Saturday, December 3, 2016

Seek Ye First the Kingdom of God – NECF Paper Presentation

Seek Ye First the Kingdom of God – Paper Presentation on 3rd December 2016 for Northeast Christian Fellowship Madras Christian College.



Some of the issues which because of not seeking the kingdom of God but desires of the world, which leads the youth astray are:

1.       1.       Drugs and Alcohol – While alcohol has been around before Christianity, the missionaries who came did not encourage it, however due to proximity to Myanmar and golden triangle, drugs is not difficult to find and many youth have died of drugs over dose. Many of the youth in Northeast do not live to their’s 30’s because of the influence of drugs.

2.       Pre marital Sex & Promiscuity – Due to impact of social media, TV a lot of the youth are involved in immorality which tends to lead to HIV Aids infection, unwanted pregnancy having a heavy toll on society with lots of orphans, single family and poverty in society.

3.       Anger and short termperdness – There is a tendency among the northeast youth to be short tempered, quick to hit others and fight with each other, which is a contrast with those living on the mainland. This could be due to factor of our northeast culture where a fight evern between friends or enemies is a fair fight where they fight each other with all their friends looking. When they come to a city like Chennai and fight, it becomes a gang war with the local person brings his friends uncles, which leads to big problems. It’s important for the youth, specially northeast youth to learn to be patient, slow with anger and slower with fist fights.

4.       Peer Pressure – sucumbing to pressure from fashion to drugs and alcohol – This brings us back to Point number 1 and 2, Drugs, Alcohol and promiscous sex. Specially among the youth of today, instead of seeking God, they seek to be cool, they seek to blend in with their friends and avoid being awkward or beeing geeky hence they succumb to pressure from friends to maybe just taste a little bit of alcohol, a tiny little bit of drugs, or maybe a little bit of  promiscuous sexual behaviour, but let’s all remember a little bit of something can lead us to big trouble afterwards, the little bit of drugs leads to drug overdose leading to death, the little bit of alcohol leads to livir damage and death, the little bit of promiscious behaviour leads to AIDS and death – Peer pressure is understated but very dangerous which keeps us from seeking the Kingdom.

5.       Pride –  Living in Chennai, Tamil Bhramins are famous for being vegeterian and their sense of superiority due to the Bhramin lineage and cultural links. Even though we, the tribals of northeast would be in the bottom of the caste system here in Tamil Nadu, We have no sense of inferiority, infact coming from a casteless society, we in fact have developed a sense of superiority over the main land people whom we call mayangs or vai’s. It could be because many of the mainland people working in our states are engaged in labor or maybe it’s because of our inferiority complex, but whatever it is, it is important to keep our pride in check and learn to live in humbleness and respect other culture. Pride keeps us blind from seeking the kingdom of God.

6.       Retain our Cultural and religious identity – Christianity is not a western religon, it is a local religon for everyone, we must promote our culture through our Christianity without compromising our faith. Many of our youth are taken to thinking that seeking the kingdom of God is akin to Idolizing all of western culture, while western culture has a lot of posisitve impact, it’s important to not discard our own cultural practisce , dharna’s, architectural and art from our own culture’s. In mizoram before the missionaries came, Mizo’s had a Dharna of tlawmngaihna, wherein people would help each other irrespective of their background to build a house, dig a grave, protect a person without any expectation of financial or any compensation whatever, this practisces which do not conflict with our Christianity of helping others, honesty must be continued on. Our way of worship, our house of worship and the dress we wear to worship are all part of our identity and we need to seek God in a simpler way which will help us identify and get closer to God to have a better undertanding of God.

