Saturday, February 1, 2014

Zomi Nam Ni Hong Pian Khiatna Zia

Written by Tg Vungh Za Pau

Zomi Nam Ni pen Tuunkha (February) 20 ni-in kiciamteh hi. Hih ni in muhna toi tawh hong piangkhia vat hilo-in minam lehgam itna lianpi tawh hong kipan khia ahi hi. Hih Zomi Nam Ni hong piankhiatna thu pen thuk-in zai-a, zong sang mahmah hi. Hih ni-in Zomite’ adingin suahtakna, ki-it kilemna, minam vai leh cikmah cianga a mangthang ngei nawnlo ding Zomite’ tangthu mungpi khat ahi hi.

Zomite’ adingin Zomi Nam Ni a hong piankhiatna thu tel taka ih theihtheih nadingin hih banga a hong piankhiatna tangthu tawmbeek ih theihloh kiphamawh hi. Mikang kumpi in ni suahna lam gamte hong keeka, India ciang hong tung ta hi. India panin Kawlgam khanglam teng 1824 kumin hong la hi. 1852 kum tak ciangin Kawlgam phellang hong laaksak khin ta uh hi. 1885 kum ciangin Kawlgam buppi hong nuaisiah uhhi.

Tua hun laitakin Zogam pen ei le ei ki-ukna India leh Kawlgam kikal-ah om hi. Zogam in Kumpi neilo-in mi khempeuh kumpi leh nautang kici hi. Ki-ukna Thukhunpi kineilo hi. Hih bangtengin gamkeek, huang-eu Mikangte in hong muh ciangun Zogamhong sim uh a, kum tampi hong sim khit 1896 ciangin Zogam hong la zo uh a, 1907 ciangin Zomite’ deihna hilo, Mikang kumpi deihna tawh ki-ukna hong bawlsakin Zomi tangpi tangta deihna donglo-a, Zomi leh Zogam uk ding Ukpi (Feudal Chief) hong guan ziau uhhi.

Tua banga hong bawlnate uh kithuak nuam tuan lo-in Kawlgam sunga om minam kimte tawh a kibangin Zomite in Mikangte ih dona tangthu ciaptehna-in Zomi Nam Ni hong piankhia ahi hi. Tua tangthu leh-et kik leng:-

1939 kum khit ciangin suahtakna ngah nanga hanciamna hong nasia semsem hi. Zomite’ khuamuhna zong hong zai semsema, Zomi Kipawlkhopna panmunlente in gamkeek Mikang kumpi’ tungah anuaia bangin nam 9 na ngen uh hi. Tuate in:-

1.  Zogam in Zanggam tawh a kibanga ki-ukna lama phattuamna angah nading.
2.  Zogam ki-ukna pen Zomite deihna tawh kizui-a Thukhunpi bawlnang.
3.  Pilna lam, cidamna lam leh sumzuak sumleinate a khantoh nanga puahphat nang.
4.    Zogam pilna sanglam aman langa puahphat nang.
5.    Suakta taka Biakna zuih theih nang.
6.    Zogam lampi kizopna amanlanga hong bawlsak nang.
7.    Zogam leh Zanggam suakta takin kikawm kizop theih nang.
8.    Zomite mimam dangte tawh liangko kikima kizop theih nang.
9.    Kawlgam in suahtakna a ngah ciangin Zogam in zong a kibanga a ngah pah nang.
ci-in thu nam 9 na ngen uh hi.

Hih atunga ngetna nam 9 te Mikang kumpi in a piak ding sangsikin, hih kipawlna a bei nang hanciam lai hi. Makai teng zong gamvai (politics) a sep nawn loh nang uh thupia zawsop hi. Ahih hangin mipi-in Mikangte’ vaihawmna a deihlohna uh nakpi takin lakkhia uh ahih manin Kanpetlet pan Mikangte taikhia uh hi.

Kawlgam in Suahtakna ih ngah cil ahi 1949 kum-a ki-at Gambup Thukhunpi tawh kizui-in Paliman (Parliament) a a dawl tungnung leh a nuainung ci-in dei nih om hi. Zomi namte adingin tua Paliman dawl nih aitang palai puak ding hong kul ta hi. 
Palimanah Zomi tangpi tangtate’ lungkimna tawh a kitel palai puak ding ahih hangin Minam kim Palimante- ah gamke dangte bangin Ukpite leh Khawk-ukte’ tel palai puak ding maw- cih thu kitelkhiatna hong omta hi. Tua thu siangsak dingin Zomite kimtaka thu kikupkhopna akhatveina Zomi Nambup Khawmpi (Zomi National Conference) Falam khua-ah 1948 kum Tuun kha (February) kha 12 ni pan 22 ni dong nasia takin kibawl hi. Tua khawmpi a ni nihni-in Tedim pana Pu Thang Khaw Kai in thu sunna nei hi. Tua in Suahtakna ngah ma hun lai-in Zogamah Gamkeekte’ hong nutsiat gamah hoihlo ahi hi. Ukpite leh Khawkukte’ hong uk cipna hanga a piang mi zawng tangpi tangta’ tungah kilawm kituak lo-a siah donna, kuli vanpuate thaman pia lo-a sawlna, mizawng nautangte in khua-ul sisan luanga a thalawhsa, a sepsa tungah thuman lo-pi a laksakna, akipan a thuneihnate uh uang zatluatnate’ hangin nakpi takin gentheihna kithuak hi. Tua ahihmanin hih Ukpi ngeina tawh ki-ukna a zung natawmin longkhia-a ei leh ei suakta taka mipi’deih ngeina tawh ki-uk na’ng cih ahi hi. Tua a thusun pen Falam khua huam Lailun khua pan palai Pu Chun mang leh Kanpetlet pan palai Pu Thang Muangte nih in thukimpih pah uhhi. Tua a thusun thukimpihna mipi vote tawh a khensak uh ciangin mipi 5000 sung pan vote sagih bek in nial-a vote 4993 in thakhat thu-in lungkimpih ahih manin kikipsak pah hi. Hih banga atamzaw thukimna tawh Ukpi ngeina a kibeisak nadingin Zomi nam khempeuh mipi’ deihna tawh ki-ukna ahi Democracy huihdam kidik kha a, khuamuhna mittang hong keuh ta hi.

