HMINGTEA PI PIAN KUM THINGTAM KUM KAWNPUI AWMLAI CHHUI ZAUNA

        Ka pi pian kum :- Kawnpui awmlai a, Thing tam kumah ka piang a tia, Lehkha thiam chuan an hrethiam mai ang a tia, kan lehkha thiam te zingah hrethiam kan awm em? Kum engzah nge le? - Hmingtea
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        Whatsapp Phullen Group a Hmingtea Vanchhawng zawhna hi i han chhui ve thuak thuak teh ang-

        Mizoram-ah Thingtam vawi 1-na chu kum1880-ah a thleng a, a vawi 2-na chu kum 1929-ah, a vawi 3-na chu 1976-ah a thleng tiin chhinchhiah a ni tlangpui.

        Mautamte, Ṭhingtamte hi kum khat chhung chauh awh a ni lova, chuvangin a kum hi chu a nasat hun ber kum ni a hriat kha hman a ni thin. Chuvangin a kum hi tlem chuan a danglam thei a, mahse kum 5 aia tam chuan an chhut sual lo ang tih a rinawm.

        Ṭhingtam vawi khatnaah hi chuan Hmingtea Pi hi ala piang lo ngei ang a, Ṭhingtam laia piang a nih si chuan a vawi hnihna lai hi a ni thei awm ber chu a ni. Chui zel phawt ang.

        Khandaih khaw Lal Vanphunga Sailo kha kum1901-ah Sihfa aṭangin Khandaih ah a kaia, kum 1906 khan Khandaih khuaah hripui (Khandaih hripui an tih mai thrin) a len avangin 1906 kum chuan KAWNPUI (Tuna Changzawl bul) ah an insawn a, (insawn ve lo tlemte an awm bawk) a hnu kum 1907-ah Changzawl hmunah, kum 1910-ah Thanglailungah an insuan leh a, hemi kum hian Lal Vanphunga chuan a fapa Awksaralachu lalah a ṭhuttir a, amah chu Vanbawngah In 200 vel nen a kai a.

        Lal Awksarala chuan kum 1914 khan a khuate ṭhenkhat chu Thirhlumah a kai pui a, kai ve duh lote chu Khandaih ah an kai leh a. Lal pakhat hnuai nisi a awmdarh chu ṭha an ti lo a, Thirhlum leh Khandaih amite chu kum 1920 khan Changzawl ah an kai leh a, hei hi Changzawl kai vawi hnihna a ni. Changzawl ah kum 6 vel zet an awm hnuah Sorkarin khaw hmun sawn a khap a, khaw hmun ngheta inbengbel tura thu pek a chhuah avangin hmun rem leh zau ṭha Phullen kawn ah kum 1926 khan an insawn leh ta a, kum 1990 vel thleng khan an awm nghet ta a, Phullen khua tih a ni zui ta a ni.

        Hmingtea Pi hi KAWNPUI awmlai, Ṭhingtam kum a piang tih a ni a, mahse records kan hmuh theih mai aṭang chuan a ni thei lo deuhin alang bawk si. Kawnpui awmlai kha 1906 daih a ni a, kum 1907 ah Changzawl ah an insawn leh nghal a. Changzawl kai hi 1907 ni mahse, kum tawp lama insawn an nih chuan, kum 1907 ah hian Kawnpuiah engemaw chen chu an la awm ngei ang a. Hemi kum hi aniang ti  dawn ila, Ṭhingtam (kum 1929) nen chuan a inrual thei meuh si lo.

        Thingtam vawi hnihna kum 1929 lai vel hian Phullen-ah an awm tawh niin record a ni a. Hei hi khawhlui a Phullen Golden Jubilee Lungdawh ah pawh hmuh tur a awm. Kum 1927 ah pawh Hmunhlui leh Lailak inkarah Biak In sak a ni nghe nghe a.

