T. Zamlunmang, Muanna-le-bitna

Singneimi lamkai hiphuot lih leh leng! 

[Tami article “Zou Workshop” (Message, 19 Sept. 2005) apat hing kilasawn ahi. I gam a muanna-le-bitna poimaw dan genna ahia, hinanleh helna bawlte “point of view” zang a kigelh ahi].

By Luther T. Zoulunmang, Delhi, India E-mail: lutherzo@yahoo.com 

BANG ZIEH A tam bang thulu zang a lai a’ng gel adiei, a ngol di kisa khat ata diei, ahisih leh bang a ngaisutna mawng mawng a tachibang thute tamna a’ngsuo adiei chi’n na lung himaw maithei. Ngaisut lawm mawng zong ahina hi. Khovel a tazapi bawl di leh sah dih um a, a bang zieh pen tah a underground leader hinuom sese laizang? Nidang lai in, kam a pat thu pawt in ki taihil in, mite kisiemtha thei a, ki giingsah thei hi. Kam a thu pawt koima’n agiin nawnlou chieng in, chieng toh ana kitaihil jel hi. Naupang ahoi diing na deisah leh chieng toh sawi in chi na hi ahiman in. Hinanleh tuhun chieng in koima chieng leh jeep a thungai leh siemthe thei a um nawn tasih hi. Tua ahiman in, singneimi lamkai kihi henlen, thauvui, thautang toh Zo suonte ahoilam in kitai hil leh chi kupnuomna toh tam lai hing kigiel ahi zawbou hi. Singneimi a pang nuom eisa khava u chiei! Hilaizang sing ei. Singneimi lamkai hiphuot lihleh leng tamte bawl hoi kasa hi. Tulai jaat (tribe) chin in mani singneimi kinei chietta ahiman in, koi jaat dangte poi khoilou ham kasawm ding hi. Tulaitah in bawl thei kisa in, i simmaw jaat tawmte tung ah siah (tax) vakhon lihleh phuot lei, ni khat ni chie i gaal ding a guuh a kisiemdap ana kihi khiinkhien ahiman in, tuate bawl mawng mawng lou leh ngaisut a zong neilou kasawm ding hi. 

Manipur a eimite buoina zengzungte pi khat in khat tung a tax chivel adon zieh uh alehluh veleh. Singneimi lamkai hiphuot lihleh leng, koi jaat dang, hamtuomte mun-le-muol, alamsa uh in-le-lou, aneisa uh sing-le-suong, alawsa uh sum-le-paai tualeh thagim a ahawsuo uh bu-le-baalte tung ah thunei sawm in vaihawm lihleh sih veng aw. Tua malah salah ah, tua bang ngaisut aum leh hoitah a kihouna toh suh chimit kasawm laizang sih diei. Singneimi lamkai hiphuot leng moh, politiks, banglitiks, suoilitiks chivel a kisuh minsiet chite zumhuoi kasah lampang anahi diing dan ahi. Mipi deiteelna leh vawihawmna toh khotaang leh sakhuo lampang a pei zang zinzen pen ka siltup hi zing diing dan ahi. Sum themkhat lunggulna toh pawlmin suhmin siet chouh hilou, namsung, gam sung ei lawl hankhu kihong bang zieh a athulimlou diing pen sii toh kibang kasahte khat ahi. Singneimi lamkai hileng, ka dictionary a thuteng kimujou lou diingte: bias, partiality, obliquity, oblique line, greater weight on one side, prejudice, preproposess, favouring one party/person, opponent leh a dng. dngte ahi. Tuathamlou in, singneimi lamkai hileng, kanei a Zogam tangvalte pen koima’n nang tuami tuate pawl chi vakeute hilou in, singneimi ahilam uh zong koima’n athei lou di’n, umdan kilawm theitawp kahil sam sih diei. 