Thursday, September 29, 2016

Thlamuana thuchah - Ral na


A hmasa in Pa Pathian ngil nei leh mi thla muan tu hnenah lawmthu awm rawh se, khaw har chhungkua te pathian in awm pui rawh se. Pathian in min awm pui reng a ni tih hria I la.
Thlamuana
2 Korin 1:3-4
“Kan Lalpa Isua Krista Pa leh Pathian, khawngaihnaa khat, thlamuanna petu Pa Pathian hnênah chuan lâwmthu i sawi ang u. 4Pathianin min thlamuannain hrehawm tinrêng tuarte kan thlamuan ve theih nân, ani chuan kan hrehawm tuar zawng zawngah min thlamuan ṭhîn.”
A hmasa in heta lo kal te chung ah lawm thu ka sawi phawt duh a, mizo nih hi a va nuam em? Khawvel khwai hmun ah pawh awm I la, chhiatni that ni a mizo tlawmngaihna nen a kan in tawi awm hi a va nuam in a va han lawm awm tak em.  Tawngkam te thiam vak lo mah I la, chhung hnai te in min han thih san hi chuan thian leh chhung te’n min rawn tlawh a min han zaipui te hi a thla muan awm ngawih ngawih, hetiang hun hrehawm leh lungaihthlak hun ah hi chuan in thut pui ringawt pawh hi awm ze thuk tak nei in, khaw har chhung te tan chuan a hlu hle a ni.
Boral ta a ngiahawm:
Rom 14:7-10
“7Tu mah mahni tâna nung kan ni lo va, tu mah mahni tâna thi kan ni hek lo; 8kan nun chuan Lalpa tân kan nung a ni a, kan thih pawhin Lalpa tân kan thi a ni; chuvângin, kan nun pawhin, kan thih pawhin Lalpa ta kan ni.9Tichuan, mi nung leh mitthi Lal a nih theih nân Krista chu a thi a, a nung leh ta a ni. 10Engtizia nge nangin i unaupa i sawisêl mai? Engati nge nang pawh i unaupa chu i hmuhsit mai? Pathian rorêlna ṭhutthlêng hmaah chuan kan la ding ṭheuh dâwn asin”
Khawvel kan dam chhung hian Pathian tan kan nung theuh, tumah sawisel leh hmusit thei kan ni lo. Vawiin a boral te hi a nun hian mi tam tak a khawih te chuan an dam chhung in an hre tawh ang, a that na te, a nghil neih na te kha tam tak chuan kan hre dawn a ni.
Keini pawh thi thei reng kan ni tih in hria in, kan nun te fimkhur I la, kan nitin nun ah kan thil in, ei emaw kan thu sawi te hi  a malsawm em tih hi kan ngaihtuah fo a tha? Mi in eng tin nge an hriat dawn che. Mi thin chhe tak, mi hmasial tak, mi bum hmang nge mi zai dam, mi tanpui in huam leh mi fel in tih hi vawiin thih na hian keimah ni ah in enawn fo tur in ka rawn chah duh che u a ni.
Khawvel sum leh hausakna hian awm zia a nei lo.
Job 14:1-2
1Hmeichhe hrin mihring hi
Sual rêng rênga thi thuai mai tûr a ni.
2Pangpâr angin a lo pâr chhuak a, a vuai leh ṭhîn,
Hlimthla angin a ral mai a, a awm hlen lo.

Joba ka chhuak a ni, Joba kha pathian in a test khan harsatna a kal tlang nasa a ni, Pathian in a fiah nan khan a fa te an boral vek, a khawvel hausak na ran te an thi vek. Joba khan khawvel ropuina leh hausakna te kha Pathian tel lo chuan eng tih na mah a nih loh zia kha a hre chiang em.
Tunah Joba rawn sawi an khan khawvel kan dam chhung hi chuan kan tar tial tial vek dawn, kan thawh rah kan seng dawn a ni. Joba ang khan tunah kan harsatna leh hrehawm na ah te hian Pathian hniah zawk nan hman tlat I tum ang u.

Beiseina kan nei.
Thupuan 21:4-6
An mit ata mittui zawng zawng a hru hul ang a,
Thih a awm leh tawh lo vang.
Lu sûn te, ṭah te, nat te pawh a awm tawh hek lo vang.
Thil hluite chu a liam ta a,” a ti a.
5Lalṭhutthlênga ṭhu chuan, “Ngai teh, thil engkim ka siam thar e,” a ti a. “Ziak rawh, hêng ka thute hi a rinawmin a dik a ni,” a ti leh a. 6Ka hnênah, “A lo thleng ta, kei Alfa leh Omega, a bul leh a tâwp ka ni. Tuihâl apiang hnênah nunna tuikhura mi a thlâwna in tûr ka pe ang.

Keini kristian te chuan kan bul hnai Hindu sakhua te ang lo tak in, min boral san ta te hmuh leh beiseina kan nei a ni, chu chu chatuan nun na leh Vanram kal beiseina a ni, mahse Vanram kal tur chuan Isua Krisa, kan Alfa leh Omega kan rin mai bak ah, Khawvel kan awm chhung in Isua zui tlak a kan nun a pawimawh a ni. Khawvel hlimna leh Hausakna te hi chu kal leh mai tur, kan thlan khur feet 6 hnuai a ken theih a ni lo, mahse mit pawh in a hmuh theih loh, chatuan nun na chu Isua Krista chiah in a pe thei a ni. He boral na hian kei mahni kristian nun pawh in en nawn na atan hman in, in siam that nan leh Pathian lo kal leh na in tawk tur in peih theuh ang u. Pathian in khawhar chhungkua te awmpui in, thla muan se, Pathian hnaih zawk nan a hman theih nan ka dil e. Amen



Monday, September 19, 2016

Impact of Christianity and Modernity in Mizoram’s Culture- NECF

Impact of Christianity and Modernity in Mizoram’s Culture - Northeast India Christian Fellowship Madras Christian College on the occasion of Cultural Sunday - Mizoram 18.09.2016

Greetings and thank you Northeast Indian Christian fellowship MCC for inviting me to address this occasion.

