ZCD WEEK IN BRIEF: Wednesday to Wednesday, June 12-19, 2013

Sunday, June 23, 2013 [Kap Khan Khual]

Political Development::

Wednesday, June 12, 2013, Heilei:

Yangon (ZCD.Info): June 6 ni-in Ngennung thugenna pen Pu Khual Suan Thang inn ah khuami 

30 kimbang nasep kin mah mah hang hongpai uhi.ZCD party honglut 50 valbang phapahin  vaipuak lading khat kiseh pah hi. Ngennung vaivan khitciang, June 12 ni-in Heilei ah ZCD  policy 4 (Ngimna) te thungai ding a hongpai khuami 200 valtungah annneek ma (Innteek te’n 

sial khat go) pulaakna kinei theih hi. A nitakciang zong khuami 40 valtawh thukupna kinei theih 

lai hi. 

Thursday, 13, 2013, Heilei:

Yangon (ZCD.Info): June 13 ni’zingsang in Pu Kap Khan Thang inn ah signboard suangin committee member 9 tawh ZCD ma’pangding kiseh theih hi. Zing annneek khitciang, Paakzang lam’zuan in GREAT a-ki-ci NGO khatin hunna bawl a, tua munah zong thugen ding ZCD hun hongpia hi. A kician mah mah khuami 60 tung ZCD policies kigentheih in thuvan ding khat kiseh theih pah hi.

Sunday, 16, 2013, Lamzang:

Yangon (ZCD.Info): Lamzang, Pu Neng Lam Za Thang inn (Lamzang Mualtung Innpi) ah thugenna kinei-in khangno sinsen 80 thungai hongpai hi. Pu Neng Lam Thang pen Pu Thual Zen te’ galkap khat hi-in Mongyua Thong ah kum 3 sung thongkia ngei hi.

Tuesday, 18, 2013, Yangon:

Yangon (ZCD.Info): UNA makaipite Daw Aung San Suu Kyi innah politics kikupna nei hi. 2008  constitution, legal system puahphat ding vai leh PR system deihloh vai kikum theih hi. UNA  tawh holimna neih zel zel ding thukimna nei hi. ZCD pan Pu Chin Sian Thang, President, Pu 

Zam Za Mung, Secretary leh Pu Eng Biak Thang te kihel theih hi.

Wednesday, 19, 2013, Yangon:

Yangon (ZCD.info): Park Royal Hotel ah International Republican Institute (IRI) i President leh Ambassador te’n Panel Discussion bawlin political parties 16, civil society organizations 24 pan makai 80 bang thun gai ding pai-in ZCD pan Pu Chin Sian Thang,  Pu Zam Za Mung, Pu Khup Mung,  Pu Ngul Khan Dal leh Pu Eng Biak Thang te zong kihel theih hi.

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Heilei khua lamtawhna

Lampi te Lamphung a san hang in Topa'n hong zawh pih a hih man in Topa Min phat hang ei 

ii Khua Lampi pen Pial Mual Kawn hong tung ta ci hi 

Hi ii khua Mawtaw lampi ing a sum leh pai tawh ii pan na te hih a nuai ah kong sak hi hi 

USA sung ah State a tuamtuam pan ah te zong hong at ing 

2013 sung Chong hoih leh Heilei Mawtaw lampi tawh na sum sak na hi bang hi 

 

 1, Rarch 5 ni-in Pa Zam Khan Kam in - - - - - - -$ 2500

 2,March 13 ni-inPa Zam Khan Kam in - - - - - - -$ 2000\

 3,March 13 ni-in Pa Kim Sian  Lian  in  - - - - - - $  500

 4,March 15 ni-in Pa Lang Suan Khup in - - - - - - $  500

 5, March 22 ni-in Pa Thang Lam Cin  in - - - - -  -$1000

 6,March 27 ni-in  Tulsa Pan in Heilei teng in  -  - $4000

 7, April Sa sung in Tulsa  Heilei teng in  - - - - - --$ 3000

 8, April 26 ni-in Pa Thang Lam Cin  in   - - - - - - - $  500

 9, April 26 ni-in Tg Thang Deih Khual in  - - - - - - -$1000

10,Aripl 29 ni-in Pa Ngo Khen Zam in     - - - - - - - $1000

11,Aripl 29 ni-in Tg Thang sawm Tung in - - - - - - - $ 500

12,Aripl 29 ni-in Tg KimPu (Pa Zel Cin ta)  - - - - - -$  250

13, Aripl 29 ni-in Tg Thang Cin Khen in   - - - - - - - $  250

Cih bang tek in Tukum 2013 sung in Ma ki pang hi 

Tulsa,OK sung aa ei Khuateng Mimal hong suak sak zolo hing tampi tak in Ma ki pang khawm aa tu man in tu in PialMual Kawn hong tung ta ci-in ki lung dam mamah hi 

A Min sazian a sei nuam ii om leh Rev,Pau Khan Mung (Sia Pau Mung )phone -(918) 798 5293

Leh Pa Zam Khan Kam ( U Zam Kam ) Phone -305 794 3381 ah ki dong sei aa , a mau -un a ki tel tak in hong hilh sei ung hi 

   A kua ma poh ii mapan khop man in ii khua ii tui ah Tangpi tang ta in hamphat na a ngah ung a hih man in ii mapan seih na tek ah ii pan khop man in ii Topa'n hong tang tunpih hi zaw hi ci-in ka lung dam na hong ko ka hi hi 

     Na ngim na tawl na te uh na bei lawh na te uh na sup lawh na te uh ah a ki ciang tan lo in ii Pasian in hong dim leh ta hen 

Hi tawh ki sai in ii sumpiak teteng pen ki cian tak in ki ciamteh hi

 , Ke'n Laibu khat ah 

   Rve, Pau Mung in lai bu khat ah 

   Pa Zam Kam in lai bu khat ah 

  USA pan cih bang in ki ciam teh aa 

   ii khua pan zong hoih tak un na ciam teh uh hi 

hi te a tawn tung in a kua ma poh in ki en sei tawn tung ing hi 

ii sum hong lut na te ii piak kheh na te ki en sei tawntung hi cih zong ko tang ko hi 

Thu puak 

Tuak Khan Lian(Pa Tual)

  

Tulsa , OK USA

 

 

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Zogam ah, India leh Japan ii huhna

25th April 2013: Abeisa hun ah izaksa ahi India huhna Zogam ah nasep kipan aa, ei tawh kinai hamphatna ding in Mualbem khua taw gunlei bawlna ding leh Gamlai khua Siamsinna Sang inn phuah phatna ding in kihel ahihi. Sum bangzah kizang ding cih diktak in kan theih theina om nailo ahihi.