        Heti a nih chuan Hmingtea pi pian hun leh a hmun hi chhui fiah a harsa ta riau. Hmingtea Pi sawi dan ang ni lovin, a pianna hi Kawnpui hi lo ni lo palh pawh nise, Phullen kai hma a piang niin ngaih a ni bawk si a. KAWNPUI awmlai hun leh ṬHINGTAM (vawi 2-na) hun hi a inrual lo tlatin a hriat si a. Ṭhingtam lai hi Phullen kai hnu a ni tlat bawk si. Ama sawi danah Phullen kai hnua piang a ni bawk si lo.

        Heti zawng hian, rinthu nen, a ni thei mai ang em aw! tiin chhut ta ila. Hmingtea Pi hian A pianna hmun emaw a hun (Ṭhingtam) emaw hi a hre sualah ngaihsak ta ila. Khatih lai khan khaw hmun an sawn nasa a, chuvang chuan a pianna hmun hi hriatsual a awl viauin a lang a. Kawnpui ni lovin hmun dangah ngaihsak ta ila.

        Chuti a nih chuan Ṭhingtam thlen hun hnaih thei ber, Phullen kai 1926 hma chiah a an awmna hmun a piangah ngai ta ila a dik thei ang em?, chu chu Changzawl hmun a ni a. Ṭhingtam 1929 tih hi pawt fanin 1927/8 velah Ṭhingtam vawi 2-na hi inṭan angin tidanglam hret ta ila, Hmingtea Pi hi changzawl aṭanga Phullen kai kum 1926, Phullen kai hma hret si a piangah ngai ta ila, a in rem thei deuh ber awm e. Kawnpui erawh a ni lo a, Ṭhingtam pawh a ṭhelh ṭep a ni.

        Kawnpui a piang a inti si a, Kawnpui awm hi kum 1906-1907 a ni bawk si a. Kan lehkhabu rawn te a dik lo emaw Hmingtea pi sawi dan emaw hi dik lo deuh emaw a nih hmel a, hriatsual palh chu a awm a nih mai hmel. Ṭhingtam tantirh lam 1926, Phullen kai kum, kai hma si ah a piang a ni mai ang em? toh chu, ama sawi dan nen chuan her rem theih dan ber niin ka ngai deuh.
 
       Amah ka kawm pha lo a, a tu lehfate engmah ka zawh belh lo a, Hmingtea thu ziak tawite hi hmehbel tum ngar ngara chhut pawhin engmah a fiah ta viah chuang lo.  Kawnpuibah a piang lo anga, Ṭhingtam laiin a piang lo bawk a nih ka ring ta ber.

       Mithiam zawkten han chhui ve teh se.

Mobile phone aṭanga type ah chuan a sei ve hle mai. A thu pawh a mam lo deuh ang ka ring- Buata Bawihtlung 5.10.2014

TLAKLAMAH TLAKLAM HAWIIN

 Ni 13.09.2014 Inrinni:

        Mi threnkhat lungngaia an kun tlawk tlawk laiin, thenkhat chu phur takin an phu suau suau a. Kei pawh Thingse buk hnuaia thrutna indawhah chuan ka thu a, tlaklam chu ka thlir vang vang a...

        Tukin zingkara Favang Ni engmawi tak pawh khan vanlaizawl a awm reng chu a lo tum bik hauh lo mai; tlak lam pan zelin Reiek tlâng pangah chuan a lo her liam ruai ruai a...

        Ni dang ang bawkin, a liam tur chuan rawng engmawi lutuk tak mai min hmuh tir leh a. A sen no nghulh mai a, a vel Reiek tlang zawn vel chu a en sen phut mai bawk a. A mawizia chu e...!!! a liam hnuah pawh rei tak ala hmuh theih hial asin.!

        He siamtu kutchhuak Favang tlai Ni tla tur mawizia hi sawifiah thiam chi a ni lova, hmuh a fiah chi a ni.! A zungzam engmawi tak hi hmu fiah tur chuan Mit chauh a thlir a tawk lo, Thinlung a pawimawh tel..!

        Hetiang thilmawi leh hlu hmu thei a Mit kan nei hi kan nihlawh asin.! Chu mai a ni lo, hetiang thil mawi thliar hrang thiam tura ngaihtuahna fim leh fing kan nei thei ngawt pawh hi a hlu asin, pawisa a lei tur ni ta se, a man tam dan tur zia hi chhut ve mah teh...