I am happy to note that Northeast India Christian fellowship has a very positive impact among the northeast youth in Chennai.

I would like to start by reading the verse for today.
 (Ecc.12:1). Remember that He made you, that He provides for you, that He cares for you, that He watches you, that He controls you; and remember that He can save you too. That’s a lot to remember, but it’s much easier to start memorizing when we are young!

As today’s theme I about Mizoram and it’s Culture- I would like for futher expand on how Christianity as well as modernity has impact on Mizoram’s culture both good and bad.

Well, to begin with, what comes to your mind when we talk about Culture, maybe many things depending on whom you ask, but to me I feel it can be divided into two broad sections.


Firstly, the arts, drawings, painting, architecture, food, handloom, dress of the society

Secondly, the customs, social behaviour of the society. I would like to expand more on the social behaviour and customs of Mizoram for your broad understanding.

a.     No Dowry – Mizoram does not have a dowry system to speak of, except that instead of dowry being paid by the women to men in lakhs of rupees in mainland India, In Mizoram, we pay a dowry of about Rs 400-600 which is also again distributed among uncles, aunties and relatives about Rs 20 each which is more or less as a token of expression of support and love to the couple in times of need. You need to understand here that Rs 400-600 was a princely sum about 50 years back which could have brought a couple of cow’s or buffaloes. Fortunately, the dowry system has not kept up with inflation but the true meaning and symbolism continues to be handed down over generations.

b.     No Caste System – There is absolutely no caste system in Mizoram. You can choose whatever profession you want, no one judges you based on what case you are based. People identify themselves more with local place where they stay and Christian denomination they belong to.

c.     Honesty – The Mizo’s live in one of the freest society, in earlier days before the British occupation, the houses in Mizoram never had locks, they just used to put a log on the door to show that they are away. Till to day, there are shops in Mizoram along the road call Nghah loh dawr, or Shops with no caretaker. They just put the products on sale like vegetables, fruits, etc and put a sign on the rate of the product with a cash box nearby where the purchaser can just drop the amount or get change, which shows the level of honesty in Mizo culture.

d.     Tlawmngaihna – or in my simple definition, “Putting others or society before self” is the theme of Mizo society. Mizo society is a very close knit society and in times of death and disaster, people help each other without any expectation of financial compensation. In case of death, the youth from society dig the grave, others bring tea, chairs to the house of grieved ones to console. In times of disaster like house blown away by cyclone, fire or landslide, the whole community will come to build a new house with all materials without again expecting any financial compensation. The system of tlawmngaihna extends to other aspects of mizo society as well.

e.     Gender Equality – The Mizo people have a culture of gender equality, it really does not matter to a Mizo family weather a son or a daughter is born, both are equally appreciated and are given the same love, commitment and opportunities in Mizo families. In fact in Mizo society, you will find that the Majority of commercial establishments are looked after by the women folks, the same in government service.

However due to change in society, there have been some negative aspects which has crept into Mizo culture.

Due to change in Culture and society and impact of Media and social media, many of them have had some bad impacts.

1.     Drugs and Alcohol – While alcohol has been around before Christianity, the missionaries who came did not encourage it, however due to proximity to Myanmar and golden triangle, drugs is not difficult to find and many youth have died of drgs over dose.

2.     AID and Promiscuity – Due to impact of social media, TV a lot of the youth are involved in immorality which tends to lead to HIV Aids infection, unwanted pregnancy having a heavy toll on society.

3.     Living beyond means – Many youth see the beautiful people in TV or Movies and aspire to live the dream life but without working hard for it and live beyond their means which makes them indebted.   

I would like to encourage the youth who have also come here that while our society has been beautiful cultural aspects to it, there are also danger creeping into society because of peer pressure, but It’s also important to plan well and not fall prey to this bad practices  and if you have fallen to any of these temptations or depravity, to set your life straight.

Many of us here from Northeast have head hunter fore fathers, if God forbid we were still animist and non Christians imagine what would be out outcome, just close your eyes and imagine where you would be and what profession would you be. Imagine other non Christian culture and see how the low caste are treated by high caste people even today, they are definitely not treated well. We would be semi illiterate or illiterate trying to live doing labor just about managing with our livelihood.  So just imagine, your great grandfather may have been probably an animist, maybe he converted to Christianity, maybe it was your grandfather but their desire to seek the truth in the scripture, the Bible encouraged them to study and learn the word of God, which made them literate, and their literacy not only had an impact on their spiritual life, but also on their mental, social and health. They lived a healthier life, got better jobs and hence were able to support your father who maybe got a better chance than your grandfather. Therefore, it is upto you to take advantage of this blessing that God has given to you and me to utilize the opportunity we have to study hard and live an honest life remembering our creater. Do not spoil the hard work of your father or grandfather who have sacrificed for you. Be proud of your heritage and culture, and remember that you have moved from head hunter to a Christian culture of showing love and respect to society. Wishing you all the best in your studies here in this grand college so that you will be a blessing to society.

