Chin Youth - Blog

Universal Declaration of Human Rights

On December 10, 1948 the General Assembly of the United Nations adopted and proclaimed the Universal Declaration of Human Rights the full text of which appears in the following pages. Following this historic act the Assembly called upon all Member countries to publicize the text of the Declaration and "to cause it to be disseminated, displayed, read and expounded principally in schools and other educational institutions, without distinction based on the political status of countries or territories."

PREAMBLE

Whereas recognition of the inherent dignity and of the equal and inalienable rights of all members of the human family is the foundation of freedom, justice and peace in the world,

Whereas disregard and contempt for human rights have resulted in barbarous acts which have outraged the conscience of mankind, and the advent of a world in which human beings shall enjoy freedom of speech and belief and freedom from fear and want has been proclaimed as the highest aspiration of the common people,

Whereas it is essential, if man is not to be compelled to have recourse, as a last resort, to rebellion against tyranny and oppression, that human rights should be protected by the rule of law,

Whereas it is essential to promote the development of friendly relations between nations,

Whereas the peoples of the United Nations have in the Charter reaffirmed their faith in fundamental human rights, in the dignity and worth of the human person and in the equal rights of men and women and have determined to promote social progress and better standards of life in larger freedom,

Whereas Member States have pledged themselves to achieve, in co-operation with the United Nations, the promotion of universal respect for and observance of human rights and fundamental freedoms,

Whereas a common understanding of these rights and freedoms is of the greatest importance for the full realization of this pledge,

Now, Therefore THE GENERAL ASSEMBLY proclaims THIS UNIVERSAL DECLARATION OF HUMAN RIGHTS as a common standard of achievement for all peoples and all nations, to the end that every individual and every organ of society, keeping this Declaration constantly in mind, shall strive by teaching and education to promote respect for these rights and freedoms and by progressive measures, national and international, to secure their universal and effective recognition and observance, both among the peoples of Member States themselves and among the peoples of territories under their jurisdiction.

Article 1.

All human beings are born free and equal in dignity and rights.They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood.

Article 2.

Everyone is entitled to all the rights and freedoms set forth in this Declaration, without distinction of any kind, such as race, colour, sex, language, religion, political or other opinion, national or social origin, property, birth or other status. Furthermore, no distinction shall be made on the basis of the political, jurisdictional or international status of the country or territory to which a person belongs, whether it be independent, trust, non-self-governing or under any other limitation of sovereignty.

Article 3.

Everyone has the right to life, liberty and security of person.

Article 4.

No one shall be held in slavery or servitude; slavery and the slave trade shall be prohibited in all their forms.

Article 5.

No one shall be subjected to torture or to cruel, inhuman or degrading treatment or punishment.

Article 6.

Everyone has the right to recognition everywhere as a person before the law.

Article 7.

All are equal before the law and are entitled without any discrimination to equal protection of the law. All are entitled to equal protection against any discrimination in violation of this Declaration and against any incitement to such discrimination.

Article 8.

Everyone has the right to an effective remedy by the competent national tribunals for acts violating the fundamental rights granted him by the constitution or by law.

Article 9.

No one shall be subjected to arbitrary arrest, detention or exile.

Article 10.

Everyone is entitled in full equality to a fair and public hearing by an independent and impartial tribunal, in the determination of his rights and obligations and of any criminal charge against him.

Article 11.

(1) Everyone charged with a penal offence has the right to be presumed innocent until proved guilty according to law in a public trial at which he has had all the guarantees necessary for his defence.

(2) No one shall be held guilty of any penal offence on account of any act or omission which did not constitute a penal offence, under national or international law, at the time when it was committed. Nor shall a heavier penalty be imposed than the one that was applicable at the time the penal offence was committed.

Article 12.

No one shall be subjected to arbitrary interference with his privacy, family, home or correspondence, nor to attacks upon his honour and reputation. Everyone has the right to the protection of the law against such interference or attacks.

Article 13.

(1) Everyone has the right to freedom of movement and residence within the borders of each state.

(2) Everyone has the right to leave any country, including his own, and to return to his country.

Article 14.

(1) Everyone has the right to seek and to enjoy in other countries asylum from persecution.

(2) This right may not be invoked in the case of prosecutions genuinely arising from non-political crimes or from acts contrary to the purposes and principles of the United Nations.

Article 15.

(1) Everyone has the right to a nationality.

(2) No one shall be arbitrarily deprived of his nationality nor denied the right to change his nationality.

Article 16.

(1) Men and women of full age, without any limitation due to race, nationality or religion, have the right to marry and to found a family. They are entitled to equal rights as to marriage, during marriage and at its dissolution.

(2) Marriage shall be entered into only with the free and full consent of the intending spouses.

(3) The family is the natural and fundamental group unit of society and is entitled to protection by society and the State.

Article 17.

(1) Everyone has the right to own property alone as well as in association with others.

(2) No one shall be arbitrarily deprived of his property.

Article 18.

Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship and observance.

Article 19.

Everyone has the right to freedom of opinion and expression; this right includes freedom to hold opinions without interference and to seek, receive and impart information and ideas through any media and regardless of frontiers.

Article 20.

(1) Everyone has the right to freedom of peaceful assembly and association.

(2) No one may be compelled to belong to an association.

Article 21.

(1) Everyone has the right to take part in the government of his country, directly or through freely chosen representatives.

(2) Everyone has the right of equal access to public service in his country.

(3) The will of the people shall be the basis of the authority of government; this will shall be expressed in periodic and genuine elections which shall be by universal and equal suffrage and shall be held by secret vote or by equivalent free voting procedures.

Article 22.

Everyone, as a member of society, has the right to social security and is entitled to realization, through national effort and international co-operation and in accordance with the organization and resources of each State, of the economic, social and cultural rights indispensable for his dignity and the free development of his personality.

Article 23.

(1) Everyone has the right to work, to free choice of employment, to just and favourable conditions of work and to protection against unemployment.

(2) Everyone, without any discrimination, has the right to equal pay for equal work.

(3) Everyone who works has the right to just and favourable remuneration ensuring for himself and his family an existence worthy of human dignity, and supplemented, if necessary, by other means of social protection.

(4) Everyone has the right to form and to join trade unions for the protection of his interests.

Article 24.

Everyone has the right to rest and leisure, including reasonable limitation of working hours and periodic holidays with pay.

Article 25.

(1) Everyone has the right to a standard of living adequate for the health and well-being of himself and of his family, including food, clothing, housing and medical care and necessary social services, and the right to security in the event of unemployment, sickness, disability, widowhood, old age or other lack of livelihood in circumstances beyond his control.

(2) Motherhood and childhood are entitled to special care and assistance. All children, whether born in or out of wedlock, shall enjoy the same social protection.

