Bambu Sapiens

Raw chi tha – Bihchianna

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).

Dendrocalamus brandisii. Image courtesy: https://www.guaduabamboo.com/species/dendrocalamus-brandisii

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.

(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.

(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)

Dendrocalamus latiflorus hung. Mokokchung District, Nagaland

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.

Climate Change leh I-Day Parade

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.

Kum 2016-a I-Day parade-na hmun hrang hranga tlu zat leh lamtual dinhmun

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]

The Heart of Worship

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, Michael W 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 leh a Zirna

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.

image courtesy: http://www.fao.org/international-day-of-forests/en/

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]

As one: A Wedding Album

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.

“I now pronounced you husband and wife…”

What 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)

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.

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.

Let me wind up with a song by Steven Curtis Chapman, dedicated to my lovely wife, Rebecca Lalmuanpuii. A song that wrote my heart…

I will be here

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.

I will be here.

Mizoram Calendar 2019

Mizoram Calendar hi Sorkar-in a buatsaih thin a nih avangin kum telin mi ngaihhlut leh ngaihven a hlawh a, kumtinin December thla bawrah hi chuan kumthar a mi tur kan ngaihven nasa thin; kan nghakhlel tlang hle thin a ni. Kan nghahhlelh nachhan hi chi hrang hrang a awm thei ang:

Mizoram Sorkar hnuaia pisa leh zirna sikul te chawlh hun bi dik taka tarlan a nih avangin
Mizoram chhung mawina phochhuah a tarlanin a awmfo thin, chumi tar duh vangin
Mizo thil chi hrang hrang lem a chuan thin avangin tar kan chak a, hnamdang te pek atan kan duh.
Mizo lemziak thiam te kutchhuak tihlan a ni fo bawk.

Mizoram Calendar 2019

Heng chhan hrang hrang te hi heti hian a khaikhawm theih awm e – Mizoram Socio-Cultural lehEnvironmental Documentary pawimawh tak a nih avangin kan ngaihlu. A kawmah pawh “Glimpses of Mizoram” tih a inziak kher nghe nghe.

Mizo mipui ten Tlumtea thlir taka kan lo thlir chu vawiin, Dec. 28, 2019 Zirtawpni khan a buaipuitu Department lamin mipui te lei theih turin a tlangzarh ta a, pdf version-in an lo siam hmanhmawh leh pek bawk a! Kan indaih zai ve ta angreng khawp mai. Sawi tawh angin Mizoram Calendar hi hun leh ni hriatna mai piahlamah Mizoram chungchang pholanna pawimawh tak a nih avangin, kum dang ang bawkin mi ngaihhlut a hlawh reng a, tichuan a lo chhuak ta a… “a thenin facebook status-ah Mizoram Calendar 2019 mai mai chu…” tiin an update a, pdf copy a darh miau avangin group hrang hrangah an chai laih laih mai. Kan ngaihluin kan ngai thupui a ni. Calendar lehzel han review chu aw, ti chungin hmasawnna duh vangin ka hmuh dan tlem kan thailang ve teh ang:

Milem/Thlalak

Tunhnaia kum engemawzat chhung chu Mizoram tlang dung hrang hrang leh khaw hrang hrang hlimthla te hman a ni thin a, mi tam tak ngaihhlut a hlawh a, “Mizoram lo mawi zia hi aw…” an ti vawng vawng mai. Kumdang ang bawkin kuminah pawh ramthla (scenery/landscape) chi hrang hrang hman a ni leh a. Kuminah hian thlalak chi hrang hrang Ramthla – sawm, sangha dil (land use) – pakhat (ramthlaah a chhiar tel theih tho bawk) leh Mizo te kutpui hlimthla – 1 a awm a. Heng thlalak hrang hrang te hi Mizo lui hmingthang te, tlang hmingthang te, Mizorama khaw faite leh hmun pawimawh te a ni hlawm. Mizo te tan Document pawimawh tak a ni.

