September, ten years ago, we were assigned to conduct an Environmental Impact Assessment of the proposed Indo-Bangla Border Road Fencing which transect through the Dampa Tiger Reserve (DTR). After a month preparation, we packed our gears and head to Teirei Rest House. Our team comprised of our PI, Mr Laltlanhlua Zathang, ACF, Mr. B. Malsawmkima (B-a), Ms Laldinthari (Madini) and I. At Teirei, we were joined by Wildlife Guards of the Teirei Range.
Fully packed motor-boat, in the middle is our boss, Pu Tlana. The availability of the motor-boat service in this region depended upon the level of water in the Khawthlang tuipui.
We were divided into three groups, I was the leader of team 1, who stationed at Sailui. Both team 2 and 3 were stationed at Andermanik Anti-Poaching Camp, they were led by Mr B-a and Ms Madini, respectively. Our mission was to conduct a vegetation analysis along the proposed transect of the Indo-Bangla Border Road fencing.
Mr. B-a and Ms. Madini
From Rajiv Nagar, we rode a motor-boat till the Sailui Junction, where my team would camped, the other teams sailed till the Andermanik village. We fortunately spotted a Jhum hut, which relieved us from constructing a shelter. We stayed at Sailui for two nights; we cooked our own food, slept on our own beddings, hence, we didn’t bother our host, the owner of the jhum hut 😁. Our camping site was outside the DTR core area, hence anthropological activities were not prohibited.
Ms Madini and the bridge on the River Khawthlang Tuipui
Andermanik Village ~14 Km from Sailui was, however, within the core area and was about to be relocated, negotiations were going on, then. After completing our task along the Sailui-Andermanik transect, we decided to join our friends at the Andermanik Anti-Poaching camp. Instead of taking the normal path, we decided to walk down the Gundasuri stream, that drains to the Khawthlang tuipui. Our porter, whom I fondly called “Bondu” led the way, he cut the bushes and cleared the path. As we move down the stream, I could spot several pug-marks. Undoubtedly it was one of the natural wildlife corridor. The plan was to reach Andermanik by means of a raft.
In the midst of the Jungle, we encountered these jubilant kids, they swam the whole afternoon. @SailuiOur host at SailuiOur team and the kids in the Jungle @SailuiOur host winnowing the paddy. While her husband was working elsewhere, she was looking after their Jhum field and their kids.Suron, the obedient boy @Sailui. He was always ready to strike a pose 😀Suron…among the ripened paddyMy Team at rest…Somewhere between the Sailui and the Andermanik Village
My Men…at the mouth of the Gundasuri stream that we transect
Busy Bondu, the engineer, constructing a bamboo raft
Bondu was the engineer, Pu Samuel-a and Mapuia helped him in collecting the bamboo. I could overheared them saying “rawṭhing chu sât suh, a láng ṭha duhlo…” After completion, we tried once, and found that the raft could not bear our weight, we need to cut more bamboos. During the process, a gentleman from Andermanik was solo-rafting, without much belongings. We hitchhiked him; I rode on his raft, and the other three rode on the raft that we built. After 2 hours of rafting along the Khawthlang tuipui, we finally landed at Andermanik, it was already dark.
A gentleman from Andermanik, whom we hitchhikedCaptain Bondu and crew…rafting the Khawthlang tuipuiMy captain! He was swiftly paddling the raft. The bamboo culm he hold would not be shorter than 18 ft, which he frequently dipped, as if he was trying to measure the depth of the river. He didn’t realised that his dipping and retracting of the bamboo-paddle horrified his mate, who couldn’t swim! And that dipping and retracting told how deep the river was! After a few hours, he suddenly shouted, “Gui…gui” which left me confused. Later on, I realised that he was spotting a Tuipuisatang (Water Monitor Lizard – Varanus salvator) at a distant shore! To him, it was a nutrition that perish!A Selfie! lewllIt was dark, when we arrived at Andermanik. These two youths left, as we landed.Inside the Anti-Poaching Camp, Andermanik…Bondu, Tlangaupa and Pu Muankima. They were all surprised to see us at the camp. Since there was no mobile phone signals, and we were also void of radio, we couldn’t inform them.Reuniting with my comrade @Andermanik
We stayed at Andermanik for a night and the next day, we left for Rajiv Nagar, by foot. It took us around 4 hrs to cover ~ 16.41 Km of steep and slippery paths, up and down the gorges. Knowing the consequences and the biodiversity threats that was awaiting, we proposed that if at all the border had to be fenced, it should be done at the zero boundary, not even an inch inside the Tiger Reserve. Wildlife corridors should be reserved as plenty and wide as possible. We did the best we could. After all it was our first assignment since leaving the university, two months back! When we were approached for this project, our result was not even declared! But we were energetic and dedicated, we were satisfied with our efforts, since we gave our best.
Inside the Andermanik, the Village that fragmented
Prior to its relocation, Andermanik was the only village inside the core area of the DTR. There were 200 houses, 3 primary schools, six grocery shops and a BSF Duty post. Like other Chakma community, their main religion was Buddhism and solely dependent on Jhumming for their sustenance.
A Chakma familyIt was very rare to see people fetching water with a plastic container in this part of the land.The Chakma way of fetching waterA motherly careThe Andermanik playgroundPublic urinal… It is a common thing in MizoramMother and Child…and a catPower supply was not available. Some villagers harnessed the solar energy and watched a television.A busy mother at workHarvesting the Nawinâwk (Basella alba) leaves. They gave us some few, tried and tested, excess amount of Dangpuithu (Sidol) spoil the menu.Communication was a problem. Since they could speak their own dialect only. A country made daba smoker“Pinon” in the makingA Chakma boy wearing a traditional Teng-charaProtector of the Forest…Strike Forces and Wildlife Guards…and Bondu, my friend.A view from the Anti-Poaching camp. In 2012, I met Pu Samuela, and he told me that Andermanik Village was relocated and those places like this were transformed into a playground of the fauna, the floral community dominated the landscape and transformed into a fawning and a stotting place for the quadrupeds.Us
We tried our best not to imposed habitat fragmentation, but it was beyond our power whether the fencing should or should not be constructed. We were told, “It’s a matter of national security.” Though the Andermanik Village that fragmented the reserve was relocated, how would a fencing and a motorable patrolling path not fragmented the Tiger Reserve?
Environment chungchang te, a chhiat tawh dan leh a humhalh dan kawng hrang hrang te kan hre chamchi a, mahni phak tawk ṭheuhah, a humhalhna kawngah pawh hma kan sawn tlang viau tawh a a lawmawm tak zet a ni. Environment han tih hian Mizoṭawng chuan “Kan chhehvel thil” tiin kan sawi mai ṭhin a, a dik thawkhat viau a, amaherawhchu Environment-ah hian keimahni, mihring te leh nungcha dang te pawh hi kan tel ve a ni tih kan hriatnawn a ṭha. Zirmite chuan Environment pawh hi chi hrang hrangah an la ṭhendarh leh chhawng a, tun ṭumah erawh hi chuan Bio-Physical Environment hi kan sawi ber tur a ni ang.
UNEP chuan World Environment Day 2013 thupui atan “Think.Eat.Save.Reduce your Foodprint” tih a thlang a, hei hi buh leh bal (Food = Chaw), eiral ni silo, thildang avanga riral ṭhin venna tura hmalakna a ni. UN Food and Agriculture Organisation (FAO)-in a tarlan danin kumtinin buh leh bal 1.3 billion tonnes (ton tluklehdingawn khat leh vaibelchhetak thum) a riral ṭhin. Hei hi Africa khawmualpuia Sahara thlaler chhim lam ram, ram 27, chhunga cheng ten kumkhat chhunga buh leh bal an thar chhuah zat nen intluk tawka ngaih a ni. Hetih lai hian khawvel mihring pasarih zela pakhatin chaw ei tur an nei lo a, rilṭam/chaw ei tur neih loh avangin nitin naupang kum nga hnuailam mi 20,000 thi ziah anga chhut a ni bawk. Kum khata chhunga buh leh bal eiloha riral ṭhin hlut zawng hi US$ 1trillion (Dollar tluklehdingawn sangkhat) hu zet a ni.
Buh leh Bal, Ei tur
riral
Mihring te ei tura ruahman, buh leh bal – eitur ten an chakna an hloh emaw, mihring te ei tlakloh leh ei theihloha chhan hrang hrang avanga a lo awm hian Food loss leh Food waste an ti a, Mizoṭawng chuan buh leh bal riral tiin emaw ei tur riral tiin emaw a sawi theih mai awm e.
