PROGRAM UPDATES
*Union Home Minister Shri Sushil Kumar Shinde expected to grace the Celebration as Chief Guest
*Shri Phungzathang Tonsing, Minister(Health&FW/GAD/CADA), Govt. of Manipur to be the Functional President
*Traditional dress display
*Choreography from Zomi Angels
*Musical Fiesta with performances from the following select artistes:
From Lamka/Bangalore:
Muan Hangzo
TT Lal Zou
Kimjoycee Vaiphei
Rody Za Lien Sang
From Delhi (Local):
Liani Parte
Ramdinthari
Vunggohching
Hoilianting
Vungngaihlian
Irene Thonlalngak
Mercy & Co.
Hangkhanlian
Thangkhanmuan
ZOKIDS
And much more.....
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THEY'RE COMING
Legislative Assembly Member Delhi a Zomi Nam Ni mang ding a hung ding te anuai a hung ki pete ahi:
1.Pu Phungzathang Tonsing, Minister (Health&FW/GAD/CADA)
2.Pu Vungzagin Valte, Parliamentary Secretary (Horti, Soil Conv & CADA)
3.Pu Manga Vaiphei, Chairman, MTDC
4.Pu Ginsuanhau Zou, Hon’ble MLA
Zomi Council apat a Delhi a Zomi Nam Ni mang ding a hung ding te:
L.B. Sona Chairman
K.G. Tungnung Secretary
H. Kham Chin Khup, Treasurer
L. Tualkhanhau President PTC, Vice Chairman ZC
Khatkhotong Baite, President VPC, V/C ZC
Kai Khan Mang, President. TCU, V/C ZC
B. Dongzalian President. STC, V/C ZC
Manglianthang President UZO, V/C ZC
M.C. Chinminthang President MTC, V/C ZC
K. Thangzom President GTC, V/C ZC
Pauminlianthang President TPO, V/C ZC
K. Wangkhothang President KUM, V/C ZC
ADC Members Zomi Nam Ni hung man diing te:
1. Langkhanpau Guite, Chairman, ADCC
2. H. Mangchinkhup, EM, ADCC
3. M. Gouzamang Guite, EM,ADCC
4. S.Kamsuanlun, EM,ADCC
5. Genneikhup Vaiphei,EM, ADCC
6. Suanchinpau Guite, MDC
7. Sumlianthang, MDC
8. Grace Zamnu, MDC
9. P. Sianzadong, MDC
10. Minboi Vaiphei, MDC
11. M. Ginzapau, MDC
12. Tongkai Baite, MDC
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PARKING LABEL FOR VEHICLES
Free Parking Labels are available from the following persons
DISTRIBUTORS
COC, Dwarka: Thangkhanlal Guite 8586828757
COC, RK Puram: Amjathang Guite 8800486746
COC, CR Park: K. Thangpi 9911939061
EBC, Dwarka: D. Kamkhanmang 9818735469
EBC, Central Delhi: Richard Ngaihte 9716131628
EOC, Dwarka: Gogou 9711724007
MELC, Munirka: Thangkhosiam 9999874608
NTBC, Munirka: Th. Phunglianpau 9958485090
PCI (R), Munirka: Rachel 9540701424
VCF, RK Puram: Khamgousiam 8527250995
ZCF, Parliament Street: Kammuanmung 9873987335
ZPCS, Jai Singh Road: M. Robert Zou 8802420837
Gurgaon Fellowship: Khamsuankhup 7838221576
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BUS ROUTES FOR ZOMI NAM NI CELEBRATION 2013
01. Naraina> Satya Niketan> Nanakpura - Thyagaraj Stadium (One Bus): Pastor Bobby 9013212696
02. Vikaspuri> Uttam Nagar> Janakpuri - Thyagaraj Stadium (Eight Buses): Kham Min Thang 9958039657, Khai Bawi 8527049774
03. Munirka> RK Puram - Thyagaraj Stadium (Four Buses):
Hausianmuan Munluo 9818524330
Ginsuanlal 9711786155
Lalsuankham Naulak 9999845875
B. Thanggoulian 8826649588
Masang 9654842741
04. Ber Sarai - Thyagaraj Stadium (One Bus):
Th. Phunglianpau 958485090
Kimbiakmuan 8447118244
Thangminlian 9711037604
05. Mahipalpur> Vasant Kunj> Vasant Vihar> JNU - Thyagaraj Stadium (One Bus):
Dada Tonsing 9718225434
Jamgoumuan 9717111644
Neu Gangte 9899953390
06. Mohammadpur> Safdarjung Enclave - Thyagaraj Stadium (One Bus):
Mung Munsong 8860077631
07. Dilsad Garden> Mayur Vihar - Thyagaraj Stadium (One Bus):