Hih banga kikhopna a kibawl khit phetin thuvaihawm pawl in Ukpite a kibeisak manin liauna (compensation) dangka 500,000 piapah hi. Tua dangka pen a zaa lianpen panin a zaa neupen dong 70,000; 20,000; 5000; 1000 leh 100 cih bangin seh hawmsak uh hi. Tua pana kipanin kum tampi a kithuak ki-ukcipna, kigawtna leh Ukpite’ siahkaihna khut nuai pan kisuakta ta hi.

1. Hih banga Falam khua-a a kibawl khawmpi in gamkeekte’ hong nutsiat gam hoihlo ahi ukpi ngeina tawh ki-ukna a kibeisak bek tham lo-in,
Zomite’ khang tangthu sungah kithutuah diamdiama Zomi Nam Ni bawl theih denna,

2. Mipi atamzaw deihna tawh ki-ukna ahi Democracy ngeina zatna
Suahtakna a ngah cil Kawlgam sunga teeng minam tuamtuamte tawh liangko kikim a,

3. Kipumkhatna ngahin ih gam a kip den na’ng leh Zomite minam vai lampan deihta kipanpihna zong ahi hi.

Gamkeekte’ hong guat gamh hoihlo Ukpi ngeina tawh ki-ukna a beina ni ciapteh nadingin Theinosih kha (February) 20 ni pen Zomi Nambup adingin ni thupi pen ni hi, cih Kawlgam sung bek thamlo leitung buppi in hong theihpih nading deihna tawh 1950 kumin Falam khua-ah Zomi Nam Ni nasia takin kibawla, tua lai-ah Kumpipa Sao Shwe Thaik leh a pawlte zong na kah uh hi. Hih bang teng ciangin “ZOMI NAM NI” hong piangkhia ahi hi. Zomi a kici peuhmah in hih ni thupi ni kumsimin bawl dena, a kip tawntung nadingin Zomi khempeuh ii mawhpuak ahi hi.


Note: Hih article hitaleh Innpite tangthu leh Zomi folklorete pen ka etphat kik ciang in a kaikhawm Rev Thang Siam Lian kici a, a article gelhte min om kimlo hi. Tua man in credit kipia theilo hi.  A thei i omleh bel contact page/email zang in hong hilh un maw!

A Brief History of Christianity in Burma (Myanmar)

About the writer
The Reverend Khup Za Go, M.A., M.Th.,  had a number of books published both in Tedim Chin and English to his credit, namely,  Tedim Lai Siangtho Hong Piankhiatna, Tedim Pau  leh Lai Khantoh Thu, Zo Minam Tawh Kisai Thu, Lai Zat Tangzang, Khristian Khutzat, Leivui Panin,   Christianity in Chinland, A Critical Historical Study of Bible Translations among the Zo People in North East India, Zo Chronicles, etc.  This paper was prepared  back  in 1993 while doing   his  theological study  at  the UTC, Bangalore.


I. Introduction of the Land and the People
The Union of Burma, officially known as Pyingdaungsu Myanma Naingandaw, with an area of 676,577 square kilometres, is the largest country in the Southeast Asia. The population of Burma in 1992 is 43,466,000.(1) Burma shares long borders on the east with Thailand, on the northeast with China, and the northwest with India as well as shorter borders with Laos and Bangladesh on the east and the west.  Politically the country is divided into seven divisions, namely, Irrawaddy, Magwe, Mandalay, Pagu, Sagaing, Tenasserim and Rangoon, and seven states of Arakan,  Chin, Kachin, Karen, Kayah, Mon, and Shan. Rangoon is the capital of the country since British days.  Burmese(2) is the official language of the country and also the medium of instruction in schools and colleges. Besides, there are several languages and dialects spoken in different regions and states of the country.

Religiously Burma, famous as the land of Pagodas, is the Buddhist country since the 9th century of Christian era.  As such Buddhism exerted great influence on the development of Burmese life and culture.  Islam is the religion of the minority Arakanese people who inhabitat the southwest near the border with Bangladesh.  Among the hill tribes traditional religions and beliefs are still practised.(3) “Religion is inextricably woven into the fabric of Burmese society; religious beliefs and practices are integrated into the life of the family, the community, the tribe and the nation.  This is true  both of the traditional faiths, Buddhism and animism”. (4) Religious affiliations in Burma as recorded in 1983 is as follows: Buddhist 89.4%, Christian 4.9%, Muslim 3.8%, Tribal religions 1.1%, Hindu 0.5% and other 0.3%. (5)

Like many other Asian nations Burma also has bitter experience with the British rule and Japanese invasion, and at last achieved her independence from Britain on 

4th January 1948.
With this brief background of the country and the people now we turn to the coming of Christianity in Burma through the foreign missionaries. We shall see the difficulties and hardships missionaries and first converts were facing for the sake of the gospel and also the factors which contributed to the growth and expansion of Christianity in the country.

II. History of Christianity in Burma

A. Beginning and growth of Christianity (1812 -1862)
The first “Christians” as recorded in Burma were Portuguese soldiers and a few
traders and adventurers.  In 1554 the first Catholic priests came to serve as chaplains.  But after three years they left the country for they were not welcomed by the Burmese Buddhists.  Therefore there was no record of Christian conversion before the arrival of American Baptist missionaries in 1813. (6)

Rev Adoniram Judson and Ann Judson started their journey by ship from United Sates of America on February 19, 1812 and arrived on July 13, 1813. Within a few days of their arrival Judson began to study the Burmese language.  When he realised that much of the Buddhist religious thought was expressed in Pali terms he started to compile a Pali-Burmese Dictionary of 4000 words as well as a Burmese-English Dictionary. Judson was a rare combination of meticulous scholar and utterly keen evangelist.  In his study of Burmese Felix Carey and his wife of Serampore Mission who were already in Burma were very helpful.  In January 1816 Judson began the translation of the New Testament in Burmese and also began to translate the gospel tracts. After six years of hard work the first Burmese, U Naw was baptised by Judson in 1819. The Lanmadaw Baptist Church in Rangoon called later U Naw Baptist Church was built in honour of the first Christian convert in Burma. In 1823 Judson completed the New Testament in Burmese and by 1834 the complete Bible.  The first school was opened by Ann Judson in 1821 and in the same year the first medical missionary  Dr. Jonathan Price and his wife also arrived from USA. (7)

In 1823 the Burmese king invited the missionaries to settle in Ava, the then capital of Burmese king in Mandalay.  Soon after their arrival at Ava the first Anglo-Burmese war broke out and Judson and Price were taken into imprisonment.  After 18 months Judson was released to act as interpreter in the Anglo-Burmese peace talks.