Article 26.

(1) Everyone has the right to education. Education shall be free, at least in the elementary and fundamental stages. Elementary education shall be compulsory. Technical and professional education shall be made generally available and higher education shall be equally accessible to all on the basis of merit.

(2) Education shall be directed to the full development of the human personality and to the strengthening of respect for human rights and fundamental freedoms. It shall promote understanding, tolerance and friendship among all nations, racial or religious groups, and shall further the activities of the United Nations for the maintenance of peace.

(3) Parents have a prior right to choose the kind of education that shall be given to their children.

Article 27.

(1) Everyone has the right freely to participate in the cultural life of the community, to enjoy the arts and to share in scientific advancement and its benefits.

(2) Everyone has the right to the protection of the moral and material interests resulting from any scientific, literary or artistic production of which he is the author.

Article 28.

Everyone is entitled to a social and international order in which the rights and freedoms set forth in this Declaration can be fully realized.

Article 29.

(1) Everyone has duties to the community in which alone the free and full development of his personality is possible.

(2) In the exercise of his rights and freedoms, everyone shall be subject only to such limitations as are determined by law solely for the purpose of securing due recognition and respect for the rights and freedoms of others and of meeting the just requirements of morality, public order and the general welfare in a democratic society.

(3) These rights and freedoms may in no case be exercised contrary to the purposes and principles of the United Nations.

Article 30.

Nothing in this Declaration may be interpreted as implying for any State, group or person any right to engage in any activity or to perform any act aimed at the destruction of any of the rights and freedoms set forth herein.

by Salai Biak Lian Sang

I do appreciate Tluang Lian Hnin for presenting us the article about the Chin and 2010 Burma election in YCCF and Lai forum. For my personal point of view, his article is quite good. I wish each and every one of us would read it more carefully and thoroughly. The issue is about whether the Chins should support the 2010 election or not. And he also mentioned about Dr. Hmuh Thang's speech that apparently convinced the Chin-Lai people in Yangon. He concludes by encouraging the Chin people to support the 2010 election which will be conducted under the military junta's plan. I do acknowledge Hnin's hard work for the writing and his patriotism. It does not matter whether we agree his concept on this issue or not, at least his writing has brought something to reason for us.

The reality we all should know is that it will be impossible to have a free and fair election in Burma as long as the election is conducted under the neo- fascist Burma military junta. The result is already sure. The elected party is already sure. Therefore, we should not even mean it as election. It will be a drama in which some dolls will be played by the conductor. No body can or will be able to complain or demonstrate it. The last referendum in May was a clear fore-runner picture of the so-called election. The current military leaders do not even care UN's directions, advices from other countries, persons and organizations. So what? We will just be under the same story. As Ceupi's has stated, it will be like the current North Korea and China the countries that have a nice democratic name "Republic" but they totally ignore the people.

Whether we want or not, the current military generals will still be the big-men unless they soon awake up from their drunkenness of power. As Hnin has told us that there could be a Chin Minister. This could be true but we should clearly understand that whether a genius person or a farmer became a Chin Minister or not, he/she will be just "a doll". Here friends, we should not forget about the latest draft constitution of the regime in which it is clearly mentioned that there will still be border security forces. In this point, I would neither disagree nor agree to support the so-called 2010 election. I might be look like a neuter one in this matter.

Dr. H Thang is a genius one. I hope his plan and effort will bring good things for the Chin people under the limits of the junta. I think that it is good for the Chin people to have this kind of leader who will closely and firmly work for the nation. Until and unless he became one of dictators or their tool, I should say that he is good. However, having a minister would not or should not bring satisfaction for the Chin people. Actually, the current military chief of light infantry battalion in Chin State is a Chin guy. Unfortunately, he still needs to bend down in front of his-majesty Than Shwe and dance for him according to the instruction given by the director or directors. Nothing change or different till now. Therefore, there will still be persecutions, discrimination, forced labor, human rights abuses, different kind of oppress and tortures …etc under the military power which will still remain in our beloved motherland. The border security force is not the only matter; the main is from the root of dictatorship.

So what is the answer? The answer is..."Our revolution has not come to the end yet" We still need to fight for the real freedom, democracy and self-determination. We still need to promote strong patriotism and unity among us. We still need to fight the dictatorship.

Salai Biak Lian Sang

You may wonder who Omoda Monchi is. Sure, it is a Japanese name. There were days that a Burmese national hero had humbly siad "Watashi wa Omoda Monchi desu". It was a Japanese name of General Aung San. He also had a Chinese name called Tan Lu Sho. Of course, he had made friendship with the fascist Japanese and even became their colleague fighter. He also had made friendship with the communist Chinese. That's why he got those names. His father U Pha was a lawyer and communist. I Google about General Aung San and found out in Wiki that he was a founding member and the first General Secretary of Burma Communist Party which was founded in August 1939.

Some still have doubts that Aung San was a communist. I would like to argue that he was not a communist even though he was son of a communist, friend of communist and member of communist party.

When I was young, I wrongly thought that communists were non-religion. Actually the communism does not have to do with the religion. Both atheists and Christian can be communists if they believe in the concept so. Karl Marx developed the idea of Communism. Once a friend of mind told me that the early Christians according to the book of Act in the Bible were communists in terms of socioeconomic. It could be true. They shared whatever they had in equal. The political ideology of communism aimed to end up the capitalism. It was originally effective ideology against the capitalism but later on Lenin, Stalin and Chairman Mao Zedong practiced it in entirely a different position and became authoritarians. Since it was effective ideology for revolution against the colonization of the capitalist at that time, most revolutionists including Aung San adopted it. But the purpose would be to overcome the capitalism. It is quite clear that Aung San's tones were changed after the end of World War II in 1945. The end of the Second World War indeed was also the beginning of the conclusion of communism and Fascism.

I should state that General Aung San was greatly influenced by socialism which is rather an economic system rather than a political system. Politically he believed in democracy. According to the collection of Aung San's speeches 1943-1947, it is can be clearly seen that he stressed upon establishing a democratic government. He even indicated it as "heaven on the earth." He said that the real democratic country would be established and consequently criticized the so-called democratic country at that time. It was also obvious in the book that he told the reporter that the new government of Sovereign Union of Burma would occupy some main industries whereas in democratic country such as the States, the government handover industries to the private company. This point and other similar expressions of Aung San indicate that he believed in socialism in order to establish the national economy in the newly establish democratic country.