Thank you.




Saturday, September 10, 2016

Message on Naga Fresher meet - on behalf of NEIWAC

My brief message on Naga Fresher 2016 on behalf of NEIWAC.

Greetings from NEIWAC and Thank you for Naga Students Union Chennai for inviting me to fresher meet 2016. I am happy to meet members of the Naga community and also happy for the opportunity that is given to me to give the message.
Before I start my speech, I would like to just say that I am going to divide my short speech into two parts, the importance and necessity of NEIWAC and Do’s and don’ts for the Northeast community in Chennai.
Ok, here we go. I am basically from  Aizawl, Mizoram but my identity within Aizawl was confined to where I stay - Vaivakawn, Dawrpui, Mission Veng etc & the Church where I attend - Presbyterian, Catholic, Baptist, Adventist etc. hence the rest of the people who do not live where I live & who do not attend church where I attend are them.
And then  I moved out of the state of Mizoram to go to a Boarding school in Northeast India in Shillong or Guwahati & all the identity of being from a particular locality within Aizawl or from being the town of Aizawl, Lunglei, Lawngtlai or Saiha dissolve. We have fights & arguments with people from different states of Northeast India like Nagaland, Manipur, Meghalaya & we the "Mizo's" who sometimes fight among different Churches and different localities remain united in helping our fellow brothers from our own state.
Then for further studies I finally proceed to big cities of India like Delhi, Pune, Bangalore, Kolkota or CHENNAI where we may be staying in a Hostel or renting a house and now that we are further away from Mizoram, a northeast state and less in number, we start hanging around with our brothers from the northeast like the Naga's, Manipuri's, Khasi's so that we can help and support each other, and yes there are still fights where we protect each other as well, we also develop the kinship of being brothers from the northeast and the small fights that we had in boarding school in northeast are forgotten now. Now, we bring together our Northeast heritage, our commond bonds, our similar faiths, beliefs and even our similar facial features bonds us together. And yes, My brothers and sisters.
So brothers and sisters, this is where we share our common bond and brother hood, in January 29,2014, a young northeast from Arunachal, Nido Tania was murdered in Delhi due to racial attacks and the Bezbaruah committee was formed by Ministry of Home to look after the welfare of the Northeast, the same Bezbaruah committee came to Chennai to find out the needs of Northeast community in Chennai, find out that there is no Northeast Organization in Chennai, they recommended the Northeast community in Chennai to come together, hence NEIWAC was formed on 21st June 2014 as even the Northeast community in Chennai felt that there was a need for it and just as recently in August 2012, there was a massive exodus of northeast migrants due to false rumour and panic.
So far since it’s inception, NEIWAC has tackled many issues, among them issues dealing from Death due to illness, Murder among northeast, Theft committed by Northeast, Drug addiction, Searching for missing people. But so far the most common issues that we faced were with regards to 2 major issues. Non Refund of Rental deposits and Non Payment of wages by Employers.

         Rental Agreement – As long as you live in Chennai, you are likely to stay rent a house if you are not staying in Hotel, in such a case you must ensure that you have a rental agreement with your house owner clearly mentioning the dete of rental agreement and the amount of rental deposit in a Rs 20 Stamp paper. So that later, if your house owner does not want to give you back your rental deposit, you will have evidence to get it back. Moreover Rental agreement has proved to be very useful to me personally as it can also be used as a local address proof if you want to apply for passport in Chennai.


Staff Contract – Previously, a few years back, most of the community members in Chennai from northeast were students but it’s not the case anymore. Now a days, there are lot of people from the Northeast employed in the unorganized sector, retail, hotel and restaurant industry. One of the biggest issues and complaints is that the salary is not being paid even after working for 2-3 months. But when we go to support them, they don’t have any proof of employment. It is important to have proof of employment if action is going to be taken against employer for non-employment of wages.

To tackle this issues , recently 14 people representing the northeast states of Assam,Arunachal, Meghalaya,Manipur,Mizoram,Nagaland and Tripura met our nodal officer Shri.R.Thirunavukkarasu,IPS,AIGP (Law & Order) on 27th August 2016 to discuss problems faced by Northeast community with regards to difficulty faced by northeast community in rental and staff contract issues and he has promised to support us in this regards. We will soon be circulating draft copies of Rental and Staff contracts to different Northeast community welfare organizations in Chennai so that there is more awareness on Staff and Rental contracts so that when issues pertaining to wages or rental deposits come, we can take it up with our Noda police officers for swift action.


Further, I would like to inform the freshers here that the Northeast community have a very good and cordial relationship with local tamil people without any issues or attacks and that northeast community people are preferred by employers in many hotels, restaurants and business because of our industriousness, hard work and honesty. I would like our new fresher to not spoil this image but to further lift up the name of northeast community among the people of Chennai so that we can stand out and bring good name to the northeast community. Thank you.

