Women Issues in Mizo Society

Hmingthanzuali & H.Vanlalhruaia

"We must agree that most women want freedom and most women want equality as well. This is what makes us similarly human. That we may define these constructs differently also makes us uniquely human."
- Zillah Eisenstein

Abstract: Women Issues is new and complex in Mizo society. My purpose is to show how the present Mizo society fails to incorporate women’s concerns or overlook gender issues, how and why the prevailing misconceptions about gender and women’s issues emerge in Mizo society?

Discourse on women issues has been gaining popularity beginning from the post-colonial period through to the times of the recent public media. The subject of women issues gave a new impetus of looking at the question of women’s identity in the Mizo society. It has been felt that male predominance tends to ignore the role of women in the pre-colonial Mizo society. The general assumption is that many aspects of life in the Mizo society has been influenced by modernization particularly from the early part of 20th century. Traditional cultures have been re-defined since the Mizos’ contact with the British and Christian missionaries, although sensitization towards the arena of women based issues continue to be confined within the model of western patriarchal paradigm. More than ever, patriarchy is gaining a stronger hold in the modern period especially when compared to the pre-colonial period. (B. Lalrinchhani, 1998) Modernization can be seen largely in terms of material culture, whereas ‘traditionalism’ still influences the Mizo society at the level of consciousness and ideas. Mizo customary laws in relation to women practically have not changed. (Laldena Hmar, 2002) Initially, women consciousness stated within the framework of the church was mostly based on protestant ethics. However, many churches seldom give equal rights to women since the ideology of the church is based on a patriarchal model. Ordination of women pastors/reverends is unknown despite the development of the Baptist church’s broad-mindedness towards the appointment of women as church elders/officials or Kohhran Upa/Rawngbawltu. (Linda Chhakchhuak, 2002) This has urged Mizo women theologians to raise questions over and over again.

Political consciousness during the post-independent era initiated a succession of changes in the Mizo society. Despite the rise of a new educated class who created a consciousness within the society, political parties and social organisations fail to recognise the importance of gender issues. Hence, a group of Mizo women have continuously felt dissatisfied and this gave rise to the establishment of the Hmeichhe Tangrual Pawl in 1946, followed by the Mizo Women Organisation (MHIP) in 1964. Initially, the new women organisation raised the need to reform traditional and cultural practices of the Mizos. They raised their voice against discrimination and injustice in the society. Today their activities range from the set up of orphanage, drug de-addiction camp, movement of protests against rape, domestic violence, reform of customary laws, reform of bride price and many others. But these issues usually end up in nothing beyond mere discussions.

Various academic discourses on Marxism, capitalism, globalization, subaltern, popular culture, human rights, postmodernism, post-structuralism etc provide a new thinking for many educated Mizos. Together with this process, the term ‘feminism’ (a distinctive problematic concept) recently appeared in public vocabulary although it has been strongly opposed by a group of men, and of course, a majority of Mizo women themselves. The hegemony of patriarchy has been well constructed as many women activist are branded as ‘anti-men’. Hence, women activist are not in a position to voice women issues and they also tend to identify themselves as ‘non-feminists’. This is due to personal justification or perhaps a lack of understanding ‘feminism’ as an ideology. Moreover, the majority of Mizos have stereotypical views on feminism as ‘anti-men’ rather than ‘emancipation of women’. Who ever talks about women issues is usually labelled as a feminist (generally, feminism has negative implication in Mizo society). Very few women (mostly women theologians) who speak publicly about gender discrimination are regarded as extremist or Hmeichhe Nasa. Of course, some women who perpetuate these ideas are often even aggressive when defending their ideas. There are also women activists, researchers, etc who keep quiet and show nothing but compliance to the existing order of society, this is done as a result of fear of insult.

Theoretical discourse on women issues in Mizo society is far more behind than other issues. Because there has been little attempt by scholars and intellectuals to conceptualize in the context of Mizoram. What is gender or women issue in the context of Mizoram? Why do a majority of the Mizos have a strong discrimination towards gender or women studies? This is perhaps due to Mizo women activists and researchers not being equipped with a strong ideology, as they scarcely spell out the question of women or gender issues in the context of the Mizo society. Moreover, there are very few devoted women activists, scholars and researchers to expose gender relations and to investigate how assumptions, norms and hidden structures created and perpetuated disadvantage women in Mizo society. At least if there were some viable arguments it would be easy to defend women’s position.

Recent works on women studies, for instance Lalruatfela Nu’s "Engvangin nge Hmeichhiate hi tihchak an tul?" (The Aizawl Post. 25. feb, 2005) talks about empowerment of Mizo women. The article starts with gender division based on the genetic postulation in which she emphasized ‘men are stronger than women’. Taking this into consideration, one can hastily presume that physical strength has been an important criterion of gender division in society. Most women intellectuals would argue that ‘difference between men and women’s achievements and participations are result of socially constructed gender roles rather than of biological difference. (Kamla Bhasin, 2000.p.62) Moreover, there is no point of questioning the biological factor which will not change at all. The fact is that men do not hold plain superiority or stronger position over women in the present Mizo society. Are we trying to construct our society based on the masculine body? Physical strength may have played a role in the caveman days...but not since. And further, had women not been able to "gather" and thereby watch the camp for possible intruders (multi-tasking) we may have not survived either.

