Happy Birthday Hmar Students’ Association!

~ Thelma Ramthienghlim

(Hi article hi HSA 78th piengchampha tlingna le inzawma ziek chau nilovin ka lekhabu tiem Dr. Sashi Tharoor in a ziek ‘the Great Indian Novel’ in ka lungril a hne hle leia ngaidan hung piengdawk khawm a ni bawk a nih)

October ni 3 khan HSA.Jt.Hqtrs., Delhi chun Hmar Students’ Association kum 78th a tlingna chu fellowship centre, Munirka-a programme hmang  dingin a riruong a. Kei khawm hi programme pawimaw tak țhang dingin kan siem sawk sawk tah a. Ina inthawkin ka suok țan hma chun, North Delhi-a kan țhenum pa Tv. Lalrohluo Shunate chu HSA kum 78th tlingna programme chu ka zuk thawn a, a programme fedan hai khawm ka hrila, sin zawngmek hai ta ding le inchuklai hai ta dingin țawngțai pekna a um ding ti thu khawm ka hril bawka, HSA 78th celebration a țhangnuom ruol ruolin țawnțaina subject hai a hrietin  a phur em ema, ama khawm hi hungtlung ding October 28 hin UPSC hnuoia mains exam ding ani bawk leiin beiseina insang tak neiin Munirka pan dingin dar 1:20 pm in North Delhi-a inthawk metro-in kan suok phei tah a. North Delhi metro-a inthawk Hauz Khaz tlung-na ding hin metro an sukinhnu naw chun  a tlangpuiin 45 minutes vel a lak ni’n ka hriet. Kan chuonglai chun ka lungril a thil tam tak a hung in lang a. Upa R. Tawna Khawbung chun ‘Brief History of HSA’ ti thupui hmanga  HSA 78th anniversary, VTI, Muolhlum, Rengkai-a hmangna chun hieng hin a ti a ‘’ Rekawt a hmu danin president hmasatak chu Pu. H.L Daka a na: indin kum chu October 3, 1939 a nih.’’  HSA hi Hmar laia philanthrophic organisations dang dang umlai chu a upa pawltak a ni a. India-in zalenna a hmu hma a indin țan a ni leihin hril rawn țul lovin ei hnamthuoitu hlui hai hmathlir hi a sei hle ti a sukchieng hle. A upat dan a inthawkin hin inza le inpak chu a phu hlie hlie bawk a nih. HSA țhuoitu hmasa hai hi an lo felin, an lo van pek zo lawm lawm. Anni hai hmalakna zarin vawisun hai chen HSA 78th anniversary hai tlung le hmang theiin ei hang um hi lawm um ka ti em em.  HSA le Hmar hnam  țhuoitu  hlui hai hi theinghil le topui el chi hi anni naw ziet hi ka lungrila a hung inlang zut zut tah a. 

Ziektu ropui le politician laia khawvel varna kawlrawn pawl ding taka ka ring Dr. Sashi Tharoor  lekhabu ziek ‘’ the Great Indian Novel’   chun  Indian epic ‘Mahabharata’ tienami, kum sang hni neka upa hi hlui hle sienkhawm a hmangțangkai thiem khawp ela. Hi lekhabu hi țhangthar tam takin an tiempei ta naw a, inchuk dawk ding khawm an zawng ta naw bawk, a thamral mei mei ding hi a hrietkhawm ning a tih mawitak le tiemnuom um takin, phuokfawm tienami/ fictional novel le keikawpin a suk vul nawk der chu nih. Pu. Tharoor hin India hi ram bung dang dang haiin an hmudan le an hmusit dan hai khawm hi  ahriet naw an nawh, a hriet hne em leiin, a thiemna le varna chu thiemtaka hmangin India ram ropuizie le hausakziet , British le foreigner hai lo inchawm lutna zing zing ani ti hi, hi lekhabu hin chieng takin hrilsa bawk a nih. Chuleiin rambung thenkhat in India hi hmusit hai sienkhawm, an ni hai lungrilthat naw zi le an hlawkna chau ngaituona lungril nei lei a India hi thlasi a nih hi ngam takin a saksuok a nih. Chun, hi phuokfawm tienami/ fictional novel hi phuokfawm nisi amiruokchu Indian histawri 20th century Indian politics, British hai awpna hnuoia  India rambung a um laia thil tlung pawimaw pawltak tak hai le țhuoitu ringum hai chanchin chu thiemtaka sukkawpin histawri thar lam hlawk chu ziek ngeiin hung keidawk nawkin, ruongam thar, khawvel hmangruo thar/ hrildan/ thawdan chi dang tak thiltum lientak nei siin a hung siem hi inpak a um takzet a nih.  Hril dan dang nawk chun, India a țhuoitu ropui tak tak țhenkhat le India independence/ zallenna a suol laia thil tlung a pawimaw bik zuolhai hi iemanizat a hril sa in, Indian myths upa tak el  chu ama thiemna le a i nei khawvel varna hmang țangkaiin mawitakin India thuoitu hai le thiltlung  inchikthlak dang dang lo tlung ta hai chu a lekha bu ngei ziekin a hung keihar nawk a nih.  Hi tienami kum sang hni neka upa tienami phuokfawm (myth) hi mawikhai takin a hmang tangkaina le a hung suktharna hin ka lungril a them hle ela.