Heng ramthla hrang hrang te hi a sawifiahna (caption) pek vek an ni a, khawi hmun nge tih pawh chiang takin a hriat nghal theih a, en mawl tawp ai chuan a nihna hre chianga en chu a manhla leh zual. Chutih rual chuan a hrin dup avanga “evergreen” han tih ngawt mai ang chi te erawh a dikhlel deuhin a lang, information dik tawklo kan infah tihna chu a ni der mai. Reiek tlang hi forest type chi hrang hrang infinkhawmna hmun, agro-eclogical characteristic hrang hrang nei a ni a, evergreen tih tur chu niin a lang lo. Tuna lang tam ber lai phei hi chu phul hmun (Grassland) a ni lehnghal a. Hetiang tlangsanga phulhmun hi “Sholas” ti te pawhin India ram chhim thlang lamah chuan an sawi bawk thin. Grass ho hi kumhlun chi a ni lova, kumkhat dam “annual plants” an ni. Thlasik leh thal inkarchhungin a thi anga, to hawn tan tirhah a rawn chawrno leh ang. Evergreen a nilo.

A mal mala sawi a, han kher neuh neuh takah chuan famkimlo mihring kutchhuak tih takah, kher chhuah tur a mual mual a awm zel mai. January thlaa Chhimbal zam ruih maiin min lo hmuak nghal ngawt mai te, February – thal chhoa Thenzawl daia bawngchaw, di leh thang hmun hring nghulh mai te, India leh Myanmar inrina, Zokhawthar thlalak, a khua tak aia foreground-a thing zik fiah kak zawk mai te, tu sangha dil emaw kianga balhla hnah a sena sen tai hlar mai te, Mizorama khawfai ber aiawha In 7 emaw chauh lang thlalak te hi han thlir thuaka rilru kap nghal tam tak zinga mi te chu a ni. March thla apianga Chapchar Kut hlimthla a chuang ta ziah ang hian ramthla pawh nise a hunbi mil deuh a siamrem mai theih niin a lang. Tin, balhla hnahsen tai hlar mai erawh hi chu a taka ka la hmuh ve loh a ni a, a rah eng rawng nge niang aw tih ringawt ka rilruah a awm.

Mizo thil pholanna calendar

Hman atang tawhin Mizo thil, a bikin Mizo thuam thil tih lannan hman a ni thin a. Kuminah pawh Mizo hmeichhe thuam inbel thin chi hrang hrang, tunlai mit mila siamrema tih danglam engemaw zat a awm a, hmaram leh ngotekherh te, Mara thuam te, pawndum leh adt. a awm nual mai. Heng thuamhrang hrang te hi kawrkhainaa khai emaw, puan banna a han ban ngawt thu emaw va awm suh, a inbeltu an awm ve ngei a ngai a, a nihphung leh a nih dan tihlan chian nan“Model” an awm a ngai a ni. Chutih rual chuan heng kan Mizo thil kan ngaihsan leh kan ngaihhlut tak tak hi ramthla kil khawi emaw laia inthlahrung tak maia kan han thiat ringawt chauh mai hi chu a pamhmai deuh chu a ni. May thla a mi erawh Sakawrhmuituai tlang hnungchhawnin a thluang zar thung a. Ni, kumdangah kha chuan an tih lan duh ber (main subject) bak thildang tihlan an duh kha chu a sirah emaw, a laiah emaw, khawiah emaw bawm te ang deuh “inset” an ti emawni kha an siama an dah mai thin kha a ni a. Thildang a dip siloin a lang chiang hrang nalh a, A hnunga thlalak dang nen a inpawlhbuai ve lem lo, a awmna tur diktakah a awm tihna te pawh a ni tel bawk ang. Kumina mi erawh kil khatah rem leh remlovah an han thiat luklak a…a inkhuangruallo a, hmuh a hahdam lo!

Sapho hian Model thlalak tarlanna Calendar ngaihsan em em mai an nei a, chu chu Pirelli Calendar a ni a, chunga lang pha chin model te chu an inchhuang viau thin a, thlala tur pawhin mi bik an ruai thin. Thil dang an ti lang ve lem lo a, Model te kha an pho lan ber te chu an ni mai. Steve McCurry-a thla an lak tir ve tum thung erawh chuan saruak hlimthla hmang lovin khawlaiah, an model te chenna ram leh khawlai nun tilang telin a la a, an tihchhuah tukah an hralh zo nghal. Mahse a model te kha an bel chawp ve lem lo.