Regarding to the methods of evangelism Judson right from the beginning decided to preach the gospel rather than anti-Buddhism.  He opened a small roadside zayat (rest houses) where he talked about Jesus with anyone who would like to listen.  Later they moved to Moulmein the capital of Karen people, where a strong educational and evangelistic programme was started. They soon realised  that Moulmein was differed from Rangoon in its large Mon population.  In 1828 thirty-one persons were converted in Moulmein and another 28 more were baptized the next year. Among this group were Burmese, Mon, Arakanese, Indian and Karen. The first Karen convert Ko Tha Byu was included here. Within two years the Moulmein Mon Burmese Church, the 45th Regiment English Church and the Moulmein Indian church were started.  In this way the gospel spread to those with languages other than Burmese to the Karens, the Indians, and the British soldiers and the Mons.  “Down through the years Burmese-speaking Mon Christians have enriched the growth of Burmese churches.  It is even said that U Naw, the first Burman to be baptized, was actually a Mon”. (8)
During this period before the end of the Judson era the church was organized among the Burmese, Mon and Karen in the Lower Burma.  More details about the evangelistic work and methods employed among these groups would be discussed later.

B. Consolidation of the Church in Lower Burma and Outreach to Minority Groups (1852-1886)

By 1852 the Baptist Mission work in Burma was forty years old.  During this perod Burma has passed through the threeAnglo-Burmese wars.  First Anglo-Burmese war from 1824 to 1826 brought Arakan and Tenessarim under the British control. With the second 1852 to 1853 Lower Burma was added to the British section and the remainder of Burma came under the British rule in the third Anglo-Burmese war of 1885.  These wars and political changes caused hardships as well as opportunities for the missionary work in Burma.  During this period the church was consolidated in many areas.  Missionary convention was held and ideas on methods of evangelism were discussed.  Medical practice or the establishment of dispensaries was included as a means of evangelism.  The use of tracts in evangelistic work was considered to be of great use.  They also agreed that preaching should be held at stated times in the chapel, or in the rooms used for the chapel, but that this formal preaching should be supplemented by preaching in the zayat and from house to house in the villages.  Another important discussion was that there were then 117 churches connected with the Burmese and Karen Missions, with a membership of some 10,000 converts.  Yet there were only 11 ordained pastors.  Besides 11 pastors there were more than 120 national workers.  So the ordination of more pastors was recommended to serve every church.  Also the need of more mission schools was also felt.  During this period the new Baptist compound was also secured in Rangoon and the centre office was shifted from Moulmein to Rangoon again. The Burma Baptist Convention comprising all the American Baptist related Christians was organised in 1865 and was resolved to meet annually to transact business and to have fellowship with one another.

The next Protestant group to arrive in Burma were Lutherans and Methodist churches.  Salvation Army, Seventh Day Adventist, Assemblies of God, Church of Christ and Presbyterians came in the early part of twentieth century.  Regarding the Anglican Church though there were Anglican chaplains in Burma as early as 1825 the founding of the church was dated in 1877 when the first bishop of Rangoon was appointed.  The United Society for Propagation of the Gospel began its work first among the Burmese and then extended it to Karens and Chins.

The first Catholic contacts with Burmese were made by the Portuguese in the 16th century. But today 90% of  the Catholism are Karen, Kachin, Chin and Kaw(9). Catholics, like in other countries, were well-known for their charities, social services and education in Burma also.  They maintain leprosia, orphanages, homes for the aged and infirm.  During this period the non-Burmese ethnic groups like Chin, Kachin, Shan, etc. were reached by the Protestant missionaries.

1. Contact with Asho Chins:  In 1863 Maung Coopany an evangelist of the Bassein Pwo Karen association  has reduced the Asho Chin language to writing.  He compiled and produced a spelling book and a small hymn book which were printed in Rangoon.  In 1866 Maung Coopany reported that twenty Chins had been baptized. (10)

2.The Carson and the Zomi Chins: Ann and Arthur Carson s were the first missionaries appointed by the American Baptist Mission to work among the Chins of Upper Burma who call themselves Zomi. They arrived to Chin Hills (the present Chin State) and started the work in 1899.  The missionaries reduced the Chin languages to writing and prepared small hymn books in different languages.  Although Arthur met his untimely death of appendicitis on April 1, 1908 Ann Carson continued the work till 1920.  Elizabeth and Herbert J. Copes came  to Chin Hills in December 1908. Herbert Cope gave 30 years to the Chin Mission and rendered a tremendous service to the Chins.  In addition to his evangelization work and tour he translated the New Testament in Tedim Chin and published in 1931(11) and prepared more than 35 small text books in several languages for schools.  In recognition of his outstanding service for the Chin people he was awarded the Kaisar-I-Hind medal by the British government in 1927.  Today the Zomi (Chin) Baptist Convention, with its baptized membership of 91,170 in 1988 is one of the largest groups in Burma.

3.First contact with the Shans:  Mr Moses H. Bixby and his wife  who had worked in Moulmein with the Burmese and Mon churches from 1853 to 1856 were re-appointed in 1860 to work among Shans.  The first Shan convert was Maung Aung Myat, the son of Swabwa.  He was baptized in September 1862 and four months later two Shan women were baptized.  Mrs Bixly began a school for children and Mr Bixly a theological class with ten students.  They translated tracts into Shan and prepared spelling book and vocabulary.(12) In 1866 Mr and Mrs Josiah Cushing, another missionary couple from USA, Mr and Mrs Bixly in Shan Mission.  They made a tour of Shan country and selected Mongnai town as the best location for the Shan Mission centre.  Unlike Chins and Karens there was already Buddhist influence among the Shans.  Therefore Christian work among them was making slow progress.

4. Beginning of the Mission to the Kachins: We have already mentioned Mr Cushing’s involvement among the Shan mission work.  Besides that, he was also partly responsible for the pioneering work among the Kachins.  He reduced the Kachin language to written form. In February 13, 1878 Mr and Mrs Lyon from USA reached Bhamo to work among the Kachins.  Unfortunately within a week of their arrival Mr Lyon died of fever.  Hearing the sad news William Henry Roberts, a young pastor in Illinois, volunteered with his wife to take up the missionary work.  They arrived on January 12, 1879.  The first baptism of Kachin took place in March 19, 1882.The gospel work among the animistic Kachins was successful.  They form a strong church group in Burma today.