 Dr. Tharoor hin Historians dang dang haiin Indian histawri an ziek dan hai chun a lungril  a suk lawm hnenaw hle a, chuleichun ama ngeiin a peingna le seilienna hmuna India in zalenna a suol laia thil tlung pawimaw tak tak hai le țhuoitu ropui ei nei zie hi hlutsaktakin ama thiemna  ngeiin a ziek suk ta a nih.  India mi ngeiin mani rambung a thil tlung hai le thuoitu tamtak hai hmalakna hai a ziek chu a thahne hle. Historians tamtakin an hmunuomlo le an hmuthrel hai khawm a huoi khawm hne hle.Hi thil lawmum tak a lo thaw hi hmathlir a neisei hle a nih. A thiemin fin khawmna  hin Indian Historical identity  a pek nghe nghe a nih. Chuong ang bawkin eini țhangthar ha’n ei țawng changpui hmang, ei thisen in angpui ngei hai inpekzona le hnam ta dinga an ringumna le  thil tamtaka mani le mani inhnawl hiela kal an penna hai hi sukthar zing le sukhring zing hi ei mawphurna ani naw am ani? Ei ni Hmar  hnam khawm țhuoitu hlui hai hi anthil thawna a entawn thlak anni ziet hi tulai țhangthar tam takin ei en liem mei mei ding le entawn ding le inchuk ding zawnthak loa a tamlem ei hang um el hi chu pawi ka ti hle.

Pu. Tharoor  khawm khan tulaia India a thangthar hai chu an vawi hle chu ning a ti, a thiltum laia pakhat Gandhiji, țhuoitu ropui entawn thlak a ni zie le a thiltum le a ngaidan hai ngirpui ngam zi le India zalenna  mi suolpui dan le fepui dan hai kha chik tak le phuisuoi takin a hril a nih. Gandhiji le a thuoitu chanpui hai chanchin kha  a bi zuol hle a nih a lekhabu ziek a hin.  Hi phuokfawm tienami/ fictional novel a hin Historical figures abiktakin ei thuoitu hmingthang Mahatma Gandhi chanchin ziek nawn nawkin, Indian history chu siem nawn nawk/ re-create in hringna/ life a pek lei tak hin a nih a hlu ka ti em em nasan chu. Hi historical fiction a ziek hi thitalo ding a ni tawp el a nih tulai tawng takin. A tiemtu hai lungril le ngaituona dawnkhawl/ memory inlaichinna inthuktaka an nei ngei dinga a ziek ani ti hi a chieng hle a nih. Chuleichun, eini hnam khawm tuta  țhangthar hai le thang la hung thar mek ding hai ta ding hin iengthil am thaw thei ei ta? A bik takin tuta thuoitu le la hung thuoi ding mek hai mawphurna hi ansang hle a  nih.

India history ropui zie le țhuoitu tamtak hai hringnun hmangdan hai kha an hung inchuk tharin an lungrila hai a hung insieng thar nawk pei ding ani ti hi Pu. Tharoor in a hriet leiin taima takin a lo bei fan fan ani ring a um. Hi lekha bu hin Commonwealth Writers Prize for Best book (Eurasia) and of the 1990 Federation of Indian Publishers Award for the Best Book award a dawng nghe nghe a nih.
Chuong ang bawkin HSA țhuoitu, hnam țhuoitu le ram le hnam ta dinga hringna lo chan ngam hai lo huoisenzi, an chanchin le an thil lo thawsuok hai le hma an lo lak dan hai hi HSA anniversary ei hmang zat hin brief deua hril zie thei nisien nuom a um khawp el, Hmar țhuoitu hlui hai sin thaw hai dam hi țhangthar hai hmu ding le inchuk ding ngaituo zing pumin tulai khawvel  print culture a hin lekhabu a ziek suok ngei ni hlak sien, magazine a  suk lang, paper presentation nei, an lim hai ngei khawm lim ziktu’n zik dawk ngei siem  apawina a um ring  aum nawh. Thuoitu hai hma anlo lak dan hai hril rawn le anlo in pek zie hai suk hring nawk le suk lar nawk ni pei hlaksien nuom a um ngawt el. HSA. Jt. Hqtrs., thenkhat chun lo thaw ngei ta hlak an tih, a thawlo hai khawm kum la hung tharpei ding hin thawthei tum inla a vang țha awm ngei deh.  Ei țhuoitu hai hlutzie hai hi hril chau nilovin a vulthei zingna dingin ‘memorial’ dam hi siem thei nisien nuom a um khawp el. Hieng anga chawimawina hin eini țhangthar hai lungril/ memory an sukhar/ refresh theina zingtu ding chu a nih. Iengtinam eini țhangthar hai hin ei Hnam țhuoitu hlui hai an inpekzo zie le an lo tlawmngaizie hai tuta ei hringnun hmanglai meka hin rasuok or umzie nei thei an ta? Mani mimal hringnun a hai ei țhuoitu hlui hai inrimna, tlawmngaina le inpekzona hai hi eini a umzi anei ta naw chun a thi ani el ta naw ding? Chuleichun ei hnam țhuoitu hlui hai chanchin le an thillo thaw hai hi kum tam tak lo liem ta sien khawm zani lai ela tlung anga siem dan hi ngaituo thei inla nuom a um khawp el.

