Saturday, November 23, 2013
Friday, October 25, 2013
Poiteuh khang Vualngaih lia aw
Muikhua zingta ikalsimthu
Loibang thang e Vuallel ki sa'ang
Vuallel ki saa'g Zeh in zum ing
Vualngaih lia aw.. Vualngaih lia aw
Na khanvual kahi, Na vual tungte na etzawk mah ding hi
Vualngaih lia aw.. hilele hon ngai zel ing a mo
Poiteuh khang, Poiteuh khang
Ken zong ka khanvual te ngaih din en non kei ning
Poiteuh khang, Poiteuh khang
Na machiang nagel na hi
Poiteuh khang vualngaih lia aw
Ken zong machiang khankhua gel in
ka khanvual te ngai kei ning
Poiteuh khang Vualngaih aw
Loibang thang e Vuallel ki sa'ang
Vuallel ki saa'g Zeh in zum ing
Vualngaih lia aw.. Vualngaih lia aw
Na khanvual kahi, Na vual tungte na etzawk mah ding hi
Vualngaih lia aw.. hilele hon ngai zel ing a mo
Poiteuh khang, Poiteuh khang
Ken zong ka khanvual te ngaih din en non kei ning
Poiteuh khang, Poiteuh khang
Na machiang nagel na hi
Poiteuh khang vualngaih lia aw
Ken zong machiang khankhua gel in
ka khanvual te ngai kei ning
Poiteuh khang Vualngaih aw
- You, Manunii Gwytes, Samers ZOu, Diana Ching Etlawm and 2 others like this.
Tuesday, September 24, 2013
O' Churachandpur (Lamka)
Quoting popular introduction, Churachandpur (sic) was the most peaceful district in Manipur, officially and acknowledged by the inhabitants and those from outside as well. Indeed it was true. At least 10-schedule tribe with various non-tribals resides in the district without any breaking news or ‘headlines’ to be reported on violence and killing or worst communal violence. But that was history now and fondly remembered by many, as ‘those were the days’.
In terms of development and growth the district was recorded to be more advance than the others specifically the district headquarter town. Sadly enough, life was fast and ‘modern’. The town was infamous for modern diseases like HIV / AIDs. Since post independence and beginning of the 70s, people have slowly underwent a process of change in terms of socio – economy. In the late 90s and ever since the clash of the ‘ethnic brothers’ in 1997, the town and its surroundings became the hot spot of communo – ethnic war zone. Along with, this decade also saw the emergences of political consciousness among the tribal groups in the district.
This political consciousness have originated basically from experiences of social exclusion and concept of nationalism / nation building brought in by education. This was further aggravated by the fear of losing control over resources, as community resources ownership was no longer possible in the modern governance system. For administrative conveniences and easy management of the ‘backward people’, tribals were classified into various ‘recognized tribes’ with nomenclatures on the basis of language, traditional dress etc. Thereby serving as tribal identity and the tribals too identify themselves based on these classifications. Subsequently as a tribal, the need to emphasized and protect ‘identity’ becomes so strong that it led to an extent of militarizing themselves to stand as a distinct tribal group.
Many have written and talked about Churachandpur limping back to normal and is picking up the pieces of the post ethnic violence. Yet, it is quite evident that the scare of the ethnic violence still remains and the after effect seems to breed more ‘conflict’. Whatever was there, both the social order and development paused ever after ‘97. The once upon a time happening town became still and lifeless. Five o’clock in the morning is too early, and five o’clock in the evening is late, and by 6 p.m the whole town is as silent as a graveyard. The only difference is that in a graveyard you can hear sounds of the souls, while in this town one can hear sounds of bullets amidst silences. Issues such as conflict and communal topics became too hot to be discussed (and if you dare touch, it burns you). At times the sounds of silence were too loud.
Rs 20 crore vanished in thin air with the recent decision of the government to withdraw the mini secretariat project due to the tussle among the public leaders over the location to set up the building. The project was drop but was diverted as the project money was already sanctioned (as per media report). Drop the project, was the best decision the Government could come up with, simple..!.and that was the conflict management strategy from the side of the authorities represented by public leaders, caretakers of secular democracy. In this particular decision the common mass will never come to know where it was diverted and for what other purpose the money has gone. It was always opined that conflict have always been propagated by the non-state actors, specifically in this part of the state, where communal violence was understood as an act of some underground activities. It is true to a certain level that the armed groups propagate communal tension. But here the interesting part is the tussle between the ‘community leaders’.
Some of the models of conflict resolutions or conflict management include use of police force or military forces, giving more autonomy to certain sections, negotiations with outfits in armed conflict areas and one of the most common in regions like North East India is through development packages.
The main reason, which the Government has provided in the case of the mini secretariat project, was the public leaders. Here the government and the civil society working on conflict could now add one more strategy that is resolution through leaders, say, “management of community leaders”. Another important aspect in tribal areas is the local governance system like the village council, of which many believed that issue such as conflict could very well be settled by the village council. But, of course provided village council still does exist today.
In terms of development and growth the district was recorded to be more advance than the others specifically the district headquarter town. Sadly enough, life was fast and ‘modern’. The town was infamous for modern diseases like HIV / AIDs. Since post independence and beginning of the 70s, people have slowly underwent a process of change in terms of socio – economy. In the late 90s and ever since the clash of the ‘ethnic brothers’ in 1997, the town and its surroundings became the hot spot of communo – ethnic war zone. Along with, this decade also saw the emergences of political consciousness among the tribal groups in the district.
This political consciousness have originated basically from experiences of social exclusion and concept of nationalism / nation building brought in by education. This was further aggravated by the fear of losing control over resources, as community resources ownership was no longer possible in the modern governance system. For administrative conveniences and easy management of the ‘backward people’, tribals were classified into various ‘recognized tribes’ with nomenclatures on the basis of language, traditional dress etc. Thereby serving as tribal identity and the tribals too identify themselves based on these classifications. Subsequently as a tribal, the need to emphasized and protect ‘identity’ becomes so strong that it led to an extent of militarizing themselves to stand as a distinct tribal group.
Many have written and talked about Churachandpur limping back to normal and is picking up the pieces of the post ethnic violence. Yet, it is quite evident that the scare of the ethnic violence still remains and the after effect seems to breed more ‘conflict’. Whatever was there, both the social order and development paused ever after ‘97. The once upon a time happening town became still and lifeless. Five o’clock in the morning is too early, and five o’clock in the evening is late, and by 6 p.m the whole town is as silent as a graveyard. The only difference is that in a graveyard you can hear sounds of the souls, while in this town one can hear sounds of bullets amidst silences. Issues such as conflict and communal topics became too hot to be discussed (and if you dare touch, it burns you). At times the sounds of silence were too loud.
Rs 20 crore vanished in thin air with the recent decision of the government to withdraw the mini secretariat project due to the tussle among the public leaders over the location to set up the building. The project was drop but was diverted as the project money was already sanctioned (as per media report). Drop the project, was the best decision the Government could come up with, simple..!.and that was the conflict management strategy from the side of the authorities represented by public leaders, caretakers of secular democracy. In this particular decision the common mass will never come to know where it was diverted and for what other purpose the money has gone. It was always opined that conflict have always been propagated by the non-state actors, specifically in this part of the state, where communal violence was understood as an act of some underground activities. It is true to a certain level that the armed groups propagate communal tension. But here the interesting part is the tussle between the ‘community leaders’.
Some of the models of conflict resolutions or conflict management include use of police force or military forces, giving more autonomy to certain sections, negotiations with outfits in armed conflict areas and one of the most common in regions like North East India is through development packages.