(Pic: Vawiin 13.09.2014 tlai Ni tlak hnu @ Sikulpuikawn bul atangin.. pic hi ka upload thei mai lo )

HMANGAIH KA PHU SI LO

Hmangaih ka phüt a,
Hmangaih ka phû si lo.!
Hmangaih ka phu loh lai tak hi, 
Hmangaih ka mamawh lai tak a ni.
Nangmah hlat a ka awm lai tak hi,
Nangmah ka mamawh zual lai tak a ni.

ENGTIK NI AH EMAW CHUAN..!

          Engtik niah emaw chuan ka mit hi lo danglamin, ka khaw hmuh hian fiah loh hunte pawh a nei mahna, mahse ka thinlung chhungril suangtuahna mitah erawh hi chuan, fiah takin i lang reng tawh ang.

         

          Ka rilru ngaihtuahna, ka ngainat zawng leh duh zawngte pawh hi engtikah emaw chuan a lo danglam maithei, mahse ka thinlung chhungril a i hming inziak erawh hi chu ka thai reh ngai lovang...!

ZU KHAP LEH KHAP LOH: MLPC A PIANG TA

(KTP Branch pakhat a Chanchinbu Editor-in Chanchinbu Editorial atan Zu chungchang ziak tura min tih ve tlat avangin ti hian ka ziak ve ta ngawt a. - Buata)
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Ni 20th February, 1997 a\anga hman \an Mizorama zu khap burna dan MLTP Act 1995 chu kum17 zet hman a nih hnuah, a thlaktu tur dan thar ‘Mizoram Liqour (Prohibition & Control) Bill’ chu ni 10.7.2014 khan Mizoram Assembly-ah passed a ni a. He dan thar hnuaiah hian phalna neite chuan Zu an zuar thei tawh dawn a ni.

Dik tak chuan MLTP Act an thlah dul a, MLPC Act siam a nihna chhan hi mahni inthunun thei lo a, khapna hnuaiah pawh Zu in tur zang ngar ngar hote, Zu in lui a buaina leh harsatna siam \hintute vang a ni ber. Chu’ng zingah chuan kan tel ve em? Chutiang ho chuan Zu zalenna hnuaiah engtin nge hun an hman zel ang?

Zalen takin zu in tur a lo awm a ni mai thei, engtin nge ka lo hmachhawn ve dawn le? Kan mimal mawhphurhna a sang zual ta hle mai.

Zu in ta ila ka chhiat phah ang em? ka chhungkuain a tuar ang em? kan hmasawnna tur a dal dawn em? ka sum leh paiin a tlin chiah em? ka hriselnain a tlin reng ang em? Ka zahawmna ka vawng reng thei em? uluk taka kan chhut a tul hle a ni.

Mitin hian uluk takin kan tana \ha tur ngaihtuah ila, Sorkar khuah khirhsak ngai, Kohhran hruaituten an venpui ngai nih te hi tlawmah la ila, zu a zalen emaw zalen lo emaw mahni inthunun dan tawk i hria ang u.

Mihringah hian Pathianin ngaihtuah theihna ropui tak a dah a, chu chu kan tana \ha tur berin i hmang \heuh ang u.

ZU BAWK : KOHHRANIN A VENPUI NGAI; SORKARIN A KHAPSAK NGAI ZUIN MI I NI EM?

          Zu hi Kohhran in a dodal zel emaw Sorkarin a thlah zalen deuh emaw a ni thei a, a pawimawh ber chu mahni theuh hi kan ni.