 Ei thuoitu hlui hai tlawmte zuk ziek dawk lang Pu. L. Keivom, Pu. H. L Daka, Rev. Hrilrokhum Thiek , Rev. Dr Rochunga Pudaite, Prof. Laldena, Pu. Thangliensung Pulamte, Pu. Hmingchunghnung ,Upa Ruolkhumlien Buhril, Pu. Thianga Nampui, Pu. Lalvuon Hmar le a dang dang hai hi hnam ta dinga lunghlu an nih.  Hi article a hin chu ei țhuoitu hlui hai po po, an hming lamseng ani naw ding a nih a, tlawmte Mizoram, Assam le Manipur tienga mi țhenkhat ei zuk tarlang thei hai chu an nih ( Hming tarrlang lo a um hai hi hmatieng peia ei la hung tarlang pei ding a nih). Anni hai sakhming le Hnam ta dinga thawlawm anlo pek hai hi hril nawn lo ding chun a pam taluo. Anni hai hlawtlingna le teimakna zarin HSA le Hmar hnam khawm a hming uongpui le hnam dang hai mit hmua khawm identity le recognition mi petu ve pakhat an nih. Anni hai hming hi iengtiklai khawma sukhring thar ni nawk thei zing sienla, an thil țha thaw hai hi tuta generation chau ni lovin generation dang la hung um ding han an histawri  haia inchuk dawk an nei ngei thei dan ding le an hringnun a  hai hin  Hmar hnam thuoitu hlui hai chanchin mawitak hi umzie nei ngei thei dan dingin hmala thei inla nuom a um takzet.  Modern era ei tlung tah a, țhangthar ha’n inhnikna chi dang dang annei, Digital age/ New Media age an ta a, HSA le Hmar hnam țhuoitu hlui hai chanchin hi anni ta ding chun țangkaina a nei ta dal el thei amiruokchu, țhangthar hai hi zinga țhuoitu ding anla niding ana, ei history a inthawkin inchuk ding hi an zawng mawl mawl hi a makmaw takzet a nih.  Thuoitu hlui hai loin relbawldan hai hi hrietthei dan ding lampui dap vat vat a trul hle bawkin an lang. Hmatiengpeia thangthar han anni a inthawkin hnam ta dingin an theina chitta hai hnam ta dingin thawlawm  an lo pek thei ve diel diel a ding hi beiseina insangtak ka nei a nih.

 Ka pa’n amilo hril pakhat chu ‘ țhuoitu hmasa hai hi an phieng a ding thil anlo ngaituo ngai nawh, a țul chun silai puk dur dur lai khawm motor an lak dawka a țulna naa hnam ta dingin kal an pen hlak ’’ a ta. Tuta HSA țhuoilai zing hai hi an țhanaw le an fel naw ka tina nilovin ei țhuoitu hlui hai inpekzona hi inpak a va um de aw. An sakhming le thiltha thawhai hi a relevant thei pa tawpa si zing ni theisien ei nuom takzet a nih.  Anni hun laia hnam ta dinga kal anlo pen dan hai ei en chun tuta țhangthar hai hin bat ei hau takzet ni’n ka hrieta. Abikin tlawmngina kawnga hin ei hnawt phak naw takzet. Anih, metropolitan cities a um hai ta ding chun pawisa neilo le sinthaw buoina lei dam hin tlawmngaina hi tienlai a pi le pu hai lo thaw ang khan chu zui intak hle tang a tih. Amiruokchu, eini generations hi, ei umna le inrelbawldan hai hi thataka hisap chun ei tlawmngaina hi a da ta hrim hrim a nih. Khawvel tlansietna hi a harsa deu deu bawk leiin, mani ta dingin hun tamlem inpek ei nuom lei khawm ani ti ding hlakin ei nuomna zawng le ei ngaipawimaw na zawng chu ei fe hman nawk vawng ang reng si.

Ei thuoitu hlui hai le tekhie chun eila tlawmngai zo chi nawh chu ni ding ani hi. Iengtikam aw ei țhuoitu hlui hai tlawmngaina le inpekzona hi ei hnawt phak nawk ta ding chu? Hnam damna ding chun a chang chu mani țhatna ding hai khawm hi chan ngam hi a țul hlak reng a nih. Ei phieng ding chau le ei ta ding chauva ei hring zing chun ei hnam dam ngai naw nih. Thangthar hai hi ei mawphurna an sang khawp el a nih. Chun HSA ta dinga tlawmngaina insuo ka ti hin tienlai context ni talo metin tulai a ding chun Hnam ta dinga lekha inchuk sa, mani sin a hai ringum takle iengtiklai khawma hnam ta dinga inpe phal mi tak,  mani thei ang anga hnam țhangpui, hnam ta dinga lekha ziek le, hlawtlingna chi dang dang ei change hin hnam ei sukmawi hle  ni’n ka hrieta. Hieng hai hi ei hnam damna dingin a pawimaw ka ti hle.

Chulaizing chun, ka lungrila ei hnam le ei society ka ngaituo phat leh ka lungrila inlang zing zing hlak chu Rabindranath Tagore’s Gitanjali chun hieng hin a lo ti a
‘’ where the mind is without fear and the head is held high
   where knowledge is free. Where knowledge is free
 Where the world has not been broken up into fragments
by narrow domestic walls.Where words come out from the depth of
truth. Where tireless striving stretches its arms towards perfection
Where the clear stream of reason has not lost its arms into the dreary desert sand of death habit.
Where the mind is led forward by thee into ever widening thought and action into that heaven of freedom…..Let us all awake’’