Currently, most of the Mizo women activists have claimed–and disowned–the label "feminist". After all, who would want to be a feminist in such a society where gender issues are strongly opposed? For instance, Rualfela Nu declares "I’m not a feminist to the extent that I would fight for ‘gender equality’ in the Mizo society". (The Aizawl Post. Dt.25. feb, 2005) One must wondering what ‘equality’ and ‘gender’ means to her? Her paradigm in her previous book "Nawhchizawrna leh a kaihnawihna" was very much a part of a significant issue in feminist thought and activism. (Lalruatfela Nu, 2004) What makes her is not always herself, but something that comes from her. It is likely that she outwardly rejected the term ‘feminism’ but not the feminist’s gender issues. Ruatfela Nu does not directly contest male-centred ways of knowing even as she questions the gender discrimination in Mizo society.

History has largely remained a record of public events and personae to the exclusion of the private sphere of the home and the family. Some women put forward that ‘History is HIS STORY; to get a complete picture of the world we also need HER STORY’. (Kamla Bhasin, 2000) This exclusion of women from the domain of history seeks to reinforce prevailing gender stereotypes. By portraying women as passive through the ages, it would be easier to justify their continued exclusion from the public sphere. (Veena Poonacha, p.399) Looking at the current trend in Mizo history, few efforts have been done to reconstructs the role of women. Why has the role of women in the history of Mizo society remained relatively unexplored, though their potential contribution to an understanding of social change appears so obvious? Moreover, women’s role in history has been largely ignored and seldom recorded by Mizo historians. For instance, where are Mizo women who were actively involved in the Mizo National Front (MNF) movement of 1966-1987? We need hard working scholars who will use various theoretical perspective, paradigm and varying levels of analysis.

Marginality of women could be seen in the trend of women’s participation in the political process of the state. In pre-British society women play significant role in the village administration as there were many female rulers among the Mizos. Ropuiliani Chieftainess gave her life for defending her territory where most Mizo chiefs gave up. Now, the role of women in pre-British Mizo politics becomes a history as current politics is virtually dominated by men. There are no women members in State Legislative Assembly. Even in the district level, there are very few women in the village council. In such society, who could expect practical reform on the position of Mizo women and how many times will women issues are diverted in the State Assembly or in the village council?

In times of campaigns, political parties are usually generous in giving promises to women to better their future, but mostly such promises remain on paper. Women do not find a place on decision-making committees of political parties. But mere entry into the political system should not end transparency, accountability and commitment for the women’s movement. Instead of being submerged in the vastness of events, procedures, dogmas and ruthless competition, the movement must sail on to its destination of equality and empowerment. The task is uphill, but is not impossible. Women’s entry to politics is necessary to help them in their struggle against injustice and to strengthen democracy. (Usha Thakkar) If mainstream Indian women such as Mamta Banerjee, Sonia Gandhi, Uma Bharti, Phoolan Devi, Jaya Lalitha and many others play such important roles in both regional and national politics, why not our Mizo women? (Remsangpuii Nu, 2001).

Due to this extreme cultural patriarchal hegemony which remains predominant in our society, many individuals and groups continue to encounter gender inequality. Recently, there has been a paradigm shift as Mizo women are more and more progressive towards raising women issues in Mizo society. The last few years witnessed numbers of conferences, trainings and workshops on the subject of women organised by NGO’s, Universities, the Government and women organisations etc. Since then the idea of gender is slowly ingrained in our contemporary society, at least among social activists, organisations and academicians. Why not respond positively rather than branding them as anti-Mizo towards the customs and traditions of the Mizo society? Moreover, there is nothing wrong in being a women activist or a feminist if not hijacked for the purpose of chauvinistic ‘feminism’ or ‘Gynocentric’ or ‘Gynarchy’ or ‘Gynocracy’ or ‘sexist’ or ‘anti-men’.

Gender equality is a myth, whereas gender discrimination can be wiped out. As for me, gender equality means socio-economic and political ‘participation’ based on a person’s ability to possess and perform, without any discrimination based on sex or biology, caste and creed, and so on. Let us hope that Mizo intellectuals and scholars will take up the challenge to bring out the ideas of ‘women issues’ or ‘gender’ or ‘emancipation of women’ in Mizoram: what, when, why and how? Finally, let us also look forward for the time when more and more Mizo women actively take part in the cultural process of the Mizos without marginalizing their roles in the society.

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@Many thanks to Adami and Mami, University of Hyderabad, Bianca Maison, D/O Dr Vumson L (Zo historian) South Asian Studies, Amsterdam University, Linda Chhakchhuak, Journalist, Editor of Grassroots Option and Rebecca, Bangalore for their thoughtful comments and suggestions on the earlier versions of this paper.

@Gender refers to the socio-cultural meanings given to masculinity and femininity and to the complex and varying relations between the two. (L. Ackers, 1998) Women Studies has diverse meaning, but here it is purposefully refers to a discourse that attempt to reconstruct/re-defining women’s experience and women’s role in the society.