Buh leh bal (chaw) mihring te ei tura duan, a eitu tur, mihring te hnen a thlen hmaa bo thlau emaw riral emaw, ṭawih chhia emaw hi food loss an tih chu a ni a, buh leh bal a tharchuah/siamchhuahna hmunah te, thar sa sawngbawlna hmunah te leh phurh kual a, semdarhna lamah te food loss hi a tam ber. Food waste an tih, mihring te eitura ruahman, a eitur te hnen pawh thleng thlap si, chhan dang engemaw avanga ei loha rirala bo thlau ta ang hi a zawrhna hmunah leh a leitu te kuta a awm tawh hnuah a thleng tam ber thung. Hralh chak loh vang emaw, ei zawh sen loh leh ei har lutuk vang emaw a thleng a ni tlangpui.
Buh leh Bal Riral leh Environment
inlaichinna
Environment leh buh leh bal riralin eng inzawmna nge a neih? Tih hi zawhna awm thei tak a ni. Leia thilnung tinreng te hian dam khawchhuah nan chaw kan mamawh a, mihring te phei chuan kan mamawh zual bik emaw tih tur a ni. Kan ei tur, kan chaw tur thar turin tha leh tui, sum leh pai, hun tam tak kan sen a ngai a, chumai bakah a chinna tur hmun te, a zawrhna tur hmun te a ngai bawk. Chung mi thar sa lei tur chuan sum leh pai tam tak sen a ngai a, ei theih tura sawngbawl a la ngai fé bawk. Buh leh bal te eiral ni siloa kawng dang, ei tlakloha a riral hian, kan sawi tak, sum leh pai, tha leh tui, hun leh hmun kan sen zawng zawng te kha a thlawn vek tihna a ni a, a hlutzawng chhut thiam tan chuan thil uihawm tawp a ni.
Khawvel puma buh leh bal, ei tur tharchhhuahna leh siam chhuahna hmun te hian he leia mihring te chen theihna tur ram za zela 25 a zau a awh a, tui thianghlim za zela 70 hman a ni a, Greenhouse Gas siamchhuah za zela 30-ah mawh a phur bawk a, ramngaw chereu chhan za zela 80 pawh hi ei tur siamchhuahna leh tharchhuahna kawnga hmalakna vang a ni, FAO chuan a ti. Chuti a nih chuan buh leh bal tharchhuah tawh, ei tur ei leh si loha a riral nasat chuan a hlawkna tel bawk silovin natural resources kan ti riral thlawn tihna a ni a, khawvel kan tichhiat belh zel tihna a ni bawk.
Mizo ruai chaw buatsaih lai
Khawvelah mihring kan pung zel a, chaw kan mamawh tam tial tial a, a tharchhuahna turin hmun kan mamawh zau telh telh bawk. Kan eitur tharchhuahna turin ramngaw kan ṭhiat a, luia sangha leh thilnung dangten an tuar bawk a, ran vulh te chaw tur hnim leh thlai dang tam tak lak a ngai bawk. Chung zawng zawngin a nghawng chhuah chu Environment chingpen a ni a; thingin a tuar a, mauin a tuar, luiin a tuar a, ruahtui a tla tlem a, nungcha dangin an tuar a, a nghawng nasat ber chu mihringte bawk hi kan ni. Buh leh bal riral hi leilung hausakna tih riralna chikhat a ni a, a chhe zawnga Environment nghawngtu lian tak a ni bawk.
Ei tur riral tihtlem –
Environment vawnhimna
He leia mihringte kan awm chhung hi chuan buh leh bal tharchhuah hi a reh dawn lo va, ei tura ranvulh lah a bo hek lovang. Ei tura thar tawhsa te a riral mai lohnana hmalak a ngai a, chu mai bakah mamawh tawk bak dehchhuah loh a ṭul. Kan tharchhuah tawhsa te pawh a vawnṭhat kawngah hma kan lak a ngai tak zet a ni. He thupui “Think.Eat.Save” an thlanna chhan pawh hi Buh leh Bal riral nasa lutuk tih reh hi Environment vawnhimna kawng pawimawh tak a nih vang a ni.
Hmanlai chuan eitur vawnṭhat dan kawng tam tak an neia, a ṭhen an rep a, a ṭhen a téng khang a, a ṭhen an um a, a ṭhen an er-fu a, tunlai angin khawl leh hmanrua neiṭha lo mahse, an vela thil awm te ṭangkai takin an hmangthiam a, eitur vawn ṭhat an thiam êm êm a ni. Hnam hnufual zawka ngaih ten eitur vawn ṭhat dan kawng hrang hrang an hriat te leh an chindan te chu tunah hian UNEP hian a khawn khawm mek a, Mongol Lal ropui Genghis Khan-a leh a sipaiten Asia ram zaupui mai hneh tuma an rammut laia an chaw rinpui ber chu bort an tih mai, bawngsa – rêp dan chikhata rêp a ni a, chung Bort kuttum tia lek chuan bawng pumkhatin chakna a pai ang zat tho a pai niin an sawi. Chu’ng Mongol ho chaw vawn ṭhat dan te leh hnam hrang hrang ten ei tur vawn ṭhat dan an neih chu chawi nun leh tum mêk a ni.
Chakeshang-Naga ho vawksa sawngbawl dan
Hetih lai hian, tunlai, thiamna sang takah hian eitur vawn ṭhatna hmanrua chi hrang hrang a awm chung hian ei loha riral a nasa zual sauh emaw tih tur a ni a, a bik takin ram changkangah a hluar a, eitur vawnṭhat kawngah an inthlahdah avangin ei tur ei siloh tam tak a ri rala, ram hrang hrang te economic dinhmun a tlakhniam mek lai hian chaw/eitur man a pung zel a, kum 40 chhunga chaw/eitur man a san lai ber niin FAO chuan a tarlang. Chuti chung chuan eilohin tam tak a riral reng tho va, sum tam tak an sengthlawn reng tihna a ni.
Mizote dinhmun
Kan Pi-Pute khan buh hi nunna ber, chaw pui ber a nih avangin, paih thiangloah an ngai a, rama an chaw ei bang nawi pawh an paih mai mai ngailo. An phak tawkah eitur vawnṭhat dan kawng pawh an lo hre fu mai; thil chi hrang hrang um nachang an hria a, sa leh thlai chi hrang hrang rep ṭhat nachang an hre bawk. Tin, chaw nawi eitur vawk leh ran dang vulhna chang an lo hre leh zel te kha an ngaihsanawm ngawt mai, ṭhangtharte pawhin kan chhunzawm zel a ngai a ni.
Damparengpui khaw pain a buh thar, In lama an phurh thlen.
Mizoram ang tlangram, in kalpawh zung zung a harsatna hmunah phei hi chuan buh leh bal vawnṭhat dan kawng hi kan zawn nasat a tul takzet a. Post-Harvesting plant te hi chu Policy Matters lam a nia, Sorkar hotu te remhriatnaah dah ta ila, mipui nawlpuiin kan tih theih leh kan tih mêk tam tak a awm a, chu’ng chu midang te hnena kan hlan chhawn ve zel pawh a ṭul a ni. Ram hla taka mi chah kher emaw, ram hla taka thawn chhuah kher emaw kan tum hian, a thawn kualna velah ṭhahnem fe chu a riral ṭhin a, chu ai chuan kan bul hnaia kan lei mai emaw, kan hralha mai emaw hian riral tur a titlem a, Environment vawnhimna kawng awlsam tak a ni.
Tlangkawmna
Hausak leh changkânna umna khawvela cheng te hian kan duham luat kan tuar ṭan mêk a, buh leh bal chingtuin tam tak thar a tum a, a zuar chhawng tuin hlawk lawih tham tur hralh a duh leh a, a leitu ten lak tama lak tlawm an tum lehna khawvelah hian kan tharchhuah sa, kan hralh sen loh leh kan ei senloh ṭhahnem tak a riral mêk a, chung riral ta te leh riral lemlo te pawh tharchhuak a, siamchhuahna kawnga thawhhlawk ber chu kan chenna leilung, sik leh sa, “Environment” hi a ni a, Environment-in a zir loh chuan kan tharchhuah a tlem a, tharchhuaktu tur te kan chaklo a, tharchhuahsa leina tur thawhchhuah a harsa ṭhin bawk. Chutih rual chuan kan tharchhuah sa engmahlova a riral leh si hian keimahniin kan tuar a, Environment a nghawng pawi êm êm bawk si. Chuvang chuan tharchhuah leh eiral inbûk tawk sela, ei sen loh emaw ei mai loh tur emaw vawnṭhat dan kawng kan dap a ngai a, ningnawi ngah loh kan zir thar a ngai tak zet bawk a ni. UNEP Executive Director, Achim Steiner-a thusawi hian ti tawp teh ang “Ram economy te, Environment leh mihring nunphung te leh tunlai khawvela harsatna hrang hrang, ṭamtla te, sik-leh sa danglam zel leh ramngaw chereu zel te leh ram leilung chhe mek te hi a inkungkaih a, chung venna kawng pawimawh tak chu Ei loha riral tih tlem hi a ni.”