Hnam inthanglienna daltu bek beka ka hriet chu in kei bingna hi a na. Hnam damna ding le inhangleinna ding a dal hle nin ka hmu. Insuikhawm dan ding lampui hi a thei dan ang anga dap le hmalak hi Hmar hnam chun ei mamaw hle chu ni hih.Tagore in a hril angina sungtieng inremnawna le inhmuthiemnawna um hlak sienkhawm, Hmar hnam ințhanglienna ding le Hmar hnam damna ding ani phawt chun’’ narrow domestic walls’’ hai hi țhiekdar ei tiu. Chun, thudik hril ngam a țul bawka, hmingsietna dawnloa thudik sak suok ngam le hril ngam a țul bawk a nih. Thudik țan ngamin, thudik le reason/ ngaituona indiklem in hmun a changpha le ei hnam hi nek hin a hratin a vul dawk ding a nih. Ei histawri ei en chun thudik hril ngamlo le țan ngamlo hnam chu ei nih. Asan khawm tamtak um a tih. Eini sung inrelbawl felnaw lei chu ani deutak a nih intum ding tamtak ei lungril a um sien khawm. Kum 2 lai lo liemta khawm khan C.Cpur a tribals hai buoina a khawm țawngkhat hmang kawp theiloin ei um. Luong khawm ei luong kawp theinaw hin ei changkangna le eiin țhanglienna tamtak a suksiet takzet. Uongna le insanglem tumna le nina inchu hai ei hnawt phat phat le ei sie le tha hrietna hi  athi a, ei reasoning power a chau a, thudik le thil indik lema ei hriet hai ei hmang țangkai thei ta nawa, chuleichun hnam ta ding ani chun ei inhmupeinaw na hai hi sira hnawlin, eiin thikna hai le țhuoitu nina eiin chuna hai hi țhiekdar ei tiu.
Chuleiin ei rengin ei țhangruol le țhanghar a țul takzet a nih. 

3rd October 2017
Gandhi Vihar, North Delhi
Thelma Ramthienghlim

Dissent

~ Thelma Ramthienghlim

 Thal sik le sa hung  inhersuok ang hin, keikhawm hun sawttak ka lungrila ka lo pai le ka lo ngaituo hlak, sungrila mi mawrtu um thlat chu, dang roul lovin zan khat ka sang a zal hnung chun a hung indersuok tah a.  Tawng ( a thu ngeiin ) ngeiin a hung inlang tah a.  Oscar Wilde khawma  Life imitates Art far more than Art imitates Life a lo ti ang bawkin ka lungril puksunga  ka lo pai hai chu Tawng hmang ngeiin (a thu ngeiin) ka zieksuoka, chu Tawng (thu) zieksuoka um chun thil tamtak a hril a, chu chun a kakhawk or impact a nei hlak a, abikin a tiemtuhai a inthawkin. Chu ngei chu anih Pu. Wilde in Life imitates Art a lo ti nawk daih nasan chu. Ka article ziek Ei Customary Law hi Siemthat a Hun Ta Naw Mawh? Le a tiemtuhai dawnna khawm khan Pu. Wilde ngaidan hi a sukdikin a  sukchieng takzet.

 
Chu-el-khelah, Tawng or Thu hmanga thil ka zieksuok hin hadamna le dittawkna ami pek hlak. Ka nuhmei chanpuinu khawm taksa rama rinnumturna,  ngaituona lungrila a rimsikna, le natnahai kha mi tamtak lungril a thi tah ngai naw nih. Hun hung inherliem pei angin, hma tieng pan pei ei ta, rorel danhai khawm ei hung thiem pei khawm ka beisei. Ei Customary Law khawm  a zaiin hung inthleng danglam pei a tih ti beiseina insang tak ka nei. Chun ka article ziek  Ei Customary Law Hi Siemthat a Hun Ta Naw Maw? ti le Open Letter a ruol ang thluka a hung inherdawk le inruolin thil tamtak  chawkthoa um ka hmu hin ka lawm hle bawk a nih.  Press Release le Open Letter thaw khuma ka um hin keiah ngaidan thar tamtak a piengsuok nawk nghal, a mi thawkhumtuhai chunga khawm lawmthu hril ka bat takzet a nih. Chu-cho-chu nilovin ka article ziek le a kakhawk ka hang en khan ei society fe dan, mipui ngaidan, hotuhai ngaidan, le inthuoidan mit ngeia hmu theiin a hung um hin ka lawmna  a sukzuol sawt sawt. Ei khawtlang en hin siemthat ding tam tak a um a, ei renga thang ei lak tlang a tul takzet a nih.  Art in the form of language hin mihriem lungril chu a sukhning takzet chu alo ni kha!