Monday, August 22, 2016

Chennai Mizo Fresher 2016 Thuchah


Chennai a Mizo rawn awm thar te, Chennai khawpui ropui ah hian ka welcome duh che u a. In lung te pawh a leng duh viau in ka ring a, mahse pachang hram tur leh Chennai Mizo hming ti tha zawng a awm tur in ka chah duh che u a. Chennai atang a Mizo zirlai zir chhuak leh hnathawk a awm tawh te Mizoram lam ah hming tha tak tak chher chhuak an tam hle.

Awle, Chennai in awm chhung a awm dan mawi leh do’s and don’t tlem a zawng ka rawn sawi phawt duh a:

1.       Rental Agreement – Chennai I awm chhung in Hostel ah te I awm lo a nih chuan, In I luah ngei ang a, chutiang a nih chuan Rental agreement siam ngei ngei ang che, I rental Agreement ah  chuan thla tin I in luah man bak ah, notice period te, in chhuah tir mai theih loh na te, Rental deposit pek zat te chiang tak in ziak thla vek ang che. Rupees 20 Stamp paper hmang in a Rental agreement hi a tih theih a ni. Rental agreement te In neih chuan nakin ah House owner te'n Rental deposit an pek let duh loh pawh in hma lak a theih a ni.

2.       Staff Contract – Chennai ah hna thawk tur a I lo kal a nih pawh in, chiang tak in I hna thawh n ate nen contract neih tum ang che. Chu mi contract ah chuan I hlawh zat tur te, ban dawn pawh a notice period te, I hna thawh tur te chiang tak a ziak tur in I ti dawn nia. Staff contract  te In neih chuan nakin ah hlawh an pek duh loh che u pawh in hma lak a awl. In hna thawh na te'n nakin ah in hna thawh tawh na hlawh an pek duh loh palh tak in, in hna thawh na attendence te phone camera emaw in thla la thin a tha.

3.       Zu leh Drugs- Chennai ah Mizo te zing ah mawi lo tak tak a zu in a, buaina siam te an awm thin a, hetiang Mizo ti hming chhia zawng a awm te chu welfare in an chung thu kan ngaihtuah ang.

4.       Transportation 

1.       Hmeichhia I nih chuan zan rei ah nang mah chauh in motor ah chuang suh, Ola emaw Uber pawh ni se, a him lo. 
2.       Bus chuan in Mipa tan, hmeichhia bul a thut a thiang lo, mipa lam ah chauh thut tur.
3.       Awm na veng bus number hriat hram tum ang che.
4.       Auto chuan ai in Uber emaw Ola hmang ang che, a chuan man fare a fixed a, sawi buai a ngai lo deuh.

5.       Tamil Culture
1.       Tawng nuih sawh suh, an tawng hi an ngai hlu hle a ni.
2.       Tamil chaw hi a tui, a theih chuan ei ve tum ang che. Tui I in in , I hmui  in no kha si suh.
3.       Tamil Nadu a kan mi lar te, Rajnikantha te, Jayalalitha te fiamthu in an hnam pui hma ah nuih sawh suh ang che.

6.       Tui hleuh
Marina beach emaw khawi beach ah pawh in ti pa leh huaisen tak in tui va hleuh tum ringawt suh ang che, lui emaw swimming pool ang a ni lo va, mi pawh an tla hlum fo.

7. Kut Thlak
             Tamil ho hi a hnam ang in, hnam zai dam leh mi kut thlak ching lo tak mai an nia a, an thinrim vawr tawp ah pawh, an in hau vak vak duh chauh a, a theih hram chuan kut thlak hmasa lo a tan hi a tha khawp mai.




Ka tet lai in , ATS, Jowai bul ah hian kan awm thin a, Chu school ah chuan ka pa Principal hi a ni  thin, 1986 to 1999 vel, Fresher tam zawk hi chu in la piang lo ang.  Ka thawn thu sawi tur hi fimkhur tak in lo ngaithla dawn nia.


Lalsanga Pautu thlalak a ni. Amah chu hna sang thawk pawh a ni lova. Shillong khawpui bul Jowai a Bank vengtu ve mai a ni. Bank a vennaah chuan silai ulhbun phir a keng a, silai mu pawh a kawngah a pai mai thin. Vawi khat chu Khasi hel pawlin chu bank chu rawk an tum a, motor in an rawn tlan a, bank rawk tumtu te chu mi 15 vel an ni. AK47 pawh 2 lai an nei nghe nghe. Ral khat atangin bank chu an rawn kap nghal thuai thuai mai a. Bank hnathawk zawng zawng leh bank vengtu thenkhat chu kah hlum hlauin chhuatah an bawk phek vek a. Lalsanga Pautu chuan zam miah lovin a dinna duty post atang chuan a ulhbun silai chuan chung hel ho chu a lo kap let a, bank suam tum helho engemawzat a kap hliam ta hlauh a, darkar khat leh a chanve vel an inkah hnu chuan helho chu an tlan chhe ta a, a kah hliam mi 5 vel chu Meghalaya police ten an man phah ta ni. 