[June 5, 2013-a Vanglaini chanchinbu-a tihchhuah tawh, siamrem a ni]
Environment & Forest Department-in an chhianchhiah danin kum 2010 thleng khan Mizoramah hian mau chi hrang 35 a awm a, chung zinga 25 chu tualṭo a ni a, a dang 10 chu lakluh (introduced) a ni (E&F, 2010); heng ramdang maute hi kum 2006 aṭanga 2009 inkara Mautam dolêtna scheme – BAFFACOS (Bamboo Flowering and Famine Combat Scheme) leh National Bamboo Mission (NBM) kaltlang te a lakluh ni berin a lang. Ramdang mau, Mizorama lakluh tam zawk hi a tira a laluttu te beisei leh ngaihtuah ang kha pha tak ang maw?
Kan Chief Minister zahawm takin chawkluh a tum raw chi 2, Mizo te dinchhuahna tur bulpui, India Hmarchhaka helna tihrehna tur a hmanraw tangkai la ni thei te hi i lo bihchiang dawn teh ang:
1. Dendrocalamus brandisii (Munro) Kurz–
Raw lian tak, hung nei chi, Tropical Wet Evergreen Forest (Phai-ruahtui dawng tam ngaw)-a awm chi a ni a, India ramah chuan Manipur leh Andaman thliarkarah a tualṭo-a, Myanmar, Thailand tih velah a awm bawk. India ram hmundangah a tualṭo thu sawi a la awm lo. Manipur-ah chuan Jiribam chhehvelah a tualṭo a, Meitei ho chuan ‘Wanan’ tiin an sawi. Kum 1913 chho aṭang khan Coorg District, Karnataka-ah lakluh a ni a, ‘Burma bamboo’ tia hriat a ni, chuta ṭang chuan India ram hmundangah, a bikin Chhim lamah, thehdarh a ni ve ta zel a ni. India chhimlama an duhchhan nia an tarlan chu khung lai rama mau-raw tualṭo [Bambusa bambos (Mizo: rawhling); Dendrocalamus strictus (Mizo: Tursing)] te ang lo taka hling a neih ve loh vang te, a pum/a hung a ngil vang te leh a pum a len zawk vang te a ni ber (Viswanath et. al. 2013). Karnataka leh a chhehvela an hmanna tam ber chu deh hnang atan te, pal banah te leh leilawn siam nan te a ni a (Singh 1986; Viswanathan et al. 2013), Manipur-a a tualṭonaah chuan a tuai an ei a (Viswanathan et al 2013), Manipur khawpui Imphal leh a chhevel bazar-a mau-raw lam kaihhnawih thil chi hrang hrang zawrhnaah erawh ‘Wanan’ aṭanga siam emaw a tuai emaw a awm ve lo thung (Singh et al. 2003).
India Chhim lam state ṭhenkhata an chin, Institute of Wood Science and Technology (IWST), Bangalore ten an zirchianna aṭanga a ṭhatna leh ṭhat tawklohna an sawi hrang hrang lo thlir ila:
1.1 A ṭhatna te:
(a) Hling a nei lo, a kung a ngil. A hung a bit lo.
(c) Hmun hnawng leh uap (humidity sang)-ah a ṭha duh a, pal-chawi atan te, kawr kam leh dil kama phunah te a ṭha.
(b) A pum a len avang leh a chang a khat avangin paih tur a tlem a, agarbatti kuang atana hman a remchang.
(d) Tuai a chhuah hnem; a tuai hi a eitlak bawk. Deh hnang atan leh hriamhrei fawng/ha atan a ṭha bawk. Maimaw pangnang khawina thlangra atan te, In chhung sekrek thil hrang hrang atan te, thing leh thlai kung do na atan te a ṭha.
(e) A tâmin chi a chhuah te hi awlsam takin a ṭiak thei; a chi a tlak hlima kui/chin vat a nih loh chuan a thi (inviable) hma hle thung; a zung kar (rhizome) pawh tihpunna remchang tak a ni.
(f) A hnah leh a ṭang tla a tam avangin leiṭha (vermicopost) siamnan a hman theih.
1.2 A ṭhat tawklohna te
(a) Uluk taka enkawl a, a zar hlawi zung zung loh chuan zar hnawksak tak a chhuah hnem a, a len tak tak hnuah phei chuan enkawl harsa tak a ni.
(b) Chinpun atana a zung kar a harsain, a hautak.
(c) A pum a len avangin sah hnuah lakchhuah a hautak.
(d) A pum a len avangin phurhkual a hautak a, a ṭiak leh a bulkar ken kual zung zung a harsa.
(e) Tui a paihnem avangin, uluk taka thah a sawngbawl loh chuan pal leh eng ilo a hmanin a tlo lo, kum a daih meuh lo.
1.3 Bawmtu leh natna
D. brandisii hi India ram
hmun tam zawkah mikhual a nih miau avangin India rama mau-raw dang aiin bawmtu
leh zar buaitu a ngah emawni tih tur a ni. Chung zinga langsar zualte chu Aphids, leafminer leh termites te a ni.
Aphids – Mau hnah leh a ṭanga tuihnang (sap) dawttu a ni a, a tuai chhuah hlim aṭanga zar a neih thlengin an bawm tlang pui ṭhin, hei hian a kung a ti chaklo-a, a ti hrisello a, a tlo loh phah thei.
Leafminers – Keptuam leh ram tho lam chi ho engemaw zatin D. brandisii hnah hi tuinan an hmang ṭhin a, heng rannung tui te hian mau hnah hi chawah an ring a, an ei filh rel rul ṭhin.
Termites – A pum sah hlim, thah nghal (treatment pêk) siloh hi tlumpi (termites) in an bawm duh hle. Tlumpi hian a thahrui a chhah sak a, ruah tui leh hnawng a ngam loh phah sawt a, a tlo loh phah ṭhin. Tlumpi leh eichhetu laka venhimna kawng awlsam ber chu sah hlim a thah (treatment pêk) a ni.
Leaf blight leh Alternaria leaf spot an tih mai hi Fungi chi lam zinga mi Fusarium spp leh Alternaria spp ten an thlen a ni a. Heng natna hrang hrang te hian mau ṭhan lenna leh a tisa chhungril insiamrema, inthuamchak tur a ti ṭhuanawp a, a zik a tluak loh phah thei a, a tlo loh phah ṭhin.
Mau-raw dang ang bawkin a tam ve ṭhin a, kum 45 – 50 inkardanah, tam dan chi hnih sporadic (tahtawla tam) in emaw leh gregarious (tampui)-in emaw a tam ṭhin. Kum 1961 – 1962 khan Karnataka-ah a tam a, kum 1987 – 1988 khan Manipur-ah a tam bawk. Hemi hnu hian a tam leh thu sawi a awm tawh rih lo.
2. Dendrocalamus
latiflorus Munro
Raw chi ṭha nia an sawi dang leh chu Taiwan giant bamboo an tih mai, Taiwan hoin ‘Ma’ an tih Dendrocalamus latiflorus Munro hi a ni a. Myanmar leh China chhimlam leh Taiwan-ah te tualṭo a ngaih a ni a (Dransfield and Widjada, 1995), Asia chhim-chhak lam ram ṭhenkhatah chin pun a ni bawk (Rhind, 1945)
D. latiforus hi hung chhah tak nei chi a ni a, raw sang tak 45 ft aṭanga 82 ft thlenga sang thei a ni a, mau-raw lam chiah chuan a sang thei bera ngaih a ni. A tlang tehkualin 3 inches – 8 inches-a lian a ni tlangpui a, a chang leh chang inkar hi 8 inches – 27 inches-a sei a ni thei bawk. A tualṭona hmunah te hian phaikuam aṭanga Zongaw-ah a ṭo tlangpuia, ruahtui tamna hmunah a ṭhangduang bik bawk. Chutih rual chuan lei bán leh dûpah te, leiṭhil – al bawk si (alkaline) emaw lei thur (acidic)-ah te emaw chuan a ṭhan a ṭhalo a, tuai ei tur phei chuan chin loh a ṭha zawk.