Tua ban ah JICC pan in huhna zong Tedim zato siamah te omna ding innlamh sak ding in gelna ngah ahihi. Azom ah Theizang khua leh Lailui khua puah nading zong tulaitak in Zogam Mangputal zumah ngetsakna lai omzo ahihi. Zogam Mangputal te diksak na aomleh lametna kinei ahihi.

Sapan leh Zozang khua lampi kipuahna zong Tin Win Thun Company te in nasep zom kik leuleu uh aa,Sapan tungto kuanta ahi man in lungdam huai mahmah ahihi.

Zato Siamah te innlamh ding, Mualbeem khuataw gunlei bawl ding, Gamlai sanginn lam ding cih nasep te asem ding Company te leh Zogam Mangputal kizom khin uh hi a, Company nasep vaipuak nei te in akisam bangbang in sep kipan ta uh ahihi.

Tulai tak in zong Tedim khuapi Sakollam veng ah kumpi huhna sum Kyats 450,00,000/- manh Siamsinna sang innpi khat kilam a, kizo kuankuan ta hi. Tedim Sangpi pen Sangnaupang kitam mahmah ta hih man in sang inn behlap ding akisap zawh sawt zo mahmah ahihi.

Hau Thang

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Zomi National Day

ORGANISATION
Zomi National Day: 20th February

The Zo people are proud of this day because it epitomizes their struggle for a place in the sun, a struggle that began almost a hundred years ago amongst the Zomi of Burma under the banner of the Chin Hills Union Organisation (CHUO). On 20th February, 1928 the Chin Hills Union Organisation (CHUO) was formed in the Chin Hills of Burma. This was a milestone in the history of the people because for the first time a home-grown political organization was formed. It also laid down the foundation for the introduction of a national day. The first general meeting of the Chin Hills Union Organization was successfully held at Ware Village, Chin State on 29 September, 1932. The meeting resolved to work together for success in the fields of education, health, economy and social affairs. They also took the difficult and painful decision to drive out the imperialists as soon as possible. In fact, they extended their whole-hearted help in the 1936 Students’ Strike. Subsequently the political momentum picked up with the CHUO submitting nine petitions to the British Burma Government for the improvement of Chin Hills in various fields, including: [A] to grant equal rights in administration to Zomi similar to other foreign national; [B] to administer Chin Hills according to the rules and regulations adopted by the Zomi; [C] to permit freedom of religions; [D] to allow Zomi to have freedom of relationship with any nationality; [E] to grant independence to Zomi simultaneously with Myanmar. There was heated debate between the CHUO leaders and the British on the above memorandum. The Zomi were very angry with the unfriendly attitudes of the British, thus demonstrations against the Government took place in various parts of Kanpetlet. The 36 members of circle Chairmen declared their resignations from the public service in defiance of the detention of Zomi political leaders. Demonstrations against the Government also took place in many parts of the area. They said that they would no longer pay tax and would not also serve as their coolies. Furthermore, Aung San-Atlee Agreement was signed on 27 January 1947. In line with the agreement, the Constituent Assembly was to be elected to determine future administrative affairs of Myanmar. As such, Panglong Conference was held on 7 February 1947 and Panglong Agreement was signed on 12 February 1947. Frontier Areas Committee of Enquiry was formed in March 1947 under the chairmanship of the Committee, the Zomi opted to elect their own respective constituent assembly. At the request of the Zomi, Chin Hills Enquiry Commission was formed with three members on 5 February 1948. The Commission conducted enquiry from 12 to 23 February 1948 and they recommended the introduction of the rule of democratic system of administration in Chin Hills and to grant compensation to the chiefs and headmen. A general meeting was held in Falam from 19 to 22 February to make a choice on the administrative system in Chin Hills and the election of Zomi representatives. The meeting was attended by over 5000 representatives of Zomi. On 20 February 1948, the representative of Tedim, U Thawng Za Khup submitted a proposal in the general meeting. According to his proposal the Zomi had suffered untold misery under the hereditary feudal chiefs and headmen. They imposed heavy taxes on the common people. So, the majority of Zomi were in favour of the abolition of hereditary feudal system of administration and they would like to bring about modern democratic system of administration in the Chin Hill. The popular vote was taken and 5000 representatives voted in favour of the proposal whereas 17 representatives voted against the proposal. Colonialism, the rule of hereditary feudal system by chiefs and headmen were then eliminated for the first time in Chin Hills at this mass meeting and introduced the democratic system which advocates the rule of the people by the people for the people. It is landmark in the history of Chin Hills because it was the first time that all the Zomi were able to hold the general meeting and achieves national unity among themselves. So, 20 February is a historic and meaningful day for the Zomi because all the Zomi were able to achieve national solidarity and unity on this very day. On 9 October 1950, the Chin Affairs Council decided officially to honour 20 February as Zomi National Day. Since then, the Day was observed as one of the National Holiday in Burma. The Day had been celebrated by Zomi worldwide till today although the Burmese Government officially recorded as Chin National Day. It is, therefore, the fundamental duty of all Zomi to safeguard its National Day, to preserve and maintain its culture, language, religion, and literature if we would like to keep our Zomi identity among the family of nations.

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[Mimal tangthu] Hau Pum (a khan lai)

                                                                 Haupum a khan’ laitakin, Tedim gam khempeuhah gal hang pen hi a, galsimna khempeuhah a makai pen hi den hi. Khanthuam’ khan’ lai-in Khuasakte Thuamson in, “Leitungah ka kihtak khat zong om kei,” ci-in kisial zakzak hi. Haupum in zong, “Thuamson peuh mah kihta ngei ke’ng, tua thamlo-in thautang khat tawh si ngei kei ning,” ci-in ki galtot uh hi.