          Zu khap burna dan MLTP Act thlah dul a nih a, thlamuang taka Zu i in theih hunah-

1. I chhungril nun a thlamuang reng ang em? 

2. I kiangah thlamuang takin midangte an awm thei ang em? 

3. I hriselna in engtia rei nge Zu in tura zalenna a pek theih ang che? 

4. I sum leh pai dinhmunin engtia rei nge zalen taka Zu lei a phalsak ang che.

5. Khawsak harsa ve tak i nih phei chuan, i chhungkuain engtia rei nge a tlin ang le?

6. Zu vanga harsatna thlentu i nih phei chuan, engtia rei nge zalen taka zu i in theih ang le?

          Zu hi khap bur a ni emaw, a zalen emaw pawh nise, mahni theuh hian kan tana tha tur kan hriat a va pawimawh em!.

          Mi thenkhat(civil mi) hnenah Zu in phalna pek a nih lai a, Kohhranin heti taka Zu a do chhan lian tak  ‘zu in thiam lo’ a tihte zing a mi i ni em? Sorkarin MLTP Act a siam chhan leh thlahdul a hreh chhan ‘Zu avanga buaina leh harsatna thlentir tu’ zing a mi i ni em?.

          Engpawhnise, Kohhran in a venpui ngai leh Sorkarin a khap sak ngai nih rengte pawh hi tlawmah la ila, Zu awm lohna leh Zu zalenna hmunah pawh nunphung pangngaia awm theuh thei turin mahni theuh hi i in enfiah ang u. Kohhran leh Sorkar lamah buai lo ang u, nangmah kha I pawimawh ber.

I MITTUI HRUKSAKTU CHE KHAN HNEMTU A NGAI ASIN.!

    Khatia i mittui far tur a hrûk hul sak melh melh lái che khân e; a hruk saktu che thinlung chhungril kha a keh sawm a, a tuiral vek a ni tih kha i hre kher awm si lo..!!

    I mit hmuhah nui hmelpuin, rilru zângkhai tak pu angin lang mahse,  a chungrilah chuan a lan dân ang kha a ni hauh si lo..

   Nangmah hnem tumtu thinlung zawk khân hnêmtu a ngai a. Chu hnêmtu thinlung khawhar hnêm tur chuan, bianga mitui luang mêk hruk hul sak ngai ve tho Nangmah ngei lo chu tling zo an awm lo tih pawh i hre kher lo mai thei..

    Thil hi a lan dân ang ngawt hi a lo va ni lo tak em! ..hnêmtu thinlung zawk pawh hi hnem a ngai ve tho a...! A hnêm theitu pawh a hnem lai ngei mai chu a ni bawk si.. a mak teh mang e hringnun hi..!

DEMOCRACY RAM LIANBER INDIA INTHLANG MEK

         Khavela Democracy ram lian ber India ram Inthlanpui 2014 hi kan thlir kual ve thuak thuak teh ang. 

         India ram rorelna Inpui Lok Sabha 15-na chu 31st May, 2014 hian a tawp dawn a. Lok Sabha 16-na tur chu 7th April to 12th May, 2014 chhung hian thlan a ni. Inthlan hi thawh kua (9 phases) a huaihawt a ni a, Ruahman lawk ang chuan 16th May, 2014 hian Inthlan result hi puan a ni ang.

          India ram hi khawvela mipui thlan ten ro an relna ram ‘Democracy’ lian ber a ni a. Kumin 2014 General Election-ah hian mihring vaibelchhe 81.45 in vote an nei a, Parliamentary constituency 543-ah inthlanna neih a ni ang. 

          In Thlan Hautak : Kumin 2014 Inthlanpui hi India ram chanchin a inthlan hautak ber leh rei ber tur a ni. ECI in a chhut danin venhimna lam leh Political party hrang hrangten anmahni puala an sum sen ral ve chhut tel miah lo pawhin 35 billion (35000000000) vel seng turin a chhut a, hei hi inthlan hnuhnung ber a senso let thum vel a ni. Kum 2012 a USA President thlanna kha khawvela inthlan hautak ber a ni a, kumin a India inthlanpui hian a dawt a ni.
 
* INTHLAN CHUHTU PARTY INTELKHAWMTE: Tun inthlanpuiah hian BJP kaihhruai NDA, Congress kaihhruai UPA, Third Front te leh AAP te chuan nasa takin an in chuh a, tunge sorkarna siam dawn tih chu result puan hunah a hriat ang.