Aristotle a lekhabu ziek The Poetics ti MA ( English), Delhi University hnuoia 1^st semester ka thaw  khan kan inchuk a. A lekha bu chun Pu. Wilde ngaidan anglo deuin hieng ang hin a lo tih ve thung  Art Imitates Life Kum tamtak lo liem tah sien khawm hi ngaidan hi a la’n pawm tlak ( relevant) hmel khawp el. Tawng/ Thu hmangin mihriem umdan le changdanhai ei hang zieksuoka, hming hmer a umlo takhai a inthawkin thu khel in amin tum tiin ngaidan an mi hung siemkhum bur chu a ni kha tie.  Pu. Aristotle ngaidan khawm an sukhlu sawt sawt a nih. A ngaidan khawm a’n dik anih ti hi an hung sukchieng bawk a nih. Art hin thawthei a lo hau khawpel! Tawng (Art) in sin tamtak alo thaw chu ani kha tie. Mihriem lungril chau ta hnung, beiseina bo ta hnung khawm kei harin a keitho thei zing a’n nawm. Ka lo hriet ta a chu, ka hrietzuol nawk chu tie. Thilmak khawm ani chuong naw ie, W. D. Ehrhart in Passing Time: Memoir of a Vietnam Veteran Against the War ti thupui hmanga a lekha ziek chu 1986 khan a lo published ta ah. Hi lekhabu a hin a hringnun hmang danhai le a ram le hnam ta dinga kal a pen dawk nasan hai le a thil tuokhai, a thil hmu dan, a ngaidan le thudik ril mu a zuhriethai le mit ngeia a hmu hai chieng takin Thu in phek 277 zeta sain a ziek suok a, amiruokchu a lekhabu a tlangzar ni chun, zawr-a-hlaw nawk si nawh. America mipui hai chun a thil ziek hi an dit nawh a, an pawm nuom naw a nih. Iem a san? Bill Ehrhart hin a lekhabu ziek a chun thudik a hril lei a nih. America in Vietnamese mipui le roreltuhai chunga a thilthaw dan, a policy hmang indik naw zie hai a suklanga, Pentagon papers a thu pawimaw putsuok/leak  hai chu a tarlang a, America sipaihaiin hi indona a hin hratnawna an chang ti hi chieng takin a hril bawk. America mi-le-sahai chun hi thudik hi lem harsa an ti hle chu a nih awm. Hi lelkha bu  hi Anti- Cold War narrative (America a hrat naw ti a ziek)technic a hmanga; chu umzi chu, a thilziek dan kha America hratnaw zie ti technic a hmang lem deih a nih. Cold War narrative (America hi a hrat tak ti ang zawnga lekha ziek dan technic) ti ang awn zawngin a ziek naw leiin mipuiin an tiem nuom naw a, na an ti hle a nih. Amiruokchu a thu dik hril suknana chu, scholar ropui tak takhai chun an belchieng a, tha an ti hle leiin, Academic/Inchuklaihai  inchuk dingin an la si nghe nghe a nih. America government kha a hril siet nasa bawk lei khan Press Release thawkhum awm futin a’n lang. A thilziek kha ka tiem a inthawkin a mi them a, a selin a phawk hle. America government le a policy fe dan hai a dem nasa bawk, suklang naw tak tak a nei nawh tih inla in khel naw nih. Philanthorpic organization pakhat tak chun Press Release an thawkhumsa a nih tawp!

Tu’n January thla tawp tieng khan ka lekha inchukna chu IInd Semester  ka lo tran tah a. Ka thawlai mek khawm a nih. Tulai chu ka optional paper lak hai pahni ve ve hi kan hnik khawp el a, abikin Language Ideology, Politics and Polity ti ka optional paper pakhat lem hi chu seminar kan nei pha lem chu nasatakin ka participate-in, thang ka lak hlak a nih. Hi optional a hin, linguistic minorities le dominant linguistic communities hai chungchang kan chaih nasa thei hle. Hi topic a ka’n chuk thar pakhat chu Language le Nationalism in kuongkai nasat zie a nih a, hi hin ka lungril nasa takin a mi suk har thar ni’n ka hriet. Semester thara ka Individually Supervised Essay khawm Language Politics at the locus of University of Delhi with special reference to the Tribal Students` from Manipur in Delhi  ti ka thlang hiel a nih. Asanchu ka Tribal chanpuiha’n Delhi University huomsung Language discrimination/tawng inthlirhranna an tuok nasat zie, an lekha inchukna ah kakhawk/effect ieng ang am a nei a?,  education cho ni lovin inchukna puotienga(outside educational space) a an hringnun a hin iengtinam a kakhawk/effect zawm peia ti  chen khawm hrietthiem ka tum bawk. Chu-el-khelah, hiengang thil hi tha taka document ka nuoma; dam te te a eini Tribal students’ Hindi tawng hrelo hai hin harsatna ei tuok zie hi ngaitu zawm ani peina ding le siemfel (solve) a hung ni pei theina ding tiin thang ka lakna pakhat a nih bawk. Chuong-ang bawkin, Hmarveng a inpawngsuol case le inzawmin ka nuhmei chanpui nu hi hrietthiem ka tuma, ei khawthlang thuoituhai, kei thangsain baksamna le thlinnawna tamtak einein ka hmu a.  Chu-el-khelah, ei Customary Law a thil iengkim innghat bur el chi a nih ta nawin ka hrietbawk. Amiruokchu pi le pu hai, khawvel lo pal hmasatu le khawvel piengpui varna/ natural/ taka lo neituhai kutsuok ngei chu sukbo tawp chu ka nuom bik nawh. Chu baka chun ei culuture, le identity mi petu pakhat ani leiin hmang lo tawp chu tha ka ti biek naw a, chuleichun, amend or siemthat dan ding ngaituo zai rel ta inla ti hi ka lungril a a’n langna a sawt tak leiin ka hung saksuok ve pop chu a nih kha. Chun, bel chieng chet chet chun Ei Customary Law hin nuhmei a si hnuoi hle a nih. Ei khawthlang khawm a’n thleng pei angin, ei Customary Law hai khawm revised/ennawn ni hlak sienla kum 5 or 10 dan peia dam, Nuhmei tam tak ta ding khawma inthuok huoina khawp ning a tih. Chun, iengkim ei khawtlang a tlung taphawt hai hi Laibung in an rel zo vawng hi chu a rem nawna a tam a nih. Laibung/Kinsmen a hin nuhmei rawntlak hai participate/thangve hi a trulin a pawimaw takzetin ka hriet. Nuhmei thangsa lova an rel zawmpei chun nuhmei tamtakin  rorelna indik/indiktaka rorel pekna/Justice an hmu ding nekin an hmu nawna ding chance a tam lemin  a’n lang. A tam lem chu ka Article hmasa khan ka hung ziek tah a, hrilnawn nawk ta nawng ka t’a. Amiruokchu ka thil hril nuom tak chu, ei khawthlang a hin, Established institution ( inrelbawlna dinga indin) , Philanthrophic organizations, le thil dang dang hai hi hming hmer theilo ti hi khawlai a lo inziek am a nih ka lo hriet ngai thak nawh. Hming hmer lo khawma Press Release a suok a n’a,  hming hmer in hang thaw inla lem chu  3 Lakhs le Vok fun nga chawi khawm awl tak ning a tih.  Bertolt Brecht in kum 1999 khan Pu. Galileo, Italian mi, lekhatheim le scientist ropui em em hringnun besanin play a lo ziek ah. A play/drama hming chu  Life of Galileo ti a nih. Pu. Galileo in Copernican Theory – vansang boruok ah Nisa a lai taka a uma, chu velah chun khawvel a’n vir ( sun-centered solar system or the earth and planets revolves around the sun) ti thudik hi a tran thlat lei le a’n dik ti a sukchieng lei khan, kohran thuoitu hai ringna le hmudan leh khan a’n kal ta thlat leiin, vawihni lai  an naw zawnga (accuse) in a um a nih. Kohran Thuoituha’n  sakhu a kal (Heresay ) tiin an intum nghe nghe bawk a nih. Chuleichun, house arrest - si khawm a nih kha. Press Release le Open Letter khawm vawisawmhni bek lo thaw khum naw ni hai tu’n am ti naw thei a t’a? Tulai ei khawvel hi a se tah bek beka, mani ngaidanhai khawm thlang taka hril thei lo khawp hielin ei um tah ni khawmin a’n lang. Thuoitu hai ngaidan kal hi anti- National, anti – India ang el ei ni tah. Mi’n mani ngaidan le thilumdan thudik thlang taka an hung ziek, mani na khel zawng ani lei ela, inngaituo tum lovin, a siemthat dan ding ngaituo bawk lovin,  ziektu sukhmingsiet tumna leia Press Release in suo khum ringawt hi thil tha anih di’m? Tha taka intellectual discourse (ngaituo tlangna) hi thaw thei annaw’m a nih maw? Thuoitu ni chun lungril lien khawm put a tha, mi’n an mi ti na hai hi a that zawng a lak dan hi nang le keiin eiin chuk a va pawi maw ngei de aw! Article pakhat zieka, chieng deua hming hmerna umlo khawma, Press Release, inngaibelna leia um el hi chu, ei Hnam ngirhmun hi a derthawngin hmathlir chu ei la nei tawi hle niin a’n lang. Ka society chengna hi BJP- Hindutva hai ang ideology put hi an lo tam ve khawp el ti hi tu kum hin ka hriet thar chau a nih. Manipur sawrkar khawm BJP hi ruling party an nih ta bawka ei inkai zap tawl tah khawm ning a tih maw? 