Dendrocalamus latiflorus tuai, Mokokchung District, Nagaland a mi. D. latiflorus leh D. giganteus te hi raw chi inhnaih tak leh thliar hran har tak a ni a, a par (tam) aṭanga thliar hran a awl ber niin an sawi
He rua hi Manipur leh Nagaland-ah pawh chin a ni a, Manipur-ah chuan Kuki hoin Myanmar aṭanga an lakluh nia ngaih a ni (Naithani, 2006). India ramah chuan Nagaland hi D. latiflorus tam berna hmun a ni (Naithani, 2006); kum 2004 – 2005 khan Nagaland hmun hrang hrangah a tam a, kum 2008 khan a tahtawlin Manipur-ah a tam ve leh bawk. Raw dang ang thoin kum 45 – 50 inkara tam chi a ni a, a tahtawlin emaw, a pumpuhlumin emaw a tam ṭhin (Naithani, 2006). Taiwan lamah chuan a tam thu hriat tur a awm meuh lo a, Phillipines, Indonesia leh China-ah te erawh a tahtawlin, a hun pangngaiah a tam ṭhin (Dransfield and Widjaja, 1995). A zung kar leh a chi kuiṭiah hmanga chin pun a ni ber a, Taiwan-ah chuan kum 1995 khan hlawhtling takin tissue culture hmangin a chi siam chhuah a ni tawh bawk (Dransfield and Widjada, 1995).
Ao-Naga hoin Warok (D. latiflorus) pum an hmandan chi khat. Image courtesy: Dr. Wapung Walling
Ralleng (Naga) ho hi Mizo te ang bawk a mau-raw hmang nasa an ni a, In sak nan te, hriamhrei ha/fawng atan te, kawng chi hrang hrangin an hmang a. He rua, D. latiflorus hi Chakesang-Naga ho chuan ‘Kupho’ an ti a, thil kumhlun lo chi, râp In leh chhawl buk sak nan te, Inchhung sekrek thil siam nan te an hmang ber a, mau-raw dang aia a duap avangin a tlo lo a, rinrawlah an neih lo. Angami–Naga ho chuan ‘Vumi’ tiin an sawi a, In châk atan an hmang ber a, slab/beam do nan te an hmang ṭhin. Ao-Naga ho ve thung chuan ‘Warok’ tiin an sawi a, chakkhai leklamah, hmanraw chhehchhawl ber atan an hmang a, thil kumhlun tur chiah an hmang ngai meuh lo a, hun reilo te chhunga hman tur, thehthang leh mai theih atan an hmang deuh ber, thingtlang khaw ṭhenkhatah chuan tui chawi nan an la hmang bawk. Kum 2015-a Chozüba, Phek District-a ka kal ṭum pawhin he rua hi mo lawmna ruai ṭhehnaah kutsilna tur tuidawn atan an hmang.
National Bamboo Policy (Revised) leh kan beisei raw
chi hnih
India ramin mau tharchhuah leh a kaihhnawih lama hma kan sawn theihna tura hmalakna lianpui mai kan neih chu National Bamboo Mission a ni a, kum 2006 – 2007 khan a thawhkhatna duan chhuah a hman nghal a ni a, he Mission kaltlang hian Mizoramah pawh Mau plantation engemawzat siam a ni nghe nghe a, a chhawr ber State te zinga mi pawh kan ni awm e. Kum 2018 khan NBM hnathawh dan leh hmasawn dan te ennawn a ni a, kalphung thar an duang a, Operational guidelines of National Bamboo Mission (Revised June, 2019) siam chhuah a ni ta a ni.
Operational guidelines of National Bamboo Mission (Revised June, 2019)
Chu guidelines-ah chuan a ram leilung leh sik leh sa a zirin mau chin pun tur thlan tur a nih thu te leh a ram mi ten an mamawh leh hman ṭangkai chi ngaihpawimawh a nih tur thu te tarlan a ni a (section 10.1); rawmngaw nilo, ram bua leh thing ṭo lohna hmunah te, luikamah te heng mau te hi chin tur a ni. India rama mau tamna hmuna mi te leh mau hman uarna hmuna mi te hman dan hrang hrang te, khawvelin mau a hman dan te bakah, sik leh sa leh ram leilung te thlir chungin he guidelines-ah hian mau chin tur bik chi kua a tarlan a ni a (section 10.2), chung zinga chi 5 – Rawṭhing (Bambusa tulda), Ankuang (B. nutans), Phulrua (Dendrocalamus hamiltonii), Phungkirua (Thyrsostachys oliverii) leh Mautak (Melocanna baccifera) te chu Mizoram kan neih sa te vek an ni a. Mizoram kan neihsa loh te hi India Hmarchhaka kan state ṭhenawm hnaia tualṭo te vek a ni a, kan ram hruaitu te duhthusam raw chi hnih – D. brandisii leh D. latiflorus te hi chu an tel ve lo!
Hung nei nge
neilo?
Hman deuh khan China mau ṭha chi Moso kha lakluh tumin an beichiam tawh a, an duh chhan chu “a pum a lian a, hung a neilo bawk a, sah a awl” tih kha a ni a. Tun ṭuma raw chi hnih te hi “a pum a len bakah hung nei chi…” a nih vanga thlan a ni leh thung lawi a. Khawvelah hian rua leh mau te hi an ṭo dan a zirin chi hnihin an ṭhen phawk a, chi khat chu hung nei chi, Science ṭawngkama ‘Sympodial’ an tih mai chi hi a ni a, ‘tufted’ tih te ‘caepitose’ tih te pawhin an sawi bawk. Chi dang leh chu hung neilo chi a ni a, ‘monopodial’ tiin Science ṭawngkam chuan an sawi a, ‘running bamboo’ tiin an sawi ṭhin bawk. Running bamboo an tih chhan chu a zungpui (rhizome) hi a ṭhan chak vang leh a insemdarh chak vang a ni; rawtuai/mautuai te hi he rhizome aṭanga lo chawrchhuak ṭhin hi a ni. Zirmite chuan a hung nei chi aiin a hung neilo chi hi inthlahpung chak zawkin an sawi a, tin, a hung nei hi chu a bawrkhawm luk ṭhin avangin a zung ṭhang zel tur leh tuaichhuah zel turin amah leh amah a indip (congest) hma bik. Tun ṭuma kan hruaitu te raw duh chi hnih te hi hung nei chi, tuai chhuah chak zawk tur a sawi a ni a; hung neilo chi, mautak ang chi ho hi inthlahpung chaklo zawk anga sawi a ni bawk. Zir mite sawi dan nen chuan a inletling hlauh thung mai.
A ṭiak
Kan ram hruaitu lam ten a chi siamchhuaktu pakhat chauh awm angin an sawi a, Assembly House-ah hial pawh a siamtupa monu damlohna avanga a chi la dawng lo anga sawi a ni. Tunge a nih ka hre hauhlo a, Growmore Biotech Ltd neitupa, Dr Barathi kha a nih ka ring thla ngawt a. Growmore Biotech hian an website (www.growmorebiotech.com)-a an tarlan danin an buaipui ber chu Beema bamboo an tih mai, Bambusa balcooa aṭanga raw chi thar deuh, tissue culture hmanga an siamchhuah chu a ni.
Tissue culture hmanga D. brandisii ṭiak an siamchhuah chu Kerala Forest Research Insitute (KFRI), Peechi-ah te, Institute of Wood Science and Technology (IWST), Bangalore-ah te leh hmun hrang hrangah lei tur an neih thu Kerala State Bamboo Mission chuan an tarlang a (http://www.keralabamboomission.org). KFRI leh IWST te hi zirlai kan nih lain a hmunah ngei kan lo zu tlawhin kan thlenchilh tawh a, an hnathawh ropui zia a takin kan hmu tawh. KFRI phei hi chuan mau leh tairaw zirchianna lam bik tihchhuahna changtlung tak, ‘Journal of bamboo and rattan’ (International peer reviewed Journal) an nei nghe nghe. Tin, kan sawi tawh angin D. latiflorus hi chu kum 1995 khan Taiwan ramah tissue culture hmangin a chi siamchhuah a ni tawh.
Eng atan ber nge kan hman dawn?
Heng raw chi hnih hi lo neiin, kan ramah hian lo ṭhangduang ta pawh ni ta tehreng sela engtia hman nge kan tum? tih hi zawhna lian tak, kan Sorkar Flagship programme sawifiahnaa la sawi telloh a ni. Sahsa lakkhawma, phurchhuah dan tur erawh ngaihtuah tel a ni a, a hralh dan tur emaw, a sawngbawl dan tur emaw chu sawichhuah a la ni lo. A hmanna tur hriatsa thlai leh thildang tam tak kan chawk luh tawh te pawh kan hlawhtlinpui hleihtheih loh laia hmanna tur pawh kan la hriat chiah loh han bawhzui chu a huphurhawm angreng viau mai, beidawn tizualtu a ni leh ang tih a hlauhawm mang e. Zir miten ram hrang hranga an hmanna an sawiah hian heng raw chi hnih te hi “a tuai a tui thu leh a tuai ei atana an chin pun” a nih thu an tarlang tlangpui a; “a rua hi a duap avangin thah loh chuan a tlo lo a, rinrawla neih chi a nih loh thu” an sawi zel bawk a, zir ve lem lo, Zopa thil chika lo chik ve, Ralleng pa ho pawhin chutiang tho chuan an sawi bawk. A hmanna dang an sawi leh chu paper siamna a ni; Mizorama kan ngah êm êm, mautak phei hi paper ṭha chi siamnan an duh deuh bik.
