Showing posts with label English. Show all posts
Showing posts with label English. Show all posts

Brief Early History of PAITE as Compiled in ZO HISTORY by Pu Vumson


Paihte or Paite is a name given by the Lusei and Pawi to people living in Tedim, in the southern and eastern parts of Manipur district and in the Somra Tract.
 Thaute or 'fat people' is also a name given to them by the Lusei.

 Among Paite themselves thaute refers only to the Sizang. In literature the term Kuki also covers part of the Paite. The clans of the Paihte are Guite, Ngaihte, Teizang, Thado (Khuangsai), Sukte, Sizang, Khuano, Saizang, Vaiphei, Baite, Gangte, and Yo. Most Paite clans claim to be descendants of Songthu, who is listed as one of the earliest Zo men. In the absence of written records however less important men have been forgotten, and only those with power have been remembered. Songthu, or Cawngtu, must have been a powerful man, as Songthu songs are still sung in ceremonies among the Lusei and Paite

The Paite tell of early settlement in the Tuikang or Chindwin valley, where they lived with the Khamang people, who may have been the Shans. According to Vum Ko hau97, the migration of these people to the hills was due to the oppressiveness of the Shan Sawbwa of Kale. Lai Biak Thanga39 also mentioned a cruel king as the reason for the Lusei's migration to the hills. Vum Ko Hau dated the time of the Sizang's migration to the hills as 1374, the time when the Kale Sawbwa was building the Kale palace.
The Paite claim they first settled down at Ciimnuai when they migrated from the Kale-Kabaw-Myittha valley. Ciimnuai offered them good cultivable land, but sometime during the sixteenth century Ciimnuai grew so overcrowded that people moved away. Some of-the Paite moved south, or 'down the hill side'; thus they were called "Sukte", a people going south. They founded their home in Mualbem. Sizang, Thado, Vaiphei and Yo said they lived together for many years, until the Sizang and Thado quarreled..... and so on if you Click this Link

THE ARRIVAL OF WESTERN EDUCATION AND CHRISTIANITY IN MANIPUR

Written By  IAP_MHA_CTL
1. BACKGROUND:



Gospel Centenary Gate in Lamka
    Before going to the topic directly, a historical background will help us to understand the arrival of the British, Christian Missionaries and starting of Western (English) Education in Manipur.  Maharaja Surchand Singh (1886-1890 AD),  the eldest son of Chandrakirti Maharaja  ascended the throne after his father in 1886.   Since his accession, Manipur had become a divided house - the ten sons of the late Maharaja by his six queens were divided into two groups, one led by Surchand Singh and the other by Tikendrajit Singh, the flamboyant and the most popular prince,
who was the idol of the masses; at the age 31 he was the most capable prince.  The dissensions, quarrels and mutual mistrusts and rivalry among the princes culminated in the Palace revolution of 1890; the immediate cause being the ban order by the Maharaja on the 17 year old prince Zilangamba to sit in the durbar as a result of his quarrel with Paka Sana, otherwise known as the arch enemy and rival of  Jubaraj Tikendrajit, the Senapati. Zilangamba and Angousana made an attack on the palace in the night of 22 September, 1890. The week-willed king was totally unnerved and fled to the British residency without putting up a fight.  It appeared that the king and his brothers were demoralised and
greatly frightened at the revolution which they knew was engineered by Tikendrajit himself.  Kulachandra, the jubaraj, who wanted to take a neutral position for obvious reasons and went to Bishenpur in the night of attack, was recalled to Imphal and crowned the new King of Manipur. Surchandra with his brothers and his followers left Imphal for Calcutta
in the pretext of going to Brindabon. He requested the British Government to restore his throne. Lord Landsdowne, the viceroy of India ordered Mr. J.W. Quinton, Governor of Assam, to recognise Kullachandra as the King but to arrest Jubaraj Tikendrajit. Accordingly, Mr. Quinton and his army raided the residence of Jubaraj without prior notice.
However, Tikendrajit was not at home as his informers tip the plan off. In further attempts, Mr. Quinton, Mr. Grimwood, the political agents along with five other British officers were killed.