Pil vang tah leh gamtat khohei kilawm theitawp zang leh, kamsiem theitawp ban ah, michin panpi angaina bang a panpi di’n ki thuhil ngeng nong ven aw. Samsau niapnuop, toka kawng tobou a kikhai deepduup chite um lou di atazang veh. Kakhawh ngai kia diing khat khuuu…Ofisar hi ngal buongsam, a mipite panpi naahsaang a a lawl adiing toh buoi a, neeguuh chiingte ahileh thautang toh aheisung munkhat hawmjen a negu nawn sin aw saap, chi’a gel hawmsah peng pung dih. Tualeh apoimaw pen a kangaisut diing khat ahileh, michin, namchin, hamchin leh jaat chin toh kituo leh muonna leh bitna neitheina di’a panlatu khat hi zing diing, “U*naute aw, lung kituah a umkhawm khu nuom hina meijen e”. Lemna, muonna leh bitna um theina di’n michin tung ah kinga a, mikhat muonna umna di’a thuneina a unpi’a apuo hisam lou ahi. Nang-le-ke’n zong mawpuohna lienpi kinei hi. I gam sung ah, thau tawi leh thau tawite’n kilemna anei uh a ngai a, atawi loute’n zong atawite panpi theina lampi nempi aum hi. Tangval thau tawi chiet chiet koi e, ikichi laisie’n I gam sung ah muonna-le-bitna um theilou ding ahiman in, khat thau tawi in zong atawi dangte kaaplum thei ahiman in, ki theisiemna toh Zogam juun angaita hi. Amasa in thautawite kituoh thei phot phot uh leh alampi hing um nava chi’ng.

Rev. Hangpi, Book Review

Kisinsahna Piching Leh Kiselbuh

Rev. Hangpi Manlun, Khristian Thugin Zilna Bu (2004)
MGP Publications, Churachandpur; Aman Rs. … ; pp. 117 + viii; No illustrations. Paperback.

KUM 1988 VEL a Sunday Skul a Senior pawl ka hilai in Behiang ah ka om nalai a, tuami zou in Imphal ah skul kai di’n a hing kisawl pai ta hi. Tuami hun apat kum 15 val a pei ta a, hinanleh Sunday Skul (SS) a Senior pawl te’n text bu ka nei lou lam uh ka thei na lai hi. “Izip to Kanaan” zou in SS subject tawi ding ka nei non sih ua, Sawltahte Nasep Bible Study dan in ka sim zel uhi. Tua ziah in 2004 a kisun, “Khristian Thugin” pen Senior Pawl zil dia kibawl ahiziah in, naupang SS leh Zou khristian literature a dia khanletna thupi tah a ngaisut thei ahi.

Pu Hangpi in laibu (books) tampi banah, hunbihnei tanchinbute (periodicals) tanpha enton in tami text-bu ahing gelh hi. “Khristian Thugin” ahileh Khen 10 a kikhen ahia, tami thulute a huam pha hi: Bible, Paisian, Mihing, Hagau Siangthou, Hundamna, Sacrament, Hattuam leh Gingtute Mopuahna. Tami thulu te’n Tapidawte doctrine poimaw teng a tuun (cover) suah a, hinaleh ei Zou context leh Senior pawl-te lunglutna level toh kituah a tami thulute hilchet ding kisam zel hi.

BIBLE (LAISIANGTHOU) TANCHIN
“Khristian Thugin” in Bible toh kisai thu tampi a gentel hi. Bible chi kamteng umzia, huhakhumna leh Aprocrypha, gelh masatna hamte leh a kekhiatna chite a suut hi. Tami Khen 1 na ahileh “Bible Chanchin” (1990), Rev. Raltawnga gelh apat tampi enton hi di’n i gingta hi. Tami toh kisai in Rev. Dr. Zairema gelh “Kan Bible Hi” (2003) chi laibu hoi mama khat a kisun man kia ta a, etton ding tampi a um ngei ding hi. Tami khenpi sung a Bible translation toh kisai in Septuagin, Latin Vulgate, English leh German translation-te maimai bukim lou hi. Ei Zo minamte ham a Bible lekhiatna tangthu poimaw tah zong syllabus a telsah ding kisam hi. Zou sung ah Bible translation in kikhenna a hing tutdan uang gen ding hi zaw lou in, Zou Bible te’n Tapidaw hina leh i ham-le-pau a kepbitdan uang gen ding a dei huai zaw hi. Rev. Khup Za Go gelh “Bible Translations among the Zo People in Northeast India” (1996) leh Frederick S. Downs gelh “Essays on Christianity in Northeast India” (1994) chite bang tami lam a din reference manpha ahi ding uhi.