Malsuri (Lui hausa)-ah Bangladesh khawpui lama hralh tur mau an tawlh. Thlalak dinglam hi Bangladesh ram chin a ni a, heng mau (Rawthla a ni ber) te hi Bangladesh ramchhunga mi an sah niin an insawi. Hetilai bawrah hian Mizoram leh Bangldesh inrina hi chilchhak phak lek a ni.
Mizoramah rua leh mau heti zat kan neih te hmusit a, ram dang mau, a ṭhat zawkna awm chuang silo ngaisang a, lakluh phet tum mai hi engngemaw a awmzia ni dawn le? Kan rama mau awmsa hmanga siamchhuah theih tur, ramdanga thawnchhuah tlak siamchhuak thei tur zawnga hmalak hi a fuh zawk dawn lo’m ni? Rua a ni emaw mau a ni emaw, eng chi pawhin kumkhat chhungin a nu a tiat tih erawh thudik a ni, kumkhat chhungin a puitlin huna a nih tur ang tiat leh chen a ni nghal ṭhin.
Mizorama Mau-raw chungchang article dang chhiar duh tan www.bambusapiens.com/mau-mawlsawmna/ Vanglaini chanchinbua tihchhuah tawh hi chhiar belh theih a ni bawk ang.
[Zirchianna hi BIOCONE bultuma neih a ni a, VANGLAINI (Mizo Daily)-a Jul. 23, 2019-a tihchhuah a ni]
Thulakna te:
Anonymous (2019).
Operational guidelines of National Bamboo Mission (Revised June, 2019).
Ministry of Agriculture and Farmers Welfare, Government of India, New Delhi.
Dransfield, S.
and E.A. Widjaja (1995). Plant Resources of South-East Asia No. 7. Backhuys,
Leiden.
Environment
& Forest (2010). Bamboos of Mizoram. Environment and Forest
Department. Government of Mizoram, Aizawl. Pp. 1 – 206
Naithani, H.B. (2006). Occurrence and flowering of a
Bamboo Dendrocalamus latiflorus
Munro, in Nagaland, India. Indian Forester 132(3):358 – 364.
Rhid, D.
(1945). The Grasses of Burma. Baptist
Mission Press, Calcutta. pp. 1-99.
Viswanath, S., Chethan, K., Srivastava, Joshi, G., Sowmya, C. and Joshi, S.C. (2013). Dendrocalamus brandisii (Munro) Kurz. An ideal bamboo species for domestication in humid tropics. IWST Technical Bulletin No. 12. A Publication of Institute of Wood Science and Technology, Bangalore. Pp 1- 32.
Kum 2016 Independence Day parade-ah khan zirlai tam tak an tluk thu social network lamah a darh nasa hle mai a. A chhan niawma puh theih a tam viau mai. An tluk nasat chhana an puh tak ber chu thusawitu ten thu an sawi rei vang leh ni sat lutuk vang a ni. Aizawla tlu zat an sawilo a, mahse I-Day parade tura inbuatsaih mêk zirlai pakhatin a nunna a chan phah hlauh avangin titi a ti tam hle a nih kha. Aizawl bikah hian astro-turf chungah an parade avangin astro turf ur let rimna lutuk leh sa bik lutuk avang a ni mai angem tih ngaihtuahna a awm a. Astro-turf phahna tho Champhai lamah zirlai 20 leh sipai 1 an tlu a, Lunglei lamah mi 30 bawr an tlu bawk nia sawi a ni. Chutih rual chuan astro-turf phah ve lohna Serchhip-ah zirlai 36 zet an tluk thu an sawi avangin astro-turf ur let vang ringawt hi chu a nih ber loh hmel; a chhan pakhatah erawh a ngaih theih ang.
A
chhan diktak sawi fak tur chuan a zir a zirchian a ngaiin a rinawm. Thil chiang
angreng tak erawh Climate Change – Global
Warming hi a takin kan tuar tan tih hi a ni. Khuarel kalphung piahlama
chaka sik leh sa a danglam avangin harsatna chi hrang hrang khawvel ram hrang
hrangah a thleng chho mêk a. Sik leh sa danglam zir miten an ngaihpawimawh êm
êm – Climate change adaptation leh
kan thil tawn mêk hi a inkungkaih tlat a, sik leh sa danglam zel tuar thei tura
kan rilru leh taksa kan tih paukhauh a ngai nasa dawn hle a ni.
Adaptation chu eng nge?
Kan
chenna boruak a zirin leia thil nung tinreng te hi insiamrem thei tura duan kan
ni a, zawi zawiin a lo inher rem ve thin. Tin, thilnung tinreng te hian kan chênna
boruakah hian nghawng thui tak kan nei bawka, kan khawsak dan phungin a tidanglam
let thei bawk. Pathian remruat dan phung pangngai anga a kal chuan, khuarel sik
leh sa dang lam hi chu a muanga, thil nung tinreng te pawh chumi mil chuan zawi
zawiin an insiamrem ve thin a; insiamrem a, ngaia neih theih dan lai taka chu adaptation an tih chu a ni. Thilnung thenkhat
hetianga insiamrem zung zung thei hi an awm laiin thenkhat chu insiamrem harsat
tak an awm ve bawk. Thilnung zingah chukchu
hian insiamrem theihna (adaptability)
a nei tha lawr lak a, chutih rual chuan dinosaur
ho chuan insiamrem an harsata, kum maktaduai engemaw zat kal taah khan an lo
mang daih tawh rêng a ni. “A ruh no no chhuakah” tih hi kan chenna lei kalphung
a ni.
Pathianin
thil a siam dan phung hi a mak tak zet a ni. A then chu khabe ruh chak tak a pe
a, a then chu rim hriatna tha tak, a then chu ral hla taka mi pawh hmu chat
chat thei khawpa mit tha a pe thung. A then chu chak tlaka tlan thei turin a
thuama, a then chu muang êm êm an ni thung. |henkhatin hmul chhah tak an nei a,
thenkhat erawh chuan khaw lum tuar tur reng a duan tih hriat reng a hmul pan an
nei thung. An chenna boruak leh khawchin danglam dan anga zawi zawi a
insiamremin, an ei duh zawng pawh an thlak thleng ve fo thin a, tichhe theitu
laka an lo invenna tur chi hrang hrang pawh an nei ve bawk. Chung an theihna
hrang hrang te pawh chu an hun tawn a zirin a lo thang ve zelin zawi zawiin a
lo danglam ve thin a, a insiamrem ve reng thin. Chutianga insiamrem theihna nei
tha te chu an dingchang thin a ni.
Climate change adaptation
Khuarel
sik leh sa inlumleh dan hi a muang a, zawi zawia danglam hrêt hrêt a nih
avangin thilnung tawh phawt chu an insiamrem thei mai zel thin. Tunlaia
khawvelin a hmachawn mêk sik leh sa danglam erawh hi chu mihring te khawsak
phung pawlawh tak avanga lo thleng a ni ber a. Chin lem neiloa khawvel boruak
ti lum thei boruak chhia leh thil chi hrang hrang kan tihchhuah nasat avang te,
duham chintawk neilova, hmasawnna tih changchawia ngaw tha kan thiah ruih ruih
avang te, hlawk kan duh luat avanga lei tha siam chawp leh thlai hrik thahna
hlo kan hman nasat avang tein kan khawvel boruak a lo chingpen zo ta a. Chumiin
a nghawng lian tak chu khawvel lum telh telh hi a ni a. Khawchin a mumalloa,
hmun thenkhatah khua a lum êm êm laiin hmun thenkhatah a vawt êm êm a. |henkhatin
khawkheng an tawrh laiin thenkhat erawh tuilian avangin an buai bawk.
Heng
zawng zawng hi Climate change “sik leh sa danglam” vang a ni a. Thilnung hrang
hrang te tana insiamrem hman mang loh khawpa chaka sik leh sa a danglam chuan
nungcha leh thil nung te tan dam khawchhuah ngaihna a awm dawn lo a ni. Lo
insiamrem thei te pawh, a bikin thlai (producers) te pawh an insiamremna lamah
an pianphung danglam hret hret a awm thin. Chaw a ringtu rannung te tan
harsatna nasa tak a thlen thei tho tho a ni (Ziska et al 2016).