C. Joint activities of Christians from 1866 to the present
Under this section we shall see the highlights of the activities of the Christians in Burma with sub-headings as follows:

1. Higher Education: As already mentioned here and there we know the pioneer missionaries were the people who reduced the languages of the minorities into written form and prepared spelling books, textbooks and dictionaries. Therefore when the number of Christians was increasing they felt the need of the church.  To meet this long-felt need a junior college was started in 1909.  In 1920 the college by the called Judson College after the name of the first missionary in Burma, became a constituent collge to the University of Rangoon.

2. Theological Education: As the church was growing so also the need of the indigenous leadership.  The first step taken in this regard was that the Karen Theological seminary which was located at Moulmein was shifted to centrally location at Insein in the suburb of Rangoon to serve more students coming from different places in Burma. Also under the initiative of Burma Baptist Convention in co-operation with Methodist and other denominations, a new theological institution called Burma Divinity School was established in Insein.  This institution, now called Myanmar Institute of Theology, is affiliated with the Association for theological education in South East Asia, offering courses like B.Th., B.R.E., B.D. Similarly regional Bible institutions  such as Kachin Bible School at Kutkai in Kachin State;  Asho Chin Bible School at Thayetmyo; Pangwai Bible School and Shan State Bible school in Shan State; Zomi Theological College, Falam; Union Theological School, Matupi; Baptist Theological School, Tedim; in Chin State, were started.  All these institutions, to mention a few, become the back-born of the church for leadership training and advancement of theological education in the country.

3. Healing Ministry: During this period when the missionary work was expanded in various fields, the medical service occupied the vital part of the Christian mission.  As a matter of fact, Dr Jonathan Price and Dr J. Dawson were medical missionaries appointed by the American Baptist Mission in the early mission work in Burma.  Yet comparing with programmes in some other countries of Asia and Africa medical work was not given enough emphasis in Burma.  In 1890s medical programmes were started in Shan State at Hsiphaw, Mongnai, Namkham and Kengtung.  Because of his dedicated and outstanding service Dr Gordon Seagrave is still remembered as legendary Burma Surgeon.  In the farflung Indo-Burma border of Chin Hills Mr N. East and Dr J.G. Woodin came in 1902 and 1910 respectively. Unfortunately due to health reasons they could not continue the work and left for home. In Rangoon with the initiative of Christian communities of Anglicans, Baptist, and Methodist a Christian hospital was started.  In the Sgaw Karen area Sir San C. Po Memorial Hospital was maintained by the Bassein-Myangmya Karen Association at Yedwinyegan.

4. Agricultural School: As a part of the whole gospel missionaries started Agricultural School at Pyimana in 1915. J.E. Case and his wife were responsible for this unique ministry of the church among the rural poor in Burma.  Case was very much concerned about the hill peoples of Burma and their sub-marginal existence.  Maung Shwe Wa in Burma Baptist Chronicle wrote his moving account on this evangelism through agricultural as follows:

Staff and students were tireless in carrying the gospel of better rural life not only took the graduating class on a launch tour through the delta.  They carried with them   band instruments, livestock, seeds, medicines, literature, and play costumes. On arrival at a village, the first item on the agenda was an inspection of the nearby fields as a demonstration to the students and as a basis for giving practical advice to the farmers.  During the noonday rest period, when the villagers returned from the fields, the brass band would play and lectures on various subjects were given. Free medical treatment was given to sufferers from itch and other diseases, and small packets of medicines were sold.  Charts and demonstrations were prepared during the afternoon.  Then more band music at dusk would bring from two to five hundred villagers from the surrounding fields and creeks. Agricultural and health talks, Burmese-style drams about the Prodigal Son or the Good Samaritan, and the Christian testimonies filled the evening and  sent the villagers home with new ideas and  new invention.(13)

5. Ecumenical Co-operation: Among the Baptist Christians back in 1865 the Burma Baptist Missionary Convention was formed with an objective to accelerate the evangelistic work in Burma.  Later the name was changed to Burma Baptist Convention to which all the regional and linguistic groups were affiliated.  In 1963 when the Sesquicentennial Celebration of the coming of the Judsons in Burma was held in Rangoon the first Christian conversions took place among the tribes and races of Burma were recorded chronologically as follows — Mon and Burmese in 1813, English, Chinese and Indian in 1827, Sgaw Karen 1828, Pwo Karen 1836, Pa-O 1838, Karen Hill Tribes 1853, Asho Chin 1856, Shan 1860, Kachin & Lisu 1877, Zomi Chin 1899, Lahu & Wa 1904, Akha 1936, Naga 1953. (14) Burma Baptist Convention is a member body of the Asian Baptist Federation and the worldwide Baptist World Alliance.

As regards to the ecumenical movement a regional Christian Council for Burma was formed in 1914 under the National Christian Council of India.   When Burma became independent country in 1948  all Protestant groups in Burma formed Burma Christian Council which became affiliated body to the East Asia Christian Council (now Christian Conference of Asia).  All the major denominations like Anglican, Lutheran, Methodist, Presbyterian, Baptist, etc are affiliated to the Burma Christian Council.  Christians form 4.9% of the whole population. (15)

III. Church and State

Buddhism is the religion of the predominant ethnic and cultural group of Burmese who form the 89% of the whole population.  It was Theravada Buddhism which entered Burma in the first century of Christian era.  “A saying frequently repeated in Modern is: ‘To be a Burman is to be a Buddhist’”(16)  Therefore the relationship between the state and the religion has been strongly influenced by the political development of the country.  From 1950 till military take-over in March 1962 Burma followed a policy of close association between Buddhism and the state. During U Nu’s government the Sixth Great Buddhist Council was held in 1954-1956 for promotion of Buddhism.  The proposal to make Buddhism the state religion became an important election manifesto in the 1960 election.  U Nu’s party came into power and the constitutional amendment was passed to declare Buddhism as the state religion of the country.  It was done against the wishes of religious and minorities in Burma.  When the military regime under the leadership of General Ne Win took the administration of the country the new policy of  ‘Burmese Way to Socialism’ under the Burma Socialist Programme Party which did not recognise the state religion was introduced.  Under one-party state all the organizations including Christian organizations were required to register with the government.  All the Christian schools and hospitals were nationalized in 1965-66.  Government refused to renew the permits of foreign missionaries.  As a result 234 Catholic priests and nuns, 56 American Baptist, 29 Anglicans, 18 American Methodists, 15 British Methodists, 8 Salvation Army and 7 A.G. workers were expelled from the country.(17) Christian literatures, journals and magazines could not be printed without being officially censored. Supply of printing papers were controlled by the government, permits was required to buy papers for books and magazines.