* BORUAK INLUMLET: Nikum 2013 khan State engemaw zatah MLA thlan a ni a, nasa takin hruaitu inthlakna a thleng a. BJP in hma an sawn a, Congress sorkar rengna thin Rajasthan-ah chuan BJP an chak a, Delhi-ah pawh Party thar AAP in Sorkarna an siam hial a, February 2014 khan an tawp leh ta a. 

          BJP in hma a sawnna chhan hi PM candidate Modi vang ni a sawi te a awm a, Sorkar lai (Congress) nin hrim hrim vanga sawinate pawh a awm bawk. Party thar Aam Aadmi Party (AAP) a rawn len hluai nachhan pawh hi mipuiten party politics an ning a, ram hruai turin mi tha leh eiru lo an duh tawh vang niin a lang.

* TUNGE PRIME MINISTER ANG: BJP chuan sorkarna an siam chuan Gujarat Chief Minister vawi 4-na hmang mek tu kum 63 mi Narendra Modi chu Prime Minister a ni ang, tiin September 2013 khan an sawi lawk a. Congress erawh chuan PM tur official a puan lawk an nei lo a, chutih laiin Sorkarna an siam a nih chuan Rahul Gandhi, kum 43 mi, Party Vice President ni mek chu PM a nih a rinawm.

          Hetihlai hian kum 45 mi Arvin Kejriwal-a, AAP hruaitute, Tamil Nadu Chief Minister Pi J. Jayalalitha te, Samajwadi Party President Mulayam Singh Yadav te, W. Bengal Chief Minister Mamata banerjee te pawh Prime Minister nih theihna remchang an hmuh chuan, nih ngei tumte zinga sawi an ni. NDA hruaitu hlui Bihar Chief Minister Nitish Kumar a hming pawh a sawi lan a ni.

* BIAL NGAIHNAWM THENKHAT:
1.VARANASI (UP): “Khawpui Thianghlim inbeihna” an tih maiah hian BPJ Prime Minister candidate Narendra Modi leh Political Party thar thang duang tak AAP Party hruaitu Arvin Kejriwal te an in khing dawn a. May 12 hian vote an thlak ang. 

2. VIDISHA (MP): BJP hruaitu lar tuna Opposition Leader ni mek Sushma Swaraj dinna bial a ni a. A kingpui Lakshman Singh hi Congress leh BJP ticket in MP a ni tawh thin a. Kum 2004 khan Congress atangin BJP a zawm a, kum 2010 khan BJP atangin hnawh chhuah a ni a, tunah Congress ticket in a ding leh ta a ni.

3. VADODARA (Gujarat): He bialah hian Congress Party hruaitu hlun Madhusudan Mistry leh BJP Prime Minister hual Narendra Modi te an in khing dawn a. Mistry-a hi MP ni ve tawh thin, RSS hruaitu hlui a ni.

4. AMRITSAR (Panjub): He bialah hian Rajya Sabha opposition leader Arun Jetley, BJP candidate leh Punjab Chief Minister hlui Captain Amarinder Singh te an in khing dawn. Arun Jetley hi helaiah hian a vawi khat dinna a ni.

5. AMETHI (UP): He bial hi India ram MP bial lar ber pawl a ni reng thin a. Tun hmain Sunjay Gandi, Rajiv Gandhi, Sonia Gandhi, Rahul Gandi te lo tlin tawhna bial a ni. Rahul Gandhi (Congress), Dharmendra Pratab Singh (BSP), CoDr. Kumar Vishva (AAP), Smiti Zubin Irani (BJP) te nen an in khing ang. 

1. RAE BARELI (UP): He bial hi UPA Chairperson Pi Sonia Gandhi bial a ni a. Kuminah hian Ajay Agrawal (BJP), Pravesh Singh (BSP), Archana Srivastava (AAP) te nen an in khing dawn a ni. (Phek 3-naah chhunzawm a ni)

2. BALMER (Rajasthan): He bial tana BJP party ticket a chanloh avanga lungawi lo, Union Minister hlui Jaswant Singh chu Indipendent in a ding a. BJP hruaituten a aia an din tir Col. Sonam Ram nen an in khing.