I-Day Parade leh
adaptation
Pathian
thilsiam zingah mihring te hi tharum zawng te, rim leh ri hriatna lamah te
chuan kan der dêp ber awm e. Chung zawng zawng aiah chuan thluak tha bik min pe
a, tung chhoa kal theiin min siam bawk. Pathianin mihring te min siam chung
chuan zia a lang chiang hle a ni. Thlarau min pe bik leh zel te hian thih hnu
piah lam thlenga kan tana a ruahmanna ropui zia a tilang chiang zual. Mihring
te hian thluak tha leh chak tak kan neih avangin kan vel a thil thlengin min
nghawng dan a zira insiam rem dan kawng kan dap chhuak thiam bik a, sik leh sa
lo inthlak dang lam thut pawh hi fing takin a tawrh dan tur kan ngaihtuah
chhuak leh mêk chu a nih hi.
Kum
2016 I-Day-ah khan kum dang ang bawkin silai keng leh kenglo an parade-a, hmun
hrang hrangah hnam puanzar chibai an buk a nih kha. |um dang ang bawkin sikul
naupang te pawh parade-ah hian an tel a, nasa takin an inbuatsaiha, Aizawlah
chuan chawlhkar khat zet rim takin sipai lammual-ah an zir a, district dangah
pawh an hel nuai ngawt bik lo ang. Heti taka inbuatsaih nasa chung sia a sa seh
a hlen chhuak ve theilova tluk kha a tuartu tan tak pawh a run thlak khawpin a
rinawm.
Sik
leh sa lo danglam zelah ni a sat dan a na telh telh a, boruak a lum tual tual
bawk. Siamtu duan dan (natural cycle) ai a rang a sik leh sa inthlak tuar zo
turin an taksa a la insiam rem fel hman lo ni berin a lang. Nisa tuar thang
chuan an taksa a chak that phawt chuan an tuar sual mang lo; an tawrh than miau
avangin an taksain ngaiah a neih a, an insiamrem thei a ni. Zirlai te erawh
zingah nisat hmain sikul an kai a, chhunah class room-ah emaw an tawm char char
a, chawhnu-ah an banga, sikul ban hnuah pawna han inkhel ta lawp lawp emaw, in
um kawi zak zak emaw an tam ta lo hle. Inchhung daiah inawmlemna hrang hrang
khalin hun an hmang tam ta hle a, nisa chu ngaia neih ngaihna awm lo khawpin an
inkhung no a, an taksa a fit tawk lo a, an tuar thang tawk lo ni berin a lang.
Parade
laia luhai tur ven dan hrang hrang te chu a buaipuitu, kan sipai hotu lam ten
an hrilh ngei ang a. Kezungpui tihchêtin luhai tur a ven dan phei chu an bel
hlein a rinawm. Kan khawsak dan phungah nisa do lo zawnga kan inher rem nasat
tak avangin nisa an han tuar thut kha an taksain a hrethiam lo a, a tlu ta mai
niin a lang. |awngkam dangin adaptability
nei tha tur zawnga kan khawsak loh avangin Climate
change kan tuar chho tan ni berin a lang.
A lehpekah chuan…
Nisen
sa hnuaia hnathawk thin te pawhin tawrh fuh loh chang an nei thin. Zu leh ruih
theihthil dang (kal tichhe thei) a inhnamhnawih ni lem lo, nisa hnuai inhlawhfa
thin te zingah a hluar tak em avangin Indian Council of Medical Research
hnuaiah Dr. Venkatesh Jha leh a thuihhruai ten an zirchiang mêk a; khawvel lum
zel vanga heng natna te hi lo hluar ta niin an ngai a ni.
Phai
khawluma hnathawk thang te chuan zing daiah hna an tan a, ni a lo tlangsan
deuhah an chawl a, chawhnu ni dul chinah an bung leh mai thin. Vai ram lama
zingkara sikul an kai tan thin te pawh hi nisa lutuk pumpelhna a ni pakhatin a
lang. Chutiang zel chuan mihring te hi chuan kan hun tawn a zira insiamrem dan
kan ngaihtuah chhuak zung zung thei thin. Independence day parade a ni emaw,
Republic Day parade a ni emaw, heti taka harsatna tawk an tam lohna tur hian
parade contingent te adaptability ti tha
thei tura hma lak emaw, harsatna a thlen lohna tura thusawi tawi deuh zawng
emawin kan hotu te an insiamrem ve a tul
dawn niin a lang. Tin, lo tlu lo pawh nise nisen sa hnuaia rei tak inpho hian dehydration nasa avangin kal lamah
nghawng thalo a nei thei niin mithiam ten an la ngai zui bawk si!
[Sabereka Khuangkaih (Mizo Monthly literary Journal) January 2017-ah tihchhuah a ni]
Music has something to do with everyone. Either they
love it or annoyed at it. For some, music is life, for some it ain’t no music
at all, it is just a sound, rather a noise. For me, music is something which I
love to play, love to listen and love to talk about it, but not write about; it
is a thing that must be felt.
I am among the generation when the traditional music
and the contemporary music were at war; when rock music was pit against gospel
music. This had left many music lovers in jeopardy. What makes music a Gospel
music? What makes it a secular music? Is it the genre or the tune? Is it the
words or the person writing it? There are many un-solved questions.
Transformation
in Worship
Looking back at the Christian Youth Events with
reference to the North East context, we can clearly see the dynamism of music.
The praise and worship services in all those PYF and NEICCYA programmes had
undergone lots of transformation. Few years back, traditional hymnals form the
major part of the hymn books, and so was, in the praise and worship services.
However, since the revival centenary (2006), in most of the services
contemporary hymnals and choruses were seemed to be preferred more.
Why do we shift towards a contemporary worship
service? Since, when? What might be the factors? Recollecting my college days
and my experiences in the PYF and the NEICCYA, I have developed a hypothesis trying
to address those queries.
In the pre-revival centennial era, we often sang, as a
choir, in certain Khasi and Jaintia Presbyterian Churches, usually on Youth
Sunday and Music festivals. The praise and worship songs were mostly
traditional hymns and choruses. It was the same trend in the case of the Mizo Presbyterian
Churches. However, in recent years, especially after I actively take part in
the NEICCYA and the PYF, I had witnessed a drift towards contemporary hymns and
choruses in these events. Apart from the hymns, the worship services also
gradually shift towards a more congregational style of worshipping.
Meghalaya being the provenance of Presbyterianism in
the North East, the Churches had well maintained their traditions and
practices. The revival in 2006, I believed was the turning point, to a bit of
contemporary style of worship. Shillong, being an eductation hub, have been harbouring
students, of all faiths, of all denominations, from all over the region. Congregational
Churches, with their style of contemporary worshipping are attractive to youths,
much more than the traditional mainland Churches. This had a deep impact toward
the shift to a contemporary worship. The contemporary worship movement has
equally been ignited by the advent of multimedia.
This had led to the formation of praise group and
worship team, equipped with musical instruments of non-traditional scales. Even
in the PCI General Assembly in 2016, the praise and worship services were led
by the worship team, which included a band of musicians and singers;
Congregational singing during the worship service was traditional, though. But
in the 2018 General Assembly, there were no praise and worship group as such.
On the other hand, the PYF and the NEICCYA programmes continued to have a team,
leading the praise and worship services, singing contemporary gospel songs.
The shift towards contemporary and congregational form
of worshipping has led to applauding by clapping of hands, even during the
worship services. Which, as far as I could recollect, was not the trend in the
pre-revival centennial era. Especially in the Mizoram Synod, applauding the
choirs or special items during the worship service by clapping of hands is
still not practiced, and had often kept the youths from other Synod in an
awkward position. However, clapping of hands in par with the rhythm of the
songs during congregational singing is very much
appreciated in the Mizo Churches. To be noted, in the PYF programmes, half an
hour of songs of praises session is
always included. I find the terminology a bit absurd. Is it not a session of
singing, but not a session for listening songs?
Music for a
purpose
Music is dynamic. It cannot be the same all the time.
Genre and style keeps on changing, they have their own period. Like the old
leaves are replaced by the new leaves, a new style repeatedly replaces the old
styles. However, the most important thing is the heart of the worshipper.
Sometimes, a loud sound draws our attention, but sometimes, a complete silence draws
our heart. In an attempt to be traditional we can hamper the development of the
Church; on the other hand, chasing all the newbies can be detrimental for the
Church. We have to know the limit.
When talking about traditional and contemporary music,
many often quotes Cliff Richard’s “Why should the devil have all the good
music?”
Another question arises out of this quote – what is
good music?
Is there a criterion to quantify the goodness or the
badness of music? Or is there any equipment to examine the degree of goodness
or badness? A debate on this topic will never end. But in the light of
Christianity, we have an answer. Gospel music is good music, simple as that. To
rectify this, we may need to talk about the psychological and spiritual impact
it has, on the performer as well as the listener.