References & Endnotes: B.Lalrinchhani (1998); Christianity and Women in Mizoram, unpublished M.Phil Dissertation, North Eastern Hill University.
District Situation Analysis for CHARCA, AIZAWL, October 2002.
Kamla Bhasin (2000); Understanding Gender, Delhi. p.24.
L. Ackers; Shifting Spaces - Women, citizenship and migration within the European Union, Bristol: Policy Press, 1998.
Laldena Hmar (2002); Status of Mizo Women, The Sangai Express 2002. www.manipuronline.com.
Linda Chhakchhuak; "Patriarchy in religion", http://www.indiatogether.org/women/worklife/churchpatriarch.htm.
Linda Chhakchhuak (2002): "Women of God Want A Place in Church," http://www.boloji.com/wfs/wfs047.htm, June 12.
Ruatfela Nu (2005); "Engvangin nge Hmeichhiate hi tihchak an tul?", in The Aizawl Post, (Daily News Paper, Mizoram) 25. Feb.
Lalruatfela Nu (2004); Nawhchizawrhna leh a Kaihnawih, Lengchhawn Press, Aizawl 2004.
Remsangpuii Nu (Buangi Sailo) (2001); Mizo Nunhlui leh Tunlai, Aizawl.
Veena Poonacha (2004); "Recovering Women’s Histories: An Enquiry into Methodological Questions and Challenges," Indian Journal of Gender Studies, Vol.11. No. 3, Sage Publications, New Delhi.
Zillah Eisenstein (2004); "What’s In A Name?: Seeing Feminism, Universalism, and Modernity," Wagadu Volume 1 : Spring. p.23.
Singh, Amar Kumar & C., Rajyalakshmi (1993): Status of Tribal Women in India. Social Change. Dec. 23(4).p.3-18. Location: SNDT Churchgate.
Usha Thakkar; Endengering Politics for Good Governance: Advocacy by Women for Social and Political Change.

Landscape (Part-II)

Khawpui chhunga building ropui tak tak te leh vai ho zi nuai nuai hi ka ning thin. Bus-a chuan phei chu ka hne tawp. Khawlum nen hian a inhmeh thlawt lo. Ka thaw a ipik hma thei khawp mai. Heng ai chuan ram hnuaia kal mai mai te hi nuam ka ti phian mai. Lung a ti leng thei a, rilru hah a chhawk thei a, damdawi tha tak ni hial in ka hria. Ram hmelhmang mawina pawh pha ve deuh tan chuan University of Hyderabad hi hmun nuam ve tak tur a ni. Zirna leh nitin mamawh chu thuhran, ramngaw a awm a, Mizorama hmuh tur vang em em tawh, mi tamtak ten a vei pawh kan vei phak tawh meuh loh ramsa chi hrang hrang hi awlsam te in hmuh tur an awm bawk hi a danglamna tak a ni. Heng zawng zawng ai chuan, a ram leilung mawina hian min hip hle thin. Tunkar chhunga ka collection hi lo enchhin teh u...awmze nei leh felfai deuhin ka rem fel hran lova, ka rawn post pawlh nuai mai. En dan thiam mai a ngai...!!

Kingfisher

Tengtere kung hi kan hausakna ve lam tak a ni.

Cycle nen

Hnim rah! Hnim par Dil

Nang ai chuan, photo shoot hi ka zei zawk...!!!

Min lo nghak ve ru...!!
19. July. 2007

Landscape (Part-I)

University of Hyderabad ah ila kal lo mai thei. He campus chhungah hian danglamna em em mai a nei a. Chu chu, ramhnuai hmun nuam tak tak leh landscape mawi tak tak a nei hi a ni. Heng hmunah hian hun ka neih apiangin keimah in emaw ka thiante nen emaw kan kal thin. Mikhual ka nei a nih pawhin hruai ngei ka duh thin. I lo kal hunah pawh i tui zawng a ni mial a nih chuan ka lo hruai ngei ang che...! sawi fiah vak pawh ka tum lo, a hnuaia photo thenkhat hi lo en chhin mai mai teh..!

He lai hmun hi Mizo ten kan tlawh fo thin.

Lung mak deuh deuh kan ngah hle.

(Thehlei)

Women Scholar

Tengtere kung te pawh hian mawina riau an nei.

April par hi a hunlai chuan a vul nasa thei khawp mai.

Ram hnim par mawi fe fe a tam ve mai.

Lung pui a tam hle.

Buffalo lake

Weekend a han chhuah vah ilo pawh hi kan hrat fu thin.

Dil mawi tak tak kan nei...!!

Ram hniam par te pawh hi a mawi vek mai..!

Lotus par

(remchan hunah chhun zawm atan....!)

Paying Guest Accomodation

India ram hmun tam takah lehkha zir turin kan vak darh ve ta viau mai a. Heng kan zuk zirna hmunah hian awmna tur hostel hi a awm mumal loh chang a awm fo thin. Thenkhat ten In an luah a, luah remchang lo mi tam tak chu mimal siam hostel PG accomodation-ah an awm thin a ni. Tin, Vai ho zingah chuan hnathawk tawhte pawhin sum inremchem nan hengah hian an awm ve fo bawk. Heng naupang awmna tur hostel hi Bangalore khawpuiah chuan Mizo ngeiin an siam hial tawh a. Mahse, India ram hmun tam takah chuan vai ho siam a ni ber a. India ram hmun dangah thla khatah engzat nge an chawi thin ka hre chiah lova. Hyderabad-a paying Guest Accomodation/hostel ka hmuh tawh te chanchin ka han sawi ange.