Kawl Cozah Dirhmun le A Ruahning (Policy) le Laimi
By Sang Awr

Biahmaithi: Biaknak lei riantuanmi ka si nain kan cozah nih ram an kan hruaining ka zoh tikah ka purh khawh tawk ka hmuhning tial ka duh. Laimi dirhmun in cuanh ka duh fawn. Biaknak lei Vuanci nih kum khat ah voihnih tluk Kawlram chung biaknak lei riantuantu upa he tonnak an tuah tawn i MBC President dirhmun in kaa tel ve theo. Khrihfa lawng si loin Muslim le Hindu zong an i tel. Kanmah duhmi chimnak nakin anmah nih zul hna seh ti an kan duhmi kha an kan chimh tawn. A donghnak ah nan duhmi kan chim ve uh an ti i biaknak ah luatnak a um lonak, biaknak lei inn sak a harnak, zalong tein i pumh khawh lonak, thawngtha chimtu harnak an tonning hna kan chim tik hna ah “tha tein kan in zohpiak hna lai” an ti nain a taktak ah cun kan duhnak an tuah bal lo. Biaknak lei vuanci cu ralbawi General a si ve caah ralkap kalning in a kan hruai ko. Hi bantuk ka hmuhtonmi tete le nihin cozah an dirhmun le cozah nih thil an ruahning le Laimi dirhmun kha ka hmuhning ka hun tial lai.

1. Kawl Cozah Dirhmun: Kawl cozah dirhmun kan zoh hmasa lai. Nihin Kawl cozah dirhmun kan zoh tikah hngal ngai in a um. Laiholh in “Hngal” kan timi hi “midang zeirel lo, kaa zaa ve” timi ruahnak ngeih khi a si. Ralkap nih kum 50 deng an kan uk cang i nai hrawng hi hlah maw an hngal khun ka ti. Tlangcungmi ral a thomi hna zong kan daihter khawh hna. Cun ramleng in cozah dohnak aphunphun a tuahmi hna zong zeipipa tuah kho ding an si lo, aho cozah zong nih langhngan in an bawm hna lo tiah an zei hriktida a thak lo. Cun vawleipi kalning zoh tikah kan dirhmun a fek tiah an i ruah. UN Secretary General Ban Ki Moon nih phone a chawnh hmanh ah Pu Than Sui nih a tlai duh lo. UN Secretary General a si an ti tikah voihnih tiang a chiahter men hna. UN zong zeiah an rel lem lo tinak a si. Nargis lio zongah US le French tinbaw an luhter hna lo. Kawlholh in chim ahcun an i seihchiah taktak. Hiti hin an hngal ngamnak cu a ruang tete an um.

1) Ram Hruainak Upadi Fehternak (Constitution Referendum): Nan theih cio bantukin ramhruainak upadi cu an suai I referendum an tuah. Rammi zapi zakhat ah 90 reng lo nih an kan thohkhanmi cozah kan si tiah an i lunghmuih ngai. Kan duhmi kan tuah khawh i kan dirhmun a fek cang, tiah an i ruah. Rammi thinlung taktak a si lo, ti cu ralbawi a fim deuh nih cun an hngalh ko lai nain hruaitu zapi ruahnak ah cun kan ti kho taktak, rammi nih an duh taktak ko, ti lungput khi an ngei dih. Democracy min a pu nain ralkap kut thiamthiam ah kan um lai. Mizapi hi zeidah an tuah khawhmi a um lem tiin lalhnawh zong khi a si men lai. Rammi kan si a fah tuk zongah annih cu an rum i an zei a poi lo. Mipi kan si a fah chin cuahmah zongah an zei a poi lo. Cucu lung a fim ko mi caah celh awkah a har hringhran.

2) Ramdang Thohkhannak: Vawleicung politics luanning ah vawlei tuanbia hi kanmah lei a hoih cang tiah an ruah. Amerikan le EU hi an chan a dih pah ziahmah lai i Tuluk, Russia, India chan a tho lai tiah an zumh. Cu ti an ruahnak cu a ruang a um.

a) Tuluk Ram: Kawlram le Tuluk hi hlan deuhpi in aa dawmi ram innpa an rak si. Nai hrawng in pehtlaihnak a thuk chinchin. Tuluk nih UN ah Kawlram kong a chuah paoh ah Veto in a khamh. Russia zong nih cu thiamthiam. Beijing Olypic lioah Tabboo halchia an timi pakhat cu zeibantuk Journalist hmanh nih Kawlram kong hal khawh lo dingah an telh. Hi tlukin Kawlram an dirpi hi a chan a um.

1) Kawlram hi an thil zuarnak market tha tuk kan si. Nichiar Tuluk ram in Muse khua le a dangdang in a lutmi thil hi chim cawk a si lo. Tuluk thil a hmang lomi kan um ti lo. Tuluk an i miak tuk.

2) Kawlram in Zinan Pipeline tuah an duh. Tuluk nih zakhat ah 90 cu Middle East in zinan a cawk. Singapore pawng Macalla Straits in tinbaw in phurh a si. Nikhatkhat ah Amerika maw, ram pakhatkhat he buainak a um ahcun zinan phurhnak lam a pit sual lai tiah an hna a ngam lo. Cucaah Bengal rili in Kawlram tan in Tuluk ram ah pipeline in a luh ahcun an caah a miak tuk, security caah hnangam tuk a si. Tuluk nih UN ah a dirkamh bantukin Kawl cozah nih Zinan Pipeline tuahnak nawl a pek ve.

3) Tuluk cu a rauh hlan ah Super power a si lai tihi an theih tuk fawn. Sipuazi lei zongin Amerika changtu dirhmun a phan pah cang. Holh set tung loin thil tam tuk a tuah. Nitlaklei hruainak model hmang loin an cozah reform a tuah. Deng Tsio Ping nih “chizawh hi a ran le a nah bia a pi lo, zu a seh khawhtu kha bia a pi deuh” a ti. Chim duhmi cu nitlaklei hruainak model theng hi a tha bik a si hlei lo, ram a thancho kha bia pi a tinak a si, Tuluk model hi kan hlawhtling tiah an i ruah cang. Tuluk he ram innpa kan si pinah a thangcho chin lengmangmi bochan awktlak ram a si fawn. Tuluk kan i bochan ahcun aho nih dah zei an kan ti khawh lai tiah an ruah. Hi ruangah hin kan dirhmun a fek ko tiah an hngal chinnak a si. Tuluk nih Koko tikulh a halmi zong hi a pek khawh men. A chung thil kan fiang lo.