Helho khan an piah lawkah sawn mi pakhat mi huaisen deuh a awm a ni tih an hria a, an hlau em em a, an tawn lui ngam lo. A tukah Shillong chanchinbu editor ten an interview a. "Khati em em a i huaisen kha a mak hle mai, engtin nge mi 15 lai mai, silai tha pui pui nei I lo tlawm mai theih le?" an ti a. Lalsanga Pautu chuan "MIZO KAN TLAN CHHE VE NGAI LO" a ti. A hnuah Meghalaya state-ah bank guard an lak dawnin advertisement ah "Mizo tlangvalin an dil chuan hnamdang tan dil buai a ngai lo ang" tiin an chhuah a, tute emaw ni chuan kan rinawmna te, tlawmngaihna te avang hian mizo hming an ti mawi thin. CYMA pawn Lalsanga Pautu hi chawmawina a hlan nghe nghe a ni. 

Tun a kan fresher lo awm te pawh nung chang fimkhur tur leh Mizo ti hming tha tur leh Mizoram ambassador tha tak ni tur  in ka sawm che u a ni.


Sunday, July 24, 2016

Transgender leh Isua Hmangaihna


Transgender lam topic a ka thlan na chhan
Transgender tih hi Mizo tawng in ka let thiam lo va, Mizo tawng chuan Patil te hi lesbian, Tuai te hi Homosexual kan tih te hi an ni ber in ka hria a. Transgender erawh chu mipa hmeichhia ang a in ngai te hian an rilru ah hmeichhia thluak leh rilru and thluak – Hypothalamus lai ah an nei tih na a ni. Mipa hmeichhia ang an in ngaih na hi an duh vang reng pawh a ni lo. Tunah tak hian UNDP fund in Transgender tan India ram pum hmun hrang hrang ah thawk in, an ham that na tur te kan buaipui a ni. UNDP hian Transgender an target na chhan ber pakhat chu target population FSW (hmeichhia nawhchizuar), MSM (Mipa leh mipa in pawl) te ai in, an community ah AIDS hi a hluar bik vang a ni. India ram hmun tam zawk ah chuan transgender tih chuan, Hijra hi kan rilru ah a lo lang tlang pui ang a. A dik viau a, amerawh chu transgender na zawng Hijra an ni kher lo. Hijra ngat te hi chu india ram sakhua leh culture ah a in bet thlui tawh hle.

Kan serh leh keimahni :  
Kan serh hi mipa nge hmeichhia kan nih tilang tur ber a ni. Mahse chumi rual chuan kan serh nen a in mil vek hian mihring thluak hi a lo awm lo ve thei a ni tih kan hre ngai em? Kan khawvel mipui awm zat ah 90% vel mihring hi an serh leh mipa/hmeichhia nih na a in mil a ni. Chutia a in mil an tam rual in, in mil lo, piang sual te pawh nu pum chhung ah a awm ve thei a ni.

Serh in Siam dan:
Nau te neih dawn hian, kar 12 atang in, nu pum chhung ah hmichhia ang a, a in siam vek tawh lai a, a nu pum chung ah khan estrogen ai in testorone a rawn tam a, mipa naupang pian khan a taksa kha a rawn awm ta a ni. Chuta tang a kar 4 hnu vel ah, testerone surge khan kar 16 na ah khan a thluak kha mipa thluak ah a rawn in rem ta a ni.
Kha mi naute pian phung tibuai a lo awm palh chuan naute kha a nih tur ang in a piang lo thei a ni.a 2nd stage zawk, a thluak in connect leh hun ah khan, a thluak kha a in rewire loh chuan, a taksa pawh lo in thlak tawh mahse, a in rewire lo thei a ni. Hemi in rewire loh chhan hi a nu rilru hah lutuk emaw dam loh vang te pawh in a lo in rewire lo thei. Kha mi kha a in rewire loh chuan, a in connect tawh ngai lo a ni.
Chuvang chuan transgdener te pawh hi an gender thlan na chhan te pawh hi an thil zir chawp avang nilovin an taksa lam a ni deuh zawk mah.

Naupang a Effect dan:
A hnu ah, naute piang kha, hmeichhia naupang, mipa taksa nei kha a lo ni ta mai a ni. Heng naupang hian kum 3-4 vel lek an nih atang in an in hre ve tan a, en tir nan mipa in hmeichhia toys lawm zawng te a lawm tlat. Hmeichhia ang a in chei te an uar.  Mipa leh hmeichhia a awm tih pawh an la hre thiam lo. Mahse an lo than chhoh zel in mipa taksa emaw hmeichhia taksa a piang khan hmeichhia emaw mipa thluak leh rilru kha an pu tlat ta a ni. Mahse an rilru ngaihtuah na leh an in chei dan a in an loh tak avang in, tih mualpho, hauh leh hrem an tawk nasa hle a ni.
He, an rilru buai na, mipa taksa a awm si, hmeichhia rilru nei tlat hi Gender Dysphoria an ti a ni, Scientist te chuan.