Hyderabad-ah hian a building that zawng, ei leh in azirin a man hi a inang lo hlawm hle a. Thenkhat chu Rs 1000 emaw awrh chauh chawi a nih laiin, Rs 3500 atanga Rs 5000 man dawn chawi ngai a awm bawk a. Ti, Single room hmuh fuh chuan a man to deuh mahse, a zia awm deuh thin. Tin, a man tlawmah chuan ei in tur a tha tawk lo emaw tui leh power inremchem taka awm a ngai a. Tin, space hi a zau vak ngai lova, room lian vak loah hian khum hi an dah khat tlat mai thin. Lehkha zir nan dawhkan pawh a awm meuh thin lo. Hetiang a harsa tak chung hian mi tamtak chuan lehkha an zir thin a ni.

A bula hostel kan hmuh hi awm man thlakhatah Rs 3500 vel pek a ngai a. Mahse, room chhung leh bathroom te, a tha a, a felfai em em bawk a ni.

Bed room

TV enna room/thutkhawmna pindan

A tlangpuithuin ei/inah hian south Indian food (a thur/athak) an uar a. Hmun thenkhatah chuan Luch (chhun chaw) an pe meuh lova, thenkhat chuan kar khatah sa- arsa emaw sangha sa emaw an pe ve zeuh thin. A bak chu Mizo thalai chaw duh tan chuan in siam rem a ngai fe ve thin. Chuvangin, thalai tan chuan rawp hi a na duh em em a. Vawksa rep photo ringawt pawh hian chil a ti put veng veng thei thin a ni. Chuvangin, phai atanga chawlh hmanga Mizoram hawte hi chu duat ve deuh tur a ni.:)

Bed Room

Tum Thing (palm tree)

Mizo ten tum thing kan tih thin hi palm tree family zinga mi an nih hmel (ka hriat sual palh loh chuan). Israel ramah pawh a tam hle niin a lang. Bible-ah pawh Tum thing sawina hmuh tur a awm a. Isua lo hmuah nan pawh tum kau an hmang a ni. Mizoram Kohhrante pawhin Tumkau ni (palm sunday) kan lo hmang thin a ni.

Tum thing hi chi hrang hrang a awm ve a. Thenkhat chuan tek in a deng duh bik tiin an sawi thin a. Chuvang chuan, mahni in bulah awm atan an duh vak lo. Motor kawngpui dung sira ding atan hian a mawi hlein ka hria. Khawvel ram tamtakah chuan hmunhma cheina hmanraw tha tak a ni.

Photo kan hmuh hi tum thing chikhat a ni a. A par hi hetiang hian a awm thin a. A par awmnaah hian a rah a awm a. A rah chu kuva rah nen a inang hle a. Kan tet lai chuan, a rah hi lungah kan nawt fai a, kan thial thin a. Kuva rah ai mah hian a chang zawkin ka hria. Hman deuh khan vai ho hian a rah hi an chhar nasa mai a, "enga tan nge an tih ang aw" tih ka ngaihtuah mai mai a. An ei dawn nge, a chi atan an dahtha dawn tih lah ka hre si lo.

Tuktin Par

"Siamtu ropui zia hi thil siam tinrengah a lang"

Matthew 6:29: "yet I say unto you, that even Solomon in all his glory was not arrayed like one of these."

Eng vaka kan ngaih loh kawngsira ram hnim par mai mai te hian ka mit hi ala leh tlat thin. A chhan chu, siamtu hian thil tangkai lo hi a siam ka ring lo. Chu an mawina hmu thiam tur erawh mi zawng zawng an ni lo. Engkim mai hian mahni awm hmun theuhah hian mawina riau an nei vek ni hian ka hre thin. Rannung leh thing te hian siamtu an chawimawi vek a ni. Mihring erawh siamtu chawimawi tura zirtir chawp ngai kan ni.

He photo hi ka chhuang em em hran lova, ka han post ve mai mai a ni e. Thlirtu pakhat tal pawhin a siamtu a hriatchhuah phah theihna emaw hnim hling nei pakhat pawh hian awmzia an nei tih an hriatchhuah phah mial chuan ka lawm tawk em em ang.

1 Peter 1:24 "For, All flesh is as grass, And all the glory thereof as the flower of grass. The grass withereth, and the flower falleth:"

In ngaihtuah ve ngai em? Chabet par ringawt pawh hian mawina a nei thin a sin! Siamtu themthiam zia tak hi aw! Hring mi hian hrethiam thei tak ang maw?

Thuro iang zaidam nunnem

Hman deuha Music Mission hunlai khan "thuro iang zaidam nunnem" tih hla kha kan hre lar hle tawh a. Thenkhat chuan 'thuro' kha enge a nih pawh kan hre kher lo mai thei. Hla thua tehkhin thu meuh atan a hman thin hi Sava zaidam zet mai a ni a. Nupa/tuakkhat zela awm dun thin an ni. An kawppui an uire emaw an thihsan emaw chuan pakhat zawk hi an intihlum mai thin a ni. He photo hi vanneih thilthu a ka hmeh te an ni. Thingkung pakhat, chhim lama Laui an tih thin, hmar lama lamkhuang an tih kungah hian chhungkaw dinna turin bu an chhep mek a. A pa zawk hian a bu chhehna tur thingtang a fawm khawm a. A nu zawk hian a lo rem khawm zel a ni. Chanvo pawh an insemzai thiam hle a. Gender role an hmang thiam hlein ka hria. Gender discrimination tih velah an buai hmel loh khawp mai. Siamtu siam dan ang hian lungawi takin hun an hmang nitin thin niin a lang. An nun dan phungah hian complain an neih vak hmel loh viau mai.

