English Language for the Chin's official language

by Salai Biak Lian Sang

I am so glad to be a member in email groups such as YCCF- International and Chinland where the Chin people who have different native tongues meet together and share ideas by using English language in common. I believe that the current situation is reality. Chins from Teddim, Falam, Mindat, Matupi, Paletwa and Hakha-Thanglang and others meet and use English language. We may be a little bit poor in English yet it can be our official language. Just see the latest Seminar. What language did the scholars use for argument? They use English!.

Therefore, whether we accept it or not, the Chin people around the world have been using English language for our common communication. Currently different Chins in Burmese might be using Burmese language for common communication. But English is more broadly used by the Chin people around the world. So I believe that the Chin people would be able to adopt English language for our official language. But it doesn't mean to make different dialects of Chin disappear. Promoting own dialects would be always appreciated.

Especially in terms of unity, using English language will bring advantages for the Chin people. And it is not an impossible one in this IT era. It is just the matter of time and effort. For example, let's say that we will use Lai language. We will need to take times. How long? and How? and let's say - English.. How long and how? just balance these two things. The result will be equal or almost equal. But let's see that there are more advantages of speaking in English than speaking in Lai or one of other Chin dailects.

Singapore is known as a small country. But the population is about 4.5 millions. Originally, there are many different languages such as Mandrin, Kentoness, Malay, Tamil...etc...( According to world factbook the language spoken in Singapore are ....Mandarin 35%, English 23%, Malay 14.1%, Hokkien 11.4%, Cantonese 5.7%, Teochew 4.9%, Tamil 3.2%, other Chinese dialects 1.8%, other 0.9% (2000 census). According to thess numbers, it is obvious that most percentage of the language spoken is Madarin. But Singapore is using English language for common. Actually I am afraid to compare the Singaporians with the Chins interms of development. However, we can see it as an example for taking English language as common language. There are still many others countries like this.

I would like to state that there would not be an official common language until and unless we achieve our own autonomy. By the time, we have it, most of the Chins will find English language easier.

Finally, I would like to say that the name Chin is the sweetest and best for our common name and it has been used as the common name of the Chin people for about 2 hundreds years. So let me sweetly say " WE ARE ONE IN CHIN"...............

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Tawlreltu - on Thursday, October 30, 2008
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Why the Chin people become refugees in Malaysia

Why and How Chin refugees fled to Malaysia from Myanmar
Victor S Khambil

Chin State is located in Southeast Asia and lies between the longitude 92.15E, and in between the latitude 18N and 27.30N. Bangladesh is to its southwest, Manipur State in India is to its northwest, China to its north, Sagaing Division of Myanmar to its east and Arakan State is to its south. The size of Chin State is slightly smaller than Switzerland. Chin State is rich in natural flora and fauna. Chin state has a mild hot wet climate. Almost 90% of Chin people are Christians. The population is estimated at half a million. Chin people are aboriginal inhabitants of Chinland for hundreds of years. Chin people are distinctive nationality with their own culture, religious, politics and literacy. After the British occupation of Burma under its empire in 1885, Chinland was also annexed under British Empire in 1895. As the leaders of Chin people agreed to take independence together with Burmese leaders, Chin people joined Burmese leaders in January 1948 and accepted independence from the British Empire. Unfortunately the Union of Burma has been misruled by successive Burmese Buddhist rulers and Chin State was most suppressed under Burmese dictatorial rule since Independent until today. That’s why we the Chin people know that we do not get Independent until today since the Chin people are discriminated and systematically enslave under Burmese rulers, worse than the British occupiers....Read More

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Tawlreltu - on Saturday, October 25, 2008
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The Current Situation and Hope of the Chin Refugees in Malaysia

The Current Situation and Hope of the Chin Refugees in Malaysia

By Salai Socrates

2-Oct-2008

Kuala Lumpur, Malaysia.


Mobile registration for Asylum Seekers from Myanmar

The UNHCR office in Malaysia has been using an effective unique technique called mobile registration to register new asylum seekers from Myanmar. No new registration for Myanmar nationalities is accepted in the UNCHR office except for the vulnerable patients and individuals. The UNHCR registration team has been going to their selected areas in different parts of Malaysia and having group registration since May, 2008. For this mobile registration, the office is closely co-operated with the community office of each ethnic nationals from Myanmar. Other ethnic people from Myanmar have been registered, too. The most number who were registered in this mobile registration will be the Arakanese which will be about double size of the Chins. The Mon ethnic people would be the second most number of those who registered in mobile registration. The number of Chin registered in this mobile registration remained in the least.The Kachins and Karen also occupied about quite numbers of new registered refugees within this mobile registration.For this mobile registration the people had to give their names to their concerned communities describing their address and a few points of their personal details. These name lists were collected in early 2008. Nowadays, the mobile registration has been going according to the lists that they have previously given to the office.

One of a Chin Christian elder said, “Most of our fellowship members have given their name lists the same with their villagers. Here in Malaysia, we the Chins have village-houses; those houses are located in Kuala Lumpur. Those who stay in other States in Malaysia also had described their village house as their address because they knew that their jobs are not secure. They can be fired out any time. Now, mobile registration is being done in the places which are far from KL. So, most of the Chins are still waiting for that opportunity.” Village-houses is where Chin people show their Christian brotherly love to one another and help somebody who does not have job or unfeeling well. Generaly, those villages-houses are made up of 30-50 people at a flat. There they cook andeat together and have worship service accordingly.