Piang sual- Transgender te
Pathian chuan min siam a, sual avang in kan tla ta a nih kha.
Genesis 1:26-31:
Tin, Pathian chuan, “Keimahni ang, kan anpuiin mihring siam ila, tuifinriata sangha te, chunglêng sava te, ran te, ramsa te leh leia vâk chi zawng zawng chungah te thu nei teh se,” a ti a. Pathian chuan amah angin mihring, mipa leh hmeichhia a siam a, Pathian anpui ngeiin a siam a ni.
Hemi bible chang atang a chiang em em mai chu Pathian in Mipa leh Hmeichhia a siam.
Pathian in a thil siam chu tha a ti.  Kan sex nih chuh hi chutiang a thlak mai mai thei kan ni kan duh ang in.

Mahse transgender te chuan kan nih na chu kan thlang duh an ti tlat bawk si? Eng nge a chhan ni ang le?
Eden huan a sual a luh avang khan, khawvel ah hian sual a lo lut a, sual a lo luh avang khan khawvel ah natna te leh thil tha lo tam tak a lo lut ta a ni.

Khawvel sual a kan awm tawh avang in, transgenders te hi an duh thu a Chromosome kal dik lo, Mipa taksa nei si,hmeichhia rilru put sual vang zawk a ni. Hetiang transgeder buaina te hi chu piangsual, en tir nan kut ke nei kim lo te ang hi a ni. A chang chuan nu pum chhung ah thil kal sual avang in, mi thenkhat chu rilru kim lo te (eg Downs syndrome te) taksa kim lo piang te an awm a, chutiang chuan hetiang transgender pawh hi taksa a thil dik lo vang a buai an ni. An piansualna kha duhthlanna a ni lova. Pathian erawh chuan a tidamin a siam tha leh thei.  Tam tak chu an piang sual chung khan Pathian an ring a, a lo kal leh hun ah a tidam dawn a ni.

Sual rawn lut vang a transgdenders te an awm tih kan hriat tak ah chuan, eng nge kan tih ve ang:

1. Thian tha leh mi dang, mi pang ngai ang in treat rawh, hmusit lo in.
Transgenders tam tak te hi an nu leh pa te’n an hnawh chhuah leh hnar te an ni tlang pui. A bik tak in kan hnathawh pui chin ah chuan, hna thawh pui leh fuih hi an har em em mai a ni. A then tam tak chu in zuar te pawh an awm, mahse heng transgender te hi chu hmeichhia nawhchizuar ai in thawh pui an harsa zawk. Hmeichhia in zuar tam zawk te hi chu sum lam a an harsat vang te, an pasal te’n an boral san tawh vang te leh an fa te school kal na tur leh ei in tanpui duh vang te a ni tlang pui a, ei zawn na dang han dap pui pawh a awlsam deuh, mahse transgender tam tak te hi chu zah na tur, chhung te tih mualpho hlauh na an nei tawh lo, in zawrh a awlsam tak a sum lak luh nuam an ti tawh bawk si. Police han sawi thaih ve vak pawh awm zia a awm lo, Police te chu eng a mah an ngai lo, mualpho an hlau lo reng reng. An mahni thawh ho pui awlsam ber na chu an mahn tha tak a biak leh zah tak, mi pang ngai tak a kawm kha a ni mai .

2. Tawngtai sak –
In thian te emaw chhung te transgender dystopia nei in hriat chuan tawngtai sak tin ang che. Pathian fa te ve tho, a an pui a siam te an ni.
Isua kha khawvel ah mi thiang hlim te chhandam tur in a rawn kal lo, Doctor te’n mi hrisel dam dawi in ah an buaipui ngai lo, Police te pawh in mi fel jail ah an dah lo, chutiang chiah chuan transgender tam zawk te thlarau lam ah hnawl leh hmusit an tuar nasa a, kan ngaihven leh ngaihsak an phu hle. Isua hmangaihna leh chhandamna nun an mamawh hle.
Transgender te hian an duh vang renga he tianga awm emaw kan ti a, kan hmusita, kan tena, kan bula awm atan pawh kan duh lo va, kan sawisel a, fiamthu thawh nan leh nuihza siam nan kan hmang  bawk si a, Pathian zah lo tak Kristian in tih kha a mawi lo.  Pathian thil siam, Kristaa kan unau transgenderte nun chhungril hi kan zir chiangin hriat chian kan tum tur a ni.