PASIAN LEH MIHING THU TOH KISAI
Khristian kisinsahna tampi Pasian hina (Trinity) leh mihing dinmun toh kisai ahi zing hi. Pu Hangpi in Trinity a gen ban ah Hagau Siangthou thu Khenpi 6 na sung a atuam vilvel in a sut kia sawnsawn hi. Trinity kigenna Khenpi 3 na sung a zong a ni a gawm khawm thei tah luat ahi. Mihing toh kisai hilchetnate a tomkim thei mama a, Bible thuhilna leh tuami philosophical context kiselbuh tah in a tahlang hi. Khenpi 4 “Mihing” chi sung a “Tahsa leh Hagau Thu” (peh 42) chi pen kichian zaw sem a hilchet ding kisam hi. Aziahpen tami thu toh kisai in Zou sung ah ngaidan dih lou tampi a um zou ta a, mihing hina bukim Bible thuhilna kisam hi. Tami mihing umzia toh kisai a Pu Hangpi thugen pen kiselbuh mama hi:
“Bible in ang hildan tangpi khu mihing in tahsa leh hagau ahuoptel hi… Greek leh Hindu khenkhat in tahsa leh hagau khu a gen tuom ua, a kidousah uh hi. Ahinlah Bible in gendang tuom selou in pumkhat ahina a gen uong hi. Tahsa leh hagau chi khun mihing pumpi a huop a, hagau tellou in tahsa khu ashi ahi … Pasian in tahsa angaikhoh dan khu am angel khu tahsa nei in ang pieng a, damloute zong asudam a, gilkielte zong nehdiing ana pie hi” (p. 42).

Ei India Mal-suah lam a evangelical Khristiante lah ah tahsa leh hagau thu nasatah in kikhen hi. Hagaumi kisa te’n khovel siatlei tuang nuasia a, huiva bang a thangvan tun ding maimai lunggel uhi. Pasian deilam van a bawl ahibang a lei a zong bawl ding ahilam manghil ua, kilepmang sawm gige uhi (escapism). Mikhialte ziah hi lou in, Khristian mihoite kikangkoi ziah a i gam-le-nam, i hattuam leh society sung buai ahi ta hi. I teenna khovel apat Khristiante kithasiat bawl ua (alienation), i khotang leh minam siamhoina ding in ngaikhona (involvement) kitasam hi. Tami lam thu toh kisai in John R.W. Stott gelh “New Issues Facing Christians Today” (1999) [1] a manpha pen ding hi. John Stott ahileh evangelical lamkai leh laigelh minthang mama ahia, tuni tan in London ah um in a dam nalai hi.

HUTDANMA THUGIN HUAP LETDAN
Pu Hangpi in Kenpi 7 na sung ah hutdamna chi thum – tu le tu a hutdamna, dachiang in hutdamna, leh hutdamna bukim – chite a gentel hi. Tualeh Khrist Jesu tatna letdan leh huapzoudan zong tamlou a gen belap hi. Tami pen kichian zaw sem a hilchet din ahoi hoi. Hutdamna nasep in mihing hagau leh tahsa huam a, silsiamte tanpha zong tuun phaban hi. Ei singtangmi Zou kampau singtang louhoumite a di’n tami gospel a kisam petma ta hi. Mangpa Jesu’n “Mual-aipate khandan en vawi un …” ana chia, i ngaisutna Pasian silsiamte lam a koi din a hing hanthon gige hi. I gam ah silsiamte dinmun leh hutdamna kizopdan kinelsia mama hi. Pasian in Eden huan suse ding hilou a, kepbit leh enkol din mihingte thu apia hi. “Gam chin ah kuan unlen Tanchinpha gen koi un” chi i evangelical mandate ahima bang in, “Silsiamte kepbit ding” zong i “ecological mandate” ahi ngal hi. Rev. Zairema in “Isua hnathawh-chhandamna thu” [2] chi a gelhna ah tahsa hundamna leh minam hutdamna umzia a gen hi.