Family or dependent registration

There are also thousands of refugees who need to register their beloved family members. Here a Chin refugee said, “I was registered as refugees in 2003, but my wife and children arrived Malaysia later, I have been waiting to get my family registered, too."He continued,It is not easy to get them registered as refugees because I have to get serial from CRC [Chin Refugee Committee] or ACR [Alliances of Chin Refugees]. Of course, I have got the serial number. But it is over 1000 already. I heard that only around 100 families can register in a month. I have been waiting my time with prayer. Yet, I don’t know when. I hope my family will also get registered.” An old woman from Thantlang who is about 60 years old also have been going to the UNHCR office asking for registration so that she will join her beloved daughter in USA. But she is still hoping for her fortunate time to get registered. Here is another kind of family reunification problem, “I was registered in 2005, and my wife and children also were registered. We are supposed to take OPE interview. But my wife’s brother is not registered yet. So, we are asked to wait him till he will be registered and recognized as a refugee. I don’t know how long will we still be waiting” Oversea Processing Entities interview is under the care of IRC and is the last interview before US immigration interview.


Waiting for the bright morning

“I have been waiting for the bright morning when I will pack my luggage, say bye bye to my colleagues and depart to the third country. Since 2006, I have been holding UNHCR card and still waiting for the further contact from the office.” said a middle Chin refugee in Malaysia. Some, almost 50% of the registered refugees have been eagerly waiting for their time to be resettled into the third countries. The Chin refugees have been living under fear of the arrests and deportation. They have been living in a very difficult life. Many families with young babies, old woman, ladies and minor children have been staying in this situation.


Still many Chins unregistered

Many Chins asylum seeker who are waiting to be able to register with UNHCR have been facing varieties of problems in Malaysia. Here is an example from a Chin young man, “I fled from MyanmarCameron Highland. I can not get job now as the jobs are very rare. I am still unregistered and holding CRC paper. I really want to be registered.” This kind of experience is not strength for the Chin refugees in Malaysia. There are still many Chin individuals like him. in 2004, I often went to UNHCR and lined up in order to get registration. But, I never got registered as there were too many people lining in front of the office. I had to work at least for my survival. So I was not always able to line up. Months and years passed like that. Till today I have been waiting my time." This man was indeed extradited from the incarceration axis about two times and perforated again.

There were about a couple dozens of Chin young people and university students who left the country after the bloody crackdown of the saffron revolution in which they protested against the military juntas and demanded for freedom and democracy. One of the students said, “I could show the evidences about my involvement in the protest, but I am still waiting for my time to get register till today.”

According to the UNHCR’s statistic record, ‘till the end of July 2008, there are 41,400 refugees and asylum seekers registered with UNHCR in Malaysia. Among them 36500 are from Myanmar, comprising some 13400 Rohingyas from Northern part of Rakhine State in Myanmar, about 13400 thousand Chins, 4000 Myanmar Muslims, the remaining are other ethnic minorities from Myanmar’ such as Arakanese, Karen, Karenni, Mon, Shan and Kachin. There are some 49000 refugees and asylum-seekers from other countries, including some 1900 Sri Lankans, 580 Somalis and 570 Iraqis. For these foreigners, the UNHCR office in Malaysia has open the opportunity to get registration according to their rules and limitations. They have been welcome every Monday afternoon.

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Tawlreltu - on Thursday, October 23, 2008
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THE ROLE OF CHRISTIANITY IN CHIN SOCIETY