Thingbuk tak kara awm a nih avangin ka duh ang takin ka zoom fuh hlei thei lo a ni. Engpawhnise, en tlak chu a ni ve em ang chu.

Heng photos hi ramhnuai pawh ni lo, khawpui chhunga ka hmeh a ni hlawm a. Ngaihtuahna min neih tir tak mai mai chu Mizoramah ramhnuaiah pawh sava hmuh tur a van em em tawh laia, Vai ram khawpui chhunga nungcha ten hmun an nei thei si hi a ni. Thuro hi kan sakhuanna a entirna pawimawh tak a nih bakah Mizorama kan sava neih lar ve pawl tak a ni a, mahse rannung/ramsa/ramngaw dimdawina chang kan hre thiam thei lova. Tin, kan eizawnna (jhum cultivation) avangin tunah chuan Mizoramah hmuh tur a vang tawh em em tawh a ni. Kan forest Dept lamte hian tan han la deuh se, mipui zirtir nan endanger species te hi kumtin han siam ve ta thin se. Media hmangin han pholang ta thin se. Hma kan sawn zawk ngei ang.

Huau Huau leh Mizoram

Entertainment, mipui lawm zawng leh ‘hunawl hnawhkhahna tur’ hlimhlawp thil hi thil tul lo tawp a ni hauh lo. Mihring hian hnathawh ngawt ngawtte, ngaihtuah ngut ngutte, chhungkaw tana hun nei hlek lova hnathawh vak vak hian tisa leh thlarau nunah harsatna a thlen thei a ni. Tunlai khawvel in tlansiakna hautak zetah hian a thim/a/vat thlu lova hnathawk an tam tawh hle a. Thenkhat chu an chhungkuain a tuar a, thenkhat an hriselnain, thenkhat dang leh chu rilru buai hial an neih phah bawk thin. Khawvel ram chakang zawkah chuan hetiang harsatna nei hi an tam ta hle tawh a. An mahni kaihruaina tur lehkhabute pawh siam a ni ta zut zut hial a. Hunawl leh intihhlimna hun nei turin an fuih ta mawlh mawlh zawk a ni. Sum dawnna hmunpui (corporate) a thawkte tan pawh intihhlimna hun siam sak te, taksa sawizawihna turin instructor hial an ruai ta mek a ni.

Tichuan, ram changkang zawkah te chuan hunawl hnawhkhahna turin park-te, cinema hall-te, concert, playground-te leh hmun nuam deuh leh hmanlai hmun hmingthang te chu mawihnai zawkin an cheimawi sauh sauh a. Chung hmang chuan sum pawh nasa taka siamchhuah theih a nih avangin tourism department-te chu nasa takin an thuam thin a ni. Mipui lawm zawnga siamchhuahte chu mipui zingah hralh a kal tak em avang chuan chumi siamchhuahna hrang hrang a piangchhuak ta chur chur a. Chung zingah chuan Television company, film company amite chu pawisa rut hnem ber ber an ni ta a ni.

Sum dawngtuin an sumdawn hlawk theih nan heng ho hi an rawn tanpui bawk a. Advertisement hmangin mipui min zial at an tum a. Cell Phone fak mawi nan Shahruk Khan chu hman a ni. A tak ramah chuan Shahruk khana khan kha cell phone awmzia kha a hre lo tawp mai. Kha cell phone siamtu engineer leh technician ten an siam chin bak a danglam phah lo hrim hrim. Mahse, mipui chu ShahRuk khana hmang chuan zial at an ni tawh a. Shahruk khana cell phone ngei chu kan lei sup sup tawh mai a ni. Hei hi tunlai khawvel awmzia a ni. Kawng engkimah hian mahni hlawkna turin midang zialat vek tumna khawvelah kan cheng mek a ni. Mi tak te, mi dik zawkte, mi tangkai tak tak te, midang te hmangaihna tak tak neitu te hian mi lawm an hlawh ngai ta lo. He khawvelah hian kalhkimlo takin Mizo-te pawh kan zuanglut mek a ni.

Ram dang mite ang hian hnathawh nasat avang rilru hah leh hnathawh nasat avanga taksain a tuar phah sawi tur hi kan la tlem hlein a rinawm. Mahse, huau huau leh hlimhlawp thil lam engkim erawh kan ramah thlen tir vek kan tum thung a. Changkang kan tehna lian tak pawh a ni chho mek a ni. Thluk chiang hauh lovin, mipui nawlpui ten kan bawh huk huk a. Naupang deuh atanga a tar a zurin nuam chem chem lamah an tlan vek tawh mai. Chu nuam chem chem zawng tur chuan kan thalaite pawh tlan kan inzirtir a. Kohhrante pawhin Krismas kan lawm that theih loh dawn ai chuan school session kalphung thlak mai kan duh a. Hunawl hnawhkhahna tura duanchhuah Entertainment khawvel-ah chuan tu pawh mai chu kan tawngtawpaw inliluh bawrh bawrh a. Kan ram than len theihna turte, kan thlarau nun chawm theihna tur thutha te chu sir lamah kan pet sawn mek si a ni. Mizoram thanlen theihna tur kawngah mi beidawng an pung tial tial si a ni.