HATTUAM LEH SACRAMENT-TE ETDAN THA
Sacrament-te toh kisai bukim tah a gen ahiziah in bangma belap ding tuan a um seng sih hi. Hattuam toh kisai a thu vantangte zong a hun a, hinanleh India Mal-suah lam a Presbyterian hattuam hing piandan toh kisai pen bukim zou lou deu hi. Welsh Calvinistic Presbyterian Mission in Lushei leh Khasi mite lah a tanchinpha a gendan uh tomkim zong gen ngai hi. Tami adin Dr. Mangkhosat Kipgen [3] gelh, “Christianity and Mizo Culture” (1997) leh F.S.Downs laibute enton din a hoi mama uhi. Tualeh 1976 MGP-ZCC kikhen ma a Manipur Zou kampaute Presbyterian a a-um lai huntan uh zong syllabus a telsah ding poimo hi. Tualeh mission khanthu i gen chiang in version tampi um thei gige a, tuaziahin tangthu zousia “ecumenical perspective” a gelh ding a dei huai pen hi. Kikhenna ding leh kimudana ding a tangthu suut ding hilou in, kilemna ding leh khantouna ding “ecumenical” lungsim piching kua ngai hi.

GINGTU ZOUSIA MOPUAHNA LEH CHOUNATE
Khenpi 10 na ah gintu zousia bawl dingte tahlat ahi. Tami sung ah mimal a devotional hinkhua, silpiah a nasep, mission nasep leh khawlni tang a kikhopna poimaw dan Pu Hangpi in a gen kha hi. Tami teng ban ah Khristian-te khotang mopuahna (social obligations) toh kisai Billy Graham [4] in a gente zong zetel din a hoi mama hi.

Tami thulute ban ah Khristian numei dinmun (gender issues) toh kisai zong tam lou gentel thei ahi. Ei singtangmite lah a numei in hattuam, khotang leh innsung ah dinmun niam tah a nei nalai hi. Tami thute theological perspective a hilchet kisam a, pasal in numei dinmun theisiam kisam ta hi. Tulai tah a Lalrinkimi in edit abawl, “Agape” [5] chi tanchinbu 1989 apat hasim in Aizawl Synod Press apat na kisun ta a, tami tanchinbu in numei (gender) toh kisai thute a ngaikhoh hi. “Agape” apat laigelh khenkhat ei Zou hattuamte context a din zong zatthei ahi. Tualeh Mission leh Development kikal zong tomkim a hilchet dia hoi ahi. Bible in, “Mi gilkial khat kung ah, vah tah leh tai tah in pei in, chi la chin bang a phatuam diai?” (James 2: 15–16) ana chi hi. Development pen solkal-te maimai nasep ding hilou a, mission nasep nadia khutlai poimo pen ahi. Skul, laisim, nesui-tahsui leh veng-le-paam a khantouna (development) pen Tapidaw-te khotang mopuahna hiphaban ahi chi i nelsia ziah un i hattuam leh minam te’n tuantual loh uhi.