The main reason, which the Government has provided in the case of the mini secretariat project, was the public leaders. Here the government and the civil society working on conflict could now add one more strategy that is resolution through leaders, say, “management of community leaders”. Another important aspect in tribal areas is the local governance system like the village council, of which many believed that issue such as conflict could very well be settled by the village council. But, of course provided village council still does exist today.
Source :ninglunhanghal
Monday, September 2, 2013
Kumsawt a Ngilh moh
Asa by Nu Lianlunching
Kumsawt a ngilhmoh ding ka kumtung hon kia
Luankhi nuul in sunni naubang awiawi veng
Hehnem thei omlou, hambang ka vai lua e
Lungzuan a bang lou suntang laikhun ka zaal
Ngou mei kai zilzial in hon suunpih theilou
Ngou tui suahgiat in lungzuan silsiang zoulou
Sanggah ngaihlai ana e ka thuak zoulou
Hong leng aw Toupa, Ka Mang nunnem hon leng aw
Vaibang a tham na aw ka gel chiang in
Ka gel sausawn ngamlou a lungdon na uh
Pheiphung banzaal a bang ngak nang omlou mo
Dawn sing thelguah bang zaal a khak nuam nang e..
A simthu uh hon thang e ka kumtung a
Ka sinlai na e, Vuallel ka thuak zoulou
Sakluang a guabang hina baang lai hia aw
A baang talou e sakluang a dai zouta
Simlei lungkham na nuai a leng non lou uh
Thangvan salem dawngkot
tuang a tung chiang un
A chiahsa laizom phungte'n na dawn ding ua
Pa ang apan zal pheiphung a ta tu teh.
Kumsawt a ngilhmoh ding ka kumtung hon kia
Luankhi nuul in sunni naubang awiawi veng
Hehnem thei omlou, hambang ka vai lua e
Lungzuan a bang lou suntang laikhun ka zaal
Ngou mei kai zilzial in hon suunpih theilou
Ngou tui suahgiat in lungzuan silsiang zoulou
Sanggah ngaihlai ana e ka thuak zoulou
Hong leng aw Toupa, Ka Mang nunnem hon leng aw
Vaibang a tham na aw ka gel chiang in
Ka gel sausawn ngamlou a lungdon na uh
Pheiphung banzaal a bang ngak nang omlou mo
Dawn sing thelguah bang zaal a khak nuam nang e..
A simthu uh hon thang e ka kumtung a
Ka sinlai na e, Vuallel ka thuak zoulou
Sakluang a guabang hina baang lai hia aw
A baang talou e sakluang a dai zouta
Simlei lungkham na nuai a leng non lou uh
Thangvan salem dawngkot
tuang a tung chiang un
A chiahsa laizom phungte'n na dawn ding ua
Pa ang apan zal pheiphung a ta tu teh.
Sunday, August 25, 2013
Blue colour a thu post leh comment dan facebook a
@ @ [0:[0:1: YOUR TEXT HERE]]
Next, copy paste inla, YOUR TEXT HERE kichihna ah na thugelh di gelh awle...
then , @ leh @ kikal a space ompen lakhia awle., @ @ hilou in @@ like this.
Now, @ nihna pen leh [ kikal le space lakhe nawn ouh.
@@[0:[0:1:Huai kha ana hi daih mai]]
Next, copy paste inla, YOUR TEXT HERE kichihna ah na thugelh di gelh awle...
then , @ leh @ kikal a space ompen lakhia awle., @ @ hilou in @@ like this.
Now, @ nihna pen leh [ kikal le space lakhe nawn ouh.
@@[0:[0:1:Huai kha ana hi daih mai]]
Blue colour a thu post leh comment dan facebook a
@ @ [0:[0:1: YOUR TEXT HERE]]
Next, copy paste inla, YOUR TEXT HERE kichihna ah na thugelh di gelh awle...
then , @ leh @ kikal a space ompen lakhia awle., @ @ hilou in @@ like this.
Now, @ nihna pen leh [ kikal le space lakhe nawn ouh.
@@[0:[0:1:Huai kha ana hi daih mai]]
Next, copy paste inla, YOUR TEXT HERE kichihna ah na thugelh di gelh awle...
then , @ leh @ kikal a space ompen lakhia awle., @ @ hilou in @@ like this.
Now, @ nihna pen leh [ kikal le space lakhe nawn ouh.
@@[0:[0:1:Huai kha ana hi daih mai]]
Sunday, August 11, 2013
Posting pictures on Facebook, Twitter unIslamic: Clerics
New Delhi: India's two prominent Islamic helplines are discouraging young callers, especially women, from creating profiles and posting pictures on popular social networking websites and on the ground that it is .
The heads of the two popular Lucknow-based helplines, run for and Muslims, have been flooded with phone calls asking if virtual profiles are Islamic.
"You can't see someone's face on Facebook and decide that you want to be friends. Look for 'pyar aur mohabbat' (love) in real life. Virtual relationships are not 'faydaymand' (profitable)," Sunni Mufti Abul Irfan Naimul Halim Firagni Mahli said.
Women should not post pictures on Internet as they aren't allowed to show their faces to anyone apart from their 'mehram'.
"If one is on Facebook for business purposes or for constructive purposes, then the account is justifiable," he said.
However, the Mufti is not pleased about women being on Facebook to make friends and is definitely against them uploading pictures on the social networking site. "Women should not post pictures on Facebook or anywhere else on the Internet. This is unIslamic," he said.
A Maulana from the minority Shia sect too endorsed the Mufti's views. "Women are not allowed to show their faces to anyone apart from their 'mehram' (male kin like father and brothers). So posting pictures on Facebook is 'haraam' (banned)," Maulana Saif Abbas Naqvi said.
"We are liberal. We are not Taliban-minded. When youngsters ask us if they can have a Facebook or Twitter profile, we allow that. But the Shariah (Islamic law) does not allow women to post pictures," Naqvi contended.
"Islam has prescribed hijab for women. They have been asked to hide their faces in public, so how can this be allowed on the Internet," he asked.
"We have seen so many relationships that blossomed on the Internet going sour in the real world. 'Dokha aur fareb se bachna chahiye' (We should save ourselves from deceit and fraud)," said the Mufti, who belongs to the famous Ulama-e-Farangi Mahal family of Lucknow.
The number of calls to the Shia and Sunni helplines more than doubled during the just-concluded holy month of Ramzan. Often the questions were about: Is it allowed to log into Facebook during the fast?
"There is a hadith (a saying of Prophet Mohammed) that when the world is nearing its end, Satan will spread lies within minutes. We've seen rumours being circulated on the Internet in no time. It is best to stay away from the virtual world," the Mufti said.
source @http://ibnlive.in.com/news/posting-pictures-on-facebook-twitter-unislamic-clerics/413394-3.html
Tuesday, July 9, 2013
Facebook rolling out Graph Search to all US English users
Users who may have grown frustrated with Facebook's rudimentary search feature are getting an updated version designed to make it easier to find people, places and photos on the site.Facebook unveiled its social search tool in January, but only made it available to a small fraction of its 1.1 billion users, as its engineers continued to tweak and test it. Over the next few weeks, starting on Monday, the company is rolling out the social search tool, called "Graph Search," to everyone whose language is set to US English.Unlike searches on Google, which are good for finding specific things like roasted kale recipes or Mizuno running shoes, Facebook's tool is most useful in unearthing information about your social circles. Graph Search lets you find friends who live in San Francisco who are vegan. Friends of friends who live near you and like hiking. Photos of your boyfriend taken before you met him in 2010. Nearby restaurants that your friends like - and so on.