IDOL HRI

Mizo thalaite hian tu emaw entawn tlak, ngaihsan tlak kan mamawh a ni. Chung kan mi zawnte chu rualute zingah an vang tial tial a. Chu kan zawn tak chu tu emaw ten an ngaihdanin entertainment huang chhungah min rawn duan chhuah sak ta a. A hming atan idol leh icon min vuah sak a. Heng kan idol te hi nakinah Chief minister atan te, Minister atan te kan duh leh si angem? Mizoram pum dengchhhuak hat tham Youth Idol, Youth Icon, Look Alike kan huaihawt a, hmachhawp atan Skylink-Talent Hunt, LPS, Zonet Mizo idol, Lelte- Mizoram Super Idol kan tintuah leh mek a ni. Idol ringawt pawh sawm chuang kan awm dawn tawh ni awm a ni. Kan thalaite chu a tak ram ni lo, a lem nun kan zir tir a. Look alike kan ti a, tu lem emaw khawthlang vunvar lem thlengin kan chang thiam khawp mai. Lemchan kan thiam ang huin a tak rama thawkthei tura inbuatsaihna erawh a tlem si a ni.

Israel fate milem Pathian an biaktur an siam chawp ang khan, kan siamchhuah Youth Icon/idol-te leh super model te chu vantlangin kan buaipui rawn luih luih a. A khaw nawtin parthi nen kan lo hmuak luih luih a. Lawmpuina leh chawimawina chikim kan dawn tir a. Hetih lai hian thawhrimna nasa tak avanga thalai hlawhtling MIZO thalai ICON dik tak nia ka ngaih ve te, Muanpuii Saiawi IFS leh Nl Rinteii te hi an veng ten an lo hmuak ve em le?

Phuahchawp Idol, Icon, super model te tan inhmun leh lo ram kan pe a, thenkhatin sorkar hna kan lo pe ngawt bawk a. Mizoram mi ni tawh sa reng chungin citizenship kan lo inpe vel thul.A nih leh Mizoram siamthatna dik tak tur zirlai titha te hi inhmun kan pe tawh em? Khawvel puma inphochhuak pha, India rama hming lang pha te hi inhmun kan pe tawh em?

Heng idol/icon/talent hunt-te hi a tha e. Mi harsate zawk leh thingtlang mi te tan pawh inphochhuahna tur kawng tha tak a ni ang. Mahse, kan ti lutuk em? Heng thalaite hian an kal zelna atan kawng a kawhhmuh tluantling chiah em tih erawh i ngaihtuah ve ang u? A khaw nawt a buaipui huk huk tur ber em ni? Kan khawtlang mamawh ngawih ngaiwh ngaihtuah ho tur hian zan khat pawh rilru kan seng tlang thei si lo a ni. Patling thankin pui pui lo phusa viau thinte hi i inngaihtuah ang u. Youth Icon lawmpui nana Rs sing chuang rawn vawm tun tun ho khan BANK ah pawisa ba Rs nuai engzat nge in neih kha? Chuti chung chuan vantlang hmaah in la rawn inla milian vel a ni lawm ni?


Mahni fanu zuar

Tunlai Mizo khawtlanga kan insawngbawl dan hi chik cheuh cheuh ila, ler kan inzirtir tel deuh a ang ka ti thin. Nu leh pa zingah pawh mahni fanu zuar hi kan tam lutuk. Nu thenkhat mahni fanu te sex symbol a siamchhuah kan tum a ni ber tawh mai. Mipui mimir pawhin changkang kan tih zawng tak pawh a ni. Nu leh pa tam takte hian kan fanute hi mihura siamchhuah hi kan tum a ni? Chanchinbu mi pakhat chuan ti hian min hrilh a, “nu thenkhat chuan an fanu te thla hi lo laksak teh tiin min lo ngen teh ngawt a. A hnu lawkah hian engtik nge thlalak kha chanchinbuah a lo lan dawn” an la ti zui bawk nia a ti a ni. Hei mai a ni lo, kan chanchinbu Magazine lar deuh ho Cover atan chuan Mizo nulate chuan an mahni thlalak ngei chu an pe lut zut zut a, chanchinbu enkawltu pakhat chuan thenkhat chu “a nasa lutuk a, kan ti ngam lo zawk” a ti a ni. Hetiang hian mahni fanu te chu thawmhnaw themhlem tak tak nena chanchinbu kawma tarlan a lar tir sum haichhuah hi kan pawisa lem lo. Nawrhchizuar ten hmun leh hmunah an taksa an hralh a, heng Magazine cover a thawmhnaw themhlet zet nena taksa pholang thinte kawngdangin an hralh tho lo em ni? Nawrchizuarna ai hian enge a danglam na? Nu leh pa te hi inenfiah deuh a hun a ni.