3 MIZORAM: Mizoram MP inthlan hi kum dang zawng aiin a boruak a sang niin a lang a. Candidates te leh Party hruaitute pawh an tang nasa hle. Pu CL Ruala (Congress) MP ni lai leh Pu M. Lalmanzuala (AAP) leh Pu Robert Romawia Royte (Independent) te an in khing. 

 
* MP NILAI 2014 INTHLAN CHUH TAWH LO TURTE:
Finance Minister nilai Chidambaram(INC) - Rajya Sabha a beisei a rinawm.
Union Agri. Minister Sharad Pawar(NCP)  - A lo sawilawk tawh angin, thangtharte tan hmun a kian.
IOC Chairman hlui Suresh Kalmadi (INC) - 2010 Commonwealth Game erukna avangin.
Union Minister hlui Yashant Sinha (BJP)  - A bialah a fapa a ding ve thung ang.

EARTH DAY 22.04.2014 : GREEN CITIES

          He kan awmna Lei hian a chhunga cheng Mihringte mamawh chu pe thei bawk mahse, Mi-duhâm zualte duhamna erawh a phuhruk zo bik ngang si lo.

          Benjamin Franklin a thu khawchang iangin.. Kan tuihna a kangchat a, kan Tuikhur a ro vek hunah chuan, Tui hlutna kan hre lehzual ngei dawn si.

          Khawvela mihring awm zatve aia tam hi Khawpui (City) a cheng an ni. Mihring lo pung ta leh, kan chhehvel thil kan dim loh luat avangin, kan awmna Lei a lo danglam a, chuvang chuan he Lei a awmte hian harsatna kan tawk tran ta.

          Kan awm reng theihna tura he kan awmna Lei(Khawvel) chhan tur hian, khawpuia chengte hian tihtur tam tak an nei asin.

          Mahni awmna khawpui(City) theuh hi duat ila, ruahmanna tha tak neiin khawpui hi enkawl ila, Thingphun leh Renewable energy hman lam uar ila. Kan awmna Lei leh a chhehvel ti chhe lo thei ang berin khawpui hi enkawl ila, chumi tur chuan kan thiamnate i hmang ang u.

          Thingtlanga Nitin an mamawh, an damkhawchhuahna tur liau liau, an eitur thar chhuahna tura Loneitute Lohalte hian kan awmna Lei hi a ti danglam viau a ni mai thei, mahse tawngtaw dem ngawt chi an ni bik lo.

          Kan awmna lei hi tute nge ti khawlo nasa zawk? Khawpui a chengte nge Thingtlanga chengte..? Thingtlanga chengte hi chuan loh theihlohna avangin Lo an nei a. Khawpui mite erawh chuan damkhawchhuahna ngawr ngawr ni lovin, khawsak bawk lehzualna lam an ngah a, chuchuan kan awmna Lei leh a vel boruak a ti khaw lo thin. Refrigerator, Air Condition, Motors, Oven...etc te tel lo hian a tihngaihna a la awm zawk a.

          Tin, thiamna sangzawk a lo chhuak a, Solar energy, renewable energy etc te pawh nasa zawka siam theih a ni zel bawk, chuvangin Khawpui (City) a awmte U, in awmna khawpui theuh kha duat ula, in Khawpuiah khan Thing phun uar ula, enkawlzui bawk rawh U. Tichian he kan awmna Lei (Earth) hi nasa takin in tanpui tihna a ni anga, he khawvel mihring tamzawk, nangmahni tiamin, in tanpui tihna a ni bawk ang.

          Tichuan vawiin 22.04.2014 hi Earth Day a nih angin hlim takin hmang ula, Nitinin i awmna Lei i hmangaihzia ti lang la, Nitin Earth Day hmang ang che.

KHANDAIH : MIZO HISTORY

KHANDAIH : PHULLEN

Events similar to those in Aizawl were repeated in the outlying eastern village of Khandaih (1) and led to an early persecution of Christians. What happened in this village contributed not only to the spread and growth of the Mizo church, but also to the pattern of that growth.