Facebook's social search tool was since its January launch available to only a small fraction of its 1.1 billion users.
But soon after Facebook launched the tool, the Internet had a field day with less innocuous and more
embarrassing queries, showing just how much information people reveal about themselves on the site, intentionally or not. Care to find out which brand of condoms your friends prefer? Graph Search might tell you.A blog called actualfacebookgraphsearches.tumblr.com posted a collection of searches ranging from "married people who like prostitutes" to "current employers of people who like racism." Both yielded more than 100 people.While it is possible that some of those Facebook users are fully aware that what they've shared is easily searchable, it is likely that some are not. It's easy to click "like" on a page and forget about it, and it's even easier to assume that no one will search through your photos from party days at the Burning Man festival five years ago.To avoid any unpleasantness, Facebook plans to notify users that it's "getting easier for people to find photos and other things you've shared with them" along with a reminder that they can check "who can see my stuff" under their privacy settings."The goal is to avoid bad surprises," said Nicky Jackson Colaco, privacy and safety manager at Facebook. But she stressed Facebook's view that the search tool "indexes information differently than we have ever been able to do before, in a really positive way."It's easier, for example, to find a long-lost classmate with a common name, or to find common interests with friends of friends.Facebook does not currently show users ads based on what they are searching for, but the company may do in the future. As Google has shown, it's a lucrative business. Research firm eMarketer estimates that Google will take nearly 42 per cent of all US digital ad spending this year, well above Facebook's share of less than 7 per cent.With its new search tool, Facebook is clearly trying to divert traffic and ad spending from its rival. Whether this will work will become more clear as more people begin using it #.ibnlive.in.com
embarrassing queries, showing just how much information people reveal about themselves on the site, intentionally or not. Care to find out which brand of condoms your friends prefer? Graph Search might tell you.A blog called actualfacebookgraphsearches.tumblr.com posted a collection of searches ranging from "married people who like prostitutes" to "current employers of people who like racism." Both yielded more than 100 people.While it is possible that some of those Facebook users are fully aware that what they've shared is easily searchable, it is likely that some are not. It's easy to click "like" on a page and forget about it, and it's even easier to assume that no one will search through your photos from party days at the Burning Man festival five years ago.To avoid any unpleasantness, Facebook plans to notify users that it's "getting easier for people to find photos and other things you've shared with them" along with a reminder that they can check "who can see my stuff" under their privacy settings."The goal is to avoid bad surprises," said Nicky Jackson Colaco, privacy and safety manager at Facebook. But she stressed Facebook's view that the search tool "indexes information differently than we have ever been able to do before, in a really positive way."It's easier, for example, to find a long-lost classmate with a common name, or to find common interests with friends of friends.Facebook does not currently show users ads based on what they are searching for, but the company may do in the future. As Google has shown, it's a lucrative business. Research firm eMarketer estimates that Google will take nearly 42 per cent of all US digital ad spending this year, well above Facebook's share of less than 7 per cent.With its new search tool, Facebook is clearly trying to divert traffic and ad spending from its rival. Whether this will work will become more clear as more people begin using it #.ibnlive.in.com
Sunday, July 7, 2013
Saturday, June 29, 2013
Rape and its Prevention
The announcement of life imprisonment as the quantum of punishment for the four accused in the gang rape of a woman trading in chillies has been met with much appreciation and hope from various quarters in the state. The appreciation factor stems from manner in which the case was taken up and handled with while the hope expressed is that the case would set a precedent in the state in terms of the manner in which investigations were carried out and the legal processes that followed. More hope hinges on the belief that such sentences would deter more rapes from happening.
The truth is more complex here as is evident from other states where rape cases have been taken up and rigorous sentences meted out, including death too but still more cases of rapes happen with more regularity and more brutality. This is not to say that cases of rape should be taken lightly but to point out that along with mechanisms for punishment, there needs to be ways and means to prevent rapes from happening in the first place.
The most integral aspect in the context of rape cases and others cases of sexual violence against women is to change mindsets for the majority of society including people in the law enforcement agencies and police and other community stakeholders take on the ‘blame the victim’ stand. There have been many instances where the reasons for rape has been given as arising out of what clothes women wear, where they are going, who they were/are with and ‘their behaviour’. One political leader went so far as to say that eating chowmein encouraged men to rape women while another likeminded enlightened one held the belief that women should not go out of their homes after sunset. In Manipur, a political leader who is described as an astute statesman and someone who is aware of the finer details of legal systems went on record to say that women should carry sharp scissors to ward off men who would try to violate their modesty. He went so far as to distribute the scissors to some women and in so doing like many others like him, putting the sole responsibility upon women to take care that they are not sexually attacked or violated. It is this attitude of women being foisted upon the sole responsibility of taking care of their own safety and being the recipient of the blame game on the behavior and morality of women that indirectly contributes in a very major way towards men getting the leeway in the circumstances. Reading between the lines of what decision makers have to say on the matter of rape, the inference is that men will be men and that women will have to stay ‘within their limits’ to ensure that they stay safe.The truth is more complex here as is evident from other states where rape cases have been taken up and rigorous sentences meted out, including death too but still more cases of rapes happen with more regularity and more brutality. This is not to say that cases of rape should be taken lightly but to point out that along with mechanisms for punishment, there needs to be ways and means to prevent rapes from happening in the first place.
Historically too, rape has been used in the aftermath of war in almost all parts of the world. In recognition of this serious after effect, the United Nations has gone on record that rape is war crime. Rape as a tool to demean a particular society or community or nation defeated in war is a reality since women are still seen as the custodian of a society’s honour and self esteem. The stigma that is attached to rape and sexual violence is such that there have been many instances where families of affected women have looked at the option of rapists marrying the victims. One other common complaint is that police are not pro-active when it comes to taking action on cases of rape and sexual violence, starting from delay in taking down complaints. Validating this is the findings that emerged from an investigation by a National news magazine, which found that prejudice against rape victims is alarmingly common among policemen in Delhi. The report linked this unhelpful attitude of the police to the low rate of conviction in rape cases in the city (34.6%) . The alleged highhandedness of the police personnel of Mayang Imphal police station who were approached by two women to lodge a case of gang rape is proof that many still lack the sensitivity and pro-activeness that is needed to take up cases of sexual violence. Meanwhile, a not so touched upon aspect of sexual violence is that though it is rare, men also face rape and other forms of sexual violence. Another reality is that transgenders are vulnerable to be raped but fear to call attention to what happens with them since their very existence in society is filled with stigma.
Rape and its Prevention
The announcement of life imprisonment as the quantum of punishment for the four accused in the gang rape of a woman trading in chillies has been met with much appreciation and hope from various quarters in the state. The appreciation factor stems from manner in which the case was taken up and handled with while the hope expressed is that the case would set a precedent in the state in terms of the manner in which investigations were carried out and the legal processes that followed. More hope hinges on the belief that such sentences would deter more rapes from happening.
The truth is more complex here as is evident from other states where rape cases have been taken up and rigorous sentences meted out, including death too but still more cases of rapes happen with more regularity and more brutality. This is not to say that cases of rape should be taken lightly but to point out that along with mechanisms for punishment, there needs to be ways and means to prevent rapes from happening in the first place.