                                                           Ni khat ni ciangin Tedimte leh Khuasakte in, Thuamson leh Haupum ki kihta lo tuak uh a hih leh kikap sak dih ni, ci-in vaihawm uh hi. Thuamson leh Haupum zong hong thukim pah lian uh hi. A thukim mah bangun ni khat Lopheite khuakhung mualzaangah hong ki kap takpi uh hi. Akikap ma-un nang hong kap masa in kici tuak uh hi. A sawtna ciangin Thuamson in,  “Kei mah in Khuasak a om Thuamson hing,” ci-in minsialin akap leh kha lo hi. Tua ciangin Haupum in a ngawng tum nih ka suah mateng ta kei ning,” ci-in tang delh pah a, a phak ciangin a sat leh Thuamson in sing khat na bel kha-in a sing sat kha a, tua ciangin Thuamson lau-in tai hi. 

                                                                 Tua ciangin Haupum in, “Bang hangin taina hiam Thuamson aw,” a cih ciangin Thuamson in, “Ka thau khu lakah temta khat hong tezak a, lauthawng mah a tai hing,” ci-in dawng hi. Kikap nading a avaihawm teng in thu a khen uh ciangin Haupum zosak uh hi. Tua ni akipan Thuamson in Haupum kihta pah hi. Haupum pen galhang sahang, kihtak khat zong anei ngeilo, mi hangsan mahmah ahih lam a theisate in, Haupum’ min a kilawh nak leh, amai-ah a laulo kuamah omlo hi. Haupum in tapasal Hau Cinkhup leh ta numei Ngul Zaniang leh Cing Khawman a neih laitakin Hualngote in Ainah khua, Tonzaang leh Tungtuang khua khung lam hong sim uh a, Ainah khuate in Tedim khua va ko uh hi.

Tedim leh Hualngo kidona thu:

Tedim te zong vaihawmin pasal a hi thei teng khempeuh Hualngo gam sim dingin va kuan to pah ngeingai uh hi. Tedim pan gungal kahin Lenpang Khuazim tangah singsawl phutin, lamphungah na pang uh hi. Amau’ ngaihsut hunin Hualngote a suah loh ciangin amau zong cim mahmah a hih manun kikhenthangin sa hong beng uh hi. Amau ngaihsutna-ah Hualngote mun dangah pai hi ding hi, ci-in ngahsun uh hi. Hualngo te’n zong Tedimte in lamphungah hongpang hi ding hi, ci-in ummawhin galto-in thau lawnin hanla sa uh a, “Tedimte a ngap teng in nong pang un,” ci-in kiko uh hi. Tedimte in tua thu a zak ciangun a sabenna panin hong kikhawm uh a, kikap pah uh hi. Tua lai munah Tedimte in Hualngote a hausa uh 3 kap lum uh hi. 

                                                                               Tua bangin Hualngote a makai teng a sih tak ciangun gal lel a ih sih sangin gal zo-in si leng pha zaw hi, ci-in hong hanciam pha san uh hi. Tua khit ciangin Haupum zong minsialin galte 100 khat mai-ah tailo ding hi’ng ci-in Zonglam tawh a galte uh va pum delh uh hi. Hualngote in zong na kap pah uh a, Haupum’ taltang kha-in tua lai-ah Haupum tukin si pah hi. Zonglam in zong Haupum’ luang siksanin nih vei a na kap ciangin amah zong kha-in si pah hi. A hi zongin Hualngote in a lu tan zolo uh hi. Tua kikapna-ah Tedim te’n Hualngote’ lu na tan man hi. A makai tuak uh si a hih manin galmual ki suah theilo-in daitakin innah ciah uh hi. A lawmte in, “Haupum aw, thautang khat tawh si kei ning ci hilo na hiam? ci-in a dah manun a cih hangin a natna kha lua ahih manin si veve hi. Haupum leh Zonglam a sih khit ciangin, Tedim zong a khaipi ding hong bei a, Haupum’ phu lak nading gal tampi a thah hangun a lung uh kim thei mahmah lo uh hi. Tua ciangin Mualbem khua atengZapau’ ta Vaikam Tedim khua-ah la to-in Haupum’ phu lakna-in Hualngo mi tektek 3 a thah khit uh teh, lungkim zo pan uh hi. Haupum a sih khit ciangin anaupa Khuacin in hih bangin la na phuak hi:-

(a) Ciinmaang kulsin lam zong ing sinthu deih kisut mawh,

(b) Sinthu deih ki sut mawh, do tuang lam ki zawt mawh,

(a) Sunni tum kuan ciau tu kuamah ciin aw na mel dang sa’nge,

(b)   Tuang ih tun a ih tut laangmai simlei muantui phul bange,

ci-in la a phuah khit ciangin, a u Haupum Khamtung ngeina bangin, Sial leh lawi tampi tak tawh lungkim takin, a vui khit ciangin, a U’ phu la dingin Hualngo gamah va kuanin gal tampi a that hi.

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A (1) veina GZA khawmpi

Ih gelnate Pasian in hong thukimpih a, a khatveina GZA Makaite Khawmpi (December 14-18, 2011) sung teng Kawlpi, Agapen AG biakinn ah nuamtak hong zawhpih ih biak pa Pasian tungah lungdam thu ih ko masa hi. Laisiangtho sung ah “A hun a cin ciang in” cih kammal mun tampi ah kimu hi. Leitung khuahunte hong kihei toto in, Cope Centennial Jubilee Celebration- CCJC ,(November 2010) sung Tedim khuapi ah kinei-in, tua khawmpi tungtawn in Global Zomi Alliance (GZA) hong kipan khia ahi hi. Tutung in makaite khawmpi a khatveina nuamtak kinei thei-in,hong pai makai khempeuh leh mipite kilawp mahmah hi.