THE ROLE OF CHRISTIANITY IN CHIN SOCIETY
By Salai Za Uk Ling
Lakehead University

Culture and religion together form an important part of Chin society. As such, historically these two elements are closely and inseparably intertwined with one another. In modern times, Christian religion is deeply rooted in Chin society. Since the first Chin conversion in the late 1800s following the arrival of American Baptist missionaries to the Chin Hills, Christianity gradually became accepted by a large majority of Chin populations who had practiced traditional animism for centuries. A century later, Christianity has evolved into almost a second culture of the Chin people. Because many Chin traditional and cultural practices prior to Christianity were thought to be inconsistent with Christian beliefs, these practices were abandoned with acceptance of the new faith. The “Christian way of life” gradually replaced the “old life”. [1]
Because the Chin traditional religion was inseparably linked with the Chin way of life, transition to a new religion also meant changing some of cultural practices to make them consistent with the new Chin religion. In other word, they adopted Christianity not only as their new religion but also as part of their new culture. For example, the newly Christian converts would stage what is called “cleansing of the house,”[2] which involved removing of altars and “skulls of animals [they hung above their doors] that have been sacrificed in days past to appease evil spirits”.[3] At the same time, Chin Christians abandoned many of their traditional feasts and sacrificial ceremonies which were associated with their past religion. These were “the key social and ritual activities through which the transformation of identities and communities are accomplished.”[4] Over the last century, the new “identity” or Christianity has become deeply entrenched in the Chin society.
The impact of Christianity was not only confined within the spiritual and cultural contexts of the Chin people. It manifested itself as a uniting force for different Chin communities who had been deeply divided and antagonistic to one another due to differences in traditional clan systems and isolated from one another by geographical barriers. With their conversion to Christianity, the notion of acceptance replaced their traditional mindset of exclusionism, and Christian Chins embraced one another as members of a community of faith in Christ. At the same time, there developed a new self-consciousness and political awareness of Chin cultural homogeneity, thus providing a new framework for Chin nationalism. Moreover, early missionaries introduced modern education and written communication to the Chin people.
When Chin leaders signed the Panglong Agreement on February 12, 1947 to join the newly independent Union of Burma as an equal constituent state, from a religious point of view, it was more than merely becoming a political unit of a new modern state: it also meant having to live together with other religious groups within a greater political collective. As there is a correlation between ethnicity and religion in Burma, “political identification with Christianity, with the Church, gave the Chin a basis for treating the Burman on more or less equal footing.”[5] According to Salai Lian Hmung Sakhong, a prominent Chin scholar and an authority on the study of Chin religion and politics, the movements of Chin Christian institutions in pre-independence period have “inspired the new Chin [political] self-consciousness within the Union of Burma.”[6]
In the post-independence era, through Christian religious associations such as Chin Hills Baptist Association (CHBA), also known inter-changeably with All Chin Baptist Association,[7] and now reformed as Zomi (Chin)[8] Baptist Association, Christianity continues to provide a venue for the Chin to develop their bonds and strengthen their relationships with one another.
Although some of their old cultural practices were discontinued, many Chin traditions were preserved by slightly modifying them to conform to Christianity. For example, because “there was no worship without feasts”[9] in old Chin culture, this tradition is carried on to the “new faith.” “Christmas (Khrismas), New Year (Kumthar) and Easter (Tho) became the most important social feasts and festivals for the new Chin Christian community.”[10] Accordingly, as a cultural and religious practice, gathering and sharing with members of the community are important activities for the Chin people, functions that, in many parts of Chin State and in areas populated by Chin Christians, are now either restricted or disallowed under the present military regime.
In the late1970s, the Zomi Baptist Convention (ZBC), the highest religious institution of the Chin, launched an indigenous missionary program, Chin for Christ in One Century (CCOC), aimed at making the entire Chin people become Christians by the end of the twentieth century. Under the program, the ZBC recruited volunteer missionaries and evangelists from various parts of Chin State to carry out its mission in certain parts of Chin State, especially the northern part, and other adjoining areas inhabited by many non-Christian Chins. By the end of the program in late 1990s, the CCOC converted a large proportion of non-Christians, despite several restrictions and persecution suffered by the missionaries from the Burmese authorities, including coercion, intimidation and physical attacks by the army.
Christian pastors and ministers secure high reverence and respect among the Chin people. They are highly respected as intermediaries between God and the congregations. Even outside of the Church, they play significant leadership role on occasions such as death, birth or marriage in the community. Also, because there are no Chin people represented in the local or state administration under the Burmese military regime, even in a secular setting, they receive high degrees of respect as leaders of the community. Today, their dignitary position has attracted the attention and jealousy of the ruling military regime, making them the first targets in the regime’s campaign against Christianity and Chin people.
--------------------------------------------------------------------------------
[1] Lian H. Sakhong, Religion and Politics among the Chin People in Burma. Uppsala University: 2000, p 340
[2] Ibid
[3] Ibid., 342
[4] Ibid., 344
[5] Lehman, F.K, The Structure of Chin Society. Urbana: Illinois University Press, p 5
[6] Lian Hmung Sakhong’s Ph.D. dissertation: Religion and Politics among the Chin People in Burma, 1986-1949, was published by Uppsala University, Sweden in May 2000.
[7] Ibid., 337
[8] Zomi is synonymous name for Chin
[9] Ibid., 348
[10] Ibid.,349
[Salai Za Uk Ling is Associate Editor of CHRO publication Rhododendron Human Rights News. He is also co-author of CHRO's publication "RELIGIOUS PERSECUTION: A Campaign of Ethnocide Against Chin Christian in Burma"]

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Asho unau hna he CND (2003)

By Salai Biak Lian Sang 
Unau Asho-Chin hna nih Chin Miphun Ni an tuahnak (2003)by Salai Biak Lian Sang2003, kum lio ahhin Pegu Division i a ummi Padaung Myo-ne, Talokepin khua ah unau Asho Chin hna nih Chin Miphunpi Ni an tuahnak ah ka hawi le sawmnak thawngin ka rak kal kho ve. Mah ka i ka hmuh tawnmi cu Chin Miphunpi Ni paohah hin ka thieh than lengmang. Ziah tiah cun, aa phundang ngai- ropui tuk in Chin Miphun Ni an tuah i, miphun ni an sunhsak ning le, miphun dawtnak(nationalism), le lungrualnak an ngeih ning hna hi upat awktlak ngai a si caah a si. February 18, 2003 ni suimilam 10:30 ah Rangoon Sawbua gyigone Highway-Bus station in Pyay khua leiah ai thawh mi bus kan i cit. Cu ka a kal ding ahcun, Global Recording in rian ngei tu pahnih le kei mah he kan si.

Asho pasal ttha Samoe Tin Soe
Asho Chin umnak cu Rakhine ramri leikap ah a si theu lai i, ai hlat ngai lai tiah ka rak ruah. Nain, tlawmpal suimilam paruk hrawng kan kal ah Pyay khua cu kan phan. Pyay khua ahcun Asho Chin Radio program ah bia a chim tawntu Samo Tin Soe nih a rakkan dawn. Samo Tin Soe cu a min lawng ka rakthieh bal i ka vun hmuh tik ah mipumrua ttha ngaimi a si. A tung hi 6" deng mang a sang. A aw a kua ngai. A kut ah xerox copy a tuahmi catlap dozen pahra hrawng ai ken. Chin Miphun Ni tikah ka zamh tedingmi Asho-Chin hla a si a ti. A mah nih cun Ayeyawady tiva kam a um mi bus station ah a kan kal pi i cu ka hmun cun, Uhshitpin khua leiah khu thluah mah in kan icitmi Truck pi cu a kal. Nawaday hlei kan lawnh i zuksuai thiam nih suaichawm mi ko alomi tlang thluan tete cu minmei tangah maw chialmal khin, alang in kan hmuh. Bus cungah cun, Samo Tin Soe nih cun, a hla kawng cu a kan chimh. "Asho mi nih hin Karen ca bantuk kan hman i mah hinak in cun, Roman cafang kan hman ah a ttha deuh hnga maw tiah mah hi hla hi Roman ca in ka ttial" a ti. Hla ttha ngai a si. Cu ticun zanleisang ninem ah khin, Uhshitpin khua ah kan phan, Samo Tin Soe nihcun tlunnak a kan ser piak. A thaizing Februay 19, Chun ah Taloke pin leiah cun kan i thawh. Trishaw in lam ttim tiang kan kal i cu khawh cun Thawlagyi kan i cit.

