni a inthawka Thonawkna Pathienni (Easter Sunday) inkâr sung hi Isu Khrista ringtu Khristienhaiin ko dân dang dangin ei ko a. A ṭhenin "Lungngaina Hapta (Passion Week) an ta,  Châwlkar Thienghlim (The Holy Week) ti an um a, Châwlkar Ropui (The Great Week) ti khawm an um bawk. A ieng ieng khawm ti in la, awm le phu hlie hliein ka hriet, ei Lalpa Lungngaina Châwlkar, Châwlkar Thienghlim le ropui, Vân Thangsuona Châwlkar a ni meuh sih a.

Isu Khrista Chanchin ṭha ni êngin a mi  sun var hma, suo tlâng hluia  ei pi le puhai an um lai khan, taksa thina hi tâwpna ni loin, thi hnung khawvel um ngêi dingin an ring ve a, mi pangngai, mi naran thihai chu an thlarau 'mithi khuo/raupui khuo' a fe dingin an ring. Mithi khuoa hin taksa a khawsak lai anga sin rum la thaw nawk dingin an in ngâi a, amiruokchu, taksa khawvel nêka inhnuoi lem, a hlim thla ang chau ni dingin an ring. Greekhaiin mithi khuo Hedes an ti le hin an ang vâng el awm. Mihrang pasalṭha, thangsuohai ruok chu an thlarau Pielrâl a fe dingin an ring nawk thung a, Pielrâl  chu thangsuohai chau kai le chêng theina khawvel, Khawzîng hnuoia chunglûr nun hmanga, faisa le fiertui tlânna khawvel a nih. Unau Khasi hai khawm an pi pu ring dâna an 'pielrâl' chu, " pathien pa huon mawi le in inhawi tak,  kuva bil zâr hnuoia, chatuona kuva le pân faa hun hmang {uba bam kwai ha iing u blei (he who is eating betel nut in the house of god) The Khasis by PRT Gurdon, p 105} an  lo ti  ve. Pielrâl/vânram khawm ei hnam nuphung le tukvera ei thlir pei chu a nih.

Ei pi le puhai ring dân kha en chun Pielrâl kai kha a harsa em em a, mi bîk, pasalṭha filawr, an naw leh, mi nei nung le khawsa theihai chau chan a nih. Thangsuo dân kha chi hni a um:  Khuo a thangsuo le rama thangsuo. Rama thangsuo ding chun pasalṭha, sahrang: sakei, savawm, sazuk, rûlngân, muvanlai etc kap a inei a ṭûl. Khaw a thangsuo ding chu sesun a inchawnga, khuo le vênghai ruoipui a hrai a ṭûl. Hau tak tak a nih. Pasie le hnuoi hnunghai ta dingin hmun a um nawh. Ka zuk inngaituo ve a, ka zuk in en a, pi pu ring dâna  khan chu Pielrâl kai thei naw pawl a thang  ve ngei dingin kan sie . Ramah thangsuo naw phawt ka ta, bu 'salei' zawn thloin, sesuna inchawng a khuohai hrai chu ka hrâtna'n a hne ka ring nawh. Amiruokchu, thangsuo a Pielrâl kai chu mitin nuom, tum le duthusam a ni ring a um.

Ka pahai naupang lai, kum 1935-37 vêl khan Patpuihmunah famtah Pu Râlaithanga (ei hriet thei dan dingin famtah Upa Hrilthanghut Buhril a pa) sesunin an chawnga, ka pa'n hieng hin a ziek/hril  "An sun ding siel kha khawlai dunga tlangvalin an chai a, nasa deuin an sâwia (siel angin an sâwi ti hla ṭawng hung suokna a nih). An sâwi zoin ban (sepêr) ah an thlung de a. Se sun dinghai sungkuo kha a upa taka inthawkin a dawt dawtin an in a inthawkin an hung suoka, an lu an kâwm senga. A upa takin feiin a nâk/a zaka a suna, chun a dawt dawtin. Famtah Upa Hrilthanghut kha naupang chite chau a la ni leiin a sun nuom nawha, an chela, an insun tir a. Siel kha inbu/inhram tir naw ro an ta, a bau tlangvalhaiin puontiekin an hnaw pêka, an phet thlûka, an sun hlum a" tiin. Hi hi ei pi le pu ring dâna thangsuo na ding, Pielrâl kai theina dinga ei lo thaw hlak a na, a lo râwngin a lo harsa kher el. Kum 1917, March ni 12 khan Rengkai khuo sattu Pu Kailien Joute (1867-1945),  Pu JC Chongkhawlien pu, se sunin Thlanbung (tuta  Buollien/Mata Muoltam bulai)  ah an chawnga, Tuiṭhaphai a sesun inchawng chieng taka ei hriet nuhnung tak a nih.