Lalboi 9871229853
Richard 9716131628
Khuma 8287007704
08. North Campus>Gandhi Vihar> Nehru Vihar> Mukherjee Nagar> Indira Vihar > Patel Chest> Malka Ganj> Minto Road> Gole Market - Thyagaraj Stadium (One Bus):
Seiminlun 7838003408
Thianbiakmuan 9654475626
Lunlal 8447035496
Zamgoulian 9899816547
09. Push Vihar> Madan Gir> Sekh Sarai> Chirag Delhi> South Extn - Thyagaraj Stadium (One Bus):
Pausanglian Hauzel 9560374027
S. Paulian 9968204680
10. Saket> Malviya Nagar> Savitri Nagar> Lado Sarai - Thyagaraj Stadium (One Bus):
Joseph Lalboi 9999501121
11. Dwarka> Palam> Mahavir Enclave> Nasirpur> Janakpuri> Hari Nagar - Thyagaraj Stadium (One Bus):
Goulal Hangzo 9953005146
Muanlal 9891384914
Benjamin Samte 9852742868
12. Noida> Ashram> Sarai Juliana> Jamia Nagar - Thyagaraj Stadium (One Bus):
Suandouchin 9899522513
Pum Lian Mung 9650925637
Ngaihlun 7838865282
13. Gurgaon - Thyagaraj Stadium (One Bus):
Jacob K. Suantak 9654227805
Khamsuankhup 7838221576
Zamkhanthang 9999855126
For more details, contact:
Lamlun Munluah– 9818431467
Khupminthang Simte – 9899750747
Thangsuankhup – 9654697173
Khawmlal Vaiphei – 9811530919
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MUSICIANS
THANLIAN - GUITAR, DRUMS
JIMMY THANG - GUITAR
ARAM - DRUMS
RTV - DRUMS
ANDREW - BASS GUITAR
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RED CARPET PHOTOSHOOT!
An extremely exciting part of this year’s Nam Ni celebration is the Red Carpet Photo shoot, which will be open to all. This special attraction is meant to showcase our rich traditional attires in various designs and our creativities in promoting the same.
PLEASE NOTE
All are expected to maintain proper decorum and be responsible Zomi.
Any type of intoxicating drink/substance should not be brought inside the venue.
The programme will kick start at 1:30 pm sharp. All are expected to come post-lunch, as no refreshments will be served during or after the event.
All are expected to come attired in the various colourful Zomi traditional dresses.
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ZOQUOTE
"Eite Election in hon khen a, Zomi Nam Ni in hon gawm hi."
-PU THANGKHANLAL
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Tuchung Zomi Nam Ni Delhi a mat diing thu ka hiat in ka tha anuam mama. Zomite i khantouna u kibelap zel in ka mu ziak in ka kipak takzet ahi. Chun, tuchung Zomi Nam Ni imat ding uhi Zomi Nam Ni imat laklak ua nuam pen ding le changkang pen hi ding in ka gingcha, thanopna lian tak nei pum in nasa tak in ka ki prepare a, mipi te e a hungkhawm te’n le ei phur pi’u le kipak pi ngei ding uh ka kinem ahi.
-Kimjoycee Vaiphei
Khaile! Laizom Delhi Nam Ni to kisai kisah kholna, anuamthei pen le a thupi theipen a man i utchiat a, Tung Sianmang in lumbang hingsung ta hen.
-TT Lal
A stage tung a kip na diam? A hong kichip khak di lau hiveng o! Laa ka sak chiah singbul/suangtum bang hetlou a, alang-lang a tai lehleh zel ing a...
-Muan Hangzo
La hoih tampi lak pan in ka lasak dingte teelkhia in ka ki sakhol lel hi. La mal, aw leh music te tungtawn a ka lasak in a ngaikhia mipite’ tha ngahna a hih ding ka lunggulhna leh ka hanciamna hi. Zomi Namni 2013 in Zogam/ Zomi ki pumkhatna leh kithutuakna hong hihen la, thupha a ngah minam i suah theihna ding in mimal khat ciat in i tavuan thei in, cihtakna leh thumanna tawh Pasian zahtak kawm in mapangkhawm ni.