    The British Government declared open war against Manipur. Three columns of army were sent to Imphal from three directions: 1. Tamu (Moreh)- in south-east, 2. Kohima (Nagaland)- in the north and 3. Cachar (Assam)-in the west. In this Anglo-Manipuri war, the forces from the west and north advanced to Imphal after strong fighting. But in the south  at Khonjom (40 km from Imphal), Paona Brajabashi and his army resisted repeatedly in spite of the larger and superior British Army. Paona lost his life on the war and the British conquered Manipur on 27th April, 1891 AD. Jubaraj Tikendrajit and Thangal General were hanged by neck at 5 p.m.on 13th August, 1891 AD at Mapan Kangjei-bung (Polo ground). Manipur's independence and sovereignty which were so long preserved throughout the
centuries and millenniums had now lost. But Sir James Johnstone, the political agent from 1877-1886, writing five years after the war, cautioned, "Let us beware, we have not heard the last of Manipur".  On Thursday 22nd of Langban (September), 1891 AD,  the Political Agent in Manipur called Maharani Moirangthem Chanu and Jubaraj Churachand (8 yrs old) and made him the king.  Maxwell was appointed the Political Agent of Manipur and Superintendent of the State.  The instructions given to him  (Maxwell) were that "he should excercise those powers with due regard for the customs and traditions of the Manipuris and should endeavour to interfere as little as possible with the existing institutions, in so far as they might be compatible with the peace and good order".  After Churachand's formal investiture to the throne of Manipur on 29 April 1892, the young Raja was admitted to Lord Mayo's College at Ajmer, Rajasthan, for his education.

    The first office of the British Political Agent in Manipur was established in 1835, long before the Anglo-Manipuri War of 1891,  and Lt. Gordon was appointed the first Political Agent in Manipur. The presence of a British Political Agent in Manipur, according to a treaty signed between the two sovereign countries, was to increase trade and
commerce between Manipur and the British and to help each other from outside invaders, - Ava in the case of Manipur and  the Burmese and other Indian reactionaries  against  the British.  During the time, Chandrakirti Singh, a minor boy, was the ruling monarch of Manipur and his uncle Nara Singh was the Regent.

    Imphal, the capital (Kangla)  was a  centre for all  literary and intellectual activities of Manipur for centuries.  The Kings of Manipur were great patrons of learning and learned men. The Pandi (Maichou) Loisang, the Department of Scholars, was the main center of the intellectual life of the Kingdom.  Thus, a huge literature dealing with all branches of knowledge has now come down to the present day.  The Meiteis had their own script and scriptures written in leaves and barks of trees.  In  the first quarter of the 18th century during Meidingu (King) Pamheiba  (aka, Maharaja Garibaniwaj),  the King accepted Hindhuism as a Royal Religion in place of the original Meitei faith of  Sannamahi and ordered the burning of all religious scriptures related to Sannamahi, which is still remembered  as "Puya Meithaba".  A number of  Hindu Brahmins from Bengal replaced the Meitei Maichous in the Loisang and Temples,  and with time,  Bengali script and language were introduced in the Kingdom.  More than one hundred years later, when the British took over Manipur in 1891, the King and his Assembly (darbar) were devoted Hindus, and the Meitei population had embraced Vaisnavism after decades of resistence.  Bengali was introduced as a medium of instruction in religious rites and education.  However, with the coming of the British and Western education, the literary work began to carry
out independently of the King's patronage,  although  the King and his Assembly  had a strong political influence and control over educating the citizen. In 1872,  a school was established at Imphal, but it had to be closed down due to the lack of encouragement from the authorities. Dr. G.H. Damant published the Meitei script for the first time in 1877
for the Asiatic Society of Bengal.  In 1885, the Johnstone middle School, Imphal,  was established after many years of objections from the Darbar.  As a reward  of  friendship and help in establishing  the school,  Sir James Johnstone agreed to address Thangal Major,  Balaram Singh and  Roma Singh Major as "General".    [Sources: History of Modern Manipur (1826-1946) edited by Dr. Lal Dena, 1990; History of the Christian Missions in Manipur by Karam Manimohan Singh, 1991]. With this brief background, we now go to the arrival of the first Christian Missionary and starting of English Education in Manipur.