Lar chak huam huamna khawvel

Tunlai Mizote hi lar chak huam huamna khawvelah kan cheng a, kawng dik tak atanga hlawhchhuah ai chuan kawng awlsam lam a tlan kan inzirtir mek bawk a. Hlawhtlin leh lar kan tum danah pawh pawisak kan nei map tawh lo thung si a ni. Entertainment atanga mi langsar chu mi hlawhtling berah kan chhuah a. Theihtawpin kan bawlphuan vak vak a. Kan thalai sukthlek hi a hruai khawlo mai dawn alawm le? Entertainment hmang hian Mizoram hi kan din thar thei chiah ang maw? Dangdai nih chak, miin an ngaisang dawn nia hria, fiamthu hmanga ram develop theih ring pawh kan chanchanchi bu lar ber ber zingah pawh an awm a ni. Fiamthu hmanga insawngbawl khawvel ram ding chhuak tawh sawi tur an awm chiah em?

Heng thil kan buaipui lutuk avangin thalai zingah engmah ni silo, lar chak an pung tam tial tial a. Tuai nihna ringawt te pawh eizawnna a ni ngawt tawh mai. Kan milar sa te pawh hian kut dawh state-a awm an nih an hre tawh lova, bus chuan an zak a, kalna apiangah VIP treatment an phut vek tawh mai. A nih leh ka milar te hian ram dang angin sorkar hnenah engzat nge TAX an pek? Nakinah chuan ramdang ang hian an tanna tur Jail nuam bik te hi kan la duang ve mai lovang maw? Khawvel ram zauzawk kan tawngtaw paw entawn ve ngawt ho te hi chu an intodelh bakah central sorkar atanga kutdawh ve hauh lo an ni. Chung rama celebrity-te ziarang zawng zawng zoram kutdawh celebrity-te ho hian an lo entawn duak duak hi chu hriat hmaih an nei a ni. Kutdawh an nih zia hi hre ve mawlh teh se.

Tunlai kan khawtlang kalphung hi chik cheuh cheuh ila, bollywood star ho ang mai a, tangkaina tak tak nei lo, khawtlang sum eitla duaktu hi kan siam chhuak palh ange. An larna hmang tangkaiin thuneihna pumhnawm tumin politics an awn ni hial a thleng palh ange. State pawn thawnchhuah chur chur tlak hi tharchhuak thin ila, chuan a zia deuh tur. Mahse, kan thil siamchhuah hian India hmarchhak dai a pel hleithei si lo a ni. Heti anih chuan thenkhat ten an Mizo pui hnena sum an khawnkhawmna hmanrua mai a ni. Hei hi mipui ten i hre mawlh ang u. Kan hriattur pawimawh tak chu, thangthar tu emaw promote hmachhuanin tu emaw chuan heng thil hi an siam chhuak zel dawn. Mahse, heng hote hian No.1 an rawn tinzawn ber chu i pawisa bag chiah kha a ni. Hemi thleng thei tur hian technology hian atan pui miau a lawm. A ti tur chin hian ti mai rawh se, a mipui nawlpuiin kan buaipui lutuk hi chu i inenfiah deuh ang u.

Sexual Politics

Kan entertainment hian sexual content a kengtel nasa em em tawh. Kan media hmelah hian chiang takin a lang mek a ni. Hemi tanpui tur tawkin technology kan hip lut ve bawk si. Chanchinbu-ah sex rawngkai reng reng leh a chanchinbu kawma hetiang (errotic) Sex tih tawngkam a awm hrim hrim chuan hralh a kal duak duak thin niin thian pakhat chuan min hrilh. Chung chu thalai ten an lawm viau a nih chuan an hriatthiam theih e. Mahse, sum enkawltu leh hnathawktu tam ber chu nu leh pa hi chanchinbu lei tu te sukthlek mawlh mai hi ngaihtuah tul chu a ni. Nu leh pa tamtak te hian mahni fate thanchhohna tura thil tangkai aia chuan heng chanchinbu hi an lei thin zawk tih a lang chiang hle a ni. A chhanchu, thalai ang bawkin kan nun hi a hurherh a, sex thil engemaw mai mai hi thil tangkai leh thalai thanchhohna ai chuan kan tuipui zawk miau a ni. Chhungrila kan nun pawlawh zia pawh alang chiang hle a ni. Kan naupangte tan han enge zir tur kan hnuchhiah le?

Kan chanchinbu tamtak ho khi ram leh hnam tana tangkai tur developmental issue lam buaipui a bul tan an ni fur vek a, mahse an hlawhchham vek a ni. Enga ti nge? Mipui ten entertainment thu ho mai mai lo chu an chhiar duh lova, chanchinbu hralh theih a ni si lo a ni. Chu vang chuan chanchinbu mi ho chuan mipui lawmzawng, siamchhuah an zir ta char char a ni. Mipui sukthlek chuan kan chanchinbu mi ho chu kan awk bet a, ram leh hnam tan tangkai takin hna an thawk thei lo a ni. Hetiang khawvela atang hian than len kan inbeisei cheu em ni?