The most integral aspect in the context of rape cases and others cases of sexual violence against women is to change mindsets for the majority of society including people in the law enforcement agencies and police and other community stakeholders take on the ‘blame the victim’ stand. There have been many instances where the reasons for rape has been given as arising out of what clothes women wear, where they are going, who they were/are with and ‘their behaviour’. One political leader went so far as to say that eating chowmein encouraged men to rape women while another likeminded enlightened one held the belief that women should not go out of their homes after sunset. In Manipur, a political leader who is described as an astute statesman and someone who is aware of the finer details of legal systems went on record to say that women should carry sharp scissors to ward off men who would try to violate their modesty. He went so far as to distribute the scissors to some women and in so doing like many others like him, putting the sole responsibility upon women to take care that they are not sexually attacked or violated. It is this attitude of women being foisted upon the sole responsibility of taking care of their own safety and being the recipient of the blame game on the behavior and morality of women that indirectly contributes in a very major way towards men getting the leeway in the circumstances. Reading between the lines of what decision makers have to say on the matter of rape, the inference is that men will be men and that women will have to stay ‘within their limits’ to ensure that they stay safe.The truth is more complex here as is evident from other states where rape cases have been taken up and rigorous sentences meted out, including death too but still more cases of rapes happen with more regularity and more brutality. This is not to say that cases of rape should be taken lightly but to point out that along with mechanisms for punishment, there needs to be ways and means to prevent rapes from happening in the first place.
Historically too, rape has been used in the aftermath of war in almost all parts of the world. In recognition of this serious after effect, the United Nations has gone on record that rape is war crime. Rape as a tool to demean a particular society or community or nation defeated in war is a reality since women are still seen as the custodian of a society’s honour and self esteem. The stigma that is attached to rape and sexual violence is such that there have been many instances where families of affected women have looked at the option of rapists marrying the victims. One other common complaint is that police are not pro-active when it comes to taking action on cases of rape and sexual violence, starting from delay in taking down complaints. Validating this is the findings that emerged from an investigation by a National news magazine, which found that prejudice against rape victims is alarmingly common among policemen in Delhi. The report linked this unhelpful attitude of the police to the low rate of conviction in rape cases in the city (34.6%) . The alleged highhandedness of the police personnel of Mayang Imphal police station who were approached by two women to lodge a case of gang rape is proof that many still lack the sensitivity and pro-activeness that is needed to take up cases of sexual violence. Meanwhile, a not so touched upon aspect of sexual violence is that though it is rare, men also face rape and other forms of sexual violence. Another reality is that transgenders are vulnerable to be raped but fear to call attention to what happens with them since their very existence in society is filled with stigma.
Sunday, June 16, 2013
"Pate Ni" hong tungkik ta (Fathers' Day)
Pate ni tawh kitawn in tuni in Panei lai te in Pate tungah thupha ih dawh ding kisam mahmah hi.
Nu leh Pa ih cih pen I Leitung Pasian, thupha hongpia thei, hong samsia thei, Nu le Pa hi a, Na Pa na khasia sak hiam? Alungkimna ding in thupha na bawl hiam? Tuni in Napa thumang lo in nisim nungta in amah hongsawl loh lamlam, hong deihsak lo lamlam sem in na omkha hiam? Tuni in Mawhmai na ngei in la Napa lungkim sak in.
Na Pa khualgam la ah om a hih leh hopih inla Pa aw hong it ing. Kamawhna hong maisak in cinin. Alungkimna dingin thupha bawl in na itna lakkhia in, Kamtawh maw, natawh maw, Na pa na itna lak khia in. Na pa lungkim in thupha hong pia leh leitung ah na dau pai ding hi.
Joseph Nuntakna en a Pa lungkim sak ahih manin thupha ngah hi. LST sung ah ih muh mah bangin A PA bang mah hilo zumkham in aom lai takin atangguak in om ahih manin nuihsan in, zahpih in, a ompa Kisam sia a, Itna leh deihsakn atawh puan avasin te thupha ngah uh hi.
Tuni in Christian ih hihna sung ah LST ih et takciangin Pathu mang te Anah lawhpek na ih mu hi. Tampi om in genzo kei ni tuni in Napa tung ah thupha dawh in, lungkimsak in tua hi leh thupha na ngah ding hi
By siam
Source :http://www.zomidaily.com
Nu leh Pa ih cih pen I Leitung Pasian, thupha hongpia thei, hong samsia thei, Nu le Pa hi a, Na Pa na khasia sak hiam? Alungkimna ding in thupha na bawl hiam? Tuni in Napa thumang lo in nisim nungta in amah hongsawl loh lamlam, hong deihsak lo lamlam sem in na omkha hiam? Tuni in Mawhmai na ngei in la Napa lungkim sak in.
Na Pa khualgam la ah om a hih leh hopih inla Pa aw hong it ing. Kamawhna hong maisak in cinin. Alungkimna dingin thupha bawl in na itna lakkhia in, Kamtawh maw, natawh maw, Na pa na itna lak khia in. Na pa lungkim in thupha hong pia leh leitung ah na dau pai ding hi.
Joseph Nuntakna en a Pa lungkim sak ahih manin thupha ngah hi. LST sung ah ih muh mah bangin A PA bang mah hilo zumkham in aom lai takin atangguak in om ahih manin nuihsan in, zahpih in, a ompa Kisam sia a, Itna leh deihsakn atawh puan avasin te thupha ngah uh hi.
Tuni in Christian ih hihna sung ah LST ih et takciangin Pathu mang te Anah lawhpek na ih mu hi. Tampi om in genzo kei ni tuni in Napa tung ah thupha dawh in, lungkimsak in tua hi leh thupha na ngah ding hi
By siam
Source :http://www.zomidaily.com
Thursday, June 13, 2013
Khanglai leh KOPPI sui dan
~By Rev.Hangpi Manlun D.Th Student
UTC, Bangalore
Thupatna: Mihing khat apieng ihileh zi/pasal nei hun chieng a inei ding khu Pasian hing siemsan leh i um ding dan uh ahi hi. Ahin, pichin nua a khat vei beh tambang hinkhuo neitheilouna khu mibahlouna amaw, damlouna jieh ahithei hi. Ahin, akhente lah val sengseng in gam teng leiteng tang sui a sui a,a sukalu sieng ahisih leh Khristmas bong sui a gam teng leiteng sui ding china vang ahisam sih hi. Pasal khat jong ji mujou mama lou in, “Apa kung a pa ka jinei ni ding ni fix phot pouma ni imujou leh lah i postpon na keh” chi vot hi. Tuajieh in kopi ding isuiding chieng ua pilvang ding ahi hi.
Tualeh zi-le-pasal ding pen Pasian kung a jong i thum a nget jing dign uh a hi. Dr. Billy Graham kung a min Khristian Innkuon khu bang hun a pat ding e, chia adoh chieng un aman, “Zi/pasal nei masang kum thum vela pat ding” achi hi. Tuajieh in damsung a kopi ding isuiding chieng un pilvang tah in isui ding uhi.
Pasian in a pan hi: Pasian in khawvel leh asung a siljousie asiem jou in a en a hoi asa mama a; ahin asilsiemte lah ama in hoilou chia a gen masah pen khu pasal ama tang a aum khu ahi. (Gen.2:18). Mr. Miltonin, “Bible a Pasian in hoilou chia agen masah pen khu pasal amatang a um ding ahi” achi hi. Tualeh Pasian in ami siem masahte kung ah “hing pung unla khawvel hing lua dim un” chi in agualjawl hi. (Gen.1:28). Tuajieh in, kopi hoitah nei a hah-le-suon nei ding khu Pasian deidan ahi chi a chieng hi.