b) Russia Ram: Hi karlak ah Russia a lut ve. UN zongah Tuluk a chim hlan hmanh ah Kawlram dirkamhnak a thawk. Tuluk he Veto Power in Kawlram an khamh. Vawlei politics luanning ngai hi Amerika he an i daw lem lo timi paoh kha tha an pek hna. Afrika le Latin Amerika zongah thuk ngai in an lut cang. Cold war a um ti loh ti a si nain a hramte a taang rih. Georgia kong ah a fiang khun. Thil biapi a chuah ahcun Shanghai Declaration ram hna zong an i kom kho fawn. Kawlram chungah bawmhnak an tuah. Russian Scientists Kawlram ah zeizatdah an um ti kan fiang kho lo. Acheu nih cun 1000 tluk an um lai tiah an ti. Mandalay -Maymyo lam pawngah inn nganpipi an sak i a tam bik cu cuka ah cun an um ti a si. Kawlram mi Nuclear science cawn dingin Russia nih full sholarship a pek hna. Tukum 2008 chungah a kalmi hna hmanh hi minung 900 an si cang. Kum 2000 in 2010 tiang project a si i tam ngai an kal cang. Tutan a kalmi ah Laimi zong 4 tluk an i tel ve. Ph.D tiang cawnter an timh hna. Hmailei ah fimthiamnak lei in Kawlram thanchoternak caah thil tampi an tuah. Hi ruangah Kawl cozah a lung a hmui i a hngalnak a si fawn.

c) India Ram: India ram zong a lut ve. Kawlram a dawt tuk caah cun si dawh cu a si lo. Tuluk an luh tuk tikah a thinphan dawh a si. Tuluk le India cu ramri kong ah a buai ciami an si. Atu le atu Indian ralbawi General pawl an phan lengmang. Tamu in Kalemyo in Mandalay tiang lam cawhpiak an timh. Tam ngai an cawh cang. Security ca bik ah si dawh a si. Cun India caah Tuluk bantukin sipuazi market tha ngai a si ve. India thil tam ngai Kawlram ah a lut. Superpower a si kho te dingmi India nih a ka dirpi tiah aa ruah. Kawl cozah cu zer tuk ve kaw ram thum komh in a komh zia a thiam ngai hna. Hi nih hin Kawl cozah a lung a thawnter i a zei a poi lo chin lengmang.

d) ASEAN Ram Hna: ASEAN ah a luh hnu in a hngal deuh fawn. Vawleicung komhnak bu ah kan i tel kho tiah an ruah. ASEAN nih an ruah ningin an hruai kho hna lo. Ram chungah buainak a um tik zongah zeipipa an i thlak kho lo. UN zong nih zeipipa an tuah kho lo. Kuzale a hei thlah tawn i Kawl General pawl nih lecture an pek hna i an kirter hna. Nihin tiang an tuah khawhmi a um lo. Khatlei in ASEAN meeting paoh ah an kai ve i vawleicung ramdang he tonnak caan tha an ngei lengmang. ASEAN member an sinak nih hin tha a pek ngai hna. An ral a thatter hna. A hupphengtu ah an i hman. Sipuazi lei cun zeipipa a bawm kho lo. Cucaah atu an i zuam bikmi cu nitlaklei nih sipuazi an phihmi hi phoih khawhnak a phunphun in lam an kawl.

2. Kawl Cozah Ruahning (Policy)

A bikin miphunte caah tih a nung ngaimi cu “miphun pakhat, ram pakhat, biaknak pakhat” ti a si. Hi ruahning cu khuazeika cauk hmanh ah an langhter lo. Asinain Kawlram chungmi hna hi cozah pakhat, miphun pakhat, nunphung pakhat, holh pakhat, biaknak pakhat tangah a um khawh nakhnga lam tampi in an i zuam. Ruah setmat lo ahcun ramchungmi zong nih theih khawh a si lo. Cun Kawlram in a chuak cangmi hna zong nih mit in hmuh lo pinah nunnak in tuarnak a um lo caah hngalh ngaingai khawh a si lo. A ing, a tuarmi le mit in a hmu taktak mi nih fiang deuh in an hmuh khawh. Roman Empire chan lio zongah hi bantuk hi ruahnak policy hi a rak um balmi a si.

1) Biaknak pakhat (One Religion): Biaknak kong hi a hmasa ah tial ka duh. Kawlram pumpi hi biaknak pakhat ah can dih an kan duh. Phungki pawl nih an ruah ahcun biaknak kal phung a si caah ruah thiam deuh a si. Asinain cozah nih kha rian kha aa hmaithlak tikah harnak le lungretheihnak tam tuk a chuak. Phungki lawng si loin minung cawnpiaktu (puansen aa aih lomi) kha an thlah hna i Khrihfa thawngtha chimtu hna report a tuah tawntu hi mah hna hi an si bik. Laimi dirhmun in kan chim ahcun:

a) Ngakchia cawmnak: Lairam Myone khuapi paoh ah inn an sak i sifak, ngaktah, nu le pa a harmi fa kha an khawmh hna i an chiah hna. Cozah tuahmi a si nain phungki nih an zoh hna. Chaklei Lairam ah cun langhngan tukin an tuah lo. An khawmhmi ngakchia kha duhsah tein an cawnpiak hna, hmuhtheihnak an pek hna, ei din hnipuan fenh-aih le sianginn caah a herhmi an pek dih hna i Buddhist ah an luhter hna. Tang hra a awng khomi hna cu College tiang an kaiter hna lai. Lairam ah a ummi Myone 9 a um i Myone uktu Township Officer paoh (Vuanthok) cu Laimi a simi Buddhist nih tlaih dih dingin tuak a si. “Khrihfa nan si hi nan rak palh tuk” tiah a kan titu dingah Laimi lila kha hman an timh hna. Karen Buddhist le Khrihfa karlak ah an tuah bantuk kha a si ve lai. Laimi ngakchia tampi an lut cang.

b)Thawngtha Chim Khawh Lonak: Khrihfa Thawngtha chimnak hi an hmurka in cun a luat tuk ko an ti nain a taktak ahcun luat tein chim khawh a har ngai cang. Tuk le velhnak hmun a tam cang. A um ciami Khrihfa chungah zeimawzat luatnak a um nain Khrihfabu thar dirhnak le zum lotu hna sinah thawngtha chimnak cu a har hringhran ko. Lairam zongah Buddhist pura an sak luaimai cang.

c) Rank Kaiter lo: Khrihfami cu captain cung kai khawh a si ti lo. Atu lebang ah cun ralbawi cawnnak OTS sianginn ah Khrihfa telh a si ti lo. Khrihfami hi “tapung thawh an hmang” tiah an ruah a si rua. Military Engineering College le Military Medical College ah kainak nawl a um ti lo. Laimi Buddhist a simi kha an cawisan hna. Ni khatkhat ah Buddhist si dih ding kha an i tinhmi a si. Nawlngeihnak he tangka he an luh tikah sifak bikmi Laimi caah dir khawhnak a har ko.