Thangsuo a pielrâl kai thei beseina leia, pi le puhaiin an inchawng phaa an se sun ding nasa taka chaia an sâwia, râwng taka feia an sunhlum ang el a, suol a insienghai Pielrâl ei kai theina dinga Jerusalem kawtthlêra mani luphan ding puta, an sawia an chai, a tâwpa muolpho le râwng taka Khross a  hemdea, a naka fei a an sun ve  ei Lalpa Isu Khrista thina, Vân Thangsuo chanchin a nih ka hril nuom tak chu.  "That dingin beram angin ama chu an ṭhuoi a; Beramte a hmul vawtu hmaa  a to zing angin, Ama khawmin a bau a ka nawh (Tt 8:32)" tiin ei Lalpa Isu Khrista tuorna le thina ding hi  zawlnei Isaiin a lo inzâwt a. Inchawngna ding siel an suna inbu/inhrâm thei lo dinga a bau puon ṭieka an hnawha, a lei hmawl zuma hnuoi le an sunde ang el khan, ei Lalpa Sandamtu Isu Khrista khawm kha neksawr le sukrinuma a um lai khawmin, inngâitlâwm takin a um a, bau khawm a ka naw a nih (Isai 53:7). Ama chu ei bawsietnahai leiin inhliemin a um a, ei khawlonahai leiin vuok thidukin a um a; ei thlamuongna dinga thununa chu a chungah a tlaa, a vuokna invuolhaia sukdamin  ei um tah (Isai 53:5) tiin zawlnei Isaiin a lo ziek a nih. A ropui rum rum hle.

Zawlnei lo hril ang tak khan ei Lalpa Isu Khrista chun hmustina, nêksawrna, sukrinuma, le thina, thina a khawm thina râwng le rinum tak, fe thlengin a lo tuor muolsuo tah a. Vân Thangsuo ni, ni ropui, khawvel suolna (i suolna le ka suolna) le Van hmangaina, mitin hmu thei dinga Khross ler a an tar ni, ni ser Thienghlim chawhnung dar 3 chun ei Lalpa chu  inring takin A khêka a (Mk 15:37) "A kin tah" a ta, a lu a kûn a, a thlarau an thla taa (Jn 19:30), Vân chun a thang a suo tah a!  Ei Lalpa Khross lera a ṭawngbau nuhnung tak "A kin tah" ti hi thlaphâng khêk rawl ni loin, hnêna hlado, thangsuo khêk râwl a nih. "Intlanna chu ka tling tla tah, ka muolsuo tah, ka thang ka suo tah ie!" tina  a nih. Hi hi a nih hranghlui miril, Thlarau mita hmutu Pastor Thangngurin

"Thisen hlu thisen hlu,
Aw vân Lalnau ngei thisen hlu Chu;
Suol le doralhai kârah,
Hringna khawpui a'n ngir tah a;
Aw vân chun a thang a suo tah ie.

tia a lo inzawt chu. Vân chun a thang a suo tah a, vân hmangaina Kalvaria hung lêng lei chun Thangsuo a puong ei ni tah. Suol leia thina hrêngkawl bunhai chu inthla zalên ei ni tah a, mithi khuo a inthawkin Pielrâl hlângkaiin ei um tah a, thina rama inthawka hringna ramah!  "Suol le thiem naw chang hi ka'n lau tah nawh"  a, Vân mihrang tlantu Isu Khrista  zarin thangsuo a ngai ei ni tah,  khaw le hung varin, Pielrâl rammawi changtuhai ei ni tah. "Chanchintha thu mak tak" an lo ti ang hrimin,  a makin a ropui a, hi hi lunginsietna leia ringnaa ei chang el hi, 'Chanchintha thu mak tak' a nih, ti naw an um thei di'm a nih? Hnuoi mihriem lung mawl ha'n hring khuo ei hluo el ta ding chu!