Under such a critical situation what was the life and witness of the church? How Christians were living in such  hostile environments? These are important issues for Asian Christians who live in a pluralistic society.  In connection with this issue I would like to quote the comment and observation Mr Kambawza Win has made on nationalism and Christianity in Burma.  Mr Win is the coordinator of the Institute of  Christian Participation in the Development of Shan, Kayah and Karen State Communities.  I believe what he has written in 1988 is still relevant even today.  I quote:

In 1965 the Christian Institutions like schools, hospitals, training colleges were       nationalized.  The military junta perspective was that these private schools          especially those run by the Christian constitute a system apart from the government run schools undermine the Burmese culture and does not promotion nationalism. Together with these nationalization the foreign missionaries were asked to leave the country. Several people thought that by these measures the Christians in Burma would disintegrate and the church would only exist in name as in the Burmese monarchical days. But soon they were surprised to discover that the Church not only survived but flourished by leaps and bounds. The Christian with a little 2% has now became 5%. The hand of Providence can be clearly seen  as the Burmese Christians were emancipated from the strangle of the missionaries and could embark on its own program of propagating and identifying with the people. This incident greatly changed the notion of Christianity in Burma.(18)

Today after forty years of military regime the political situation is still fluid. In 1990 multi-party elections for the first time after 1962 were held and the opposition party the National League for Democracy under the leadership of Mrs  Aung San Suu Kyi, daughter of General Aung San,  won the majority of seats in Parliament, yet the military government under the name of State Law and Order Restoration Committee( SLORC) did not like to hand over power. Recently many of Arakanese (Rakhine) Muslim minorities in Burma fled from their country and took shelter in Bangladesh. Like minority Christians in Pakistan and Bangladesh Christians in Burma also are silently struggling for the fundamental rights of freedom of religion and worship as envisaged by the international laws.

IV. Conclusion

An attempt has been made to trace the history of Christianity from the arrival of Adoniram Judson in 1813. As we have seen response to the gospel was slow from the Burmese Buddhist. Great conversions took place only when the mission centre was started in Moulmein in the area of Karen tribesmen.

As regards to methods of evangelism, in addition to personal evangelism with tract distribution, zayat preaching, house visits, establishment of schools for children, hospitals and dispensaries for the sick, agricultural evangelism among the rural poor, especially among the frontier tribes, proved to be and useful instrument.
During U Nu’s government Buddhism,  in spite of strong protest from religious minorities,  was made state religion in 1962. That was the beginning of the political trouble in Burma. Under the military regime of General Ne Win secular and materialistic philosophy of “Burmese Way to Socialism” was introduced in the country. Since then, Christians and other religious minorities have been facing all sorts of restrictions and hardships. In the midst of political turmoil and vicissitudes the church has been growing steadily both in quantity and in quality. Again this created another problem in the minds of majority Burmese. “Because Christians in the minority groups have received more education and have arisen as new leaders, they have often appeared to be anti-Burma and anti-nationalistic.”(19) The question could be asked what is the role and function of the Christian church as prophetic ministry in such a political and religious environment prevailing in the present Burma? I believe this is the relevant issue for discussion not only in Burma but also in other Asian countries we Christians are in confrontation with.


Endnotes:

1. Encyclopeadia Britannica, 1993, p. 676.
2. I have adopted for this paper the term “Burmese” as employed by D.G.E. Hall in A History of Southeast Asia as a dominant linguistic and racial group of Burma as distinct from the non-Burmese peoples – Karens, Shans, Kachins and Chins, etc. See p. 708.
3. Barrett, David B., World Christian Encyclopeadia, p. 202.
4. Hackett, William D., “Burma” in Church in Asia, ed. Donald H. Hoke, Chicago, 1975, p. 119.
5. Encyclopeadia Britannica, p. 676.
6. Hackett, William D., op. cit. p. 123.
7. Ibid., p. 124.
8.Wa, Maung ShweBurma Baptist Chronicle, Board of Publication, Burma Baptist Convention, Rangoon, 1963, p. 66.
9.Barrett, David B., op. cit. p. 123.
10. Wa, Maung Shwe, op. cit. p. 199.
11. Johnson, Robert G., History of American Baptist Chin Mission, Vol. II, Valley Forge, 1988, p. 1,302.
12. Wa, Maung Shwe, Op. cit. p. 204.
13. Ibid., p. 247-248.
14. Wa, Maung Shwe, op. cit., p. xiv.
15. Encyclopeadia Britannica, p. 676.
16. Smith, Donald E., Religion and Politics in Burma, Princeton University Press, New Jersey, 1965, p. 83.
17. Barrett, David B., op. cit., p. 203.
18. Win, Kanbawza, “Colonialism and Christianity in Burma (A Burmese Perspective)” in Asia Journal of Theology, Vol. 2,No. 2, October 1988, Singapore, p. 278-279.
19. Hackett, William D., op. cit., p. 108.

Bibliography

1. Smith, Donald E., Religion and Politics in Burma, Princeton University Press, Jew Jersey, 1965.
2. Manikan, Rajah B., Thomas, Winburn T., The Church in Southeast Asia, Friendship Press, New York, 1956.
3. Hocke, Donald E., The Church in Asia, Moody Press, Chicago, 1975, “Burma” by William D. Hackett, p. 103-127.
4. Manikam, Rajah B., ed. Christianity and the Asian Revolution, Madras, 1954.
5. Cady, John F., Southeast Asia: Its Historical Development, Mcgraw-Hill Book Company, New York, 1964.
6. Wa, Maung Shwe, Sowards, Genevieve, Sowards, Erville, Burma Baptist Chronicles, Board of Publication, Burma Baptist Convention, Rangoon, 1963.
7. Johnson, Robert G., History of American Baptist Chin Mission, Vol. I and II, Valley Forge, 1988.
8. Latourette, Kenneth S., Christianity in a Revolutionary Age, Vol. Pp. 338-343.
9. Hall, D.G.E., A History of South-East Asia, Macmillan and Co. Ltd., London, 1960.
10. Seagrave, Gordon S., Burma Surgeon, London, 1945.
11. Anderson, Courtney, To the Golden Shore: The Life of Adoniram Judson, Boston, 1956.
12. Hall, Gordon L., Golden Boats from Burma, Macrae Smith Company: Philadelphia, 1961.
13. Jessy, F. Tennyson, The Story of Burma, Macmillan and Co., Ltd., London, 1946.
14. Barrett, David B., World Christian Encyclopeadia, Kenya, 1980.
15. Encylopeadia Britannica, 1993.