Thawmhauna: Judate Rabbi khat in, “ Pasal in anahgu khat amansah akipan in a um maimai theisih a, tuabang ma in numei jong aumna ding mun atun masang in a um maimai thei tuomsih” a chi hi. Tuajieh in khatvei beh dam sung a ji/pasal ding a lungkham lou chi pen mibahlouna leh damthei louna jieh ahithei a, tuabang mite khu akinlam Doctor ki-etsah pai ding ahi avai gei masang in. Tualeh America Council of Life Insurancete suidan in America a mi thawmhau penpente khu College a zillaite ahi uh achi hi.
Tualeh koppiding zi/pasal suiding ten isuiding dan uh Sapten “B” li (4) leh eiham ‘B’ khat a poimaw tahtah agente uh i en ding ua tuate khu:
Background (Kipatna/ pienna): Tamkhu ipienkhiehna, khan letna leh hahtute tan a etchet ding ahi hi. Masang lai-in ipu ipaten jong tamkhu angai khoh mama ua, hahtute apat mi toh kituohlou, damlouna kilawtheinei, (T.B, khantom, sienglou, tulai a HIV&AIDS etc) ngaituana chinglou leh adangdangte khu ana enchien un ana nual uhi. Tamte khu tulai lungtang lam sui (Psychologist) leh itenna mun-le-kim leh pam sui mi ( Environmentalists) ten jong angai khoh mama uhi.
Brain ( Huoh/lungsim) lam: Mihing tahsa piching thoungal, ahin lungsim lam a piching lou leh hoilou leh sienglou mi atam hi. Milungsim koi, mi toh kituohlou leh hoilou zong etchet dign ahi hi.
Belief (Ginna) kibahpi: Khanglai nungah/tangval kopi suidingte gindan kiabahpi leh mipiengthate ma sui ding ahi hi. Tualeh kiten nua chieng in kisiempha ding chite vel kilam etlvotlou ding ahi. Thamlou in khamthei ching leh nete ji/pasal asuilou kei ding ahi. Tambang mite kitenpina khu ahunlou a meithaina leh ji-le- ta ahunlou a sunna ding china hi hi.
Tuaban ah, Khristian nungah/tangvalte ading in zi/pasal ding a gingou mi neilou ding ahi. Ajieh pen doctrine leh gin dan kibangloutaluo mite akiteng chiegn un anua in buaina leh kituohlouna atun thei hi hi. Thamlouin, tuaban ah gindan kibahpi lou adieh in kol leh vaite bang kitenpi lou ahoi dieh hi. Ajieh ahileh Bible in, “Kituohloupi’n ginglou mi toh hahkol puokhawm sih un” achi hi. (11.Kor.6:14).
Bil a suiding ahi: Tulai ikoppi ding isui chieng un amel hoi leh duang chingte i en masa uhi. Ahin, ikoppi ding pen ibil un isuimasa ding ua, tuami umzie ahileh ahin dan leh gamtat dan atheimite kung a doh chien masah ding china ahi. Adieh in hattuom lamkaite (Pastor leh Upa) leh mi muon huaite doh a, ama un ang lungkimpi nah uh leh ahoi tangpi ding hi. Ahin, palai gin umlou najah khah leh ama di ana hei dai ding hi.
Ahin tulai nungah tangval khen khatte khu zu mun, samun lah pou leh conference lah a khat vei kimu a kiteng pai bang itam ua, tuate khu asot dai thei sih hi. Tualai jan khat kiteng, kal khat kiteng chibang igam buaipi natna khat ahita hi. Pastorte ading a bang a buaihuai mama khat ahileh, anakitheng uh inosua masang ana kikhen man chilah beilou adahuai mama hi.
Beautiful/Handsome: Melhoi: Koppi ding suidingten izi/pasal ding isui ding chieng un tamnah ipan ua, ahin amasa lite khu apoimaw masa dingte ahijaw uhi. Tamna igensate, background, brain, belief, bil asuding chite masah jou chieng un tamna beautiful or handsome ah itusuhpan ding uhi. Tualeh kiten masang a jong mel leh puom ajong lungkim sam ding ahi ahisih leh kinin na leh kimudapaina ajong atung thei veve hi.
Tualeh akhente in lah ahausah jieh bang leh ala siem jieh bang akitenpi moh chibang um thei a, tuabang jong bawllou ding ahoi hi.Tualeh kopi ding isuiding chieng ua, aku-le-poimaw mamate khu:
a). Sipdede ding: Adam in ajiding asuilai in Pasian mai/ang sung ah siptah in a ihmu chi ithei uhi. (Gen.2:21-24). Missionary Jim Elotin, “Mangpa deina mun a ih mu(khawl)” achibang in. Pasian kung ah theitopsua in izi/ding pasal ding ngen in siptah in thum in um lei aman ikul-le-poimaw theilou mama ahichieng in ahun tah in ang pia na ding hi. Eiten, Pasian jia kingah joulou a, kiphelep lom a, mikhat in khawvel mingah lah lah ah Pasian ngah hamsa sa pen ing achi bang a, ama jie ingahjou lu chieng in ibuailothei uhi. Tualeh ithumna pen Pasian in chithum in hing dawng/sang jing a,
(1), Ing, achipai pol,
(2).wait, na ngah phot in leh
(3) Ih achipawl aum a, tamte theikhieh ding ahi.
Tuaban ah Isak in aji ding asuilai in lungluttah in apa nna gin-umtah in asem a, apan akul-le-poimaw thei ahichieng in ahun tah in asuohpa Eleazar khu solin Rebeka khu avapui mai hi. Pasian jia ngahjou a gin umtaha Pasian nnasemte khu atop ah lawching teitei uhi.
Tualeh isuiding mite
Na kikipi sui in. (a). Kumthu ah- Numei pasal nei hun akigen tangpi khu kum 20-26 or 30 kikal deu ahi. Tualeh pasal pen kum 26-35 or 40 kikalte ahideu uhi. Ahin tualai siemna pilna leh khantouna tuomtuomte jieh in zi/pasal nei ha/vai gei jong akhoh khol sih hi.
Tualeh kum kikhiet luat khu ahoi sih hi. Adieh in nuemei khu pasal sang anau pang joh hamham ding ahi. Tualeh kum ikikhieh luat chieng un anua ah buaina atun law thei hi.
Numei pasal sang aupat jawh chieng in pasal in nu bawl in abawlthei a, pasal aupat luot jawh chieng in lah pa/ pu bawl in abawl kia thei uhi. Nupa pen lawm bawl akibawl ding ahi hi. Nupa khat aji kum 10 chau a pasal sang aupa jaw in apasal pen khawtai thei jel jela, jong ging lel thei jel hi.
Siemna piln ah: Siemna pilna ah jong kikimthei leh ahoimama ding hi. South India ami khat in America ah Scientist research Centre ah Ph.D ajou hi. Ji mawltah khat anei kha a, aman niteng in siltha tha mu khia jel a, tuachiin asiltha mute aji kung ah agen jeljel a, aji in angaina thei lou in angaisah sih a ama siltha mukhieh te tuni in “Ih ahpi opve aw, ivatotnou keute “ chibang pou in ana dong jel hi. Angaidan uh kibanglou lua ahichieng in apasal khu lungkham in ashilo vot akichi hi.
Tahsa leht dan thu ah: Atangpi in Pasal khu numei sang a alet jawh ding khu duthusam ahi hi. Pasal sang anumei alet joh chieng in aguh in musitna anei nuom a, apasal in atheikhieh chieng in amanu sang a hatjaw hi leh silbawlthei hi na a sualng utna-in, tha gum leh gam tat (Violence) in suhlat asom jelel hi. Thamlouin, numeiten apasalte uh mau uh sang siemna pilna sang jaw leh silbawlthei hi le uh aut jaw uhi.