Sielmat
April 9, 2020

Hlimna Ni Éng Mawi

~ Rev. Alan L. Thiek

Hripui leia lungngaina bo a,
Buoina sumpui a'n kieng a,
Indâi danna khawser boa,
Hlimna ni êng mawi a'n lang nawk pha;
Hre tâng i ti'm a hlutzie?
Ding rênga i ngai nun dân hi.

Riel ang a dei tah kan biek rûn,
Chul ram a chang zo kan thiem rûn;
Dawr hmun râl hmun changin,
Tluong lam hmun ser chang zo tah.
Kawtsuo dâikhâr a danin,
Tuolbawm hmelma ang chang zo tah.

Hripui leia lungngaina bo a,
Buoina sumpui a'n kieng a,
Indâi danna khawser boa,
Hlimna ni êng mawi a'n lang nawk pha;
Hre tâng i ti'm a hlutzie?
Ding rênga i ngai nun dân hi.

Ding rênga i ngai nun dân hi,
Siemtu Pathien zar a nih.
Pît mawn ruol khawm tling lo,
Hrik thil hman a hransâr,
A mi'n lâm khum chun;
Chung Pathien huol him lo chun,
Vut pil el i nih ti hih,
Vawng zing rawh lunglaiah!


27.03.2020
Sielmat

Khawser || Lockdown

~ Rev. Alan L. Ṭhiek, Sielmat

Vawisun Thlaṭau ni 22, 2020 hi ka pienga inthawka khawser (lockdown) ka vawi khat hmangna a nih. Tam tak ta ding khawmin a ni ve ka ring. Vawi sun hin India mipui maktaduoi 1300 bâwrin khawser ei hmang a na, khawser hmanga chu a tam pâwl tak ei ni ka ring.

Ei pi le puhai khan khawser an lo hmang hlaka. Khawser hi khawtlang hrisêlna dinga an hmang hlak, khawsunga hri le hrai leia thi an tam pha, tlangbiek inthâwi thawin, khawser an thaw hlak a nih. Hi ni hin khaw mi tu khawm khuo a inthawka suok an phal nawha, mikhuol tukhawm lût an phal ngâi bawk nawh, lockdown a nih. Khaw mi kim taka khuoa an um ni a ni leiin, hla ṭawnga "Ser ang kim" (Khawser ang kim) ei lo ti a nih. Khawser nia khaw mi kim taka an um angin, vanrama chu Sandam nauhai a kim naw um loa, kim taka ei um ding hrilna a nih. (Puhai L. Keivom le SN Ngurte hril dan le chu an ang naw deu el thei).   

Khawser ni hin kawtsuo daiin an khâr a, sawl an bânga, mikhuol an lo hung pal khawma  khawser an hmang hriet theina ding a nih. Khawser, lockdown, hi an lak ursun em em a, a bawsie an um chun siel le salam an inchâwitir hlak. Hi ni hin thiempuihaiin dawi an thaw a, kawtsuoah saha hrâp dam, ui hrâp dam an khaia, khaw mipui chu mani in sengah to ṭawkin an inkhârkhum a, risie siem phal an nawh. Ui le arhai khawm bâwma khumin khawhnawmah an sie hlak. Thuka mei an that vawnga, mei sêm phal an nawha, ṭawng loin to chipin  mani insûng sengah an inkhârkhuma, thiempu'n kawt a hawng hma po chu kawt hawng awi an nawh. Lal le khâwnbâwlhai bâwlhmuna an inthâwi zo pha, khuo an hung lûta, lal inah meiril lapin mei an sêm ṭan hlak, chu mei thar chu a khuoin  an lâkkâi seng hlak. Kum 1927 a kan puhai khawsât Patpuihmun khaw thar an kâi dinga an khawser hmang hieng ang hin Vangai Sumtuk lal, Pu DR Ṭhuoma naupa, Upa Lalthanzam Amo in a ziek, "Khawkawlah daikhâr an siem a, khaw sûnga mikhuol lût an khap a. Thiempu (Darnupa) chun zan puonsuk hâkin, khamhna châwiin, berva in a zui a, uite a dunga ât thisa keiin, inthienna thu inzâwt peiin, in tinah an lût pei a, an zap thiel a, mei an that pei a, ri hau  rêng rêng nei an khap tlat a . . . Lal ina invawng ban thek hnangin an nâwt a, mei a hung de a, meitawk pawnin an lâkkâi a, meithar chu a khuoin an sit tah a" tiin. Ngainuom a um rum rum hle. Hi taka inthawk hin ei pi le puhai khan khawser kha an lo lâk ursûn hle a, an ring dana khaw mipui ta dinga hrisêlna ding, dam khawsuok thei dan nia an hriet kha, khun, titak le ursun takin an lo hmang a nih ti ei hriet thei.