THU-VAIHAH (CONCLUDING REMARKS)
Tam a tung a i thu kikupnate tup-le-nim ahileh Nipi Saang kisinsahna piching leh kiselbuh zawh sem nei ding ahi. Tuami ding in laibu peh khansah a, amelpuah dan mama zong kilawm leh laimal sim nop huai zaw dia bawl thei ahi. Pawlpi zousia (adiah a Zou Synod leh ELCC) in SS syllabus atuam-apai a bawl sese lou a, SS Text Book Committee khat nuai a bawl khawm thei ahi mai hi. Tuahileh laibu copy tam zaw, kiman zaw leh changkang zaw in kisun thei ding a, Zou Tapidaw zousia hamphatna ding ahi ngal hi. English gen lou, Mizo ham nasan sim thei lou Zou kampau mi tampi ki-um ahiziah in, eima ham a Khristian literature kiningching nei ding lunggul huai hi. Tami i tangtun theina din Zou Synod leh ELCC in “literature partnership” nei a, lamkaihna a lah ngai ta hi. Tu-le-tu dinmun in, Zomi Christian Literature Committee (ZCLC) in Bible lehna dia joint project aneite leh Zou Synod leh ELCC in partnership a labu a sut sawmte khantou vai mama hi. ZCLC ma in piching leh naupang Sunday Skul subject teng partnership a sut ahitheina din pan hing la thei leh Zou sung ah Khristian literature in masawn thei pan ding hi.
Aw nou Zou tapidaw literature khankhua ding khualte’n
Houlung tuah in i louma uh hing zuun khawm ta un;
Zodawn luitate bang a i luan khawn lai teng
Mangpa leh i gam a din silthupite i mualsua ngei dia
Thudih deina leh theina laigil apat michin tong kikum ta ding.

David Vumlallian Zou, Belfast, UK
_______________

Endnotes
[1] Stott, John R.W. (1999) “New Issues Facing Christians Today” London: Marshall Pickering. Tami laibu Indian edition zong um a, a version lui pen ahileh “Issues Facing Christians Today” kichi hi.
[2] Zairema, Rev. Dr. (2003) “Isua hnathawh-chhandamna thu” in Kan Bible Hi. Aizawl: Self-published; pp. 273 – 303.
[3] Kipgen, Dr. Mangkhosat (1997) “Christianity and Mizo Culture: The Encounter between Christianity and Zo Culture in Mizoram. Aizawl: Mizo Theological Conference.
[4] Graham, Billy (1984) “Social Obligations of a Christian” or “Am I My Brother’s Keeper?” in Peace with God.
[5] “Agape” (1986 apat kisun) ban ah “Didakhe” (1972) apat kisun tanchinbute Mizo ham simtheite a din subscribe tah mama ahi uhi. “Agape” ahileh numei lamkaite adin a hoi hi. “Didakhe” pen pastor, evangelist, hattuam upa leh mission worker-te a din a hoi diah khol hi. Ahitheileh, Zou sung a hattuam chin in tami tanchinbute subscribe ding deisah ahi. A suntute ahileh Synod Office, Mission Veng, Aizawl ahi uhi.

Lun Samte, Identity Crisis

IMAGINING BELONGINGNESS

[In a chance encounter with a curious Indian friend in Delhi, the author finds himself caught in the task of unveiling layer by layer the intricacies of identity consciousness in Manipur valley and the segmentary hill society to which he belongs. The existing binary imaginations of community identity as mainstream v/s Northeast, valley Manipuri v/s hill tribals, Kuki v/s Zomi ethnic clubs fail to give any sense of belongingness to any place or people. This experience of anomie lends a radical air to the tone of this writing which rather incidentally has faint echoes of the “Angry Young Men” writings of post-War British literature] 

 By Haumuanlun Samte ONE EVENING I boarded a blue line bus to meet my cousin brother residing in North Delhi from Satya Niketan bus-stand. He called me the previous night telling me come and get some important papers from him. As usual, the moment I got into the bus I heard someone calling out "Hey, Bahadur!" I pretended hearing nothing, and didn't bother to know to whom it was addressed. Such insulting words hurled at us, northeastern tribals is now quite a common experience. I'm beginning to grow up with it now. My take here is that it's all part of a modern city life! However, calling someone by the name of Chinky, Nepali, Bahadur or whatever, just because of a facial difference is awfully difficult to comprehend. You may be a Khasi, a Naga, a Mizo/ Zomi, a Kuki or a Meitei, but you face the same humiliation all in all, here in Delhi. I wonder what may be the situation in the other cities of our mainland India. Whether you subscribed to it or not, the mindset of the mainland Indians are transfixed to the belief that we, northeasterners, are inferior to them in every way and this has a deep psychological root in the minds of the people which had started from generations past and would continue through generations to come. I often asked myself, why don't they call us Japanese, Chinese or Korean instead? Why Nepali? Why Bahadur? As I rode on the bus, my mind got wholly taken up with reminiscences of all the past experiences I had gone through. 