The goodness of Music doesn’t aptly depend on the tune
or the scale, but on the collective characteristics of the song viz the tune,
the words, the writer and the theology it contained. Good music is like a
beautiful flower, whose beauty draw the attention of the pollinators; their
sweet fragrance attracts the pollinators closer, and their nectar nourishes the
pollinators. Through their action, singers draw the attention of the
spectators, the tune of their music attracts them closer, the words of their
songs feed the audience. While the pollinator gets nourished by the flower, it
in turn helped in the reproduction of the flower. Likewise, a good music
nourished the audience spiritually and the spirituality of the audience is the
key to produce good music. There has to be a mutual relationship between music
and audience. Some music are very attractive, draw lots of audience, but unable
to nourish the audience. The main purpose of Gospel Music is to exalt God and
inturn, nourished the audience and the performer. A gospel music without
nourishment is like eating a cotton candy, appealing but void of nourishment,
the crave for food remains the same.
How about the song writer? I firmly agreed that nobody
is perfect. However, in music ministry, we have to be very careful in the songs
that we select. We have to consider the context of the song, how was it
written, what is the philosophy of the song writer (it can be known from his
other works), and should also be analysed doctrinally. For instance, there are
several songs which contain the holy word “Hallelujah” but all that
contains “hallelujah” are not gospel music. All that glitters are not gold.
The verdict
Be it classical, traditional or contemporary, be it
western or eastern. Be it rock music or jazz music or may be grunge music, the
most important thing is the message that it contains. Based on the platform
where we manifest through music, we have to choose which type of music to
perform and which not to. A good tune may ecstasies, but if the words are
equally not prophetic, then it would be futile.
A prophetic word but worst tune is hardly appealing. Hence, it has to
complement each other. After all, worship is all about Jesus, not about us, and
not about music. But music can lead us into the heart of worship, and hence we
require a music which draw us to worship God in truth and in spirit.
Let me wind up with a song from one of the most spiritual contemporary artist, MichaelW Smith.
When the music fades, all is stripped away And I simply come, longing just to bring
Something that’s of worth, that will bless Your heart
I’ll bring You more than a song, For a song in itself is not what You have required You search much deeper within Through the way things appear You’re looking into my heart…
[This article was published in a book titled “Ministering to the Youth: Challenges for the Church” by the Presbyterian Youth Fellowship, 2019]
Ramngaw neih zauh avanga hmingţha Mizote hian ramngaw
enkawl dan te, a dimdawi dan te, hman ţangkai
dan te kan thiam tawk lo hle mai a, ţawngka
lama kan ngaihhlut ang aiin a takah kan ngaihlu tawk lo fo ţhin niin a lang. Hemi
kawngah hian nasa lehzuala inzirtir kan ngai a, mipui te, tlawmngai pawl hrang
hrang te leh Sorkar lama hemi changtu Department te phei chu nasa lehzuala an
thawhho a pawimawh awm e.
Kum 1992 chhoa CYMA-in kumpuana Nungcha Humhalh a hman khan nasa takin nghawng a nei a, ramngaw
hlutna kan hriatthar phah a, nungcha te hlutna pawh kan hriatthar leh phah niin
a lang. Pi-Pute hunlai aţang
tawha ramngaw leh ramsate thiam taka enkawl ţhin,
Mizote hian kan hnam zia rang kan pensan nasat ber chu ramngaw leh nungcha te
chunga ngilneihna lantir hi a ni awm e. Finna leh thiamna lo sang zelah rawmngaw
humhalh kawngah harhtharna kan chang leh mêk a, a lawmawm tak zet a ni.
Khawtlangin ramngaw an humhalh tam tak a awm a, chungho chu ngaw ţha tak, hawi khawthawnna
atana remchang tak, khaw cheimawitu, nugchate tana tualchaina ţha tak a ni ta hlawm.
Neitu nihna thinlung puin mahni khaw ta ţheuh
chu uluk leh dimdawi takin kan enkawl mai a, khawdang ta leh Sorkar plantation
te kan hlut lutuklo ţhin
erawh hma kan sawnna tur kawng pawimawh a ni awm e.
Mizoramah hian ramngaw zau tak tak a awm a, ramngaw
bawn tak erawh a tam tawh lo niin Indian State of Forest Report 2017 (ISFR
2017) chuan a tarlang a. Chutih rual chuan India rama ramngaw nei zau ber te
zinga mi erawh kan la ni chhunzawm reng bawk. Heng kan ramngaw neih te hi uluk
leh zuala kan zirchiana, a nihphung, a awm dan, kiam chhan leh pun theih dan
tur, hman ţangkai
dan tur te kan ngaihtuah nasat deuh deuh a ţul
awm e. Chumi ti tur chuan mithiam neih a pawimawh a, chutiang mi chherchhuak
thei tura hmalak a ngai a, chumi lama mithiam te chu Sorkar pawhin a hman ţangkai an ngai bawk.
Ramngaw
enkawl dan zirna
Ramngaw enkawl dan lam hawi zirna hi Forestry an ti a, United Nations hnuaia
Food and Agriculture Organisation pawhin Forestry
lam zirtirna leh research hi nasa takin a kalpui a, Department hran a siam hial
bawk. Kum 1990 khan NEHU chuan Mizoram Campus-ah Forestry zirna bul a ţan
a, hun engemaw chen chu India Hmarchhak lama Forestry zirna sang (MSc) zir theihna awmchhun a ni nghe nghe.
Mizoram University a nih hma aţanga
vawiin thlengin ramngaw enkawl dan zir mi engemaw zat a chherchhuak tawh a,
Mizoram leh India ram hmun hrang hrang aţanga
zirlai te an ni. Mizoram University-a Department of Forestry vêk hian PhD pawh
eng emaw zat a chherchhuak tawh bawk.
A sang lama zirna changtlung leh ngelnghet tak kan neih laiin, a bulţhut zirna Mizorama pakhat te mah kan la neilo hi erawh a pamhmai deuh. Forestry zirna hi ţhuanghnihin a kal a, Under Graduate (UG) hi Indian Council of Agriculture Research (ICAR) hnuaiah a awm a, professional degree course niin kum li zir a ni a BSc (Hons) Forestry degree pek ţhin an ni. Post Graduate (PG) hi ICAR leh UGC hnuaiah (a university a zirin) awmin kum 2 zir a ni thung a, an zir zawhah MSc Agro-Forestry emaw MSc Forestry degree emaw pek ţhin an ni. Mizoram University a Forestry zirna hi UGC hnuaia awm a ni a, ICAR-in a pawmpui leh hriatpui a ni bawk a, zirchhuak te hi MSc Forestry degree pêk ţhin an ni. Tin, MZU bakah hian Indian Council of Forestry Research and Education (ICFRE) hnuaiah Forest Research Centre for Bamboo and Rattan (FRCBR) kan nei bawk a. Hei erawh a nawlpui tana zirna hmun nilovin Scientist rual ten an zirbingna hmun tura duan a ni. Scientist thawk erawh mi pahnih emaw chauh an awm thung.
India Hmarchhakah hian Agriculture kaihhnawih zirna
hrang hrang kan nei a, state hrang hrangah zirna kan neih dan a inanglo fur a,
a ram a zirin zir tur hi an thlang ni awm tak a ni. UG-a Forestry zirna hi India Hmarchhakah hian pahnih (2) a awm a,
Arunachal Pradesh-ah ve ve awmin, NERIST-leh Pasighat-ah a awm a. Pasighat-ah
hian College of Horticulture and Forestry
tiin, Central Agriculture University hnuaiah a awm a, kum 2001-a din a ni.
Arunachal Pradesh pawh hi Mizoram ang bawka tlangram, ramngaw nei ţha êm êm an ni a,
hetiang zirna pahnih ngawt an nei pawh hi a mawh love. Chutihrual chuan an
ramngaw leh a kaihhnawih zir bingna ang chi erawh a ram mi te zirchhuah a awm
manglo thung hi an vanduaina a ni.
Mizoram
leh Forestry zirna
Mizoram pawh hi ramngaw kan neih ţhat dan te leh kan
ramngawin enkawl a mamawh zia ngaihtuah chuan Forestry bulţhut
zirna hi a tlem berah pahnih emaw tal chu nei ve awma mawi kan ni. UGC hnuai a
nih loh avangin College pangngaia dah ngawt a remchanglo thung. Mahse Mizoramah
ngei, Central Agriculture University
(CAU) hnuaiah College of Horticulture
kan neih ve tak avangin Forestry
zirna bulţhut
kan neih ve theih dan kawng hi awm se a duhawm tak zet a ni. Horticulture College behchhanin, College of Horticulture and Forestry
tiin emaw a tihlen theih ngeiin a rinawm. Mizoram University-ah Department hlun
tak a nih sa avangin Forestry Garduate
te tan zir chhunzawmna turah buaina a awm lo bawk. Kan ramngaw neih te kan
humhalh a, enkawl dan kan thiam theihna tura rahbi pawimawh tak a ni ngei ang. Mipui
te zirtir thei tura inzirthiam tur mihring chherchhuahna kawng pawimawh tak a
nih dawn avangin State sorkar pawhin hemi kawngah hian ţan la se a duhawm hle bawk.