Ei ni khawm Chanchinṭha ni êng le hrietna varin a mi sun êng hnungah, corona hripui laka ei him theina dingin India Sorkar thusuok zawmin khawser (lockdown) ei hmang a na. Vawisûna ei hmang hi a tâwpna a ni da'l thei. Corona hripui hin inkieng zâi a rêl naw chun, kar a tiem khawser khawm ei la hmang el thei, ei dam khawsuok theina dingin.

Corona hripui nêka ṭibaium, taksa thina chau ni lo, chatuona thina chen intlun theitu Eden hripui hi a nih.Hi Eden hripui a inthawka damna chu, Pathien hmangaina leiin, a dam nuom taphawt ta dinga ringnaa chang thei a na. Ei pi le puhaiin khawser an thaw ni a, kawtsuo a ui hrâp an khâi ang el a, Jerusalem khawkâwla kum 2000 bâwr liemtah a an khai ve, Isu Khrista chun hi hripuia inthawk hin a mi sandam taha. Van Lal Thiempu ropui Isu Krista chun, ama thisen ngêi châwiin, kuta bâwl naw, Van Lal In Thienghlim ropui chu lûtin, Pa Pathien hmaa intlanna famkim chu a mi  tlingtla pêk tah a nih (Hebrai 9:11-13). "Aw hlimin lâwm rawh, ka thla inrieng. Inhmangna inthûk sien khawm. Paradise a an tlun ta che. Aw! Hla taka hung zawngtu che khan" ti naw ruol am ei nih!

Corona hripui hi ieng chen am an lêng ding ei hriet nawh. Ei chêngna India rama lem hin chu nitin an vawi ei pung met met pei a na, tuta ei Sorkarin theitawp suoa, thapui sanga a dang chât  naw chun, ei hma bâk ding chu a rapthlak vieu el thei. A maktaduoi a tiemin ei invawiin ei thipui el thei. Hi ngîrhmun rapthlâk taka inthawka ei pumpel theina umsun chu, ursun taka khawser (lockdown) hmang hi a n'el. Lampui dang a um hriin a'n lang nawh. Khawvel ram var hmasa le changkânga ngâi, Italy ram khawm, an sorkarin khawser a puong inhnu deu met leiin, corona hripui hi nasa takin an darsar hmana. Tuhin hi hripui ṭibaium hin phaivuo hrâttak angin a nawt mêka, ṭhâl laia thing hna inung deu tahai thliin a mûtṭil ang elin, a upa le taksa châu deuhai chu, a zaa tiemin, nitin a sawi ṭil zing a nih. A mangang thlâk hle.

"Jerusalem fê san naw ro, Pa thuthiem ka hril inhriet kha lo nghâk zing ro" tiin ei Lalpa Isu Khrista khawmin, a ṭhuoihruoihai  vân tieng a mâksan tâwmin, a'n fûi ngawng ngawng a ni kha (Thilthawhai 1:4). Ei ni khawm ei himna dinga Sorkarin khawser a puong sung po chu, thuawi takin, mani inah inkhum ei ta, inpan khâwm duol duol dam, ṭûl loa lêng par vêl dam bânin, hi hripui ṭibaium hi do vêng ei tiu. Pathien hring betuhai ei na, ṭawngṭaiin Pathien ko ei ta, Ama naupa ngêi khawm hla loa ei rênga aia petu chun (Rom 8:32) a hun taka Thlamuongtu chu a mi hung tir pêk ding an nawm.