2) Miphun pakhat ( One people): Kawlram cu miphun tampi fonh in dirhmi ram a si. Mah miphun sinak cio kha thanchoter i an sunsakmi nunphung tehna zong kilvenpiak ding a si. Alan (flag) an tuah tikah State le Division vialte theihhngalhnak caah arfi 14 an rak cuanter. Upadi thar ah cun a lai ah Arfi nganpi pakhat lawng a um cang. Kawl nih dolhmi upadi a si. Hlan ah cun mahle holh in sianginn ah cawn khawhnak pek a rak si. Asinain nihin ah cun sianginn ah Laica cawn a um ti lo. Biaknak nih cun a ti khawh tawk aa zuam nain effective taktak in a tuah kho lo. Kawlholh le Kawlca tu cu tangcheu in Kawlram pumpi cawnter a si i mikip nih thiam dih dingin an tuah. Cuticun miphunpi pakhat chungah i fonh dih ding kha an ruahmi a si.

a) Thit laknak: Ralkap hi Kawlram hmun kildeng tiangin an phan cang. Lairam zongah a kildeng khuate tiangin an phan cang. An phaknak kipah nupi thit le laak an i zuam. An fale kha Kawl phun si ding kha a chung tinhmi a si.

3) Cozah Pakhat: Nawlngeihnak cu Central Government lawngah a um. State cozah nih tuah khawhnak a ngeihmi a tlawm tuk. Cun State cozah kipah ralbawi cheuli cheukhat tel dih a si fawn lai. Caang kho lo dingin an tuah i cozah pakhat tangah khumh dih ding kha an ruahnak a si.

3. Laimi Dirhmun

Laimi kan dirhmun hi a lam kip in an kan deet i chuahnak lam a har chin lengmang. Kan vanchiat zong a si rua ka ti. India lei kan unau hna hi an i ning deuh ngai. Hi tlukin cozah nih an kan deet tikah Laimi kan lungput hi lungtling lo ngai a si fawn. Kan miphun nih ral phun hnih kan ngei. Chunglei ral le Lenglai ral (Internal & Extranal enemy) kan ti lai.

1) Chunglei Ral: Laimi hi mi tlawmte kan si nain kan lung aa khat kho lo. Kan holh aa dan ruangah a si bik men lai. ZBC President ka rak si lioah ka hmuhmi cu a chung taktak in kan i dawt khawh lo hi a si. Tidim, Falam, Hakha, Thlanglei Lairam kan dihlak in lungkhat riantuan ti taktak a har ngai ko. CNF riantuannak zongah cu bantuk thiamthiam a si kan ti lai. Lairam cozah uknak hrimhrim ah i report a tam tuk. Detah Party Chairman Pu E.K Kim Ngin zong nih kan lungthin putning a zoh tikah a khuaruah a rak har ngai. Uknak township zongin kan i dang i kan mawh lo kan ti lai. Akhunhzi a hmete zong biatak tukin kan i cuh. Kan duhmi kan hmuh lo ahcun Lairam then lai kan tih lo. Biaknak lei hmanh ah holh aa khat bakmi Zotung mi tlawmte an si nain Association 2 ah an i then. Atu hi 3 ah then an i zal. Matu zong then 3 ah an i then. Kanmah Laitlai deuh hmanh hi kan i then liangluang i kan holh hmetete kan dirpi chin lengmang. Tidim pa, Falam pa, Thlanglei Laimi pa he thinlung taktak in chiatnak thatnak i hrawm khawh a har ko. Kan pa Rev. Van Bik zong a lung a dong ngai ti a rak si. Mizoram hna cu holh pakhat an i hrawm kho dih. Kannih cu kan si kho lo. Thil hmete zongah kan i dang chin lengmang. Kan holh, kan ca kan thlau chin cuahmah, akhunhzi a umnak paoh kha kan fuh lengmang. Mi nih hloh an kan timh pinah kanmah le kanmah kan i khat kho lo. Kan i rem lo deuh paoh ah a kan uktu an tha a nuam. Hihi “Chunglei Ral” ka timi cu a si.

2) Lenglei Ral: Lenglei ral cu a cunglei ah kan chim cang bantukin miphunpi le nawlngeitu nih aphunphun in dolh an kan timh chin lengmangmi tehna, miphunpi biaknak ah luh dingin aphunphun in an kan deet ning tehna, uknak pakhat tangah caang kho loin an kan temtawn ning tehna hi a lenglei in a rami ral lawngte an si. Tlaihkhihnak le thongtlaknak tampi a um. Chunglei ral ruangah kan lung aa khat lo i deetkhawt kan fawi tuk. Nawlngeihnak hriamnam le tangka he a rat tikah cun a runven awk a har chinchin. Akhunhzi aphunphun he duhnung ngai in a ra fawn i mi cheukhat caah a miak deuhmi paoh kha thim a fawi tuk cang. Minung nih kan tlawm chinchin i harnak kan ton tikah kan i chanh kho fawn lo. Hihi kan dirhmun ka hmuhning a si. A si kun ahcun zeitindah kan um lai? Thlitu a hrannak lei paoh ah maw kan tluk lai. A fawilannak paoh in dah kan ruah lai. Ka miphun a va tlau te zongah “zei ti awk tha” kan ti lai maw? Hihi nihin Laimi caah a ngan bikmi challenge a si.

3) Danger Point ah Kan um: Nihin Laimi kan dirhmun hi tihnung dirhmun (danger point) ah kan um cang. Chunglei ral nih a cak chinchin. Kan unau cheukhat nih cozah ralkap he i bawmh in mah le mah i hloh timhnak a um. Lenglei ral nih a kan deet chinchin. Miphun tenau kan sinak hi a lang lengmang. Mah zawnruahnak a cak chinchin. Hmailei ah kal khawh a si ti lo. Kan naule cheukhat nih ram kip kal in aphunphun an i zuam nain zeihmanh thlennak caah a thahnem lo. Hnulei tolh ding le tlak lawng a taang. Kan si a fak chin lengmang. Kan ram a har chin lengmang. Lairam dawhte kan siang lo kan ti tawnmi zong zaamtaak cuahmah mi ram a si cang. Cucaah danger point ah kan um cang, ka tinak a si.