Thingtlang mite Bumna

Heng khawpui atanga hlimhlawp thil kan duanchhuahte chu thingtlang lamah an darh zel a, an dinhmun chhiat zia ngaihtuahna chang hre hlek lovin kan khawpui ziarang chu an lo hip ve zawih zawih bawk a. An mamawh zawk tur thil reng an rilruah a leng tawh lo. Khawpui nula mawngtam lang lek lek te hmang chuan thingtlang pa ho chu zialatin an awm a. Ngaihtuahna fim an hmang thei tawh lova, politician ten vote zawn nan zaithiam an pun a, vawi hnih khat an zaitir a. Thingtlang pa rilru zawng zawng chu a tui zova, bumna thangah bawk an awk leh nge nge thin a ni. Heng kan entertaiment sawngbawl thin te hi thingtlang mite awpbehna hmanrua mai a ni lo maw? Kna entertainment ziarangah hian thingtlang ziarang reng a lang si lo.

Kan entawn mek ram dangte din hmun:

India ram khawpui thenkhat Bangalore, Pune, Chennai, Delhi, Mumbai-ah te khawvel hriattham milar thenkhat te’n concert an nei fo thin a. Hengte hi mizo thalaite’n kan lo awt ve deuh a nih paw’n a hriatthiamawm lutuk tlat mai. Amaherawhchu, heng khawpui neitu state-te hian sum leh paiah harsatna an nei ngai meuh lovin peace bonus an mawmawh ve kher hek lo. Sorkarlaipui atangin sum an mamawh hran tawh lo mai ni lovin, sum tam tawk central-ah an chhunglut ruih ruih thei zawk a ni. Hei mai a la ni lo, heng state kan sawi te hian India ram mai ni lo, khawvel pum huap Company/Corporation-te awmna hmun an ni. Enge maw hun pawimawh bikah chuan sum tam tawk, nuai bi mai nilo, vaibelchhe tel an vawmkhawm zung zung thei thin a ni. Mizorama kan dinhmun erawh sawi tam lovin, kan hre vek mai. Kan state sawrkar a intodelh lova; sum virvel siam thei tur company emaw, sawitham pakhat em pawh kan la nei lo a ni. Hetiang concert lian tham emaw thleng thei tura mamawh bulpui; infrastructure (power & Electricity, hotel lian, hall emaw auditorium emaw…) kan tlachham rih si. Vunvar ho ngei chu kan rama kan pawtlut rum rum a. A chhuanawm khawp mai. Mahse, hetianga Aizawl vela hlim zeta kan lo lam luih lai lai hian Mizoram thingtlang khua tam takte chu retheih lutuk avangin an rum mek ve thung a ni tih te hi i theihnghilh lo vang u.


Khawnge kan ram kalphung siam len theihna tur hi? Heng entertainment hian India hmarchhak dai pawh a pel zo em ni? State pawn atangin sum kan lakluh phah em? Tute nge hlawkpui a, tute pocket money bag nge phai duak duak? Enga tinge, lehkhathiam deuhte, sorkar hnathawk lian deuhte, pastor nupui-te emaw minister-te emaw thlenga heng thil hi kan buaipui khuk chuk mai le? A buaipui awm tawk hian buaipui mai se a tha lovem ni?

Heng entertainment hi hunawl hnahkhahna tur chauha duan a ni. Hna dang leh thil dang tihtur tibuai a hman hi sawi mawi tum ngial mah ila, a fuh lo tih hi chhanna tawi ber a ni. Heng entertainment a hlawkna teltu chu mi tlem an ni. A buaipui tur awm tawk hian buaipui mai rawh se. Tu pawh maiin, kan tisa leh thlarau ram thleng a nghawng a, khawhar in, office chhungah, hnathawhna hmun apiangah kan sep luih luih mai hi ngaihtuah tham a ni. Office atangin patling meuhin pawisa hekin SMS kan thawn phah ang tak chur chur a. Kan minister-te pawh chuan mipui laka tlaktlum loh hlauin pawisa an la rawn vawm tak tun tun a. Thalai deuh ten an buaipui a nih chuan a hriatthiam awm e. Mahse, puitling ber ber, ngaihtuahna fim hmang thei chin in kan lo buaipui lutuk hi chu ngaihtuah tham a ni.

Hawh teh u, Mizo thalaite u! i ngaihtuah chiang teh ang u. Tun dinhmun atan kan hmanhmawh dan hi a kim lo deuh em ni le? Kan state pachhe lutuk hi, i dawm kang hmasa ang u. Thalaite’n kan that lai leh hlimlai nite hi a mawihnai zawnga kan chen hi a tha e. kan ram leh hnam ngaihtuah chunga hlimhlawp thil kan phak tawk leh tlin tawk a kan chen ve hi a tha e. Amaherawhchu, kan state dinhmun pachhiat zia mawlh mai hi i theihnghilh lo teh ang u. Nawmsak hmasak i tum lovin nakin hun kan thlir thiam a hun takzet. Kan state pachhe zet mai hi chawmthau hmasa ila, nakinah a hausakna kan la chen ho dawn nia. Kan state hi kan vulhlen takzet hnu ah ngei concert turu tak tak mai bakah, Sport lama inelna turu ber ber kan ram ngeiah hian kan la thlir ho dawn nia. Tun dinhmun leh thangthar zel atan hian kan mamawh hmasak thilte, kan tihtur hmasate ngaihtuah chungin zelin tan i la hmasa phawt teh ang u.

Notes: Photo thenkhat (Look Alike) hi www.lawrkhawm.com (zonet look alike posted by J)http://lawrkhawm.com/story.php?id=261 atanga lakchhawn a ni e.