In his autobiography Jones ‘Zosaphluia’ recalls a particularly vivid experience which occurred in the first week of the Aizawl ‘Awakening’, at one of the evening meetings.

‘A pleasant young teacher from Vanbawng (an extension of Khandaih) rose to speak. He was obviously under considerable stress as he strove to express his experience of the influence of the Holy Spirit on him. He kept on stammering. Under a sudden urge I told the congregation that the revival would also break out at Vanbawng. I’m not sure what I meant by that. If I had any idea at all it was that revival would come about through Hranga, for he was going home in the morning. His journey would take four days. But before he reached home the message came that revival had broken out in his village. It was the finest young men in Vanbawng that had been affected by it’. (translation from Welsh)

The mission had established a village school in Khandaih in August 1903 which was the first village school in the whole of Mizoram, with the grudging permission of Vanphunga, the chief of Khandaih. Hranga (2) was its first school teacher.

An epidemic broke out in the village, which had two zawlbûk and hundreds of houses. Many people moved to a nearby site at Vanbawng. Chief Vanphunga remained in Khandaih, as did Hranga. The strength of Hranga’s Christian convictions may be seen in the fact that when the epidemic raged in the village he refused to sacrifice to the jungle spirits as others did.

In early 1906 Hranga had been visiting Aizawl and when he returned in April he saw many changes. The revival had affected many of the youths and the Chief was highly incensed at this. Anything that caused an estrangement between the young men of the zawlbûk and the Chief could damage the structure of village life. The youths of the zawlbûk provided the Chief with his soldiers, his police force, and his skilled labour. Chief Vanphunga’s bitterness spread over to three other neighbouring powerful chiefs who were his younger brothers. The four chiefs were united in their resolution to stop the further growth in the number of Christians. One of them, Zataia, sent a message to his brother to say, “Let us resolve to be rid of the Christians which are in each of our villages. Get rid of those in your village and I will get rid of mine in the same way. Cause them to go away and I will follow suit. We will keep in touch.”

Jones ‘Zosaphluia’ heard complaints of ill-treatment from the Khandaih Christians and decided to visit the village as the new converts too needed teaching and preparation for baptism. He thought it judicious to take with him a young Christian called Lalsailova (later to become Chief of Kelsih), who was the cousin of Chief Vanphunga’s wife, together with Thanga and the evangelist Vanchhunga. In the meanwhile Vanphunga had been marshalling his forces. He called his brothers to a conference.

To punish a certain Christian in Khandaih they had removed his wife to Chief Vanphunga’s house and placed her on the bamboo floor at the foot of the main bed, a part of the house where courtesy forbade any visitor from trespassing. The Christian husband complained to Jones ‘Zosaphluia’ that his wife was unwell and he had been refused permission to visit her. Thangkhama, one of Chief Vanphunga’s brothers, visited Jones ‘Zosaphluia’ and refused to listen to any of the missionary’s pleas on behalf of the distressed husband. A chief, said he, had every right to act as he saw fit in his own village, and in any case, what had happened to the woman was for her own good.

Later that afternoon Jones ‘Zosaphluia’ and his companions went to the Chief’s house in the new village of Vanbawng hoping to see the woman. The chiefs were drunk and voluble and Thangkhama got into a heated argument with Jones ‘Zosaphluia’. In the evening Jones ‘Zosaphluia’ returned with his companions. The house was full of drunken people. Vanchhunga tried to go across to the woman but he was punched and insulted. Jones ‘Zosaphluia’ tried to make peace with the offer of a gift but the Chief rejected it saying he feared catching Christianity from him.

On the following day, a Saturday, Jones ‘Zosaphluia’ went to one of the two zawlbûks in the old village of Khandaih, and held a service of preparation for the baptism of thirty young men. This service was conducted in whispers throughout for fear of being disturbed but when it was over one of the chiefs discovered a service had been held in a zawlbûk. He came rushing in and threw red-hot embers from the fire at the Christians. They scattered in all directions. However, a service of baptism and holy communion was held on the Sunday without much interference. The only commotion came during the address when a somewhat drunken old man tried to drag out his son by the hair. The young man resisted and the old man staggered out muttering, “I have lost a son”.