Asho Chin Khua: Talotepin
Zanlei sang ah Talotepin khua cu kan phan. Talotepin khua cu inn 800 hrawng a ummi khuate a ngan ngaimi pakhat a si. Cu khua ahcun, Aso Chin mi cu inn 500 hrawng an um an ti. Atangmi cu Kawl mi an si. Zatceu ve ve in an um hna. An khua cu nelrawn a donghnak tlang a vun i thawknak hmun, Kalaymyo bantuk khi ka lawh ter ngai. Talotepin khua ah cun kan vun lut diah mah ah, Laudspeaker in Asho Chin hla an chuahmi kan theih. Tlawmpal kan vun kal ah khin, Asho Chinmi umnak sang leikam ah kan phan cang ti-ah a ho chimh lo khin, kan thin lung ah  ka theih.."ee mah ka hi Chin mi umnak asi theu lai" ti mi zumhnak kan ngei. Ziah tiah cun, nu nih an nau kha puakpuan in an puak. Kuak-pi-hrum a zumi hna an um. Cun, vok hna an i chawk pah. Sum a sumi hna kan hmuh hna. Chai ai tleih i a kalmi hngakchia pate hna kan hmuh. Cu hlei ah an inn sak ning ai phundang. Kawlmi umnak sang leikap ahcun an inn hi rua deuh in an sak. A tung a tlang, vam, ttuang rua lawng te. Nain Asho Chin umnak sang lei ah cun an inntung hna i Tlawr thing hreitlung in seih chawmmi in an tuah. Cheukhat an inn tung cu an ngan ngai. Cu ti cun, Asho Chin sang ahcun an khua bawipa innah kan i thumh. Khua mi cheukhat an ra i a kan chawnh. Chin mi veve kan si nain, Kawl holh in kan i chawn hna. Zu-fa a thaw ngaimi cu cold drik palang khin an chiah tung ko. Mahte in i lak i din cio a si. An zu-fa cu a thaw bak. Kan thabat zong a dam ter ngai tiah ka theih. Laitlang lei Khawmpi khi a lo.  Zan ah cun khua dang lei mi hna zong tlawmpal an  phan ve.

Khua 15 nih an i pumh i an tuah mi Chin National Day zan
Zan ah cun Chin Miphun Ni tuahnak hmun ah a kan kal pi. Celhtual ah a si theu lai tiah kai ruah chan nain, celhtual ah a si lo. Leikuang ekah pahnih hrawng a kau mi ah a si. Padaung myone i a ummi Ashocin khua -15 an rak phan. Cawleng he an rak pawk lulh. Ka chuahka in cubantuk in a sunglawimi Chin Miphun Ni cu ka tawng bal rih bak lo. Ngakchia he upa he an uico tiang a rak i thawh ve. Asho nungak pawl cu an i dawh ngai. An ngo pah ngai hna nain, an tung a niam ve. Nain nungak a tamtuk an rak chuak lo. Nungak paoh poah cu lam ding in, Asho Chin thuam in an umdih. An thil thuam cu a phun phun in a um ve, Karen thil thuam a lo ngai mi hna a um i Cho thuam a lomi hna a um. Mah ti cun an nungak dawh pawl cu zan ah cun Miphun lam an lam hna.
Nikhua a lin ngai caah, zaan ah an tuahmi hi chun an tuahminak in a nuam deuh khun.
Samo Tin Soe nih cun an hla cu a sak "Asho myopho thaipyi yo"(cafang ka palh kho men)ti mi sak chih mi a tu tiang ka cinken peng. Stage ngan ngai in an tuah i, Kawlca in"Chin Amyota Neh" tiah ngan ngai in an ttial. Color a sen mi in an ttial. Cun keh leikap ah Vakok nuva, Zupu, Chockhlei par le Saki hna an suai. Cun vawrh lei kam ah an mah Asho chin hmelchunhnak tlanthla vazun le sialu an suai. Rangoon i CLCC nih an tuah tawn mi ah cun, Chin Miphunpi Ni ti ah an tar lonak a kum asau ngai cang. University fresher welcome & farewall ti deuh an hman. Zei maw caan ah Chin Pyine neh ti hna in an hman tawn. Pawng kam Stage an tuahnak pawng kam ah cun dawr a phun phun, eiding aphun phun, le thil, angki te hna, cun mitlehnak te hna, an tuah. Kawlmi cheukhat hna zong dawr an rak zuar. 'Chin Phaya Puai" tiah cheukhat nih cun an ti. Leikuang chungah cun minung cu khatthup in kan um ko hna. Rangoon nakin khuacaan akik deuh ngai.

Asho Chin tuanbia tawi
Kan ichawk i Asho Chin Literature & Culture comittee nih an tuahmi Asho Chin tuanbia le thilthuam, hriamnam hna an chiahnak hmun ah ka va zoh. Cu ka ah cun, fei, nam, meithal, thal, cantiang le saphaw hna paiper hna seihnam hna kna hmuh khawh. Cun ca an tar mi a um. Mah ka ah cun, "A tu lio Kawlram timi ah khua a rak sa hmasa mi hna a si mi Pyu, Tet le Rakhine waytali mihna ahhin, Tet timi miphun khi Chin miphun kan si an ti. Tet miphun cu unau pahnih an rak um i u le nau, fa le i tthit um ruang ah an i lung sak lo caah Ayeyawady chaklei ah a kai mi Tet le Padaung khua hrawng ah atang ta mi tiah an i then an ti." Nihin ah Kawlram tiah theihmi Irrawaddy valley a rak luthmasa mi miphun kan si ti mi an langhter. Cun, Asho chin ca an rak tuah ning le missionary pawl an rak luh ning hna an ttial chih.