Magazines  and Journals
1. Asia Journal of Theology
2. International Review of Mission


Zolai Hong Kipatna

Kum 1886-in Mikang gamah awsuah tawh kituaka laimal gawm ding vaihawm pawl International Phonetics Association kici kiphuan a, Dr. Sweet, Reader in Phonetics, Oxford, in Honorary President sem a, Mr. Daniel Jones in Secretary len hi.

1894 kumin ei nisuahna gam mite lai, pau, ngeina leh tangthu a lunghimawh, a ukteng in Geneva khuapi-ah kikhopna nei-in Congress of Orientalists kici hi. Tua kikhoppina panin nisuahna gam mite pau tawh lai gelhna dingin Mikanglai (Roman script) zat ding phasa uh hi. Tua tawh kisai in Mr. Grant Brown, I.C.S. in hi bangin ci hi: Mikang lai zang ding “kam khat” pen “laimal gawm khat” hisak ding, mipil gamteah zong a kizang thei dingin bawl ding, gam khat peupeuhah kam khat peuhpeuh gelh theih pahpah na’ngin bawl ding, a thei photte in kam khat ol tak manlang taka a sim theih ding uh a bawl ding, lai khetna tawh a kikhet teh sum tawm bei thei thei dinga bawl ding, kampau tawh kisai pilna nei mite in pha a sak uh – Mikanggamteah zong a kizang thei lai leh a phatuam ding, tua teh haksatna khat peuh a om ciang a thu dot ding kampau pilna nei mi pawlkhat committee kibawl leh hoih ding hi ci hi.

Imperial Gazetteer (1900) kici laibupi a gelhpa Sir William Hunter in laimal gawm dan khat nei a, tua pen “Hunter System” kici pahin tu dongin Aizawl gam, Lamka gam, Tedim gam, Falam gam, Haka gam leh Zomite in a bulphuh laiat dan, laigelh zia hong kipatna khat ahi hi. Banghang hiam cih leh, Zogama hong pai masa i sangmangte, i biakna mangte pen Mikang mite hi a, amaute pen i kampau uh lai tawh hong bulhsak masate ahi uh hi.

1912 kumin Royal Asiatic Society kici Mikang gam mahah kiphuan a, Mikang kumpipa mah patron hi pah a, 1904 kuma Linguistic Survey of India kici laibu gelhpa Dr. A. Grierson zong makaipi khatin pang hi. Hih Society in a khet thukizakna July 1912, laimai 647-663 sungah Zopau gelhna dingin Kawllai sangin Mikanglai zat ding kilawm zaw hi cih thu tuang hi.

Chin Hills tawh kisaiin hi hun lai pawl mahin Zolai hong kipan hi. 1898 kumin missionary masapen Rev. Carsonte nupa Haka hong tun hangun lai lam bangmah pan pah thei nai lo uh hi. Carson sih ciangin Rev. Cope 1908 kumin Haka hong tunga, 1910 kumin Tedim ah kikhin hi. Cope in Zogam hong tun a kipanin Zolai gelh zia ding a sin pah hi. Tua hun laiin Chin Hillssung kampau khat peuhpeuh lai kibawl nai lo, lai kikhen nai lo hi. Zomite in kam khat bek zang loin kampau nam tampi tak zang uh hi cih zong kumpi uliante leh makaite (biakna) in thei uh hi. Tua paute khempeuh tawh lai kikhen thei lo a, a zang ding mi zong tawm hi. Tham loin gam khata teng minam khat mah ahih ciangun kampau tampi tawh lai bawl ding pen kumpi a dingin supna hi ding a, Zomite a ding mahin zong lai lam thahat lohna suak ding hi cih mu khin uh hi.
Tua hun laitak mahin bang pau tawh Lai Siangtho tei lehang hoih ding hiam ci-in LS thuvanpipa Rev. W. Sherratt pen Rangoon panin December 1911 in Chin Hills ah va zin hi. A zinna pan a muhna thu London LS saipite zumah a puaknaah Chin Hills a Sub-Division thum, Tedim, Falam leh Haka sung panin Tedim gam a gol pen, a zai pen hi. Zogam sung kumpi uliante leh tua gam sung thu a tel zaw mite ngaihsutna panin kampau tawh kisaiin Tedim gam thupi pen hi: tangkam (lingua Franca) ding vai zong hi gam panin piang dingin ki-ummawh hi ci-in puak hi. Tua mah bangin J.H. Cope in 1913 kumin Matthai bu teikhia hi. Tua pen khat vei puah pha kik laiin March 16, 1914 ciangin a bu in kikhen a, a pau kizatna leh a kiteina khua pansanin Tedim pau (Tedim dialect) cih a tungah kituangsak hi. Tua pen LS saite ciaptehna panin 1915-a kikhen ci-in a mailamah tuangsak uh a, Chin Hills ah LS kikhen masa pen ahi hi.

Mikang kumpite leh Khristian biakna makaite in Chin Hills a tun ciangun Kawllai sang tawmkhat tawh lai pantah uh hi. Ahi zongin a tunga kigen sa bangin Kawllai sangin Mikanglai leh Zolai tawh kipantah masa leh hoih zaw ding hi ci-a Falam khua ah Educational Conference Thukimna 1920-21 pawl in om ngei hi. Tua mah bangin Maymyo ah 1923 October ni 23 niin Chin Education Conference om kik a, tua panin Zopau Zolai tawh sang lai simbu bawl ding thukim kik uh hi. Tua tawh kitonin Rev. Cope pen kumpite in Honorary Inspector of Schools za pia uh a, ama bawlsa laibute 1925 pawlin Chin Hills sangteah hong kizat ciangin tu-a “Zolai” i cihcih uh Mikanglai tawh a kinei Zopau laibute hong piang hi.