Tin, State Forest Service leh Indian Forest Service-ah te pawh hian Forestry
lama thiamna nei ngei te a tam thei ang an luh hi duhthusam a ni a; National
Forest Policy 1988 (NFP 1988) pawhin chutiang tak chuan kawng a hawng bawk, ngaihpawimawh
erawh a hlawh lem hlei lo a.
Mizoramah hian Forestry zirna bulţhut hi nei ila, Forestry lama mithiam hi tun aia tam chhuak se, ramngaw enkawl chungchangah pawh kan ţhahnemngaihna hian nasa lehzualin awmzia a neih a rinawm bawk. Kum khata thing kan phun zat zo zai te hi a tam hle, amaherawhchu thingphunna hun leh hmun fu zan lo avanga a nih tur ang ni lo, ţhang mumal theilo leh zuih ral hi a tam zawk a ni tih chu a chiang reng mai. Chutiang zelin, kan ram mite ei leh bar zawnna bulpui pakhat lo neih te pawh Forestry zirna huangchhunga Agroforestry system an tih hnuaia mi a ni a, sawt zawk leh hlawk zawka thlai kan thar a, kan lo hmun te kan enkawl a, chul kan tih hrin leh theih dan tur pawh hi Forestry thiamna hmanga zawnchhuah theih a ni. Policy engemaw, scientific research mumal awmsilova a ler atanga inthuai buaihna tur chi ruahman fo ai hi chuan a bulthut atanga zirchian a, a zirchiang tur mithiam chherchhuah a, hman ţangkai hi a sawngsawhlawt zawkin a rinawm fo ţhin.
Ramngaw aţanga kan thil dawn leh hmuh te hi sawi dawn ila sawi sen a ni hauh lovang. A tlangpui chu kan hre deuh vek bawk awm e. Kan tan a ţangkai êm êm, a enkawl dan leh a chhawr ţangkai dan kan thiam fumfe siloh hi kan hman ţangkai lehzual theihna tura mipui te kaihruaia, zirtir thei tur mithiam kan mamawh a. Chutiang mi chherchhuahna tur hmun chu kan tuallaiah ngei kan neih hi kan chanvo a ni. Central Sorkar duh danin (NFP 1988) kan rama thing leh mau te nasa taka humhalh a ni a, mimal huan leh rama kan thingphun te pawh a neitu ten an duh duha an seng theihloh tura khuahkhirh a ni bawk a, tin, riverine reserve avangin kan rama leiţha deuh lai chu vantlang tana hman theih a ni meuh lo bawk. Central sorkarin “state lenzawng aţanga teha za a 60 (60%) hi ramngaw a ni tur a ni,” a tih laiin Mizoram hi chuan 86.3% zet mai rawmngaw kan nei thung (ISFR 2017). Hengte avang pawh hian ramngaw enkawl lama mithiam chherchhuahna tur Forestry College min pêk hi Central Sorkar pawh hian a ba vein a lang.
Ramngaw humhalh hi mahni chauh emaw, tlawmngai pawl chauhin emaw, sorkar chauhin emaw a a vei hian a sawt mawh a, ţanho ngai chi a ni. Pawngpaw humhalh ringawt hian a chhehvela cheng te eizawnna kawng tam takah a tihţhuanawp theih avangin ramngaw enkawl dan mumal tak neih a ngai a, sorkar dan awmsa bawhchhe silo a mipui te ei bar zawnna atan pawha ţangkai tho si a enkawl a ngai fo ţhin. Chu’ng hunah chuan a zirmi te, mithiam te an pawimawh ţhin. Zirna hi a chepakai aţanga a dik a ngai a, a ler a ţhuai ringawt lova a bulţhut aţanga thiamna ngelnghet a awm theihna turin zirna bulţhut neih ţhat a pawimawh a, chutiang Forestry lam zirna bulţhut chu UG (College) aţanga inţan a nih miau avangin Mizoram hian kan mamawh tak zet a ni.
International
Day of Forest 2019
March 21 hi “International Day of Forest,” World Forestry Day tia an sawi bawk, ramngaw hlutna leh pawimawhna inzirtir tharna ni atan United Nations General Assembly-in a puang a, kum 2012 aţang khan kumtin hman ţhin a ni. He ni pawimawh tak hi thupui bik neia hman ţhin a ni a. Heng thupui te hi Collaborative Partnership on Forests (ram hrang hranga ramngaw humhalh kawnga thawkho pawl) ten an thlang ţhin a; kumin thupui atan “Rawmngaw leh Zirna” (Forests and Education) tih chu thlan a ni a, a tum ber chu “ramngaw enkawl dan mumal zawkin a ţha zawnga nghawng a neih dan” inzirtir thar a ni ber awm e. World Forestry Day atana March 21 thlan a nih kher chhan hi chhun leh zan rei zawng a inchen ni, “spring equinox” a nih vang a ni bawk.
[Vanglaini Vol. XXXIV No. 66 March 21, 2019-ah tihchhuah a ni]
I still remember the day I first saw her, and the dress that she wore that day, a decade ago. Since then, we were friends, till today and forever it will be. Our bond, our love, our mutualism has been made stronger with a vow before God “to have and to hold from this day forward, for better, for worse, for richer, for poorer; in sickness and health, to love and cherish, till death do us part .”
As per the Mizo tradition, the whole wedding process requires certain protocol. Both the families have to negotiate, prior permission from the Church Court Committee has to be acquired, the availability of the Minister (Pastor) is also a must. Passing through all these ain’t not the toughest, for me, to confess to my parent that “I am ready…” was.
The day was fixed, arrangements were made, we were excited. Being a photography hobbyist, many a times I had covered wedding here and there, even though I am not the best in the business, I am very peculiar in my choices. I normally don’t like a prep-up shot nor a clinical pose. But I prefer an impromptu, a candid, the moments, which portray the real us or them. In fact, that is one of the reason why I gave up commercial assignments like wedding photography, where clients mostly prefer glamorous pictures. I request Zualtea to cover our wedding, which he graciously accepted. He did a wonderful job… no prep-up, everything was candid, and he was always in the moment. By looking at each pictures, I still have the same feelings.
Feb. 8, 2018 will always be cherished, for it was on that day that Becky and I became one. To commemorate our first anniversary, here are some pictures, a photo story of our wedding.
Final checking with the bridesmaidThe happy oneKimkimi, my neice…I do“I now pronounced you husband and wife…”Receiving a blessings from the MinisterWhat were we discussing, was it Chemistry or Ecology? 😀“Hallelujah! For the Lord God Omnipotent reigneth.”The congregations…Never expect such a big turn out! The Mizoram Synod Choir sang one my most favourite hymn…All that I am, and ever wanted to be, I owe it all to Thee! (My Tribute by Andraé Crouch)A prayer from Upa ThangchhungaBenediction. Rev. C. RosiamaDown the aisle…Mr & MrsOur parents…interchanged 😀The ChhakchhuakThe in-lawsThe Chi-Uih Crew…our CrewKhawvel thiante – Group InsomniaThe Old Model [Lungmantam] since 1996Rawngbawlpui tewith Dr. B-a, a research colleague
Without families and friends, we are nothing. It is divine to have such a lovely family and a supporting friends. Our Wedding was a perfection because of all the well wishers, families, friends, the Choirs and especially the bridesmaid, Am-i and the best man, Aduha.
A grand Welcome
I am more comfortable behind the camera than in front; neither was she. Yes we love the portrait session because we laughed heartily. We were not a great poser, but we don’t fake! We just love being ourselves…these are us, nothing more, nothing less.
Tomorrow morning if you wake up, And the sun does not appear I, I will be here.
If in the dark we lose sight of love, Hold my hand, have no fear Cause I, I will be here
I will be here when you feel like being quiet When you need to speak your mind, I will listen and I will be here when the laughter turns to cryin’ Through the winning, losing and tryin’ We’ll be together ’cause I will be here.
Tomorrow morning if you wake up, And the future is unclear I I will be here As sure as seasons are made for change, Our lifetime’s are made for years So, I, I will be here
I will be here and so you can cry on my shoulder, When the mirror tells us we’re older, I will hold you and I will be here to watch you grow in beauty And tell you all the things you meant to me I will be here
I will be true to the promise I have made To you and to the One who gave you to me I will be here
And just as sure as seasons are made for change Our lifetime’s are made for years So, I I will be here we’ll be together.