Cu ti cun kan kir
Mah cu khua ahcun Chin Miphunpi Ni cu Febraury 17 nih te khan an rak tuah cang. Tlikzuamnak le a dang zuamnak te te an rak lim dih cang. February 20 ni Chin Miphun Ni a ni tak tak ah hin cun, zingkate ah i pumhnak hmun antuahnak leikuang ah cun kan kal dih hna i, cu ka ah cun, upa hna nih Chin miphun tuanbia le CND tuanbia an chim. Padaung Myohne okahtah zong a ra ve i bia a chim ve. Asho holh le Kawlholh in caan an hmang. Cu ti cun, chunhlan ah Chin Miphun Ni cu an donghter. Zanlei ah cun, Asho miphun nih khuazing an rak biaknak kawng recording an lak. An Khuazing cu "Khung" tiah an auh. An "priest" nih thla caam hlasak nak a ngei i mah cu cu record an lak. Laitlang lei khuazing nu sin thlacam he ai lo ngai ko. A aw a thluai thluah mah i mit a ku ngai. Cun Talotepin cun kan rak kir. Khuakip ah an kir cio hna. Mawtaw in a kir naa. Cawleng in a kir na kan si hna.Kan kir lei ah cun kan kut kan i thlir hna i bye bye kan i tuah hna. Rangoon he aa neih ngai mi ram ah Chin miphun an um lai tihmanh in ka rak ruat bal lo. Asho Chn mi cu Rakhine ram chung deuh le Tayet khua hrawng lawng ah an um tiah ka rak ruah nain. A si lo. Pyay khu pawng te Rangoon he aa hlat lonak hmun ah tam ngai an rak um. An um hlei ah Chin miphun an si nak an thi alin ngai. Chin miphun ni an sunhlawih ning nih a langhter ko.
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Mah hi Cabiahi cauk in telh duh ah cun catialtu sinnak hal hmasa dingah kan nawl hna.

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Towards More Understanding about the Identity of the Chin People

Towards More Understanding about the Identity of the Chin People
by Salai Biak Lian Sang

Dear friends,

Peace be upon you all. I would like to bring the idea towards more understanding of the identity of the Chin people. The globalization is being criticized by some indigenous activists. But, the globalization is unstoppable now. The important one is, how to keep our national identity in such circumstances. But then, we ought to see what really make us Chin very clearly?

Are we Chins because we ware Chin cultural dresses? Every body can buy Chin coat and ware it, but unfortunately he/she can not be or will never be a Chin just because of putting a Chin cultural dresses on. So then, are we Chins because we speak Chin language? Ahem! That sounds a little bit closer but not enough. I can show you a couple of persons who speak Chin language but they are not Chins. There are even some more. Chins are Christians. Ok!... But All Christians are not Chins. Right? Let us see some of very simple logical methods for more clarification about drawing conclusion to bring more understanding about the identity of being a Chin.
We are Chins not just because we are in Myanmar.
Some people sometimes state that, those who left the country Myanmar are no more Chins or who have left the Chin identity. This idea however is a very important issue not only for the Chins but also for any indigenous people. I would like to prove that the statement is unfortunately invalid one.

Example (1.1): "Pa Biak is a philosophy student in the International Chin Christian University, therefore, he is a university student" This statement is logically true.
Here is another Example (1.2), "Pa Biak is a university student in CCU, therefore he is a philosophy student", Do you think this statement is pretty good and correct?

I hope the above simple logical method of reasoning make sense for us. Every body can easily discover that the second example is invalid. This logical method emphasizes upon general idea to draw a specific conclusion.

So, what is the implication of this statement for us? Here, I would like to put more stresses on proving the Chin identity rather than the idea of nationalism. It is also possible that the Chins who left Myanmar can gradually lose their identity if they don't really care about it. But, it does not mean that since they have left the country may be because of the circumstances, they are no more Chins. We still are Chins whenever we are! We still can keep our lovely culture and identity wherever in the world! Right?But at the same time, we do need to abandon some of our old and undeveloped cultural practices and concepts. I believe that "when we are in Rome, we live like Rome" but the Jews could live in Rome without losing their Jewish identity.

So what really make somebody a Chin?
I would like to bring another more logical reasoning for this. Men in general always use inductive reasoning. Some philosophers such as David Hume and Sextus brought argument about the existence of inductive concept. Nevertheless, it can be seen that men usually use it; even scientists and modern computer software programmers still rely on induction. Here is some inductive logic;
Examples of deductive and inductive logical reasoning;
Strong inductive logic is like this - "All observed crows (the crow in the garden, in the jungle, in the zoo, by the sea..etc..) are black. Therefore, all crows are black."
All ice is cold. (or: All ice I have ever touched was cold.),
This billiard ball moves when struck with a cue. (or: Of one hundred billiard balls struck with a cue, all of them moved.)
Another example would be:
3+5=8 and eight is an even number. Therefore, an odd number added to another odd number will result in an even number. There can be like this too, "Of one hundred observed Chins have the following identities, therefore, all Chins have the following identities."

The inductive logic, in a simple definition, is generalization. Its premises have a consequence collection of generalized items in order to draw the most possible conclusion. Or we can also use inductive logic as well.

Here is deductive logical reasoning: This reasoning was developed by Aristotle, Pythagoras and Thales.
"All apples are fruit. All fruits grow on trees. Therefore, apples grow on trees" or, All animals are mortal. Humans are animals. Therefore, all humans are mortal". So it can be like this, too." All Chins have the following identities, Mr. Salai in USA have those identities. Therefore he is a Chin" Right? It is a very simple one.