Source: Leivui Panin – Autobiography by Rev Khup Za Go


Zogam Tangthu A Tomin

(Lungdamna Aw, Lom 5 Hawm 11 leh 12, Nov-Dec. 1980, laimai 1, Lom 6, Hawm 1 January 1981 laimai 1 pan a kiteikhia)

Zogam (Chin Hills) pen a leitang tai patle 13,902 hi a, mihing pen 1974 kumin 354,000 pha dingin ki-ummawh hi. A gam buppi pen township 9 kisuah a, Tiddim, Tonzang, Falam, Thlantlang, Haka, Matupi, Paletwa, Mindat leh Kanpetlet kici a, Township Officer khat ta in uk hi.
Thangmual (Fortwhite), Inbuk, Bawipa, Lunmual, Awtaraw leh Khonu kicite mual minthangte hi a, lui min nei deuh pen, Gun, Ciau, Bawinu, Lemro, Mata leh Mong kicite hi. Lih pen bual lian pen hi.

Ki-ukna:

Tang laiin Zogam pen kuama khut nuaiah om loin Zomite amau leh amau ki-uk hi. 1896 kumin Mikang kumpi in ana tawh la-in, India leh Kawlgam pen gam khatin uk khawm uh hi. 1948 kum a Kawlgam in suahtakna a ngah ciangin Zogam pen Chin Special Division kici-in a uk Zumpi pen Chin Affairs Council kici hi. 1974 kumin Zomite in State ngah uh a, Zogam pen Chin State kici a, Zo Zumpi pen Chin States People’s Council kici Zo Zumpi pen amasa in Rangoon ah om hi. Tua panin Kawlpi (Kalemyo) ah kisuan a, tua pan tawl khat khit ciangin Haka khua ah kikhin kik a, tu takin tua lai munah om hi.

Biakna:

1. Khanglui Biakna: Ni dang laiin Zomite in dawi leh kau, sing leh suang bia uh hi. Mual leh guamte kihta in vokno akno tawh kithoi uh hi. Dawi nam tampi inn dawi, gam dawi a bia uh hi. Hih bang biakna pen Mikang pau-in Animism kici a, leitung mi khempeuh phial in tanglai in tua bang upna leh biakna a nei uh hi. Kawlte in zong Buddha biakna a zuih ma un hih bang khanglui biakna mah zui hi dingin ki-ummawh hi.

2. Pau Cin Hau Biakna: 1900 pawl ciangin gan tawh kithoih dawi biakna phiatin Pasian khat om hi ci-in upna biakna thak khat Pau Cin Hau in phuan hi. Tua biakna thak pen kibawl phain tu-a Zogam sung bekah hi loin Manipur leh Aizawl gam Zomite tenna dong in kizel man hi. Pau Cin Hau pen Tedim khua Khan Lian leh Cing Zam’ tapa hi a, 1859 kumin suak a, 1948 Dec. 28 ni-in Mualbem khua-ah si hi. Zolai zong phuan ahih manin “Laipian Biakna” zong kici thei hi.

3. Khristian Biakna:

(a) American Baptist Pawlpi : Zogam Lai Siangtho thu hong puak masa pen American Baptist Pawlpi hi. March 15, 1849 kumin Rev. A. `Carson-te nupa Zogam tung hi. March 21, 1902 ciangin zato siam Dr. H. East-te nupa Zogam hong tung uh hi. Missionary masa pen Rev. A. Carson April 1, 1908 kum a sih ciangin Dec. 21, 1908 ciangin Dr. J.H. Cope te nupa hong tung hi. Dr. East pen a gam tawh kituak lo-a dam thei lo ahih manin sawt om loin America ciah kik pah a, a laih dingin zato Dr. J.G. Woodin te nupa Nov. 11, 1910 ciangin hong tung uh hi. Dr. Woodin te 1915 kumin Bhamo-an kisuan uh ahih manin Zogam nasem dingin Dr. C.V. Strait te nupa Oct. 2, 1925 ni-in hong tung uh hi. June 11, 1938 ni-in Dr. Cope a sih ciangin Dr. F.O. Nelson-te 1940 kumin hong tung uh hi. A nunung penin Rev. R.G. Johnson-te nupa February 2, 1946 ni-in hong pai uh a, 1966 kumin ciah kik uh hi. Amau nupa pen American Baptist Missionary Zogam pan a ciah nunung pen ahi uh hi. Hi bangin Zogam ah Khristian Pawlpi hong kipan a, 1940 kumin R.C.M. Pawlpi, 1948 ciangin S.D.A. Pawlpi hong tung uh a, tu ciangin Khristian Pawlpi tuamtuam tampi Zogam ah piang hi.

(b) Khristian Khantohna: Zogam ah tui kiphum masa pen Thuam Hang leh Pau Suan hi a, April 4, 1904 ni-in Rev. Carson in tuiphum hi. Missionary-te leh Zomi Khristian masate in haksatna tampi tawh na hong sep ciangun hi bang tuiphum mihing khan’tohna kimu hi:
1915 – 150
1930 – 1,591
1940 – 5,514
1950 – 19,655
1960 – 37,705
1970 – kithei lo
1980 – 69,191
Hih pen Zomi Baptist Convention (ZBC) ciaptehna bangin tuiphum sa teng bek hi a, Pawl huam milip hi lo hi. Tua ciangin ZBC pen Zogam sung bek hi lo Kale Valley, Tamu Valley leh Upper Chindwin sung Zomi Baptist kipawlna ahih manin Zogam sung Baptist Pawlpi ahi lo Khristian Pawlpi dangte tawh kigawm lai leh Zogam bup Khristian pha zah pen kithei pan ding hi.

(c) ZBC Tangthu Tawm: Zogam Khristiante pen tawm lai ahih manin 1905 a kipanin pawlpi khat bangin vai pai lai uh hi. 1948 ciangin Tiddim, Falam leh Haka ci-in Association 3 kisuah uh hi. 1953 ciangin hih Association thum tengin Zomi Baptist Convention ci-in kipawl khopna phuan uh hi. Tu ciangin ZBC pen Association tuamtuam 14 kipawlna hi a, Zogam sung Baptist bek hi loin a kiima Zomi Baptist te zong kipawl uh a, Tiddim, Falam, Haka, Kale Valley, Tamu Valley, Kalemyo, Thantlang, Matu, Tonzang, Kuki, Siyin, Zo, Thado leh Zotung ci-in Pasian nasep khopna hi. Tu-in ZBC pen Burma Baptist Convention sungah Karen zomin Convention thahat pen a nihna ahi hi. ZBC General Secretary masa pen Sia Hau Go hi a, tu laitak a sem pen sia Hrang Tin Khum hi. ZBC in Kawlgam bup BBC sungah pan mun a tuamtuam len ngei a, tu laitak BBC President zong Zomi Sia Tial Dum ahi hi.