-Rody Zaliensing
ZOMI CONCLAVE
on
Challenges & Opportunities
Venue: Committee Room, SSS-I Building, JNU
Date: February 19, 2013
PROGRAMME SCHEDULE
SESSION — I (10:30AM - 12:30 PM)
Symposium on ‘Socio-Cultural Challenges and Opportunities’
Chair: Dr. L. Lam Khan Piang
Speakers:
1. N. Neihsial
2. Ninglun Hanghal
3. Dal Sian Pau
4. Vungzamuan Valte
Responses:
1. T. Kaithang
2. Philip T. Thanglienmang
3. Haulianlal Guite
DISCUSSION
Tea Break (12:30 PM - 12: 45 PM)
SESSION — II (12:45 PM -1:30 PM)
Seminar on ‘Economic Challenges and Opportunities’
Chair: Lianboi Vaiphei
Paper Presentation: Dr. Kamkhenthang Guite
DISCUSSION
LUNCH BREAK (1:30 PM - 2:30 PM)
SESSION — III (2:30 PM - 4:30 PM)
Symposium on ‘Political Challenges and Opportunities
Chair: Dr. David Vumlallian Zou
Speakers:
1. Dr. R. Sanga
2. Kaihau Vaiphei
3. Khamkhokam Guite
4. K. Guite
5. K. Vungzamoi
Response:
1. K. Zou
**There are few more names to be confirmed**
CONCEPT NOTE
The Zomi Youth Association, Delhi Region, is organizing a seminar-cum-symposium titled “Challenges and Opportunities Facing the Zomi”, as part of the Zomi Nam Ni (Zomi National Day) celebrations to be held on 19th February 2013. The Zomi lived in their ancestral homeland till they came in contact with people from other communities before and during the British colonial rule. Legend has it that they originated from the bowels of the earth, called the Khul (Chhinlung/Sinlung), the location of which remains obscure. Ever since the great divergence and colonial expansion of Europe, the Zomi have faced many challenges—socio-cultural, economic, and political—without any chance of determining their own fate.
Although variously named Kuki or Chin in different contextual usage, many observers easily recognized the cultural homogeneity of the Zomi stock; this is a claim consistently made by the people themselves. Various groups have recognised the Zomi nomenclature as their ethno-national identity, as it has an ancient connotation.
Colonial imposition of the Kuki and Chin nomenclature has been found to be inappropriate as it is not coterminous with the entire Zomi on the grounds that both the terms have a geographically parochial implication—Chin for Burma and Kuki for India and Bangladesh—based on the direction of their encounter with the British colonisers. The liberal concept of “self-determination” and the urge to redefine the colonial legacy that undermines their national survival has resonated within the community ever since the declaration of the UN Charter. The concept of “Tribe” was a colonial administrative appendage meant to perpetrate and implement the British policies. This was carried on post–Independence under the guise of affirmative social action whereby the “colonial tribe” got a new lease of life by being listed as a “scheduled tribe” thus achieving constitutional sanctity.
This legal classification has been the identity marker for indigenous peoples since the 1950s. The notion of a tribe has been problematic as it does not take into consideration the uniqueness of and the fundamental building block of primitive societies which is “clanship”. This makes the definition of a tribe, the given legal status and clanship non synchronous to the traditional notions of identity which the people want to establish. The Zomi claim for nationhood based on cultural homogeneity has been systematically crushed by the political and geographical demarcations carried out by the British and subsequent governments.
Despite the dual nomenclature given to the Zomi: Kuki by Indian and Chin by Burmese authorities, the Zomi were always represented by as a singular entity by colonial ethnographers, administrators, military officers, etc, in their writings. This realization led British colonisers to organize the Chin-Lushai Conference at Fort William in 1892.
Thus, certain questions arise: why have the Zomi been always viewed as a homogenous group by various writers in the past or why do they regard themselves as a people? The answer, perhaps, is the same: it is because of the shared cultural and linguistic affinity among the various clans which constitute the Zomi. In an attempt to spread awareness about the notion of brotherhood various socio-political organisations have emerged in the past. There is a need to evaluate and gauge if these bodies have actively contributed to nurture unity and solidarity among the various displaced clans or have they been merely carrying forward the present administrative policy of perpetuating segmentation?
This Seminar-cum-Symposium intends to deliberate upon the various challenges and identify its appropriate solutions which the Zomi face at the local and international level.