2. THE ARRIVAL OF REV. WILLIAM PETTIGREW AND THE AMERICAN BAPTIST MISSIONARY IN MANIPUR:
Rev. W. Pettigrew
The Baptist Missionary Review
Vol. XXXVIII, November, 1932 No. II
Manipur State 1891-1932.

    I wrote an article for the Baptish Missionary Review in 1915, entitled, "On the right hand side of the Road, YES; on the left hand side, NO". From January 1891, when I first set foot on Indian soil, and heard two months later of the terrible massacre of seven Britist officers in Manipur, including the Chief Commissioner of Assam and the Political
Agent of Manipur, until our return from furlong in 1915, there had been a decided NO on any attempt to branch out into the hills and valleys south-east, south-west, or north-west of the strip of country wherein the Tangkhul Naga dwells, and amongst who we were allowed to establish ourselves under the A.B. Mission  in the beginning of the year 1896.

    From the day we heard in Eastern Bengal of that massacre in March, 1891, to the day we were given permission to enter this native state in January, 1894, preparation in language study and for the experiences ahead of us were the order of the day.  That permission was given by a British Officer in charge of the State at that time, since the newly
appointed Rajah, who succeeded the usurper who was executed, was but a young Hindu lad.  For twelve years, until this boy ascended the gaddi and very conservative Hindu Darbar was inaugurated, both civil and military British Officers rendered the A.B. Mission grateful service and financial help along educational lines under the conditions laid down.

    It is well to remember that no Christian missionary had ever been allowed into the state, nothing is revealed in the annals or histories, whether written by Indians or by British officials, to show that Christianity was even as much as known.  I have searched the Widener Library at Harvard, the Boston Library at Boston, the congressional Library at Washington, and the British Museum at London, to find out how William Carey got into touch with a Manipuri, or omeone who had knowledge of the Manipur Language, and translated and prinited at Serampore, in 1831 portions of the New Testament into Manipuri in the Deb-Nagri character. No clue of any kind was found, and in Manipur itself no tradition or story is existence of any Christian missionary entering the State until the way was providentially opened in 1894. And this after three years of patient waiting almost at its doors.

    The conversion of the Manipuri Hindu in the valley was our goal. Knowledge of Bengali and Manipuri, gathered while waiting outside the frontier, had prepared the way for this work but it was not to be.  The Government of India recognised their responsibility of governing the State until the Hindu Rajah could come of age, hence the propagation of the Christianity among his Hindu subjects was not allowed.  This refusal come six months after I entered the State.  To accept either one of two conditions was the alternative sent us from Shillong a year and a half later: Say "Yes" to the proposal of leaving the valley alone, and establishing mission head-quarters among the head hunting Naga tribe
called the Tangkhul Naga in the hills in the north-east corner of the State, bordering on Upper Burma.  Say, "No" and leave the state for good.  This was the ultimatum given to us in November, 1895.  It is interesting to note that a few months before this announcement was made, one of the villages of the tribe had been raided and over 140 heads cut
off and carried away.  We established ourselves under the A.B. Mission at Ukhrul the most central village of the tribe, in February, 1896.

    To understand the situation in those early days clearly, one must not forget the fact that A.B. Mission workers were confined, under pain of dismissal from the State, to one little corner of the State in the north-east, and this from 1896-1916, twenty years.  The Maharaja of Manipur and his Darbar have always recognized the A.B. Mission, and have annually subscribed a Grant-in-Aid for education.  The Darbar, however, have never so far as I can remember, acceded to any request to lengthen our stakes, increase the number of missionaries, and branch out to other
tribes in the State.  The Maharaja under the advice of Political Agent, or the Governor of Assam, has listened to petitions from me, and from the Reference committee in Assam several times since 1915, and has
vetoed actions of the Darbar.