I would like to draw some top premises for identifying about an individual Chin as follow;

1. Either parents or one of the parents are Chins or at least grand parents are Chins: This will be the first premise.
2. Speak Chin language: It is true that, Chins have at least 16 different sub-dialects. A Chin must or need to speak at least one of them.
3. Know and apply Chin culture.
4. Dressing: Though the Chins may not always ware Chin cultural dresses but it is true and appropriate to ware cultural dresses especially in special occasions and meeting with different people. Cultural dress is the one that can clearly show our identity.
5. Is Christian (because 99% of Chins are Christians)in the future there can be more Atheists.... :)but currently this is true that Chins are Christians.
6. Self Identifying as a Chin or willing to be a Chin; Even if both parents are Chins, if he/she does not identify himself as a Chin, that person is no longer a Chin. A Chin contributes him/herself to Chin community. That is why a Chin needs to mingle with Chin community. A person can have multi citizenship but it does not mean that he has abandoned his original ethnic identity. This will also mean that a woman who married and is wiling to be identify herself can be a Chin.
7. Skin color or Physical appearance; It is so simple that the Chins neither look like Africans nor white westerners. Our physical appearance is included in Tibeto-Burman skin color.
8. Have family name or tribe name: In Myanmar, except from Chin, Shan, Kachin and Some Karen, other ethnic nationalities do not have family names or tribe name. Every Chin have family or tribe name such as..cinzah, zathang...etc....This is very important to maintain our tribe names because this will be a strong fact that can trace our original identity.
9. Close relations of relatives: The Chins emphasized on family relations. It is so important to call a relative properly, such as,...Kapu, Kani, Katang, Katu...(means uncle, aunty, nephew, ...etc).
10. Moreover, even though it has to do with ethical facts Honesty, royalty, kindness and loving etc...are also identities of the Chins. Evidence is that not mentioning the current Chin society, our forefathers may not be very wise but they were known as honest and royal ones. It is seldom seen in the Chin history that the Chins were cruel even though they did have battles which was one of the natures of undeveloped civilization rather than being cruel.

If a person has above facts and features, he/she is a Chin. If it goes negative, then the result is also negative. Only one of them is not sufficient for identification to be a Chin. There are many detail facts yet. But at least an individual bear all or most of the mentioned fact, it will be very hard to identify him/her as a Chin. In another way, if someone, who have the above facts it will be very hard to deny him as a Chin.

If we have some more times and questions or comments regarding this, I would be excited to continue more.

Good luck,
Salai Peter Biak Lian Sang
Kuala Lumpur, Malaysia.







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Tawlreltu - on Monday, October 20, 2008
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Laimi le Refugees

Laimi le Refugees

by Salai Victor Biak Lian

Cu hlan ah cun Laitlang in zeidah a chuak? tiah biahalnak a um ton tik ah "Ralkap" ti in capo bantuk in rak chim a si ton. Ralkap tlak kha kan pawcawmnak pakhat thiamnak le fimnak hau lem lo in rak kal khawh a si ca ah a si. Ralkap tlak cu tuchan ah cun a rak si ti lo. Kan hnulei Kuala Lumpur concert kan tuah lio ah cantlai nu (annoucer) kan far nu Sui Sui nih "Chin Pine hma baa paw ta le?" Laitlang ah zeidah a chuak tiah biahalnak a vun tuah pah ah khin zapi nih ar nawn khin an um hna i, an i phuhrung pah rua ka ti. A chim mi cu "Zuu" a ti. Ziah tiah cun zuu nih lo an hrawh dih i pamm a tlung. Refugee a ti rua lai tiah an ruah ca ah phuhrung nawn in an um lio ah zuu a vun ti tik ah kan thawpi kan chuah. Phundang in chim ah cun, Laimi tampi Refugees ti in kan chuahtak dih i, zuu nih an kan luhhnawh ko hih. Edith Mirante "Project Maje" nih cun "Rats and Kyats" ti in kan ram mautam kong a tial. Kawl phaisa a man um lo ning "a fawi ning" kha kan ram zuu an tam he tahchunh in a tial mi a si. Kei nih cun "Laimi le refugees" ti in ka ruahnak ka vun chim ve lai.

Laitlang ah siseh, Kawlram ah siseh, USA ah siseh, ramkip ah Laimi in le i pumhnak poh ah refugee kong chimlo ah cun a dih ti lo. Ziahtiah cun, chungkhar pakhat ah refugee um lo chungkhar cu santlailo ah ruah a si cang. Asi zong a si tak tak ko a tu lio kan dir hmun ning in zoh tik ah. Nizan nai te ah a tu Mexico in a lut mi hna ca ah a tuanmi San Antonio(?) lawyer pakhat Mr. John Blerc (?) hi a nupi he ka sin ah zarhkhat tluk an rak kan tlung. Kan sin riantuan mi Amy Alexander Cer Chin he kum 3 renglo riantuan ti an si ca ah Chiang Mai ah kan sin te ah an rak kan panh. Chunzan in Laimi kong cu a ka hal. Mifim a si i, tha te in kan kong a hlat. A um chung ah kawlholh a cawn. Rawl chuan a cawn fawn (rawlchuan hi ka zuam phun pakhat a si ee a ka ti) A thil kherhlai mi te te ka zoh tik ah ralrin a hau ti kha ka theih ca ah, biachim ka ralring. Pumpak pakhat hnu pakhat an min a ka hal. Pumpak kong a ka hal poh ah kabia ka let. Kan theih mi hna tampi zong theilo bantuk in ka um i, kan ram a si ning le a har ning tu kha a hnabeng khat in ka rawnh i, a hnu ah cun a kan zangfak ngai ngai. Can nih ka pe seh law, refugee camps zong kalpi ka duh na in, ka ngei kho ti lo. Ram tampi hin lawyers hna nih hin nan kong teikhawhnak ah an kan chonh leng mang. Biachim a har ngai tawn. UNHCR an si ah pumpak kong ah biahalnak a um ko tik ah hin a har khun theu. Ziah tiah cun, thilsining lo deuh in kan bia, kan tuanbia hna kan tawn ca ah a si ko. Thilsilo chim hi a fawi lo cu mu! Nan nih nan i palh ah cun pakhat palh a si lai i, kan nih nih biachim kan palh ah cun kan zapi ca ah thilhar asi kho. Thil a si lo ning in akal cuahmah ko tik ah zeimawcan ah cun kan ning a tii. Ka tuk hna a sum fiang te in chim ko ah cun mu.