Nam kibang hithei leh: Nam tuomta lua leh ham-le-pau kibanglouta lua akiten khah chieng un, aguh in buaina atun law thei hi. Ahin tambang a Nam tuom pasal nei dingten ithei ding uh ahileh:
Amau hindan tahtah uah na hing theina diai?
Aman hing dei leh jong a innkuonpiten ang deitahtah na ding uai?
A innkuonpite na lungsiettah theina diai?
Aham apau uh leh a culture uh na jilpei in na siem tahtah na diai? Adieh in numei nam dang neite khun aham apau uh siem a jah khu silhoitah khat ahi.
Zi/Pasal neisa toh kiteng dingte thei dingte: Zi/Pasal dang neisa ahin na kikhen ahisih leh na kidamlousan te toh jong kiteng ding ihileh pilvang tah etchet masah ding a hi. ( a) Akitenpi masah pen toh akikhen tahtah na uai? (b). Kumbang jat asawt ana kiteng ta uai? (c) Akikhen nua un bang chiin aum jeljel na lai uai? (d) Bang jieh akikeh ahi uai, Koi dih lou jawh e? Tate aneita uai? Atate khu nata bang in na enkawl tahtah theina diai? Chite kingaitua masah ding ahi. Tuaban ah apasal/zi in ashisate ahilel bang jieh a shi e, tuali natna nei bang jong hithei ahijieh in pilvan mama ding ahi.
Sisan ki-test masah ding ahi: Tulai natna jau huai HIV/AIDS chite sil jau huai ahitah jieh a ahithei leh kiten masang aki-test mai jong sia lou maithei hi. Ajieh ahileh tam natna khu kum bang jat ahiai khat ahing kilang ahijeh in. Tam atung a igente uh khu ei khanglai ji-le-pasal sui dingten thei in juithei lei ibawlkhiel sih din g uhi. Mangpan simtute jousie khu ji leh pasal hoi mudingin hingma puita hen chi khu kathumna leh deisahna ahi hi.
Laibu ette:
1. Rev.Hangpi Manlun. Khristian Innkuon nuom, Lamka: Manipur Women Christian Association, 2000.
2. Rev. Pumzathang Tombing, Tuailai leh Koppih Zonna, Lamka: Convention Press, 1989.
3. Chawngliana, Kenneth. Nupa Hlimna Thuruk, Aizawl:Exodus Press, 1999.
4. Khristian Thalai Pawl Leadership Training Hand book, 2000.
5. Saibela, K. Nute Lekhabu, Aizawl: Elim Book Wors
Source :http://www.zogamonline.com
UTC, Bangalore
Thupatna: Mihing khat apieng ihileh zi/pasal nei hun chieng a inei ding khu Pasian hing siemsan leh i um ding dan uh ahi hi. Ahin, pichin nua a khat vei beh tambang hinkhuo neitheilouna khu mibahlouna amaw, damlouna jieh ahithei hi. Ahin, akhente lah val sengseng in gam teng leiteng tang sui a sui a,a sukalu sieng ahisih leh Khristmas bong sui a gam teng leiteng sui ding china vang ahisam sih hi. Pasal khat jong ji mujou mama lou in, “Apa kung a pa ka jinei ni ding ni fix phot pouma ni imujou leh lah i postpon na keh” chi vot hi. Tuajieh in kopi ding isuiding chieng ua pilvang ding ahi hi.
Tualeh zi-le-pasal ding pen Pasian kung a jong i thum a nget jing dign uh a hi. Dr. Billy Graham kung a min Khristian Innkuon khu bang hun a pat ding e, chia adoh chieng un aman, “Zi/pasal nei masang kum thum vela pat ding” achi hi. Tuajieh in damsung a kopi ding isuiding chieng un pilvang tah in isui ding uhi.
Pasian in a pan hi: Pasian in khawvel leh asung a siljousie asiem jou in a en a hoi asa mama a; ahin asilsiemte lah ama in hoilou chia a gen masah pen khu pasal ama tang a aum khu ahi. (Gen.2:18). Mr. Miltonin, “Bible a Pasian in hoilou chia agen masah pen khu pasal amatang a um ding ahi” achi hi. Tualeh Pasian in ami siem masahte kung ah “hing pung unla khawvel hing lua dim un” chi in agualjawl hi. (Gen.1:28). Tuajieh in, kopi hoitah nei a hah-le-suon nei ding khu Pasian deidan ahi chi a chieng hi.
Thawmhauna: Judate Rabbi khat in, “ Pasal in anahgu khat amansah akipan in a um maimai theisih a, tuabang ma in numei jong aumna ding mun atun masang in a um maimai thei tuomsih” a chi hi. Tuajieh in khatvei beh dam sung a ji/pasal ding a lungkham lou chi pen mibahlouna leh damthei louna jieh ahithei a, tuabang mite khu akinlam Doctor ki-etsah pai ding ahi avai gei masang in. Tualeh America Council of Life Insurancete suidan in America a mi thawmhau penpente khu College a zillaite ahi uh achi hi.
Tualeh koppiding zi/pasal suiding ten isuiding dan uh Sapten “B” li (4) leh eiham ‘B’ khat a poimaw tahtah agente uh i en ding ua tuate khu:
Background (Kipatna/ pienna): Tamkhu ipienkhiehna, khan letna leh hahtute tan a etchet ding ahi hi. Masang lai-in ipu ipaten jong tamkhu angai khoh mama ua, hahtute apat mi toh kituohlou, damlouna kilawtheinei, (T.B, khantom, sienglou, tulai a HIV&AIDS etc) ngaituana chinglou leh adangdangte khu ana enchien un ana nual uhi. Tamte khu tulai lungtang lam sui (Psychologist) leh itenna mun-le-kim leh pam sui mi ( Environmentalists) ten jong angai khoh mama uhi.
Brain ( Huoh/lungsim) lam: Mihing tahsa piching thoungal, ahin lungsim lam a piching lou leh hoilou leh sienglou mi atam hi. Milungsim koi, mi toh kituohlou leh hoilou zong etchet dign ahi hi.
Belief (Ginna) kibahpi: Khanglai nungah/tangval kopi suidingte gindan kiabahpi leh mipiengthate ma sui ding ahi hi. Tualeh kiten nua chieng in kisiempha ding chite vel kilam etlvotlou ding ahi. Thamlou in khamthei ching leh nete ji/pasal asuilou kei ding ahi. Tambang mite kitenpina khu ahunlou a meithaina leh ji-le- ta ahunlou a sunna ding china hi hi.
Tuaban ah, Khristian nungah/tangvalte ading in zi/pasal ding a gingou mi neilou ding ahi. Ajieh pen doctrine leh gin dan kibangloutaluo mite akiteng chiegn un anua in buaina leh kituohlouna atun thei hi hi. Thamlouin, tuaban ah gindan kibahpi lou adieh in kol leh vaite bang kitenpi lou ahoi dieh hi. Ajieh ahileh Bible in, “Kituohloupi’n ginglou mi toh hahkol puokhawm sih un” achi hi. (11.Kor.6:14).
Bil a suiding ahi: Tulai ikoppi ding isui chieng un amel hoi leh duang chingte i en masa uhi. Ahin, ikoppi ding pen ibil un isuimasa ding ua, tuami umzie ahileh ahin dan leh gamtat dan atheimite kung a doh chien masah ding china ahi. Adieh in hattuom lamkaite (Pastor leh Upa) leh mi muon huaite doh a, ama un ang lungkimpi nah uh leh ahoi tangpi ding hi. Ahin, palai gin umlou najah khah leh ama di ana hei dai ding hi.