    This is the situation during those twenty years of confinement. One tribe, one language, that had to be reduced to writing, and that in a dialect among many dialects in the one tribe.  We were just as much confined in our work as a South Sea Island missionary was confined to one small island among many, or as a Moravian missionary in Leh,
confined to some place on the border of Tibet, with restrictions all around him.  During those twenty years that little word "NO" figured a good deal in our thinking.  However much we sang the hymn, "Send the light, the Gospel light", we were up against a wall of opposition to prevent the spread of the Gospel outside the north-east confines.  While
working in such limitations, away from our ‘ain folk', 45 miles distant from the capital of the valley, 134 miles from the railway and its communications, amid animistic fear and supertition, and the fight against the devil and all his works, God moves in that corner of the State in a company of believers.  God moves in a mysterious way His wonders to perform.  After waiting seven years in the first converts we had a lone church and the one lone school.  Still they both have served their purpose, and have been a means of bringing many outside the closed area to Christ, and with manifold service in the many Christian communities that are now scattered in all the hills surrounding the valley of Manipur.

    In looking back over those twenty years of isolation, it has been borne upon the hearts of both Mrs. Pettigrew and myself, that in view has appened in the years following, there  is  sure indication of God's leading.  Under the conditions prevailing during that long period, it was a privilege to lay foundations, to teach the converts,  though small numerically, to bear responsibilities from the very beginning.  They were taught the meaning of self-support,  self-government in church and the village affairs, and self-administration of their own funds. The word of God cannot be confined.  It is the same all over the world, and especially among hill peoples of Assam and Burma.  There is something in their mental make up that urges them to go forward, and in spite of barriers and persecution, even by their nearest and dearest,
they preach the Gospel, suffer persecution from their village chiefs and elders, and spread the news around wherever they may go.  Up to 1915 the lone church at Ukhrul among the Tangkhul Nagas reported sixty-three members, the majority of them Tangkhul Nagas.  The year 1932 reports the largest number of church members among this tribe, and the largest number of organised churches.  Just as it should be, for they had all the opportunities for cultivation and nurture during those years of isolation among them.

    In 1912, I was asked by the Political Agent, Colonel Shakespear, to visit the other side of Manipur - the side which had "NO" printed in large letters in the mind of the Darbar.  A severe famine cause much distress among the Lushai Christians of the south-west area of the State and because permission to allow a missionary family to establish
themselves in the section was withheld, I was asked to visit the land and report on the conditions there.  As I look back on that landmark, I am persuaded that my contact with other tribes during tht visit was one of the seasons for the subsequent ingatherings from year to year.  1913 and 1914 were quiet years while we were on furlong.  On our return in 1915, the lone school in Ukhrul was ready to turn out young Christian men, who had come in as heathen boys from heathen villages of the south-east, south-west and north -west hill areas of the State.  They for the most part had followed me to this north-east corner, when I visited the famine-striken villages in 1912.  And so 1916 saw petitions
coming to us from a small group of Thadou Kukis in the north-west area, another group of Kom Kukis in the Sadar area north and west of the capital and still another from the Anal Kukis in the south-east area, praying for teachers and pastors to come over and help them organise themselves into companies of believers based on the training and
teaching of the parent church at Ukhrul.  This lone church whose converts had been trained and taught during those years of isolations, and now were so manifestly made ready for the time when the Lord decided those years of isolations, and now were so manifestly made ready for the time when the Lord decided the hindrances and restrictions, encountered for so long, should be swept away, and the other twenty odd tribes of the State have the same previlege which the Tangkhul Nagas had had for so long.

    Not only were there these Naga petitions but there were also a strong on from our Assam Reference Committee to the State Darbar, praying for permission to allow the missionary, his wife and his workers, to visit and evangelise the tribes in the north-west area of the State.  This was allowed in 1916 through the good advice of the Political Agent to the Maharaja.  In 1917, when the prospects were bright for the ingathering of converts from among the Thadou Kukis, Kon, Anal and Kabui Nagas, a further petition from the Assam Reference Committee to allow the headquarters of the A.B. Mission to be removed from the isolated station at Ukhrul, to a more central part of the State, was granted by the Maharaja. The present head-quarters are at Kangpokpi,  on the motor road which runs from Imphal, the capital to Dimapur on the Assam-Bengal Railway.  And in this way the Lord opened up in the hills of all directions for the preaching of His word, and the gathering in of many souls of His praise and glory.