Cu ca ah cun, nizan nai Lai Forum ah nan ceihmi hna hi ralring deuh le fimkhur deuh in biachim a hau ko. CRC si hna seh, ACR si hna seh, pumpak in tlamtlin lo nak te te a um ko lai. Sihmanhsehlaw, hi hna hi a si khawh chung in i bochan ko hna uh. An palh mi le an tlinlonak a um ah cun tha te in chim hna uh. UNHCR nih an mah buu 2 lawng lawng he community rian kan tuan lai an ti mi a si. Cun, an chim bantuk in dawtzia thiam ve le upat zia thiam ve zong hi a herh.

Kan hnu lei khual ka tlawn lai te ah Ranong (Thailand) in an ka auh i, Laimi 80 renglo thong an tla i, nu le upa cu thong ah an chiah hna i, hngakchia kha hmundang ah an chiah hna. An chawn kho ti hna lo i, an vansan ah an kan auh a si. Hngakchia pakhat cu ka chonh i, kum 11 ka si Haka khua in kan si i, u nau 4 kan si a ti. Kan nu le kan pa cu Malay ah an um ee a ti. Biatak te in hlat an duh mi cu "Human Traficking" kong a si. A tu zong BKK ah nu lawng te 7 tluk thong ah an um ko tiah nizan email an ka kuat. Human Traficking kong thiam si dawh a si. Holhlet kan kawl piak cuahmah hna an ti. Refugee cu Laimi he then awk tha a si ti lo ca ah hi kong ah minta "actors" hna kan zoh tuah lai.

1. Rangoon maw, ramri ah maw, Puaisa hna hi refugee kong ah actors nan si. Singapore ka hawi nu nih cun Lai miphun ca ah riantuantu HERO pakhat ah a chiah hna. Kei nih cun cu ti cun ka ruat rih lem lo. Zeipoh a si ah, Laimi Malay an phak khawhnak ah step 1 ah tuanvo a la mi nan si. Hi kong ah biachim ka duh mi cu: Refugee a sawk mi hna nih an chungkhar auhnak kong ah Malaysia kalter hi rak forh hrim hrim hna sawh hlah uh. An nu maw an pa maw va kal hna seh law, ramdang an phak hnu ah auh than nak kha a tluang bik mi a si. Chungkhorkhar in nan i bungh dih theu mi hi a dik lo. Note: A tu ah nifatin BKK in Family Re-Union le nupi thitnak kong ah Pu Kenneth Biak Cin nih a tawlrel piak hna i tluang te in chungkhar sin ah mi tam tuk an phan cang. Lam tluang a si i, a tha fawn i thil sining a si fawn. Keimah zong voi 3 tluk an nupi thit sa ka zawh cang hna. Micheu cu an kal dih cang.

2. Hi kong ah a pahnihnak actors hna cu CRC le ACR an si. Hi hna riantuannak hi limited capacity a si ko na in, zeimawzat cu refugees hna nih UN nan sawknak ah siseh, tlaih le khih ah siseh, Embassies kal le um le cun advocacy zong a si ve. Information Centres an si i, thilsining biafiang hi an mah chim mi hi reliable "a hman bik lai" a si. Mi nih an chim mi cung ah nan nunnak tiang va dir ter sawh hlah uh. CRC le ACR nih an in chimh mi hna hi UNHCR hmurka a si ton. Cu ca ah cun, CRC le ACR nih mipi cung ah felte in le zumhawk tlak te in riantuan a hau ve. Nan theih ban tuk in Puaisa sin ah cu zat khazat an ti hnu ah cun, in le lo zuar tiang hmanh in nan pek hna ah cun CRC an si ah ACR nih an ti mi tlawmte tel kha cu siang te in bawm ve hna uh. Phaisa lo in zeirian hmanh tuan khawh a si lo. Nan tuanbia kong hrim hrim nan tial tik ah siseh, Embassies le UNHCR nan kal hlan ah an mah he ruahnak nan i cheuh kha a biapi ko. Thilkalumtu ning fiang te in an in chimh hna lai.

3. Main actors (nawlngeitu bik) cu UNHCR an si ko. UNHCR kong hi fiang deuh in chim a hau cang. Minung 30,000 renglo nih nan va chim mi tuanbia vialte khi zohtik ah zumhawktlaklo le thilsining a si lo deuh a tam ko. Sihmanhsehlaw, kan ram thatlo nih a tituk ve ca ah, zeimaw can ah cun an hna an i cheh ve ko i, nan bia le hla cung te khan nan kong kha ceih a si. Na chim ning te khan na kong kha ceih a si i, holh let tu le CRC le ACR zeihmanh an i tel lo. Bawmhkhawh cu a si ton theu na in, na chim lo mi kha a si lo ning in an chim hrim hrim lai lo. A chimawk na theih lo mi kha an mah nih an in tawn piak lai lo. An tuah a si ah cun phung an buar khah a mah ca ah a hnu ah thilthalo a si te lai.

Embassies hna hi cu ramdang nan va kal khawhnak ding ah an ram cozah nih lak ding a ti zat a la tu an si. UNHCR hmuh poh in ramdang kal a si lo ti zong kha philh lo ding. UNHCR refugee belte hmuh a hau hmasa. Cun, UNHCR nih cu ram ah kha ram ah kal seh ti kha nawl an khiah deuh.USA nih a tu lio cu a tam bik an lak lio a si i, US kal hna cu Laimi ca ah zarhkhat 30 tluk a tom tom in kan kal ko hna hih u le nau hna. "It's a miracle".