Mizoram Calendar 2019-a model te thlalak ka hmuh rual rualaka rilrua lo lang nghal chu Pu Ngurthangvela thu leh hla a ni. Music Video a siamin ani chuan Chroma hmang ve lovin a zai duhna hmun kha a va pan mai thin a ni awm e “Tukverh lemah te, lui lemah te ka zai ve ngailo” a ti e an ti. Tun tuma kan Calendar-ah hi chuan Ramthla-ah rem leh remloah, a rawng leh en dan pawh inpawl teh chiamloin kan nula te thlalak kan bel ve thung a…aestheticallypawhin a fuh lo…design concept mumal a awm lo ni berin a lang. Chhawrpial run ianga mawi kan Zotlang ram nuam hi kan tih chereu nasat tawh em avangin a mawi hlawl tawhlo a, a tilang mawizual tur a mamawh ta a, heng kan nula te hi an lo pen chhhuakta a nih erawh chuan le thudang ni teh se.

Pakhat leh chiah, saptawng tel deuh nuaihin…He Zoram zimteah hian engatinge engkim mai hi entertainment nen kan chawhpawlh a, engkim mai hi kan glamourise vek mai le? Calendar en apianga nula thlalak han en tel ziah a ngai tur hi nupuite an zahawm lawk ang reng khawp mai lehnghal a.

On the Top of Mizoram: A Royal Ascend

‎Aizawl to Sangau

It was Dec. 5th, 2012 05:30 a.m., I was awakened by the most irritating tone of all…an alarm! Waking up at such an hour in a winter morning was not in my routine, if not for a very special occasion. The previous night, I packed my backpacks, keeping everything ready for an early morning Royal ride. As usual, camera, tripod, gps, ors, chocolate, country made knife, torch, a puan-nuam embedded in a sleeping bag etc. were in my bag. Since it was winter, no insect repellent cream was required. Tent was with B-a.

Firing my ride, I head on to our RV at Ngaizel. My friend B-a, with whom I’ll be traveling was from the West end of the city while I’m from the East end, and we’re heading south. B-a soon arrived. Filling up our fuel, we move ahead towards our destination. The plan was to reach Sangau as early as possible; which is around 230 Km from Aizawl. We took the World Bank road, and at Chalkhan we take a left turn towards Serchhip. At Sailiamkawn, my partner was stopped by the Assam Rifle Jawans. He was also equipped with knife, camera, gps and other gadgets, may be those looks suspicious. After a while he joined me again. I don’t know why was I not stopped! After having our meal at Keitum, we continued. It was almost 02:00 p.m. when we reached the Tuipui D, where we had to wait for our Royal Enfield to be ferried accross the Chhimtuipui by a mar-boat.

At the Tuipui D pier, waiting for the mar-boat

The mar-boat service there had a special guidelines that made us to wait until two LMV arrived.

The mar-boat service here at Tuipui D is the life-line of the South-Eastern Mizoram. The service is operated by the BRTF, 7:00 a.m. to 4:00 p.m. daily except on Sunday. A pedestrian suspension bridge across the river was the only other option available, then.

During monsoon, when mar-boat service is not available, passengers transit, walking across the suspension bridge, catching another vehicle on the other side.

After waiting for a while, finally the mar-boat landed. We loaded our bobber, waiting for others to turn up. In less than 2 minutes, we were ferried across.

Finally we hop on, another vehicles joined us

The areas around the Tuipui D pier had been protected by the Villagers; as we transverse the river, a school of fish swum around the boat. It was so fascinating that I forgot to click a picture of them fishes!