Ahin tulai nungah tangval khen khatte khu zu mun, samun lah pou leh conference lah a khat vei kimu a kiteng pai bang itam ua, tuate khu asot dai thei sih hi. Tualai jan khat kiteng, kal khat kiteng chibang igam buaipi natna khat ahita hi. Pastorte ading a bang a buaihuai mama khat ahileh, anakitheng uh inosua masang ana kikhen man chilah beilou adahuai mama hi.
Beautiful/Handsome: Melhoi: Koppi ding suidingten izi/pasal ding isui ding chieng un tamnah ipan ua, ahin amasa lite khu apoimaw masa dingte ahijaw uhi. Tamna igensate, background, brain, belief, bil asuding chite masah jou chieng un tamna beautiful or handsome ah itusuhpan ding uhi. Tualeh kiten masang a jong mel leh puom ajong lungkim sam ding ahi ahisih leh kinin na leh kimudapaina ajong atung thei veve hi.
Tualeh akhente in lah ahausah jieh bang leh ala siem jieh bang akitenpi moh chibang um thei a, tuabang jong bawllou ding ahoi hi.Tualeh kopi ding isuiding chieng ua, aku-le-poimaw mamate khu:
a). Sipdede ding: Adam in ajiding asuilai in Pasian mai/ang sung ah siptah in a ihmu chi ithei uhi. (Gen.2:21-24). Missionary Jim Elotin, “Mangpa deina mun a ih mu(khawl)” achibang in. Pasian kung ah theitopsua in izi/ding pasal ding ngen in siptah in thum in um lei aman ikul-le-poimaw theilou mama ahichieng in ahun tah in ang pia na ding hi. Eiten, Pasian jia kingah joulou a, kiphelep lom a, mikhat in khawvel mingah lah lah ah Pasian ngah hamsa sa pen ing achi bang a, ama jie ingahjou lu chieng in ibuailothei uhi. Tualeh ithumna pen Pasian in chithum in hing dawng/sang jing a,
(1), Ing, achipai pol,
(2).wait, na ngah phot in leh
(3) Ih achipawl aum a, tamte theikhieh ding ahi.
Tuaban ah Isak in aji ding asuilai in lungluttah in apa nna gin-umtah in asem a, apan akul-le-poimaw thei ahichieng in ahun tah in asuohpa Eleazar khu solin Rebeka khu avapui mai hi. Pasian jia ngahjou a gin umtaha Pasian nnasemte khu atop ah lawching teitei uhi.
Tualeh isuiding mite
Na kikipi sui in. (a). Kumthu ah- Numei pasal nei hun akigen tangpi khu kum 20-26 or 30 kikal deu ahi. Tualeh pasal pen kum 26-35 or 40 kikalte ahideu uhi. Ahin tualai siemna pilna leh khantouna tuomtuomte jieh in zi/pasal nei ha/vai gei jong akhoh khol sih hi.
Tualeh kum kikhiet luat khu ahoi sih hi. Adieh in nuemei khu pasal sang anau pang joh hamham ding ahi. Tualeh kum ikikhieh luat chieng un anua ah buaina atun law thei hi.
Numei pasal sang aupat jawh chieng in pasal in nu bawl in abawlthei a, pasal aupat luot jawh chieng in lah pa/ pu bawl in abawl kia thei uhi. Nupa pen lawm bawl akibawl ding ahi hi. Nupa khat aji kum 10 chau a pasal sang aupa jaw in apasal pen khawtai thei jel jela, jong ging lel thei jel hi.
Siemna piln ah: Siemna pilna ah jong kikimthei leh ahoimama ding hi. South India ami khat in America ah Scientist research Centre ah Ph.D ajou hi. Ji mawltah khat anei kha a, aman niteng in siltha tha mu khia jel a, tuachiin asiltha mute aji kung ah agen jeljel a, aji in angaina thei lou in angaisah sih a ama siltha mukhieh te tuni in “Ih ahpi opve aw, ivatotnou keute “ chibang pou in ana dong jel hi. Angaidan uh kibanglou lua ahichieng in apasal khu lungkham in ashilo vot akichi hi.
Tahsa leht dan thu ah: Atangpi in Pasal khu numei sang a alet jawh ding khu duthusam ahi hi. Pasal sang anumei alet joh chieng in aguh in musitna anei nuom a, apasal in atheikhieh chieng in amanu sang a hatjaw hi leh silbawlthei hi na a sualng utna-in, tha gum leh gam tat (Violence) in suhlat asom jelel hi. Thamlouin, numeiten apasalte uh mau uh sang siemna pilna sang jaw leh silbawlthei hi le uh aut jaw uhi.
Nam kibang hithei leh: Nam tuomta lua leh ham-le-pau kibanglouta lua akiten khah chieng un, aguh in buaina atun law thei hi. Ahin tambang a Nam tuom pasal nei dingten ithei ding uh ahileh:
Amau hindan tahtah uah na hing theina diai?
Aman hing dei leh jong a innkuonpiten ang deitahtah na ding uai?
A innkuonpite na lungsiettah theina diai?
Aham apau uh leh a culture uh na jilpei in na siem tahtah na diai? Adieh in numei nam dang neite khun aham apau uh siem a jah khu silhoitah khat ahi.
Zi/Pasal neisa toh kiteng dingte thei dingte: Zi/Pasal dang neisa ahin na kikhen ahisih leh na kidamlousan te toh jong kiteng ding ihileh pilvang tah etchet masah ding a hi. ( a) Akitenpi masah pen toh akikhen tahtah na uai? (b). Kumbang jat asawt ana kiteng ta uai? (c) Akikhen nua un bang chiin aum jeljel na lai uai? (d) Bang jieh akikeh ahi uai, Koi dih lou jawh e? Tate aneita uai? Atate khu nata bang in na enkawl tahtah theina diai? Chite kingaitua masah ding ahi. Tuaban ah apasal/zi in ashisate ahilel bang jieh a shi e, tuali natna nei bang jong hithei ahijieh in pilvan mama ding ahi.
Sisan ki-test masah ding ahi: Tulai natna jau huai HIV/AIDS chite sil jau huai ahitah jieh a ahithei leh kiten masang aki-test mai jong sia lou maithei hi. Ajieh ahileh tam natna khu kum bang jat ahiai khat ahing kilang ahijeh in. Tam atung a igente uh khu ei khanglai ji-le-pasal sui dingten thei in juithei lei ibawlkhiel sih din g uhi. Mangpan simtute jousie khu ji leh pasal hoi mudingin hingma puita hen chi khu kathumna leh deisahna ahi hi.