Hieng ang ei Society a Dissent / ngaidan dang/ ringa dang/ le thil rel ta hnung zukkal/ disagree meta a tha lem ngaituona leia  tawng/thu ngeia zuk saksuok hin Press Release ei insuo tran el chun, t’u nam hmasawnna dingin ngaidan sak suok ngam a t’a? Hindutva or Hindu Fanatics ha’n Indian Constitution an draft lai khan, debate nasa tak el an lo neia, a debate tiemhai ta ding chun thil tam tak chieng deua zukhmu thei a nih. Zuk hril dep ka tih. Hindu fanatics hai hin, Hindi hi Official le National language a hmang dingin an nawr ngat ngata, English tawng hi pei hmang daih ding, Post independence Era a English tawng hmang chun India in zalenna/independent ei hmu hi a umzi a um naw, Western remnants a la um ti anga ngaina neiin le thil dang dang ngaidan siemin an thang a, chulai zing chun, ei unau South India hai hin nasa takin, English hi Official Language  le National umsa raw seh, asanchu South India mihaihin Hindi tawng kan hriet ve nawh an t’a, an hriet naw el chauh ni lovin Hindi tawng zukhmang tawp ding kha chu an Tawng suk suknamhnuoina/subordinate na chi khat khawm ani leiin, English tawng umsa ding khan an nawrna chu pawm pekin an uma, amiruokchu hunbi/ time period nei dingin rel thluk phawt kha a lo n’a, tutak el hin chu English le Hindi hi Official language in ei hmang zing pahwt chu a nih. Chun National language ding hin Hindi chau nilovin Scheduled languages India in a recognised regional languages dang dang hai hi hmang thei dingin rel thluksa ani bawk. Hi debate a hin Northeast tienga representative lem chu ei um nawh ti inla inkhel naw nih ( Constituitonl Debate en le tiem thei) Tu tieng tieng hin chu Hindi tawp official language le National language nei dingin ringchu a um ta naw a chu hei thlir nawk phawt ei tih Pu. Narendra Modi wave hi a hrat si a, Delhi University khawm Saffronisation khawm an nawr nawk ngei ring a um a nih/ hmabak a nih. India thuoitu haiin Indian Constitution ding an draft lai chanchin le constitutional debate hai ka hung hril kai nasan chu Hindutva hai ngaidan  kha a nih. English hmang meta India nina tlawm sawt (less Indian)  tia ngaidan an nei hi a tha nawna a tam lem a nih. Asanchu ei chengna ram India hi diverse takel a nih- in terms of language and culture . Hindi chau hmang hin subordination le marginalization of other minor languages/ tawng dang hai sirdena/ sukhnuoina ani el khelah kawng dang danga Hindi hrenawtuhai ta dingin harsatna a tam nuom khawp el. English language hi eini mi tamtak ta ding chun, mi suk zalen tu ani ve  thung. Delhi University college thenkhatin Hindi an hmang peknahai lem hi chu inchuklaihai tamtak an rimsi pha khawp el. Eini mi Students’ tamtak lem chu hieng anga hotu thenkhatin Hindi tawnga an zirtir hi Language descrimination/ tawng inthlirhranna a nih ti hre lovin, ani dan ding anga ngaina/ a ni dan ding hrim anga an ngai  khawm hi ngaitu tham a nih. Abiekin ei ni Hmar hai ka lo titi pui thenkhathai khawmin a ni dan ding hrim le fedan ding anga ngaidan an hung nei hi pawi ka ti tak zet. 