Lai Thu

I gen sa bangin Tedim gam panin Pau Cin Hau in lai bawlin Zomite pen lai nei minam khat suak hi. Tua lai pen a tungin laimal 1053 bang hi. Tua pen kipuah phain laimal 37 kisuak sak hi. Hih laimal tawh biakna thu, tangthu leh late kikhumin Tedim gam bek hi loin Manipur gam dong kizang ngei hi. Hih Zolai tawh 1931 kumin British and Foreign Bible Society kici Lai Siangtho Khen Pawlpi in zong Mualtung Thuhilhna teng bu 500 khen ngei uh hi. (Tua Laibu pen India Bible Society in London Bible Society tung panin ngah ding a hanciam laitak hi). Kumpi lam panin Census of India, 1931 Volume XI; Part 1 laimai 194-5 sungah “Pau Cin Hau Script” ci-in kikhum hi. 1917 kuma Zomi French gam paite in hih Zolai zangin inn lamte tawh lai kikhak thei uh hi. Tu-a a kizang Mikang laimal bang loin Zopau pen hih Zolai tawh a awsuah a man lianlianin kigelh thei hi, kici hi. Tangthu a kigen savun tunga kigelh lai, uipi in a nek mang bang hi nawn lo ahih ciangin hih lai pen Zogam in a ngaihsut phat mahmah dingin kilawm hi.
Mikang laimal tawh 1915 Dr. Cope in Mattiu bu Tedim pau-a a khet pen Zogama laibu kibawl masa pen hi. 1932 kumin Thuciam Thak bu kikhen a, 1977 ciangin Lai Siangtho buppi kikhen hi. 1932 kuma kikhen Thuciam Thak bu pen Zogam ah muh ding om nawn lo hi. Burma Bible Society ah bu khat kikhen hi ci-in Sia Kam Khaw Thang in gen a, London University library ah bu khat mah om hi ci-in “Tiddim Chin” kici laibu bawl Prof. Henderson in gen hi.
Haka pau tawh 1920 kumin Lungdamna Thute leh Sawltakte Tangthu a kikhet cil kum hi a, 1940 in Thuciam Thak bu kikhen a, 1933 kumin Lai Siangtho bupi kikhen a, Falam tawh 1933 kumin Lungdamna Thu bute, 1937 kumin Thuciam Thak kikhen a, Lai Siangtho buppi pen a kibawl laitak hi. Zotung leh Ngawn pau tawh zong Lai Siangtho bu nono kibawl hi.
Sang laibu tawh kisai-in Dr. Cope in Tedim, Falam leh Haka pau tawh Class IV dong 1925 in na bawl khin hi. Dr. Cope in missionary ahih hangin Kumpi ah Sang Mang (Inspector-of-Schools – Chin Hills), na sem ahih manin Sang Mang a sem lo missionary te nangawn tu dongin “Sang Mang” kicihlawh hi.
Ni dang lai-in Zogam ah kikawmna haksa-a, khua muhna lah toi ahih ciangin gam khat leh nam khat ahih hangun kampau tuamtuam na piang hi. Tu hun leuleu ciangin kikawmna kiphakna tam, pilna siamna zong khang ahih manin khat leh khat pau leh ham kitheihna zong khang hi.

Minam Min

Tu-a hih lai gelhna sung ah kizang mah bangin Zomi leh Zogam cih pen a tunga kipanin a kizang tawntung hi a, Mikangte leh a pualam mi nam dangte in Chin leh Chin Hills ci-in ciamteh uh hi. Tedim gam pana lal Aizawl gam leh Manipur gam a tung mi pawl khatte i kilawh i kisapna khat Paite kici Zogam gen loh Tedim gamsung mahmah a zong a kizat loh pen mi tam pi-in lamdang sa in a hang kithei nuam ciat kha ding hi. Tua tawh kisai-in Census of India 1931, Vol. XI, Part 1, laimai 184 sungah: gamsung minam ciaptehna sungah Paite cih pen kiphiat hi. Bang hang hiam cih leh Zogam Mangpi (Deputy Commissioner of Chin Hills) in a genna ah Paite cih min pen Falam gam mite in Zogam sak lam (Northern Chin Hills) a teeng Zomite pen Thahdo hitaleh Zote hitaleh, Sukte hitaleh mi namte a cihna uh kampau hi a, amau minam min, amau kilawhna min hi lo hi ci hi.

Thukhupna

Zogam tangthu, Pawlpi tangthu leh minam tangthu cih bang a kicinga gelhna laibu omlo a, a om sunte zong Mikangte gelh ahih manin ei theih nop leh deih lam thu tuang kim lo hi. Missionary te hong paina thu a kigelhna laibu thum ka et leh a ni a kha a tuam ciatin kikhum a, Rev. Nelson hong tun ni leh kha a kikhumna om lo hi. Zogam sazian (statistics) a kikan hangin kingah zo lo hi. Zogam lai sim thei en thei (Literacy percentage) ahi zongin, Kawlgam bupa Zomi pha zah ahi zongin a thei om lo hi. I gam i lei sazian thei kei leeng a khang a kiam i hih bangci kitheih ding hiam? Tua ahih manin 1981 gambup kisimna (census) pen lim taka theih sawm ding ahi hi. Mai lam hunah thu a kicing zaw a kan, a gelh hong om pah ding lamen hang. Bang hang hiam cih leh Pasian in a bawl sa na khat peupeuh kep loh don loin a mawkna in nusia ngei lo hi. Leitung leh a bawl sa na khempeuh a uk ding, a keem dingin mihing bawl hi. A bawl sa Eden huan a keem ding a hah ding, a puah dingin mipa koih hi. Tua ahih ciangin minamte Topa ahi Pasian in a bawlsa, a piansak Zomite leh Zogam zong Ama deihna tawh kituakin, Ama vangliatna dingin a keem ding, a cing ding, a zun ding mipa koih peuhmah ding hi. Tua mipa pen nang leh kei hi hang.

By Rev Khup Za Go