GZA ngim le tup ahi “A nungta Pasian bulphuh in Zomite ki pumkhat aa a bucing khantohna neihding” cih thulupi pen kilunggulh mahmah ta cih tutung Khawmpi ah teltak in kimu thei hi. Khawmpi sungah tu aa kipan Zogam khantohna dingin nasepkhiat ding tuamtuam kikupna le khensatna kinei thei hi. Sepkhiat pah ding leh, mai lam aa sep zom dingte gelna tampi kinei aa, tua te Report #2 ah kong pulak ding hi. GZA Khawmpi tawh kisai mipi tung aa zaksakna khen 2 khen 3 suahin kong taangko ding a, tutung aa pen Report 1 a hi hi.

1). December 13, 2011 ni zintun ni hi aa, khawmpi hong kah makai te a vekpi phial mah in hunlap tak in hong kitung hi.

2). GZA Central Committee 6 te sungpan in Dr. Pau Khan En, Bishop Dr. Felix Lian Khen Thang, Dr. Do Suan Mung leh Dr. Chin Do Kham te hunlap tak in khawmpi bupsung kihel thei uh aa, nasepna leh innkuan vai tuamtuam te hangin Dr. Gin Khan Khual leh Dr. Ngul Khan Pau (JM Paupu) te hong kihel theilo uh hi.

3). Khawmpi kahding aa a kisam Standing Committee 15 sung aa member te leh a tuam aa a kisam Zomi sungpan ih muan ihsuan makai tuamtuam te a kigawm in 345 khawmpi ah hong kah thei uh aa, hongpai makai khempeuh in zong Zomite ki pumkhat aa a bucing khantoh nading lunggulh na leh veina takpi tawh hong kihel ciat uh a hih man in khawmpi hunsung khempeuh lawptak in thu kikupna ki nei ziahziah hi. India lam Zomi te sungpan Rev. Dr. Luai Chin Thang, Sia Dal Sian Pau (Ph.D. cand.) leh Rev. Go Khan Pau te hong kihel thei uh hi. Zomi leh Zogam veina tawh Singapore pan zong mi 6 hong kihel thei uh hi.

4). Local (Innteek) Hosting Committee kinei aa, a maute lawptak aa ma hongpan na hang un ih khawmpi a lawhcing ih hihi. Local Hosting Committee ah makai hongsep sak Rev. Go Za Nang leh committee member khempeuh tungah ih lungdam mahmah hi.

5). Lasa siam Stephen Vocal Band te, Fishers Quartet te, Bethel Bible College (AG) numei quartet te, Zomi Idol 2011 aa a khatna pan a thum nadong a ngah lasa siam te, Cing San, Lengtong Pauno, Lengtong Kam Khen, T.S. Khai, Cingpi, San Lun, ZOMUS group, Siamsin khangno te, lapawl tuamtuam te leh music tumsiam Farcon Band leh Ever Smile Band te ban ah lasiam leh lamsiam mimal leh group tuamtuam te in ih khawmpi hong etlawm leh nopci sak mahmah uh hi.

6). Khawmpi sung khempeuh ah Recording Secretary 3 (Rev. Cin Lian Sum, Siama Ciin Khan Cing leh Sia Gin Khan Suan) kiseh aa a mauteng in a kigen thute khempeuh limtak in laisung ah hong ciaptehsak uh hi.

7). Khawmpi sung khempeuh sunhun leh nitak hun a vekpi in Video kila aa, a phual mah ah video te kilei thei pah hi.

8). Pulpit lam a etlawm theithei dingin siama Ciang leh a lawmte ih nasia tak in hong zepsak uh aa, ih khawmpi hong thupi suahsak tuam mahmah hi.

9). Sunsung makaite meeting khempeuh Agape AG pawlpi ten innteek sem in biak inn hongzangsak uh aa, pawlpi mite in zin hongdo, an hong huansak, niangtui hong bawlsak in, khualpan zin pawl khat zong zin hong tungsak lai uh a hih man in, lungdam na lian mahmah hi.

10). Khawmpi sung nitak sim aa mipi tawh biakpiak na, lasakna leh thugen na khempeuh ZBCM huangsung ah kinei aa, a mun tangzai in a zat nuam mahmah hi. ZBCM tungah lungdam na lian hi.

11). ZYA te in Information leh transportation lam ah nasia tak in ma hongpang uh hi. Siamsin te in zinmuak na lam ah ma hongpang uh hi. Veng hausa te leh papi pawl khat te in Security hong sepsak uh aa, ah uniform uh tawh hong etlawm mahmah uh hi. Zosiam te in khawmpi sung khempeuh aa damlo te aa ding in zatui zaha leh mimal tawh sun leh zan in ma hongpang uh hi.

12). Chin Taungtan Hotel (Ko Ko Thang) ten Central Committee member teng FREE in zin hong tungsak uh hi. Sun leh zan in mei kingah, kisil nading tuisa kingah, room khempeuh ah wrireless internet kingah aa, zintun nuam kisa in ki lungdam mahmah hi.

13). Taung Zalat tuisiang bawlna company pan in, khawmpi sung tuisiang free in hongpia uh aa ki lungdam mahmah hi.

14). Nitak sim in mipi tawh lawptak in biakpiak kikhopna ki neiden aa, a tawpna nitak bang a tawmpen mipi tulsawm (10,000) sang tawmzaw loding hi ci in ki ciamteh hi.

15). Khawmpi nuamtak neih theih nading aa kumpi lampan phalna hong ngahsak sia Gin Khan Pau leh, kumpi lamtawh kisai vai khempeuh ah ma hongpang ZRDP makai pa Vum Za Nang tungah lungdam ihko hi.

16). Khawmpi sunhun sung ah Kalay district aa police a lianpen pa zong hongpai aa khamtheih guihtheih a kizuak loh a kizat loh nading in pastor te tawh na semkhawm ding hihang ci in hanthot na leh zotna thugen na hong nei hi.

Mipi zakding aa kilawm thute a banban in Report #2 leh #3 sungah kong pulak toto ding hi. Hih lai a simkha mimal khempeuh tungah ih Topa kiangpan hongpai thupha namkim hongtung tahen.