4) Pemvaihnak: Minung cu a rawl a taam ahcun a pawkhimnak a kawl a herh. Hihi cu minung phung a si. Kan har tuk cang ahcun pawkhim deuhnak hmun ah kal phung a si ko. Nihin ramleng ah chuah kan i zuam. Lam aphunphun in kan kawl. Kan chuah khawh tikah eidin awk a harmi chungkhar kha vun cawm a si. Mah nunnak he kaltaakmi chungkhar ca he lungrethei ngai in tuan a si. A fawi lo. Hi dirhmun hi kan duh in kan i thimmi cu a si lo. Khuacaan le thil sining nih a kan luhpi tu a si. A thawng deuhmi, a fim deuhmi, aa dawh deuhmi kan taang set ti lo. Kal khawhnak lam a awn ahcun kan dihlak in kal duhnak a um. Cun nihin ramdang a phanmi hna nih Lairam an dawt. An ti khawh tawkin bawmhnak phunphun an tuah. Mautam kong zongah siaherh ngai in an tuan i kan i lawm ngai. Asinain tihnung dirhmun in kan luat lo. Atu lungfimmi le ramdawtnak a ngeimi an thih dih hnuah zeidah kan can lai? Pemnak ram i a chuakmi tefa hrinhniang hna nih an thei kho ti lai maw? Ka hawipa ABC General Secretary Roy Medley nih chan thum a peh ahcun chuahkehnak miphun holh le nunphung a lo cang a ti. Hmaan dawh ngai a si.

Exodas kan timi hi sal cannak Izip ram chuahtaak in Kanaan ram kalnak kong a si. Kanaan ram an phakmi cu anmah ram ah a cang. Asinain kannih Exodas cu Israelmi Exodas bantuk a si lo. Kannih Exodas cu mah ram kaltaak in Laimi nakin a fim deuhmi le a rum deuhmi miphunpi chungah va luh a si. Ram le miphun sinak ngei ti loin miphunpi nih dolh dingin vung luh khi a si. Nihin caan karlak kan i lawmhnak hi ruah siarmar ah mitkuh a thaw thlu lo. Tihnung dirhmun ah a kan phakpitu pakhat a si thiamthiam. Kan i thim ding a tlawm ko. Zeitindah kan tuah lai. Hi ca ka tial tikah aho pumpak mawhchiatnak pakhat hmanh aa tel lo. Keimah lila hi Yangon ah a ummi ka si. Kei zong kaa tel ve. Midang pemvaih le kan pemvaih ning aa khat lo. Kan miphun cungah kan lungput a biapi ngai. Zeitindah tih a nungmi dirhmun in kan chuah khawh lai? Zeitindah kan luat khawh lai? Laimi Upa khuaruat kho deuh vialte ruahnak chuah cio dingin kan sawm hna.

To the Chin People (part I)

Salai Z T Lian

To the Chin Youth; In the coming era, the Chin Youth will become the leaders of Chin State and some organizations. Among them, who try hard to study in their field, have good character and good discipline in their work or their study will become the leaders of Chin State and Chin People. The leaders for Chins must have National-minded, not tribal-minded or regional-minded among the Chins, and must be educated and hero for their Chinland. The most important thing is that they must value Chinland more than their lives. It is very important for the one who will become the Chin Leader.

To elder Chins; I would like to request you to tell more about Chin History, Chin Nationalism, Chinland and so on rather than telling about your village, town, clan and tribe etc… And please stand up and speak up more bravely for Chin Patriotic Spirit. You are the ideals of the new Chin generation.So it is very important that you need to stand boldly for Chin Patriotic Movement. Please grand brave Spirit to the new Chin generations before dead. So your new Chin generations could get some brave spirits from you to stand and defend their Chinland from devils.

To Chin Religious Persons; I would like to request you to pray and preach more for the whole Chin rather than your clan/tribe, your town and your village. You are very important persons to distribute National Spirit in your Church, your family and your school etc….So please speak up of Chin National Spirit.

To Chin Political Organizations; Please do not waste your time fighting each other more than fighting your enemy. Fighting each other is not needed for the Chins. If you keep fitghting Chin’s enemy will get a good chance to fight you. Do not allow Chin's enemy to get any opportunity. Why can't you negotiate each other for Chinland and Chin people on the table? Your goal is the same. You fight for the well-beings of the Chinland and Chin people. Why can not you sit the meeting together with your Chin opposed parties? As you know, all humans have different concepts and different idea especially in political doctrines. You may be dissent in policy and other...etc for the Chins. Please don't allow it to be created feud among you. At last, don’t work or act Chin national movement as a family work or personal work. Family work and national work are very different.

To Chins, you are responsible to care your Chinland and Chin People. And you must love your Chinland even as your lives. You also need to take care of Chin environment .All is your duty to defend and to care the Chinland and Chin people. Because you are the Chin nationals. Please don't forget it. You must support all activities for Chinland and Chin People regardless of clan, tribe and religion. You must be constructive ones for the whole Chin. Please keep honesty and faithfulness in everywhere that is the symbols of the Chin. As you know, you will not live forever in the World even though you want to live forever in the World. So you need to do your best for Chinland and Chin people within your life (living). "Let’s die meaningfully for Chinland and Chin people. Let’s live meaningfully for Chinland and Chin People”

Let’s say together:

We are one in Chin!

We are Chin Nationalists

We are united forever even the world is destroyed

We love Chinland even as our lives

We seek a better life for Chin people

We create a safe life for Chin people

We stand for the whole Chin

We serve our best for Chinland

Don't cry Chinland and Chin people !

We are here for you; we are yours

We try for you; we live for you

Please trust your new Chin generation

We stand for the whole Chin rather than our clan, tribe, town and village

Chin “National” Day and Self-Determination

By Salai Elaisa Vahnie*

from Chinland Guardian

February 16, 2006

The term “national” might have been interpreted in a variety of ways with different implications by historians, politicians, and scholars. We may notice that the word national has been marked in quotation intentionally in the title of this article to emphasize its importance in itself. In this short article, I would like to revisit and engage with a very brief historical and philosophical study on the ambiguous terms “nation, national, and nationalism” so as to bring a better understanding about the meaning of these phenomena. By doing so, the ultimate goal is to enlighten ourselves so that we may be able to realize the purpose and the essence of celebrating the Chin National Day, which indeed is re-affirming the granted right of self-determination which we have already gained fifty eight years ago.

Originally, the word ‘nation’ (from the Latin natio, meaning birth of place or origin)1 was used to referring to a certain group of foreigners from the same place whose status was lower than that of Roman citizens. These people are students from the same geographical locations attending Europe’s medieval universities. In this sense, during that time, the word nation merely was just a name for educated elites or students from a particular geographical group of people. Gradually, the word “nation” begun to be applied to a whole population of people from a particular geographical locale rather than to a student elite. One’s “national” identity, therefore, came from being a member of a certain people, which was defined as homogenously distinct in language, culture, race, and history from other peoples. Thus, “nation” came to have its contemporary meaning: “a uniquely sovereign people readily distinguishable from other uniquely defined sovereign people who are bound together by a sense of solidarity, common culture, language, religion, and geographical location.”2 Joseph Stalin in his book titled The Nation defined a nation as a historical constituted community of people. Hans Kohn in his book the Ideal of Nationalism termed the nation as the will of the people—the will of the people that is awakened by its repressed desire for freedom, self-determination and a state of its own.