    

Ei society inthuoidan le inlumlet dan hi a’n dik ta naw hlein hriet thei a nih. Healthy debate ei nei ngainaw taluo hi mi’n an mi sirde khawma, ei pawm hrut vawng chu ani hih. Chuong ang bawk chun eini khawm mani hmudan ang ni lo le mani ngaidan ang lo deu thil hunghai hi hrilsiet tumna a nih kher  chuong nawh. Hieng ang forces chikhat hi mi tam tak ta dinga ngaituona perawntu, thuoitu le mipui sukhartu le siemthatu a hung ni theina ding possibility tam tak a um ti hi hriet a pawimaw takzet a nih. Hieng Hindutva ideology ang put hi ei tam taluo tah; established institutions le Philanthrophic organisations tam tak hi ziek ngeia hril met an nih chun, tlawmngaina a hrilsiet, thuoituhai  teimakna a dem ti hai le thil dang dang an naw zawnga intumna a um hi pawi ka ti takzet. Khawvel a hin, a tha lem dit leia sawisel/ criticism pek thei nawna iengkhawm a um nawh. Ei society siemthatna ding hin Healthy debate/inselna tha ei trul in ei mamaw a nih. Established institutions le Philanthrophic organisations khawm thra nawk zuola a function-na ding chun, a zik suok ngeia ngaidanhai/ ideas share a ngaituo tlangna/discourse nei , le dawntlang nei ngun hi ei hmasawn theina ding lampui  lem a nih naw maw? Rabindraneth Tagore a lekhabu Gitanjali, chapter 16 na khan hieng hin a lo ti kha ``where the mind is without fear and the head is held high; Where knowledge is free Where the world has not been broken up into fragments by narrow domestic walls; Where words come out from the depth of truth….my father let my country awake’’ ei lungril a ei ngaidan/idea/perspective dang dang hai hin trit na nei lovin hmun chang ve thei sienla nuom a um tak zet a nih.

27/03/2017

Gandhi Vihar, North Delhi

Ei Customary Law hi Siemthat a Hun Ta Naw Maw?

~ Thelma Ramthienghlim

Geoffrey Chaucer in his seminal literary work The Canterbury Tales (1343–1400) has made the pilgrims tell tales so as to shed light on the pretentious nature of religious nuns and monks during the Middle Ages in England. Chaucer’s voice echoes and rings a bell when I think about the incident that happened on the deathly night of February, 2017 in Hmarveng, Churachandpur, and Manipur (Fox Journal and Virthli). A pious, God fearing gentleman raped a teenage girl at her own home, when her family members were away. The girl child was in trauma and emotionally injured inside her own home. Her honor is wounded and punctured in a society where a woman`s chastity is everyone`s business. It was the darkest period of her life. In a traditional and conservative Hmar society, it is disheartening to learn that sensitive and serious issues like the Hmarveng rape case has been settled with an Archaic Hmar customary law in an age ripe with violence, crime and gun culture. The Hmar Customary Law is filled with limitation, shortcoming, and disparity as it is outdated, irrelevant and biased in nature. It doesn’t meet the demands of the Age. The gap in the Hmar Customary Law lies in the kinsmen incapability to fix the Hmarveng issues and its inability in holding accountable for such serious issue. Adding to this, the shortfall and defect of the Hmar Customary Law lies in its failure to respond to the needs of the society. Few years back I have had a close reading on the Archaic Hmar Customary Law and have been very disappointed as I absorb the laws bit by bit. In an age that we live in, to rely solely on our coded Customary Law which is hand in gloves with the Hmar patriarchal society is inadequate and inefficient. Further, it is another form of discrimination and subjugation towards women in the society. From a reliable source, I have learned that the rape incident in Hmarveng has been settled in a very farcical manner. The feast for peace was arranged and as dictated by the decision makers, a handsome amount of money- 3 lakhs along with a big Pig (fun nga) was rewarded to the victim`s family as a form of compensation for being rapped . This implies that a woman`s honor is negotiated with monetary values. Further, the victim`s honor is seen as a material object which can be easily consumed and compensated by money. I hope we still remember the NECA`s case; the shocking news about child molestation and sexual abuse of several girls in the locus of North Eastern Children`s Academy school and hostels. Those days our community was embroiled in disputes between different groups. I can still feel the confusion and horror embedded in our faces.  Due to the corrupted judiciary system in Manipur, the culprit has been bailed out without much difficulty. But the irony is that the victims are yet to appear in the courts. In other words, the case remains pending and the culprit enjoys full freedom at home. We are all aware of how the state legal services function nor ignorant of the systems and dynamics of Manipur’s state machinery. Nonetheless, we haven’t taken our Archaic Customary Law very seriously to an extent that it attends the social evils that have gradually taken a toll in our society.  Basically, in Churachandpur, since all the communities have our own respective Customary Laws, we don’t consider settling any kinds of issue beyond the convention of the tribal culture which is fine and fair enough. But, if we amend and reform the customary laws as per the needs and requirements of the age so many complex and sophisticated issues would have been rectified. The NECA case would have been taken care of in a more effective manner if we have added and included laws that strictly deal with such heinous issues. The rape case in Hmarveng would have been tackled in a better way had we amended and included penalty that hold accountable for rape case in the pages of our Customary Law. Had our customary law been amended, the kinsmen would not have referred the matter to the other higher authorities.