GZA Central Committee tangin,

Dr. Chin Do Kham
General Secretary

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GZA (Global Zomi Alliance)

Leitungbup aa Om Zomi Khempeuh,ih biak Pasian in zomi te hong ompih in thupha hongpia aa, khantohna lam a manawh minam khat ih hihi. Ih khantohna dungzui in, muntuam gamtuam ah ih om ta uh hi. Mailam ah Zomi khangsawnte in ih biak Pasian mangngilh lo, ih ngeina leh pauleh hamte mangngilhlo bek thamlo in, Zomite ki it semsem ki pumkhat semsem aa a bucing khantohna ih neih nading lunggulhna tawh Tedim khuapi aa a kibawl Cope Centennial Jubilee Celebration (November 2010) pawipi sungin makai a hithei zah ki mukhawm in, Zomite hong makaih dingin makai 5 hong kiseh hi.

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ZRO an appeal

DOCUMENTS
Memoranda : ZRO: An Appeal

Zomi Re-unification Organisation (ZRO) Headquarters: Chiimnuai (Truth and freedom) APPEAL There are two conflicting views about the meaning of the term “Zomi” Firstly, there are people who hold the view that we are, and are called Zomi because we live in highland and hills. This view is however contradicted by our Zomi scholars and writers on the ground that we cannot simply be called Zomi just because we live in highland or hills. There are also people living in highland or hills elsewhere, yet they are not Zomi nor people called them Zomi. Therefore this conception of Zomi is not a valid argument to justify our being Zomi. Secondly, scholars among Zomis doing rigorous research work on the subject are convinced that we are Zomis not because we live in the highland or hills, but we are Zomi and called ourselves Zomi because we are the descendants of our great great ancestor ZO/ZOU/ZHOU. In other words, we are Zomi by birth. This conception is anthropologically and historically established fact. The Bengalis then the Britishers called us Kukis in India, but we are not and we don’t call ourselves so. Therefore, it is an imposed name, not from within. The Burmese, then the Britishers called us Chin in Burma and the name foreign to us. We know best who we are and what we are. So, Zomi is the name by which we called ourselves. The name was passed on to us by none else, but our great great ancestor, Zo. The land we occupied whether hills or plain, highland or lowland, big or small is Zogam/Zoland/Zoram. It is the land of our dreams that will come true. Hence, ZOMI RE-UNIFICATION ORGANISATION (ZRO) This is our appeal to all Zomi brothers and sisters to remember that we are all Zomis, the descendants of Zo. We are not two, but one under ZOMI. Let us wake up, and join hands for the geographical, political and social re-unification of the already divided Zous. Come forward with your clear vision, your might, your money and your whole being to build a unified Zogam/Zoland/Zoram. Let us forget and forsake the spirit of narrow communalism which is the most dreaded disease that stands on our way to unification and which is leading us to nowhere. Come and join the ZRO with your identity for it is ZRO alone which gives equal respect to all Zomi tribes, big or small. It is ZRO which guarantees to protect, safeguard and preserved every tone of language. Unity in diversity is the guiding principle of ZRO. So, once again we appeal to all Zomis to join ZRO our organisation free from electoral politics, narrow communalism. It is an organisation committed to ZOMI RE-UNIFICATION. Issued by: Publicity Wing ZOMI RE-UNIFICATION ORGANISATION (ZRO) CHIIMNUAI: ZO LAND August 9, 1993 (Source: True Copy)

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ZRO

DOCUMENTS
Memoranda : ZRO, 1993

MEMORANDUM SUBMITTED TO THE PRIME MINISTER REPUBLIC OF INDIA BY THE ZOMI RE-UNIFICATION ORGANISATION (ZRO) Subject: Re-unification of all Zomi of Burma and India into one Political unit. Hon’ble Sir, From time immemorial, we the Zomi inhabited a wide areas now fallen under India, Burma and Bangladesh, and the land they occupied was referred to as Zogam (Zo Country) vide, The Report on the Eastern Frontier of British India, 1835 by Capt. R.B.Pemberton; Mission to the Court of Ava, in 1855 by Sir Henry Yule; Descriptive Ethnology of Asia, Adrica and Europe Vol-I, 1859 by R.G.Latham. Zomi are the people, outsiders know as Chin (Chin is of course a misnomer). We administered our own affairs from generation to generation (see Historical Geography of the Burmese Countries at several Epochs, AD 1500, 1580, 1822, 1856 Plate XXVI of Mission to the Court of Ava in 1855 by Sir Henry Yule). We were never ruled by the Burmese nor the Indians. Even when the British came, the Frontier Areas were separately administered. The Manipuris (Meiteis) also never administered the hill tribes; the British Government administered these areas through the Political Agent. In 1892 at the Chin-Lushai Conference held in Fort William, Calcutta the then authorities of British India Empire, decided to make a form of demarcation between Burma and India, which later became the international boundaries, dividing our land and our people. When the British were about to leave India and Burma, the British Government issued a White Paper (White Paper on Policy in Burma) and a separate administration for Frontier Areas was envisaged. In February 1947 the Panglong Agreement was signed between the Burmese and the Frontier Indigenous people to speed up independence from the British, provided that a separate administration of the Frontier areas would continue; that the citizens of the Frontier Areas shall enjoy rights and privileges which are regarded as fundamental in democracy; and that equal treatment would be given to them in finance, education and culture. In March 1947 the British constituted a Frontier Areas Commission, which commission in its report affirmed the inalienable right of the Frontier Areas to secede from Burma AT ANY TIME. This vital clause was incorporated and re-affirmed in the Constitution of the Union of Burma, September-October, 1947, saying that after 10 years, the Frontier Areas would be free to secede ANY TIME. What we now see is a betrayal of all these aspirations, oppression and exploitation in the hands of Burmese. The present military regime is the Burmese design to perpetuate oppression and exploitation. It is all a racial discrimination. Even if democracy returns in Burma, it would be only in name. A democracy with no safe-guard of the interests of the minorities is no democracy. The Zomi has no future in Burma. Those of us in India are a bit better off, but we have no autonomy, not yet. We, the Zomi of Burma and India therefore, have decided and pledged ourselves to be free from the Burmese ONCE AND FOR ALL and re-unify all Zomi and all the inhabited areas into a Political Unit. To whom shall we turn now? In our estimate Indian Democracy is desirable, because minority interest is safeguarded. Besides, good portions of our people are already in India. Therefore, we are willing to be part and parcel of India IF India is willing to help us realise this objective. In fact our people in India have long cherished re-unification. Indeed, the Paite National Council (same people as Zomi) submitted a memorandum of Chin Re-unification to the then Prime Minister of India in 1960. Mr. Prime Minister, Sir, this is within your power and capability. We look up to you. Will you not help us, so that we can also join you to say “JAI HIND”. Yours faithfully, (KHAIZASONG GUITE) President, Zomi Re-unification Organisation (ZRO) (DANIEL THANG) Vice President, Zomi Re-unification Organisation (ZRO) Dated: Ciimnuai The 6th September,1993. Copy endorsed to: The Hon’ble Home Minister of India. (Source: True Copy)