Before the nation-state arises or during ancient time: the Roman republic, imperial rule, feudal state period—there was no nationalism or “national” identity issues. The reason is simple and obvious. In the mind of people of those times, there was no national political consciousness to feel a sense of belonging to a particular community of people, nor was the nation-state created. In other words, there was no freedom for people to be informed about who they are and to make a choice of their own political destiny, instead in the imperial period people and soldiers were forced to fight solely for the Roman Empire merely as the fighters and the knights. Likewise in the feudal state period, people and soldiers were bound by duties toward their feudal superiors and the church—a corrupted church. With national consciousness of some educated class, a few old nations emerged in the late 18th century and then modern nations in late 19th century. The process of forming the new nations was simple and easy to grasp. People are now politically conscious enough that they need a nation where they belong together as a group of people motivated by their desire for freedom and self-determination. National self-determination, therefore, is a determination of the will; and nationalism is a method of teaching the right determination of the will.3

As we have seen, although there is no precise definition for a nation, there are certain criteria that have to be taken into account in order to legitimize the nationalism or the existence of a nation. In ideology, it is generally agreed that a nation is a historically constituted, stable community of people, formed on the basis of common language and culture, religion, and shared myth. However, in reality, some of these characteristics simply failed to provide a satisfactory account into a nation state. For instance, the Norwegian and the Danes speak one language, but they do not constitute a single nation. Neither do Americans and English constitute a nation. Likewise, the transformation of religion into nationalist ideology is all the more inconvenient. Pakistan, whose doctrine is to transform Islam into a political ideology and used in order to mobilize Muslims against Hindus, neither constitutes a nation with the rest of the Arab nations. So are Judaism and Catholicism. Therefore, the most satisfactory criteria to legitimize nationalism or the existence of a nation is, as quoted above, the desire for self-determination, on the basis of common culture, a shared history and a shared myth of a group of people. Undeniably, politically conscious educated elites had played a very important role in the process of the formation of such modern nations in Europe.

Historically and politically freed people—satisfying the above set criteria for a nationhood, Chin people were so fortunate to have such politically conscious national leader as Pu Wam Tu Maung under whose leadership the opportunity to decide our own fate was rightfully utilized by unanimously agreeing to abandon feudal administrative system—a system in which if not the whole population, but most of the Chin people were bound by duties and obligations toward feudal lords. By abolishing such autocratic ruling system and by establishing democratic governance which was done in accordance with the will of the Chin people had made it possible for us to bear the identity of Chin “National”. The day on which we exercised such free will in history is later preciously known and politically reaffirmed as Chin National Day. We celebrate it every year re-affirming our granted self-determination.

Today, with view of celebrating their national day, people all over the world opted to observe the day on which the most significant historic event and success had ever happened to their nation and their people. The importance attached to and the degree to which it is made such observances as a national day or a national holiday enormously varies from state to state and from country to country. However, they all celebrate the day on which they obtain their self-determination as a free people. The French celebrate their national day on 14th July which is known as Bastille Day, marking the uprising of the ‘modern French nation’ in 1789. The Americans observe their Independence Day on the 4th July as their national day remembering the day when they obtained the ‘political freedom’ from the British colonial rule in 1776. So do the Chins, they celebrate their national day on the 20th February every year— the historic day – to commemorate the February 20, 1948, when more than fifty thousand Chin leaders across Chin State gathered at Falam Town, Chin State, unanimously agreeing upon the ‘transferring of the Chin feudal administrative system into a democratic system of governing’. For us (the Chins) this historic day is more than Independence Day, and this is the day on which we proclaimed our self-determination what is later known and chosen to be observed as the Chin “National” Day. Today the Chins around the globe are joyfully celebrating the 58th anniversary of Chin National Day to re-affirm the self granted self-determination.

Not only Burman military dictatorship tried to take the already achieved self-determination away from us by means of not allowing us to celebrate Chin National Day inside Burma, but they also have been trying to eliminate our “National” identity by the systematic imposition of the Chin State Day on the Chin National Day. Moreover, the regime has been downplaying the real implication of the Panglong agreement by never implementing the real purpose of it— indeed the agreement was signed with other historically constituent nations like Chin Hills—members of Union of Burma with the sole purpose to achieving the independence from British colonial rule in 1948. As a result, the essence of our National Day and Burma’s independence as a whole have been obscured by the rule of military dictatorship and it only leads Chin people and the country into political, economy and social disruptions. Therefore, it is crucial time for every Chin “national” to realize the need to be more conscious about our national unity and to be more involved in striving towards defending our national right of self-determination.

1. Opello Rosow, The Nation Sate and Global Order: “A Historical Introduction to Contemporary Politics” (London 2004), 191.

2. Norman Davies, Europe: A History (Oxford and New York: Oxford University Press, 1996), 382.

3 .Hutchinson & Smith, Oxford Readers: Nationalism (Oxford and New York: Oxford University Press, 1994), 54.

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*Elaisa Vahnie is a senior year student of Informatics and Business at Indiana University, Bloomington, U.S.A. He is a former Secretary of Chin Student Union based in India. He currently serves as the North America representative for the Mara People’s Party which won a parliamentary seat in 1990 Burma’s general election, and he also works as the General Secretary of Burmese Students Association, Indiana University in Bloomington.

The main reasons that made the Chinland become a part of Burma

by Salai Biak Lian Sang

The Chinland became a part of Burma only after the British gave independent to Burma in 1948. Before that the Chin people were historically independent indigenous people. The Chin Hills had become home for the Chin people since pre-historic period. Until the British colonization came to the Chin Hills, there were no historical evidences that the Chin people were invaded and ruled by other nations. The Chins had their own chiefs, village founders or tribe leaders. Even though there were no Chin kings, it is obvious that the Chin people had their own rulers. The Chin fore-fathers enjoy their autonomy, rights and privileges for hundreds of years in Chin Hills. The Chin people lost all those things and became one of the states and divisions of Burma.

There were three different obvious facts that made the Chinland and people become part of Burma. They were

1. British Colonization,
2. Panlong Agreement and
3. Military junta's coup
   

British Colonization

The Chins were living as independent nation till the British invaded their land in the late 19th century and annexed all their territory into British Empire in 1892. The British Colonization had brought both advantages and disadvantages for the Chin people. The coming of Christianity and new civilization were obvious benefits for the Chin people from the British colonization. In that civilization, having a military power which was known as Chin Rifle Battalion was also an advantages. However, at the same time the worse nuisance from that era was losing own autonomy to the British and to the Burmese in its consequences. Before, the Christianity was brought by the pioneer missionaries such as some RC bishops and Carson and Laura, the Chin people were known as head hunters. The British invaded Burma after declaring three times of wars. The first Anglo-Burma war broke out in 1824, the second in 1852 and third in 1885 and occupied all Burma in 1886. About four years after the invasion of Burma, the British came to the soil of the Chin Hills.