The Hmar Customary Law bears our cultural heritage and traditional knowledge and it’s no doubt valuable and prestigious. And, essentially, the Hmar Customary Law is the marker of our identity. The Hmar Tribal community is the life giver of this distinct culture; as such it differentiates us from the mainstream culture and other tribal communities in Manipur. But have we ever thought about its inherent oppressive and suppressive attitude toward women in our society. Or are we just gleeful and satisfied as it serve the demands and interests of the Hmar men in our society? As per the information and reportage from different plausible sources, I am astonished and amazed by the difficult attitudes posited by the kinsmen who stood on behalf of the culprit during the negotiation hour. They have engendered chaos and turmoil during when they deliberates this issue rather than being submissive and apologetic towards the kinsmen who are from the victim`s side. Or perhaps, they don’t consider the case serious enough to remain passive in the face of their oppositions. They should have silently acknowledged and accepted whatever the kinsmen from the victim`s family have demanded. The scenario where both the kinsmen are not in a position to resolve such issue can be interpreted as form of disrespect towards the selected kinsmen on behalf of the victims.  The Kinsmen are unable to resolve the issue, thereby, handing it over to the higher authorities to deliberate it on the table. Can’t they imagine the pains and sufferings the rapist have inflicted on the innocent child and the devastating life she has been going through in the aftermath of the incident? The Rape case is a critical case, and in the popular imaginations such insatiable predator deserves stern and harsh penalty. This is a grave situation where a woman`s honor is destroyed let alone in a conservative society where a woman has less value than man. In the light of this, the penalty should be severe.  Furthermore, the kinsmen are group of males who shared similar perspective and perhaps, this can be one among many reasons why they are not in a position to settle the issue. To pragmatically give justice to the innocent victims, we need to amend the Customary Law where educated and reliable women can be incorporated at every level of decision making or on the negotiation table. Or while the Kinsmen assemble to deliberate on the rape subjects, woman participation is mandatory as she is the only gender who has the capacity to penetrate the deep inner feelings and pains of the rape victim. Only a woman alone has the true potential of freeing the suppressed pent-up emotions of the victim in such situation. The Rape Case in Hmarveng manifests that as long as we conform to our Archaic Customary Law based on exclusiveness, there will be more complexity and complications within our society.

Moreover, the social status of the victims and the culprit are another factor that comes into play not only in the Hmarveng scenario but also in any matters that requires the involvement of Kinsmen as far as my observation is concerned. If the culprit has wealthy and powerful kinsmen, there are high chances of winning the case. As such, in a tribal community there is always a tendency of inviting and selecting powerful kinsmen to participate in the negotiating table. Further, it also boosts the courage and confidences of the culprit and his family. Knowing that they have the back up and support of their wealthy kinsmen, there is a high probability of them coming up with diluted stories or half-truths.  The conscious choice of having powerful kinsmen can be interpreted as a political ploy employed by the culprit`s family to win over the less privileged family. On the other hand, the poor, helpless victim, with no powerful kinsmen to support is silently oppressed and gradually relegated. Being a marginalized family with no wealth and power, she has been obliterated at the margins. The kinsmen and leaders of various philanthropic organizations’ mindset have also been polluted as the victim belongs to the lower rung in the society. They knew that they will not benefit or gain anything from victim`s family as they are not from a moneyed background. They are not interested in sustaining the issue as it doesn’t fit their interests. They endeavor to disremember and erase the issue. The subject of rape case is an issue to be memorialize in the collective memory of the Hmar community so that with time and space, the mental soreness and misery of the girl child is bound to be remembered. Moreover, in the act of remembering, there is a probability that the present generations and the coming generations learn that such heinous actions eternally handicap the female sex physically and psychologically.

The rape case incident in Hmarveng is a prominent indicator of the need to revive, reform, amend the Customary Law in our society. So, let us as a collective amend and re- visits the Customary Law and once the Archaic Customary Law is amended, let`s make the Hmar Inpui, the largest apex body within the Hmar community, with the support and understandings of the other philanthropic organizations enforced rigid rules and disciplines to ensure that every individual abides by the Customary Law. Additionally, let our leaders be it the Hmar Students’ organization, Hmar Women Association, Hmar Youth Association etc executes the Amended Customary Law with partiality as per requirements. Also, bearers and holders of higher authorities like the church leaders’ engagement and intervention is mandatory not for the sake of preaching Christian`s piety and forgiveness but punishment that befits the culprit`s conduct. I wish and hope that the subject of Rape case will not be another social issue that befalls our society and in case it happens again the Customary Law should do justice for the victim unlike the Hmarveng case.