From the moment I stepped down at the New Delhi train station in June 2004 - the sneaky auto-driver, the brutal bus conductor, the first day at my college where I was ragged thrice, the cunning landlord, et seq. - to this day I had been going through innumerable mental distresses as a result of treatments meted out by the brute majority for the sole reason being I'm from the Northeast. All these reminiscences made the blood in me boil. But I could not do anything about it. Nor do I have the power to change the past now. The man who was sitting next to me seemed quite a gentleman. He was well dressed and had a friendly, cheerful face. His eyes tells me that he qenuinely had an interested in me for some reasons untold to me. The man introduced himself, "Hi, I'm Ravish," and I responded, "I'm Lun" After spelling out and teaching him how to pronounce my name correctly, we began to converse intimately. At some point he said to me, "You must be from Manipur," and I asked him how could he said that. He said he just guessed it. I was not surprised at all, but wondered how the hell did he guess!? "I'm not from Manipur," I told him point-blank. You don't know how I hate to be called a Manipuri, and that I come from Manipur. Most of the times when people asked me where I was from, I usually told them that I was, rather, from Mizoram or Nagaland. The sound of my own voice responding to someone with 'I come from Manipur' struck me as if a dead blow which, I thought, is more scandalizing than when someone out there called me a 'Chinky'. "Most of the guys I have met from the Northeast are from Manipur, and I thought that you too are from there," he said. "Um hum," I responded dismally. "By the way where are you from?" he asked me. "I come from Zoland - the land of the Zo people." 

By this time, I began to feel weary talking and thought that, with this he would stop asking me questions. But I was wrong. He seemed to be more and more enthusiastic about our new topic of discussion, and even told me that Regionalism and Linguistics had once been his chosen career. "Where is that place?" I now felt sorry that I talked to him in the first place. "Well, it's a long story. You would never know where I come from. Nobody would know that's because I don't know myself where I belong." "I mean, like, the place where you are permanently residing? You had told me that you are a northeasterner. I had never heard of such a place. Is it somewhere in Nagaland, Mizoram, Meghalaya, or somewhere else?" To me this guy was still a mystery. He was innocent, polite, friendly, humble, truthful, outspoken. And, curious. For the sake of intimacy we had just created, I began narrating to him who I am and where I belong. "We are a people, who are independent and secluded from time immemorial. We had our own rajas and chiefs who looked upon our welfare. However, our identity began to erode with the advent of western imperialism, like you had faced a couple of centuries ago. 

By the middle of the past century, when the Queen of England left India our land got demarcated into separate countries, and at the present day, we are being cut across by three countries, India, Myanmar and Bangladesh. Her Majesty, the Queen had done a terrible tragedy upon us for leaving ourselves to our own fate. And worst, she never knew her mistake." Ravish listened to me attentively. I was wholly engrossed by my own verbalization and I didn't even give him a chance to open his mouth anymore. Whether he is interested in all that I have said or not, didn't matter. My own enthusiasm let me went on and on. Which is what I did. And, thanks to his curiosity, he didn't lose his interest either. I went on. "Actually, I'm coming from the state of Manipur but you cannot call me a Manipuri. Our place is called 'Outer Manipur' and we are alienated from the real state." He seemed amazed at this. "Exactly like the people of mainland India treated the northeasterners as if they are foreigners and that too, with pure humiliation, we are treated as different people in our own tiny state. 

All channels of growth have been barred for us. Our interests and traditions are like topsy-turvy with those of the plain people." He agreed to what I said. I awaited some questions from him, but he was rather looking for an answer on my face. So, I continued. "The condition of our people, and of our land is quite singularly different. I bet no political ideology in this world would have suited us. Though small, secluded and demeaned, we fought amongst ourselves and killed our own brothers due to identity crises. Among us. Between us. "Which is why I had told you I don't know where I belong. I do know that I'm a Zomi, but the land I referred to as the place I'm coming from, called Zoland, is only a dreamland. But, be assured, one thing is for sure. I come from a place somewhere I belong." The snarling traffic got a sigh and our bus speeded up for a moment. Now we were nearing my stop. We exchanged some more friendly words and then, bidding goodbye I stood up from my seat and dashed off.