Pu Lian Uk a politician and former member of parliament of Burma stated,

"The Chin people claim that the Chin in their definite territory especially the Chin State today had never been a part of Burma or had it never been under any of the Burmese kings before British annexation. It was an independent territory with its definite territory under their chieftains since time immemorial and the British invaded and annexed the Chin country as a separate independent territory in 1890 outside the Burmese kingdom. The Chin resistance war against the British invasion of their country was so fierce in 1888 that even one British soldier was awarded Victoria Cross (VC) equivalent to Aung San Thuriya in Burma or US Congressional Medal, being the highest military gallantry medal in the British empire in which the sun never set. It was awarded to him at the Chin resistant battle against the invading British forces at Siallum in Tedim township in present Chin State which is now historically marked as Siallum Fort. The award showed how fiercely the Chin resistant battle was fought by both sides."[1]

The Chin people lost their autonomy in the hand of the British colony. Yet, there were even more negative impacts. As the Second World War ended, the British had been abandoning almost all of their colonized countries according to their agreement in United Nations charter. The decision whether to give independent to the Chin nation separately was utterly in the hand of the British. But according to Aung San - Atlee agreement the ethnic people were included within the today Burma. It was utterly in the hand of the British government whether to include the Chinland in Burma or not. However, they insisted the agreement from the Chin and other ethnic people to be included in Burma.

Panlong Agreement

The Pinlong Agreement was held at Panlong town of Shan State on February 12, 1947 one year before independent was affirmed. The Kachin, Chin and Shan ethnic leaders were invited. The Chin leaders who attended the conference were Pu Hlur Hmung of Falam, Pu Thawng Za Khu(Teddim) and Pu Kio Mang(Hakha).[2] In this meeting, apparently the Karen, Karenni, Mon and Arakanese leaders did not attend or sign their signatures. This Pinlong Agreement indeed was focus on gaining independent as soon as possible rather than uniting with the Burma. In this agreement there were no point indicating that the Chinland would became apart of Burma. However, it was one of the main reasons that made the Chinland became a part of Burma. Some other ethnic groups did not attend or sign in the agreement yet they still became a part of Burma. This is the fact that the Panlong Agreement was neither the only reason how the Chin people lost their autonomy nor the Chin leader's mistake. Even though the Karen did not sign the agreement, they still are under the Burmese military dictatorship so as the Chin. There were nine points in the Pinlong Agreement. The seventh point of the agreement was described like this…"Citizens of the Frontier Areas shall enjoy rights and privileges which are regarded as fundamental in democratic countries."[3]The frontier Areas indicated the Hills areas such as Chin and Kachin Hills. They hope of the Chin people and other ethnic minorities started changing into a night mare since General Aung San was assassinated on July 19, 1947 together with other national leaders. Those eras were still time of the heroes. Aung San was a hero for the Burma. The Chin leaders seem to be working as a team. However, there is no evidence that the Chin leaders had gained the wills of the Chin people in order to make decision to become one of the frontier areas of the Burma. The heroes and leaders at that time were vital persons. Battles were won because of a hero and battles were lost because of the death of a hero. It was inevitable in that period that the Chin leaders follow such a hero at that time. Aung San himself had said about the "Lowkah Neihban," which means the heaven on the earth or the Nirvana on the Earth. The Lowkah Neihban also has never come true. Therefore, the blame is granted to the fate. The Panlong Agreement, however, is a historic landmark for the Burma people to say that the Chin people had willingly became their subjects. Till today, 12 of February have been celebrated as Union day in Burma. It is believed that the Union of Burma was born on that day. The original concept of the Union or the Pinlong Agreement was inevitably preferable for the Chin people in that era.

The agreement were indeed also promises. There were no witnesses of other countries. It was just like selling a cow at a Chin village. After the independent, the federal democratic system was similarly adopted at first. The competition of two isms; left and right, had effected upon the Burma too. And then, the Panlong Agreement is being mistakenly quoted in order to make the Chin under the Burma instead of establishing a federated union of democratic country which was the true dream of the agreement. The following Burmese leader consequently ignored it and failed to fulfill the promises in the agreement.

The Burmese military Junta

After the independent, the Chin Hills was known as Chin Special division and the Minister of the State were appointed by the Burmese government. The first president of the Sovereign Union of Burma was Soa Shwe Taik. He belonged to a Shan ethnicity. The first General Secratary of the State was U Nu. The central government was form in mixture of persons from different ethnicities. The Chin ministers of the State were as follow,

1947 - 1954: Vam Thu Maung

1954 - 1956: U Shein Htang

1956 - 1962: U Za Hre Lian

1961 In order to amend the Constitution of Burma (1947) into more federate features as agreed in Panglong Conference, the Chins and all non-Burman nationalities gathered in Taunggyi, the Capital of Shan State from June 8 – 16, 1961. Since on 2 March 1962 autonomy completely was abolished by the Burmese military junta General Ne Win and it was the conclusion of the hope of the Chin people. It had a single Chairman of the Supreme State Council, U San Kho Lian, who remained in office until March 1974.[4]As the dictator Ne Win staged a coup in the name of Revolutionary Council, any Chin politicians and scholars presumed to participate in Taunggyi Conference were arrested.[5]The military junta then ruthlessly rules the whole Burma using different tactics of oppression in order to control the power. If the military junta did not take control of the power, the Taungyi conference would have brought the fruits for the Pinlong Agreement.

The military's siege of the power was worse reason that utterly forced the Chinland and people to be under the neo-colonization of Burm

Therefore, in conclusion, it is clear that the tree different events and historical facts relate one another and are the cause of the Chinland to become a part of Burma. The Chin people who enjoyed the privileges of independent in the history had become a colony of other nations since late 19 century till 21 century. As a colonized nation, the Chin people had been suffering different kind of persecutions, human rights abuses, discrimination and oppression. The Chin people also have been demanding and fighting in order to restore the historic nature of the Chinland in all the possible ways. The British colonization in which the Chins first lost their heritage autonomy was the first and important reasons that made the Chinland to be part of the Burma. The Pinlong Agreement which was often criticized as the point of foolishness will anyhow remain as one of the reasons, too. All those two things paved a smooth way for the Burmese military vehicles to practice neo-fascism toward the Chin people.