Laibu ette:
1. Rev.Hangpi Manlun. Khristian Innkuon nuom, Lamka: Manipur Women Christian Association, 2000.
2. Rev. Pumzathang Tombing, Tuailai leh Koppih Zonna, Lamka: Convention Press, 1989.
3. Chawngliana, Kenneth. Nupa Hlimna Thuruk, Aizawl:Exodus Press, 1999.
4. Khristian Thalai Pawl Leadership Training Hand book, 2000.
5. Saibela, K. Nute Lekhabu, Aizawl: Elim Book Wors
Source :http://www.zogamonline.com
Sunday, April 28, 2013
Security Tips tkeep your Fb account safe:
Here are 7 things you can do to help keep your account safe:
Pick a strong password: Use a combination of at least six numbers, letters, and punctuation marks (like ! and &)
Make sure your email account(s) are secure
Log out of Facebook when you use a computer you share with other people
Run anti-virus software on your computer:
For Windows
For Mac OS
Add a security question to your account
Use our extra security features
Think before you click or download anything
Security Tips tkeep your Fb account safe:
Here are 7 things you can do to help keep your account safe:
Pick a strong password: Use a combination of at least six numbers, letters, and punctuation marks (like ! and &)
Make sure your email account(s) are secure
Log out of Facebook when you use a computer you share with other people
Run anti-virus software on your computer:
For Windows
For Mac OS
Add a security question to your account
Use our extra security features
Think before you click or download anything
Wednesday, April 24, 2013
Birth Day kipah thu Gennna
Amasa in ah ka pianchampha mu thei non dia dam hn piak ziak in Pathian tung a ki pah thu ka gen hi..Ka pian ciil apat hn na kem a hn na khoi lian ka nu le pa.. Pa Pathian in damna hatna pia in kum sawt khua dam pih din om pih hen cih ka thumna ahi..
laa phuak tu in ana gen swk mah bang in hia leitung aw i khual zin na ahi.. hiai i khual zin sung tomcik ahi a.. kum bg zah i khual zin dia chi a thei Pa lou ngal a om kei.. hiai i khual zin na ah a khen chia lampi hak sia in tou dia, a khen cia lam phei hun om ding ahi,,
anuam a hak hita leh i khual zin na lam pi ttot di sau pi om lai a,, hiai tan hn tung pih ziak in Pa Pathian ka phat ahi amah pang lou hileh, kawl ken se lak bg, lam tou bg a ka pukse khin di,,
lampam sik khial lou kuah mah a om kei, kwn le kana sik khial mun lua huai hun cia hn phong tou tu lawm levual sang gam le deihsak tu te ziak a hun ta
pi ah lampam sik khial di lai ka it non su vaak sak ziak un ki pahthu na tung uah kon gen ahi..
Hun paisa ka et kik chiang in ka khualzin a ah ka na tot khak ka na tun khak na te bang ka ngaih tuah kik chia zin du siam ka sa thei pet mah mai,, amau bamg bang khovel i ki poi moh ahi huai kom kaal ahi.. mi mit sit ding hian zak fah ding hiam kan gen te Toupan hn ngai dam hen aw.. Hiai khual in lampai di sau pi om lai ah hn ki ton pih lawm le vual te aw na tung uah kipah na ni bang hn tang hen aw..
ka pagehttp://www.facebook.com/cjambiakmuan
ana like sak un.. Thanyou
Birth Day kipah thu Gennna
Amasa in ah ka pianchampha mu thei non dia dam hn piak ziak in Pathian tung a ki pah thu ka gen hi..Ka pian ciil apat hn na kem a hn na khoi lian ka nu le pa.. Pa Pathian in damna hatna pia in kum sawt khua dam pih din om pih hen cih ka thumna ahi..
laa phuak tu in ana gen swk mah bang in hia leitung aw i khual zin na ahi.. hiai i khual zin sung tomcik ahi a.. kum bg zah i khual zin dia chi a thei Pa lou ngal a om kei.. hiai i khual zin na ah a khen chia lampi hak sia in tou dia, a khen cia lam phei hun om ding ahi,,
anuam a hak hita leh i khual zin na lam pi ttot di sau pi om lai a,, hiai tan hn tung pih ziak in Pa Pathian ka phat ahi amah pang lou hileh, kawl ken se lak bg, lam tou bg a ka pukse khin di,,
lampam sik khial lou kuah mah a om kei, kwn le kana sik khial mun lua huai hun cia hn phong tou tu lawm levual sang gam le deihsak tu te ziak a hun ta
pi ah lampam sik khial di lai ka it non su vaak sak ziak un ki pahthu na tung uah kon gen ahi..
Hun paisa ka et kik chiang in ka khualzin a ah ka na tot khak ka na tun khak na te bang ka ngaih tuah kik chia zin du siam ka sa thei pet mah mai,, amau bamg bang khovel i ki poi moh ahi huai kom kaal ahi.. mi mit sit ding hian zak fah ding hiam kan gen te Toupan hn ngai dam hen aw.. Hiai khual in lampai di sau pi om lai ah hn ki ton pih lawm le vual te aw na tung uah kipah na ni bang hn tang hen aw..
ka pagehttp://www.facebook.com/cjambiakmuan
ana like sak un.. Thanyou
Wednesday, April 10, 2013
Facebook negative impact on teenagers, students and children
Facebook negative impact on teenagers, students and children. Facebook negative impact is increasingly felt, even though the Facebookers many are not aware of the influence of negati facebook.Perhaps because the name is already addicted to facebook. But it is precisely this that is d
angerous, which is not realized.
Okay, for you the youth and students as well as children, you must know what the negative impact of this facebook. Because of facebook users is dominated by the 14-24 year olds as much as 61.1%.
1. No matter with the surrounding
People who are addicted to facebook too preoccupied with his own world (the world which he created) that does not care about other people and the environment around it. Someone who has been addicted to facebook often experience this. No matter with their surroundings, their world turned into a world of facebook. Some say autism.
2. Lack of socialization with the environment
This impact of too frequent and too old to play facebook. It's quite alarming for the development of the social life of the child. They are supposed to learn socialization with the environment even more to spend more time in cyberspace with friends who average facebooknya discuss something that is not important. As a result the child's verbal abilities declined. Of course autism is here not in the literal sense.
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3. Wasting money
Internet access to open facebook obviously affect the financial condition (especially if access from the cafe). And the cost of the Internet in Indonesia is likely to still expensive when compared to other countries (and even many free ones). This could be categorized as waste, because it is not productive. Another matter if they use it for business purposes.
4. Distemper
Too much sitting in front of the monitor without doing any activity, sport has never really pose a risk to health. Disease will be easy to come. Late irregular eating and sleeping. Obesity (overweight), stomach diseases (gastrointestinal), and eye disease are health problems most likely to occur.
5. Reduced learning time
It is obvious, too old to play facebook will reduce the allotted time to study the child as a learner. There are even some who are still busy playing facebook while at school.
6. Lack of attention to family
The family home is number one. The slogan is no longer valid for the Facebookers. Make their friends on facebook is number one. Not infrequently their attention to the family to be reduced.
7. The spread of personal data
Some Facebookers provide data about the data itself with great detail. Usually this is for people who know the Internet was limited to only facebook. They do not know the risk is to spread personal data on the internet. Remember the data is easy once the data on the internet is leaking, let alone facebook easily hacked!
8. Easily find something pornography
It was easy for the Facebookers find something that smells of porn. Because the two things are the most widely searched on the internet and also the easiest to find. nah, it's a fact not adult intenet users of Indonesia. Just use the Internet to search for content "slimy". On facebook would be very easy to find the group ***, group lonely aunt, etc bispak girl group.
9. Prone to the dispute
The lack of control of managers facebook against its members and immaturity facebook users themselves create friction between Facebookers often occur. The most phenomenal example is the case "Evan Brimob" some time ago. Evan Brimob is a new member of the police who know facebook. Please search on google about Evan Brimob wrote with a statement that the controversy: "The police do not need society".
10. Beware of scams ..!
Like other media media, facebook also vulnerable to fraud. Especially for children who do not understand the ins and outs of the internet. For the fraudster themselves, the virtual world conditions that completely anonymous obviously very profitable.
Read more: http://neo-tutorial.blogspot.com/2011/01/10-adverse-effects-facebook-for.html#ixzz2Q5sGql9D