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ZORO, 1993

DOCUMENTS
Memoranda : ZORO, 1993

MEMORANDUM SUBMITTED TO PRESIDENT BILL CLINTON OF AMERICA BY LEADERS OF THE ZO RE-UNIFICATION ORGANISTION (ZORO) GENERAL HEADQUARTERS : MIZORAM, AIZAWL (INDIA) This memorandum seeks to clarify and represent the case of all the Mizo/Zomi ethnic origin living now in India, Burma and Bangladesh for the rights to Re-unification under one Administrative unit in the spirit of the Chin-Lushai Conference 1892. 1. The chin-Lushais, popularly known as Mizo/Zomi or Zo for short, are a tribe of the Mongoloid hill men. The ancestral homeland of the Zo people was somewhere in the neighbourhood of South-Eastern Tibet and Western China. they speak a common language belonging to Assam-Burma branch of Tibeto-Burmese family having affinity with Filipino, Brunei, Malaysia, Thai, etc. both in the language and culture. 2. The forefathers of Mizos/Zomi hailed from place to place called SINLUNG between 300 BC to 200 BC and came to Chin-Lushai Land to settle there between 2nd Century to 7th Century Anno Domino. The Chin-Lushai land, hereinafter referred to as Zoram or Zoland is situated between 92 ° and 95 ° longitude (East) and between 20 ° and 25 ° latitude North of Equator. The whole area is roughly about 91,000 square miles with a population of about 5 millions in 1991. The Zo dynasty or Zo Kingdom was built sometime between 200 AD and 700 AD. 3. The administrative system of the Zo kingdom was simple but efficient. The people had a king under whom there were chiefs in villages. The king and the Chiefs were assisted by Elders. The village administration headed by a village chief was assisted also by village priests, warriors, artisans and youth leaders of the village community. 4. The social and cultural life of the Zo people in the past was an independent and a peaceful one. They lived freely and happily for about 1200 to 1500 years till the advent of the British Expeditions in 1777, 1824, 1849, and between 1871-1782 and 1888-1890. 5. The British had annexed the whole of MIZORAM and brought it under its rule in 1890. They divided the country into three separate regions and placed them under three administrative units. Accordingly, the eastern and southern part of MIZORAM including the present Chin Hills and Arakan were put under the Chief Commissioner of Burma; the central and Northern part of the country comprising of the present Mizoram state and part of Assam, Manipur and Tripura states which are contiguous to Mizoram fell under the administration of the Chief Commissioner of Assam while the western area of ZORAM including the Chittagong Hill Tracts was under the Lieutenant-Governor of Bengal. 6. The division of ZORAM and separation of the Zo people under the administrative units of Burma, India and Bengal in 1890 was imposed against the expressed wishes of the Zo ethnic group of people to whom ZORAM was their inseparable homeland since time immemorial. 7. The British rulers had considered it very desirable to put the whole tract of the acquired Chin Lushai country under one administrative head. The Chin-Lushai Conference held at Fort William in Calcutta on January 29, 1892 had adopted a resolution to this effect. 8. The Government of India Act, 1935 came into force, the Act Sec. 311(1) defined ‘Tribal Areas’ as “the area along the frontiers of India or in Baluchistan which are not part of British India or Burma or of any Indian State or of any foreign state.” On the basis of the Act, the EXCLUDED AREA Order was issued on March 3, 1936 from the Court of Buckingham Palace. 9. The tribal areas including Zoram, was then placed under the executive authority of the Governor-General of India. The Governor of Assam was directed to act as agent of the Governor-General in respect of political control of the trans-border tribes. 10. His Excellency Sir Robert Reid, the Governor of Assam and High Commissioner of British India had visited Aizawl (now Aizawl, the capital of Mizoram) in 1940. Representatives of Zo people submitted to the visiting Sir Robert Reid, a fresh representation urging him to take step for territorial re-unification of ZORAM in the spirit of the chin-Lushai Conference in 1892. 11. Sir Robert Reid in 1941 made a proposal for re-unification of the Chin-Lushai country under one administrative head. The late Sir Winston Churchill, then a Prime Minister of Britain, had approved Sir Robert Reid’s plan in principle. But the Labour party which came to power after World War II did not take up the matter. 12. On April 3, 1942, the Chiefs of Lushai Hills had separately and independently declared war against the invading forces and resolved to fight the war side by side with the Allied forces. The Chiefs made this independent declaration because of the fact that Lushai Hills as other parts of the Chin-Lushai country, was EXCLUDED AREA. The Chin Hills also made an independent declaration of war in favour of the Allied Forces. In recognition, the Burmese constitution had provided the people of Chin Hills and other frontier hill tracts with the right of secession after 10 years. 13. The late Prime Minister of Great Britain, Sir Winston Churchill and the late President Roosevelt of America had an important meeting in August 1941. The two world leaders make a joint declaration which said, among others, that they desire to see no territorial changes that do not accord with the freely expressed wishes of the people concerned. This point is deemed to be relevant in case of the then Chin-Lushai people which had formed part of the allied forces as in the case of other colonial Countries like India, Burma, Ceylon, etc. 14. The first political party of then Lushai Hills (now Mizoram) the Mizo Union, had submitted a memorandum to his Majesty’s government, the Government of India, on April 26, 1947 seeking to represent the case of Mizos for territorial unity and integrity of the whole Mizo (Zo) population and full self-determination and territorial integrity. 15. The 50 accredited leaders of Lushai Hills representing Chiefs and commoners, under the Chairmanship of the then Superintendent of Lushai Hills, Mr.L.L.Peters, had submitted a memorandum to the Adviser to His Excellency, the Governor of Assam, demanding, among others, that the Lushais be allowed to opt out of the Indian Union when they wish to do so subject to a minimum period of ten years. 16. A memorandum was submitted to the Prime Minister of India by the Mizo National Front (MNF) under the leadership of Mr. Laldenga(L) on October 30, 1965 demanding full self-determination and territorial integration for Mizo people. 17. The Mizo National Front had launched its first armed offensive on midnight of February 28, 1966 against the Republic of India for securing territorial Independence for the same ethnic group of Mizo people. But the armed insurgency came to an end after 20 years. 18. The First World Zomi Convention was convened at Champhai, Mizoram on May 1921, 1988. The Convention had adopted a Charter of Agreement on the issue of Reunification of all Zo ethnic groups of people under one Administrative unit. Also, the Zo Reunification Organisation (ZORO) was formed during the session of the Champhai Convention. This Organisation (ZORO) have already represented the case of the Zo ethnic origin either in the form of memorandum or letter to the President of India, Dr Shankar Dayal Sharma; Mr V.P.Singh, the former Prime Minister of India; the Prime Minister of Great Britain, Mr.John Major, and others. Now those changes have taken place in various part of the world. The world today has witnessed the break up of nation states along ethnic and religious lines. Re-unification on the basis of the common ethnic stock is world-wide phenomena. It is the birth right of every human being. This memorandum seeks to point out that the late President Roosevelt of America was one of the world leaders who had evolved the historic Atlantic Charter, and accordingly begs to draw the attention of President Bill Clinton of the United States of America, and the people of America, as to their support to the just cause for Re-unification of the old Chin-Lushai Country (Zoland) in the Chin-Lushai Conference, 1892 and the provisions of the Atlantic Charter. The urge to unify all the Zo ethnic origin under one Administrative head reasserts itself more intensively through the passages of time. SIGNED (R.THANGMAWIA) Chairman (H.THANGLAWRA) Secretary-General ZO RE-UNIFICATION ORGANISATION (ZORO) HQRS., AIZAWL DATED AIZAWL, MAY 20, 1993 (Source: Extract from “A Memorandum to the Secretary General of the United Nations” by ZORO, May 20, 1995)