Zou Writers' Network

ZOU WRITERS' NETWORK (ZWN): VISION STATEMENT

Zou kam a journal tha Zopatong (2005 apat) akipat khiat toh kituah in Zou kam a laigelh tute thu kikupna ding Network khat poimaw a kisa hi. Zopatong platform piching ahitheina din, Zou sung a laigelh-tute bang tan ama “professional convention” te kitheisah ngai hi. “No journal can be better than its authors (contributors)” chi ahi. Tami din Support Network hoitah bawl ding poimaw kia hi. Zou Writers’ Network khat pan thei lei, ei sung a laigelh-tute ki-train na leh experience kipiah tuahna khat hing sua ding hi.

Zou sung a laigelh lunglut leh “writing talent” nei deute teng kihanthawn tuana ding leh khat-le-khat experience ki-share tuahna din Zou Writers’ Network (ZWN) kibawl leh, phattuamna tampi um va chin gintat ahuai hi. Zou kam a laigelh lunglut mi mun tuamtuam ah na um thei kawikawi hi. Lamka khosung leh a kimvel a singtang khaw-te ban ah, Zou kam a laigelh ngaikhoh mi India khopi tuamtuam ah zong ki-um panpan ta hi. Manipur pulam a Zou laigelh-tute toh kizopna hoi pen khat ahileh Internet (e- mail/groupmail) ahi ding hi. Tualeh Manipur sung a umte pen tahsa mama a zong kimu thei zel ahi.

ZWN Tup-le-nimte
1. Community Development: Zou society khantouna dia poimaw ngaidan thate suikhiat a, mipi theisiam dia laidal leh laikung tung tawn a thezah ding.
2. Literary Maturity: Zou ham dopsangna dia laigelh dan chi tuamtuam (diverse genre) puahlut ding: tangthu tom, lagui, thului, limpie, feature article, academic paper, adg.
3. Professionalism: Zou kam a laigelh-tute khat leh khat kithuzah a, kidopkang tuah ding; ahithei tan a, khat laigelh midang khat in etdihna “peer review” leh “book review” bawl zel ding.
4. Networking: Akal lah a laigelh-tute’n kimutuahna leh thu kikupna nei zel ding: reading session, seminar, symposium, workshop, adg. Zou sung a laibu kisun tha leh thesis kigel tha a um chiang a, ZWN in tami thu kigelh thate pansan a Reading Session nei zel a, tuachia “book review” bawl ding mi khat kiguat zel ding.
5. Information Sharing: Laigelh-tu a upa lam leh khanglai-te experience ki-kup a, ki-share tuah zel ding; tualeh ngentel tah a laigelh na dia kisam resources (laibu, journal, bibliography leh library-te) zong a poimaw bang a ki-share ding.

Organizational Structure
ZWN ahileh “net-based” sim ding ahia, hinanleh organization peidan tangpi bang in Convener leh Co-convener zong Lamka khopi pansan in a um veve ding hi. Tualeh e-mail zang te kithuzahna din group Moderator khat a um ding hi. Convener or Co-convener mopuahna thupi pen ahileh Lamka a Reading Sessions, Seminars, Workshops, adg. apoimaw leh kul bang a bawl zel ding ahi.

First Proposed Workshop, Lamka
Research Article Gelhdan: Literature Review leh Bibliography
Research Article Gelhdan: “Perspective” leh “Source” Kikupna
“Book Review” Bawldan Tangpi
“Peer Review” Umdan Hilchetna
“Reading Group” (Laisim Gual) Bawldan
Internet Literacy: Group mail, E-Mail, Attachment, Google search

“The concept of information as we use it in everyday English in the sense of knowledge communicated plays a central role in today's society … Information is anything that is of importance in answering a question. Anything can be information … Knowledge is information-produced belief”.

- Rafael Capurro & Hjørland (2003)
"The Concept of Information", ARIST

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This blog has been open for information-sharing of Zou writers.