Cu ah cun, refugee in ramdang kalnak ah cathiam sizong a hau lo. Mirang holh thiam zong a hau lo. Muidawh le pumrua tha si zong a herh lo. (Kawlralkap tlak hmanh ah pumrua cuzat a rit lai a tung cuzat a sang lai ti a um rih). Na kong, na si ning nangmah nih naa chim mi cung ah na kong ceih a si kha na theih zungzal a hau. Damlo hna an X ray va cawk riangmang in UNHCR hna va sawk an ti mi kha cu a luan tuk cang u le nau hna. Zeizong te hi zohdawh tawk a um nan ti ve cio ko lo maw?

Adonghnak ah, a tu lio hi kan ca ah velngeihcan a si ko. Zeibantuk in dah hmailei kan lam a si lai kan chim kho lo. A ruang hna cu: Kawl cozah election nih hin bia a hun chim te lai. US cozah cung ah thlennak a um lai tik ah a tu ban tuk hin kan cung ah cozah thar nih ruahnak hna an ngei te hnga maw? Cun, abiapi bik cu zumhloawk ding in kan bia le kan hla hna cu a rak si tik ah zeitipoh in thil a si kho. UNHCR Delhi ah cun kumkhat le a cheu tluk refugee na sawk ni thawk in interview phit tiang hngah a hau cang. Cu ah cun minung 2000 ceu lawng an si rih. Malaysia ah cun 30,000 tluk a si tik ah lungsau cu a hau ko lai dah! Short cut (PHIATLAN) hi cu a tlawm te.

Ramdang kal cia hna ca ah cun, nan phaknak ramkip ah phakka ti cu a har ko lai. Nan chungkhar auhnak ah, refugee dang dang bawmhnak zong cu a si lai. Saya Lal Pek Lian nih ramdang phaisa kuat mi vialte hi Malaysia kalnak ah hin a tam deuh cu hmanthan a si a ti i, cu cu a dik lai. Kan ram nan cawm ko. Sihmanhsehlaw, chungkhar cingla rualchan pin ah tulio kan rawltam hna harsatnak zong nan rak i khinh chih a hau ko lo maw? Ramdang kal hnu zong ah kan khuasak cu a fawi hlei lo ti ko uh!!!!

Pakhat lepakhat i put thiam hi a herh. I zawruah a herh. Lungsau a hau. Thintawi le lungrang in khua nan khan, bia nan chim, ca nan tial ah cun thilthalo chuah hi a fawi tuk, lung in thiltha chuahpi a fawi lo khah.

Dawtnak he,

Vblian

Camp/ Chiang Mai

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Tawlreltu - on Sunday, October 19, 2008
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I love John McCain but Obama will win

I love John McCain but Obama will win
By Salai Eagle

US election kawng cu US rammi siseh rammi silo mi si hna seh rak ruah cio a si. Vawlei cung chaw lehnak athat a chiatnak ding ah hin US ram thil kal ning nih tampi bia a chim khawh caah hin vawlei cung mi kip nih an rak interest cio lai dah ka ti.

John McCain hi president siseh ti ka duh ngai, Obama nih a tei lai tiah ka ruah. Mirang ca in "I want John McCain to be the next president of US, but Obama will win." ti in chim ka duh. A ho dah aa tei tak tak te lai ti cu a fiang rih lo nain. Pumpak in ka hmuh ning le predict ka tuah ning ah cun mah ti hin a si. US rammi tampi nih tulio an tawn cuah mah mi chawlehnak athar in thlen khawh ding hi an i ruah chanh ngai.Nihin ni tiang an i zuamnak ah Obama nih vote persentage tamdeuh in a tei rih. Read here.

Obama hi minak a si i, Khrihfa phung ah alut ka mi a si. Musilim a rak si. Indonesia ah a rak thang mi asi. Biachim a thiam mino pakhat a si. Senator rian atuannak ah ramuknak experience cu a ngei ve cang. US chawlehnak sersiam ding, Pakistan ram kawngkau ah policy thar hman aa timh. Democratic party lei in Hillary Clinton he biatak te in an rak i zuam i teinak a rak hmuh. Minak a si ruang ah mipi nih an uarnak a zawr hlei lo timi alang. Republican nih uknak an tleih hi akum a sau cang i, US minung tampi nih aa thlen a hau ve cang tiah aruat mi an tam theu lai. Democratic party a i mi Clinton president atuan lio ah khan US chawlehnak cu a thang cho tuk hring hran. Democratic party pawl nih hin Chawlehnak kawng kau ah hin Republican party nakin thil an ti kho deuh rua tiah ka hmuh.

McCain cu mirang a si. Atar pah cang. Ralkap kum saupi a rak tuan. Vietnam ral arak do. Thawng hna arak tla. Politik ah humhtawn mi tampi a ngei. US ramthen hruainak ah kum saupi a tuan balcang. A biachim a hrang. Nain, President Bush nih a lim thai set lo mi rian hna a chawn khawh zau lai tiah zumh a si. Republican party leiin atang mi a si. US ram nih nuclear thazang thawn chin chin ding ah ka zuam lai a ti. Cun ngunkhuai(tax)ka zawr ter lai a ti.
Aho tak dah aatei lai ti cu theih a si rih ruam lo. John McCain hi Kawlram kawngkau le adang ramdang kawng kau hi a ruat deuh lai tiah zumh deuh a si. Bush nih arak kalpi ning te khan tamtuk cu a hlaw lai lo dah ka ti. "Kei mah cu Bush ka si loh" a ti nain. Party pakhat an kalpi ning cu duak tiah thlen cawlh dawh an si lo. Obama te hi cu Iraq raldonak kawng a sawi mi a dik lo mi tiah a hmu mi an si.

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Tawlreltu - on Thursday, October 16, 2008
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Contact Us

Contact Us:
Salai Biak Lian Sang (Peter Biak)
Information & Publicity
Chin Youth Organization: North America
Email: pterbiak@gmail.com

CYO (Chin Youth Organization)
P.O Box 12
201 E PATRICK ST
FREDERICK, MD 21701-9998
U.S.A




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Tawlreltu - on Wednesday, October 01, 2008
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