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ZNC

DOCUMENTS
Memoranda : ZNC

MEMORANDUM SUBMITTED TO HIS EXCELLENCY V.V. GIRI, THE PRESIDENT OF INDIA BY THE ZOMI NATIONAL CONGRESS, LAMKA Sub: Unleash the political chain that binds Zomi (Dismantle the political barriers between the Zomi of Burma and India). May it please your Excellency, While welcoming the great son of India with great zeal and enthusiasm in our midst, the undersigned on behalf of the age old wretched Zomi of this hemisphere beg most respectfully to submit this memorandum fervently seeking your wisdom which you could contribute for our political salvation. Once again we repeat this in pursuance to our perilous quest for the Political Freedom of the Zomi for which our forefathers shed their blood and that we the younger generation cannot forget nor forsake the long amity that our forefathers paid for our political salvation. Hence, this humble appeal to the great son of India who is equally entrusted for the political dominated or suppressed people and who knew well the very sanctity of political independence. We hope, your Excellency, as a great freedom fighter do certainly felt the pangs of Zomi who are now politically dominated and economically crushed. Well, your Excellency might say, “Under the shadow of Indian Constitution one can grow to the highest position”, but Sir, this is only for the words sake and very much subjective we do not know what makes us that we cannot feel INDIANS! It may be some hidden truth (that) remains behind the political curtain! We do not want to be just a hewer of wood and drawer of water or just taxpayer. All we want is self determination. We feel we are being chained slowly by a political string round our waist while our people are riding on the bliss of communalism. But in our pursuit to get political liberation we have no iota of grudge nor ill will nor would like to destroy India nor would resort to arms might… we shall simply resort to Gandhian weapons because truth never fails… the naked truth being we were/are a nation. We want to revive our nationhood. We can unleash the political chain that binds us now, of course, with the help of a great nation like India. For we firmly believed that the rise or fall of a nation comes through charity of one nation or the other. No nation on earth can blame India for its being the Advocacy of Zomi political liberation nor the Almighty God. Instead, history will echo and re-echo that India make Two Nations – Bangladesh and Zoland. Copy to: 1. The Prime Minister of India 2. The Chief Minister, Mizoram 3. All Presidents of different communities. Faithfully yours, Sd/- T. Gougin President, Zomi National Congress Sd/- S. K. Samte, Secretary Zomi National Congress (Source: True Copy)