3. Hriat thiam tum

     Han suang tuah lawk the ang u, heath lo inkhawm te hi, Mipa I nih chuan hmeichhia thuam hnaw ni leng a ha tur leh hmeichhia mipa thuam hnaw leh in chei a ni leng awm tur in, nuam kan tih in ring em? A nuam vak lo ang. Khatiang a thu tlukna siam chu ni chin a ka sawi taw hang khan thluak, rilru leh taksa in mil lo an ni tlat mai.  Khatiang a in chei lai khan mi in nuih leh hmusit la tuar zui u la, a va han hrehawm dawn em.
      Matthaia 19:12
      Mi tilreh, nu pum chhûng aanga chutianga piang rêng an awm a; mihring kuta reh an awm bawk a; vânram avânga tilreha insiam chawp an awm bawk a. Tu pawh a zâwm thei chuan zâwm rawh se,” a ti a.

      Bible ah pawh trikoh te khan an hnar lo, Bibul chang, a hnuai a tar lan ang hian, Tirhkoh Filipa pawh in Ethopian tilreh Baptisma a chang tir a nih kha.

Tirkohte 8: 26-40

Lalpa tirh vântirhkohvin Filipa chu a bia a, “Tho la, Jerusalem aanga Gaza khaw zuk chhun, chhim lam thlalêr kal tlang kawngah khuan kal rawh,” a ti a. Tichuan, a tho va, a kal ta a. Tin, Ethiopia rama mi pakhat an lalnu Kandaki hnuaia mi tilreh lal tak, a sum zawng zawng enkawltu chu Jerusalemah Pathian be tûrin a han kal a; a haw lamah chuan tawlailîra hu chungin zâwlnei Isaia lehkhabu a chhiar a. Thlarauvin Filipa hnênah, “Tawlailîr saw pan la, va pawh rawh,” a ti a. Tichuan, Filipa chu a va tlân a, mi tilrehin zâwlnei Isaia lehkhabu a chhiar chu a ngaithla a, “I chhiar chu a awmzia i hria em?” a ti a. Ani chuan, “Tu ma mi hrilh fiah lohvin engtin nge ka hriat ang?” a ti a. Filipa chu a bula hu-a chuang ve tûrin a sâwm a. Lehkha Thu a chhiar lai chu hei hi a ni:
“Berâm talh tûr angin ani chu an hruai a,
Berâmno a hmul mêttu hmaa a ngawi reng angin,
Ani pawhin a ka a âng lo,
    Tihmualpho a ni a, dik lo taka rêlsak a ni,
A thlahte chanchin tuin nge la sawi ang?
Khawvêl aangin a nun an lâksak ta si a,”
tih hi.
Mi tilreh chuan Filipa hnênah, “Zâwlnei hian tu thu nge a sawi, ama thu nge mi dang thu? Mi hrilh teh,” a ti a. Filipa chuan Lehkha Thu aang chuan sawi anin, Isua chanchin a hrilh ta a. Chutia kalkawnga an kal lai chuan tui awmna an thleng a, mi tilreh chuan, “En teh, heta hi tui a awm a, baptisma ka chan engin nge dâl?” a ti a. Tichuan, tawlailîr chu a tiding a, Filipa leh mi tilreh chu an pahnihin tuiah chuan an chhuk a; Filipa chuan a baptis ta a. Tui ata an lo chhuah chhoh chuan Lalpa Thlarauvin Filipa chu a la bo ta a. Mi tilreh chuan a hmu ta lo va; nimahsela, hlim takin a kal ta zêl a. Filipa chu Azota khuaah miin an lo hmu a, Kaisari khua a thlen hma chu khaw tinah a kal a, Chanchin ha a hril zêl a.
      
      Tlangkawmna
     
Isua krista zui tu te kan nih ang in, keini chuan heng Gender distortion nei hi kan ti bo thei lo, kha chu Isua krista tih tur a ni. Mahse Thupan a in sawi ang khan, khawvel a natna leh hrehawm na hi a rawn siam tha leh vek dawn a ni.

Transgender te hi hmusit lovin, sawisel leh nuihzat lo ngam ang u. Sawiseltu leh hmusit tu ai chuan hmangaihtu tu tur an mamawh zawk a ni. Pathianin min hmangaih ang tho khan an ni pawh Kristaah in angkhatin min hmangaih ve tho a ni.

Thupauan 21:5 

Lalhutthlênga hu chuan, “Ngai teh, thil engkim ka siam thar e,” a ti a. “Ziak rawh, hêng ka thute hi a rinawmin a dik a ni,” a ti leh a. 

Eden huan a sual a lo luh avang khan Isua Krista pawh Khawvel ah min chhandam tur in kan tan a nunna min rawn pe a ni, chatuan nunna kan neih theih nan. Pathian lo kal leh hun ah chuan Transgender te, piang sual te a siam tha leh vek dawn a ni. A va nghahlel awm em.

Pathian in kan za atan ka thu sawi kha malsawm rawh se. Ka lawm e.