Harassment of Christians spreads.

On Monday the party moved on to Lungpher, Thangkhama’s own village. They arranged an open-air meeting and a small group gathered, apparently to listen, but when Jones ‘Zosaphluia’ began to speak they all melted away. The reason became apparent later. The Chief had announced that any villager who listened to the preaching would be fined one pig. The pig was an important part of a Mizo household. Jones ‘Zosaphluia’ threatened to report the Chief’s action. The Chief, then knowing he had done wrong rescinded his previous order and gave permission to the villagers to listen if they wished.

Chief Vanphunga intensified his harassment of Christians by, forcing them to prepare the rice-beer for him and his elders on a Sunday, when official visitors came to the village demands for extra provisions were highest from Christians, he robbed them of their property, Christians were given the poorest and most barren land in the annual distribution of the rice fields, and in many cases they were driven out of the village into the jungle when the monsoon rain was at its heaviest. Much against their will Christians were forced to find homes elsewhere, in whatever village that would give them shelter.

Wherever they went they formed churches and Chief Vanphunga’s actions thus proved the unconscious means of spreading the Gospel to many places. The majority of the chiefs remained implacably opposed to Christianity and unfairly persecuted them in many ways. Some Christians resented this and thought the missionaries could be more helpful. As Pasena wrote. ‘Mr. Jones’ tendency was to encourage them to bear persecutions great and small in the name of Jesus Christ who suffered all the reproaches and persecutions to the end’.

Some of the persecutions occurred in the home. There were, battered wives, divorces, extra chores were created for Christian wives on Sundays, there were even cases of brothers stripping sisters and driving them out of the house, sometimes sisters were tied up and icy water was poured over them. Even fifty years later the memories of their misery still rankles in the memory of many Mizos.

At a much later date Jones ‘Zosaphluia’ realized the true gravity of what had occurred at Khandaih and wrote:

‘I was blamed for the trouble and was personally at risk. It was believed that the conversions (of the young men) were due to magic. I learnt later that the Chief planned to kill me when I went there to baptise thirty converts. In that way it was thought they would be rid of this new faith. But by God’s mercy I was spared’. (translated from Welsh)

The ‘bawite’ or serf system.

Real growth began after first ‘Mizo Revival’, but for some years it was unspectacular. The opposition of powerful chiefs succeeded to some extent in retarding it. The Gospel often appealed to to the poorest and weakest in the village, but they were the most vulnerable. According to age old custom a man, or a woman, or a family, if they were destitute, could claim refuge under the chief and become part of his household. They would then be his ‘bawite’, meaning they would be his serf or slave, in perpetuity, unless they were freed on payment of a fixed price. The bad side of the system was that many could never be freed and were sometimes badly treated, with little chance of redress.

An elderly pastor gave the following account of his difficulties:

‘When I read the Scriptures (four books of the New Testament were widely circulated) I wanted to become a Christian; but I was in the Chief’s house. Since I was a ‘serf’ I was not allowed to ‘believe’. In 1906 my uncle (or grandfather) who lived in another village paid for me to be free. On the 10th March 1908 I read Acts 4vv. 19, 10 (about listening to God rather than men) and I asked to be put on the candidate’s list to become a member of the church. My relatives, in the village where I lived were furious. They sent me to work in the rice field on Sunday, 23rd May. I refused. They stripped me, put some dirty rags on me, and pushed me out of the house. I went off to Aizawl on the next day. The following year I began to study to be an evangelist’. (translation from Mizo)

From 1906 to 1910 the growth of the church was very slow and the number of Mizo Christians was less than a thousand.


NOTE:
(1). Khandaih was later moved a mile or so away and renamed Phullen.

(2). Hranga continued to hold this post until well after the 2nd World War.

(Source:http://www.mizostory.org/mizostory/Mizo_Story_15.html)