From Tuipui D, The road to Sangau was mostly on the eastern slope of the hillocks, which make it kinda chilly. The moment when we were on the sunnier side, we have to stopped by, exposed and warm up ourselves. After reaching South Vanlaiphai, a Village next to Darzo, the sun was almost setting. The road was re-surfaced, which left lots of pebbles and made it difficult to ride swiftly. When we arrived at Sangau, it was already dark. We headed straight to our host, who was the relative of my partner.

Sangau to Phawngpui

The next morning i.e., Dec. 6, 2012, we continued our journey, driving towards Farpak, the last point where a vehicle could reach. Since my partner had a permission from the CWW, to conduct his research at Phawngpui, we very oftenly had a field work there, hence, the workers were also familiar with us.

At the entrance of the core area of the Phawngpui National Park

Ascending ~ 500m with a Royal bobber was one hell of an experience. It was a fair weather road. That was not the hurdle, though. But the steepness was. From Thaltlang to Farpak, it was not more than 6 Km. Had we measure the slope percentage, it would definitely be 100% and above.

Finally, we arrived at the Farpak, we parked our bobber at the Old Rest House. We filled our gallon and bottles with water, gearing up for another 7Km uphill trek. The elevation at Farpak was ~1900m and our destination, the peak, was 2157m msl. Since it was not our first time, we were well aware of the patrolling path.

A narrow path, midway across Farpak to Phawngpui peak

Since there was no water-bodies near the peak, we had to carry maximum amount of water, and that put on another weight. On the way to the peak, sometimes, you have to crawl beneath the clumps of Schizostachyum fuchsianum. And sometimes, through the tall and thick grasses.

It took us 3½ hrs to reach the peak. Setting up the tent and igniting a fire were the first priorities. After which, we started our work.

A view from the peak: Siachangkawn Village in the mid-bottom; Lungtian Village at the rigth extreme corner. Siaha town flooded by a mist.

I was accompanying my Phenologist friend. The main purpose of the trip was phenology. My comrade, B-a, how we call him, was pursuing his doctoral research on the phenological aspects of Rhodondendron vernacularly termed as “Chhawkhlei” in Mizo. Phawngpui National Park (PNP) is one of the few places where Rhododendron grows in the wild, here in Mizoram. Apart from PNP, it is also found at Tualcheng, Champhai, Ţan tlang, Lurh tlang, Farkawn and East Khankawn. The genus is confined in the Eastern highlands of the state.

Manipulating the polination of a Rhododendron vaechiatinum

Even though I often accompanied him on his field work, I have very limited knowldege of phenological sciences. What we usually did, as I could recollect, was covering the buds of a Rhododendron with a net, so as to manipulate its pollination; In a pixelated terminology, they might termed it hacking the pollination 😁. Most of the time, I was his photographer and his personal body guard. He was better in cooking, hence he cooked, while I’m better in chopping and splitting fuel woods, which I did. Like wise, we assisted each other.

There were at least three different species of Rhodendron at PNP. As far as my understanding is concerned, these species grows in a very specific ecosystem. Survival rate and regeneration rate is also very low. Dormancy also is long. Wildfires often threatened its survival.

PNP

Phawngpui National Park (PNP) is one of the 10 protected areas, and one of the two National Parks of Mizoram, it covers an area of 50 Km². Entry is permitted after paying necessary fees. However, collection of specimen, cutting of plants, killing, snaring and catching of wild animals are strictly prohibited. For research purpose, permission has to be acquired from EF&CC, GoM. Entering the Park without a guide is also prohibited.

Fading glory … A dry Saiburh flower…one of the most common herb at Farpak.

Homeward bound

We were done! We’re homeward bound. Trekking downhill and riding downhill were equally uncomfortable. As long as the wheel rotate, it was fine, but there were moments when the wheel could not rotate but slide on the pebbles. After carefully riding downhill, we finally managed to reach Thaltlang. We halt a night at Sangau; the next morning we continue our journey back home.

At Tuipui D, it was the same ol’ story, waiting for the mar boat and two other LMV. But this time, it was an HMV that turned up.

A Royal pose at the Mar boat on our way back.

After an intensive research work for years, the Mizoram University finally awarded him a Doctorate degree. You can reach him here https://www.facebook.com/malsawm.kima.7