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MNF 1965

DOCUMENTS
Memoranda : MNF, 1965

MEMORANDUM SUBMITTED TO THE PRIME MINISTER OF INDIA BY THE MIZO NATIONAL FRONT GENERAL HEADQUARTERS, AIZAWL, MIZORAM ON THE  30TH OCTOBER, 1965 This memorandum seeks to represent the case of the Mizo people for freedom and independence, for the right of territorial unity and solidarity, and for the realization of which a fervent appeal is submitted to the Government of India. The Mizos, from time immemorial lived in complete independence without foreign interference. Chiefs of difference clans ruled over separate hills and valleys with supreme authority and their administration were much like that of the Greek City-States of the past. There territory or any part there of had never been conquered or subjugated by their neighbouring states. However, there had been border disputes and frontier clashes with their neighbouring people which ultimately brought the British Government to the scene in 1844. The Mizo country was subsequently brought under the British political control in February, 1890 when a little more than half of the country was arbitrarily carved out and named Lushai Hills (now Mizo District) and the rest of their land was parcelled out of their hands to the adjoining people for the sole purpose of administrative convenience without obtaining their will or consent. Scattered as they are divided, the Mizo people are inseparably knitted together by their strong bond of tradition, custom, culture, language, social life and religion wherever they are. The Mizo stood as a separate nation even before the advent of the British Government having a nationality distinct and separate from that of India. In a nutshell, they are a distinct nation, created, moulded and nurtured by God and nature. When British India was given a status by promulgation of Government of India Act of 1935, the British Government, having fully realized in the district and separate nationality of Mizo people decided that they should exclude from the purview of the new constitution and they were accordingly classed as an EXCLUDED AREA in terms of the Government Order, 1936. Their land was then kept under the special responsibility of the Governor General-in-Council in his capacity of the Crown Representative; and the legislature of the British India had no influence whatsoever. In other words, the Mizos had never been under the Indian Government and never had any connection with the politics of the various groups of Indian opinion. When India was in the threshold of Independence, the relation of the Mizos with the British Government and also with the British India was fully realized by the Indian National Congress leaders. Their top leaders and spokesman Pandit Jawaharlal Nehru released a press statement on the 19th August, 1946 and stated : ‘the Tribal areas are defined as being those along the frontier of India which are neither part of India, nor of Burma, nor of any Indian State, nor of any foreign power’. He further stated: ‘The areas are subsidized and the Governor General’s relation with the inhabitants are regulated by sanads, custom or usage. In the matter of internal administration, the areas are largely left to themselves’. Expressing the view of the Indian National Congress, he continued, ‘Although the tribal areas are technically under the sovereignty of His Majesty’s Government, their status, when a new Constitution comes into force in India, will be different from that of Aden over which the Governor-General no longer has executive authority. Owing to their inaccessibility and their importance to India in its defence strategy, their retention as British possession is most unlikely. One view is that with the end of sovereignty in India, the new Government of India (i.e. Independent Government of India) will enter into the same relations with the tribal areas as the Governor-General maintains now, unless the people of these areas choose to seek integration with India.’ From the foregoing statement made by Pandit Jawaharlal Nehru and the Government of India Act of 1935, it is quite clear that the British Government left the Mizo Nation free and independent with the right to decide their future political destiny. Due solely to their political immaturity, ignorance and lack of consciousness of their fate, representatives of the Mizo Union, the largest political organization of that that time and the Fifty Accredited Mizo Leaders representing all political organizations including representatives of religious denominations and social organizations that were in existence submitted their demand and choose integration with free India imposing condition, inter alia, “THAT THE LUSHAIS WILL BE ALLOWED TO OPT OUT OF INDIAN UNION WHEN WISH TO DO SO SUBJECT TO A MINIMUM PERIOD OF TEN YEARS”. The political immaturity and ignorance which lead the Mizo people to the misguided choice of integration with India was a direct result of the banning by the British Government of any kind of political organization till April 1946 within Mizo land which was declared ‘a political area’ During the fifteen years of close contact and association with India, the Mizo people had not been able to feel at home with Indians or in India nor have they been able to feel that their joys and sorrows have really ever been shared by India. They do not therefore, feel Indian. Being created a separate nation they cannot go against the nature to cross the barriers of nationality. They refused to occupy a place within India as they consider it to be unworthy of their prosperity. Nationalism and patriotism inspired by the political consciousness has now reached its maturity and the cry for political self-determination is the only wish and inspiration of the people, ne plus ultra, the only final and perfect embodiment of social living for them. The only aspiration and political cry is the creation of MIZORAM, a free and sovereign state to govern herself, to work out her own destiny and to formulate her own foreign policy. To them Independence is not even a problem or subject of controversy; there cannot be dispute over the subject nor could there be any difference of opinion in the matter. It is only a recognition of human rights and to let others live in the dignity of human person. While the present word is strongly committed to freedom and self-determination of all nations, large or small, and to promotion of Fundamental Human Rights, and while the Indian leaders are strongly wedded to that principle – taking initiative for and championing the cause of Afro-Asian countries, even before the World body, particularly deploring domination and colonization of the weaker nations by the stronger, old and new, and advocating peaceful co-existence, settlement of international disputes of any kind through the medium of non-violence and in condemning weapons that can destroy the world, and in general wishing of goodwill towards mankind, the Mizo people firmly believed that the Government of India and their leaders will remain true to their policy and that they shall take into practice what they advocate, blessing the Mizo people with their aspiration for freedom and independence per principle that no one is good enough to govern another man without that man’s consent. Though known as head-hunters and a martial race, the Mizos commit themselves to a policy of non-violence in their struggle and have no intention of employing any other means to achieve their political demand. If, on the other hand, the Government of India brings exploitative and suppressive measures into operation, employing military might against the Mizo people as is done in the case of Nagas, which God forbid, it would be equally erroneous and futile for both the parties for a soul cannot be destroyed by weapons. For this end, it is in goodwill and understanding that the Mizo Union voices her rightful and legitimate claim of full self-determination through this memorandum. The Government of India, in their turn and in conformity with the unchangeable truth expressed and resolved among the text of HUMAN RIGHTS by the United Nations in its august assembly that in order to maintain peace and tranquillity to formulate her own foreign policy, among mankind every nation, large or small, may of right be free to work out her own destiny, to formulate her own internal and external policies and shall accept and recognize her political independence. Would it not be a selfish motive and design of India, and would it not amount to an act of offence against humanity if the Government of India claim Mizoram as part of their territory and try to retain her as their possession against the national will of the Mizo people simply because their land is important for India’s defence strategy? Whether the Mizo nation should shed her tears in joy to establish firm and lasting friendship with India in war and in peace or sorrow and anger, is upto the Government of India to decide. Sd/- LALDENGA President Mizo National Front, Mizoram Sd/- S. LIANZUALA General Secretary Mizo National Front, Mizoram (Source: True Copy)

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