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GENESIS OF ZOMI NAM NI
Zomi Nam Ni, celebrated on the 20th February, marks its 65th anniversary this year. The Zomi across the globe observe this day as a day of deliverance, political retrospection and remembrance of the history of the Zomi as well as for promoting peace, harmony and re-affirming their spirit of brotherhood. The significance of this event can be best appreciated by going back in time to understand its origin.
Before the advent of the British, the Zo Land - commonly known as the Chin Hills, Lushai Hills and Chittagong Hill Tract - was occupied and ruled by the Zo people and had never been under the control or influence of any outside power, including the Burmese, Ahom, Chinese or Indians. They had their own sovereign self-government, administered by their Chiefs in the form of democratic decentralization.
The British invaded South East Asia and from India as their base, annexed Lower Burma in the Anglo-Burmese War of 1826, which was concluded with the Treaty of Yandaboo. Half of Burma was further annexed in 1852 and by 1885, the entire country fell under the mighty hands of British imperialism. After the annexation of Burma and Chittagong, the Chin Hills and Lushai Hills were gradually penetrated and eventually subjugated in 1890, with the formal annexation being completed in 1896. The Hills of Manipur were also conquered and dominated after the British annexation of Manipur in 1891. The same fate befell the other Zo tribes of Bangladesh, Tripura and Assam.
The Colonialists noticed that the Zo people were in loose confederates, many of whom with no principal Chief to govern them. They had no written rule of law and judicial code, while strong customary practices and justice system existed in their societies. The British, therefore, drafted a model code of law and rules of appointment of Chiefs by 1907 and, thereafter, installed feudal Chiefs at different places.
The autocratic rule of the British Government could neither be tolerated nor accepted by the Zo people and, therefore, on the 20th February, 1928, a new political organisation was formed at Matungnung village of Mindat for the liberation of the Zomi from foreign power. It gradually grew in strength and in 1939, a nine-point demand was put up to the British Government. These demands included equal share in administration for Zo land as that of the Plains; compulsory consultation of Zo natives before any new Law, Regulation or Act is passed and enforced in Zo land; development of education, health, trade and commerce; immediate establishment of secondary and higher education upto college level; enforcement of freedom of religion; improvement in transport and communication; chalking out ways and means for peaceful communication between the Hills and the Plains; economic, social and political uplift of the Zo people at par with the other neighbouring people; and the right to self-determination like Burma as and when it attains its freedom.
These demands, instead of being fulfilled, invited the wrath of the Government and the organisation was viewed as illegal and, therefore, must be disbanded. Undaunted by the intimidation, the Zomi continued their resistance with one accord and the popular movement became so strong that the British were compelled to leave Kanpelet soon after.
When Burma attained its independence, it immediately drafted its own Constitution and by 1949, the Burmese Parliament was constituted. As the general election drew near, the Zo people, in order to send their own representatives, summoned the first General Assembly under the Zomi National Conference at Falam from February 19-22, 1948. The Assembly discussed vital issues affecting the Zomi under the oppressive government, including the highhandedness of the rulers and step-motherly treatment being meted out to the Zo people in the form of compulsory taxes and revenues, forced labour without any payment of wage, illegal withholding of the wages of many bread-earners and the repressive nature of some political or military officers. They also discussed at length the issue of self-rule and democratic administration.
After intensive deliberations, a plebiscite was held in which as many as 4993 votes were cast by the 5000 strong congregation of representatives from the various tribes or regions in favour of rejecting autocratic rule and choosing for themselves a democratic system of governance. Besides, an additional declaration was made to celebrate a National Day, to be called Zomi Nam Ni, for peaceful association of the various Zo tribes and for fostering brotherhood amongst them.
Thus, the 20th February came to be observed as Zomi Nam Ni to commemorate the day the Zomi began to tread the path of self-governance and adopted democracy with its concomitant principles as their basic ideals. It marks the end of colonialism and the liberation of Zo land from alien rule. The Day is also observed as a national integration day for all the Zo tribes of India and Myanmar and has been recognised as one of the Burmese national holidays, besides significantly coinciding with the Mizoram Statehood Day.
As time passed, the Zomi in Manipur started celebrating the Day as an important cultural event in which all tribes showcase their respective traditional dances and attires, besides conducting Miss Zomi pageant, Musical Nites, etc. Attempts were also made to forge better relationships with other communities in the state by organising Cultural exchange Programmes, football tournaments. Such meaningful annual events are found to have positive impact in strengthening peace, communal harmony and fostering mutual understanding and peaceful co-existence amongst them.
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