    I would like to close this article by giving interesting stories of the men and women who are now leaders, superintending pastors, school teachers and headmasters, among the 7000 Christians of A.B. Mission. These are now scattered among the principal hill tribes of the valley. The men and women mentioned above had their training at the school at Ukhrul in the days of isolation.  They had been the mainstay of our Baptist work in Manipur.  From 1915 onto converts have increased year by year in a normal way; from 63 in 1915, 235 in 1916 and 335 in 1917. Each year has shown marked progress in numbers.  The year 1923-1934 broughtus a revival in which over 1000 were baptized.  There are Christians in over 100 villages now.  There are no "NOS", - no more restrictions.  The surrounding hills are all open to the message of the Gospel.  Only the valley with its Hindus and Mohammedan population of over 280,000 is still closed to the missionary and his message.  The latest tribe to respond to the Gospel is the Mao tribe of Nagas, an important tribe at the estreme north of the State, bordering on the Naga Hills district.  The village of Mao is twenty miles from the town of Kohima, our nearest A.B. Mission station.  The Somra Tract which borders on our Tangkhul Naga country in the north-east area, and which is under the administration of the Government of Burma, has during the past year been opened for evangelistic and educational work.  This work in the Somra Tract is to be controlled and supported by the Tangkhul Naga and Thadou Kuki Christians of Manipur, under the supervision of the missionaries of Manipur.  Just a few weeks ago our leaders got together, and in spite of the economic situation  affecting all of our Christian communities in Manipur, brought sufficient cash with them to help support two teachers for the Somra Tract during this year.  Those two young men, one a Tangkhul Naga, and one a Thadou Kuki, are now on their way to open work for the Master in that unevangelised country.

    Since 1915 education among the Christians has naturally been much to the fore in our efforts to make the community an intelligent one.  I believe that 1931 census will show a surprising increase in the statistics for literacy, and Christians will form the bulk of that increase. Lower primary, upper primary schools, and a middle English school at Kangpokpi, are in full swing.  The vernaculars in three of the most important tribes are first taught, then Manipuri and English as
secondary language.  High school students from among the Christian community are studying at Jorhat and Imphal.  The son of one of the first boys to enter the school at Ukhrul in 1897 is now in Cotton college Gauhati.  A large number of boys who graduated from Ukhrul are to be found in different walks of life in the State, serving in various
capacities for the State as well as for the A.B. Mission.  A large number also are serving under the three associations as evangelists, teachers and pastors.  All church buildings, all pastors, and village teachers are supported by association funds. Village school buildings and equipment are supplied by the village owning the school.

    The present day Darbar of the State with intelligent and educated membership is now moving along progressive lines, due in a large measure to the energy and activity of the present President of the Darbar, Captain C.W.L. Harvey.  In 1891 there was just one school in the capital of the Hindu and Mohammedan population, and that of the very poorest. Now in 1932 there are primary schools in many villages in the valley, upper primary schools and two high schools in the capital.  An interesting story could be told of the way in which the second of the two high schools was established and carried on by the support of the wide-awake Manipuris, and of the latest recognition of same by the Darbar and the generous grant bestowed upon it.  We are expecting to see the majority of our high school Christian students to attend this school, with a Christian hostel under the control of the A.B. Mission workers.  This we hope to see erected this year in the Christian community compound in Imphal.

    Only a few years ago female education among the Hindus were frowned upon.  Now there are a number of schools for girls in Imphal.  Hence there is a brighter outlook all round, even the attitude of mind of the State Darbar, and a progressive spirit shown among the higher class students in Imphal.  Less of the exclussiveness of the old days, but a
progressive spirit will to co-operate in everything that loosens the slavery to old customs and habits.  Our Christian young men, having broken way from fear of evil spirits and their animistic practices, are rejoicing that they can see ways of co-operating with the progressive party which will evidently rebound to the praise and glory of the Lord Jesus Christ.

    We are confident the Lord has been working in the hearts of all in Manipur to accomplish His purpose, and for this manifestation of His will, we are grateful to Him for allowing us to have a part in it, and to have been accounted worthy to carry on from the very beginning, the pioneer work of evangelising and educating hill tribes, out of whom He is calling a people for His Name's sake.

Kangpokpi, 1932.
[Source: Tangkhul Baptist Long Centenary Sovenier, 1996, pp 40-43].


3. ABOUT REV. WILLIAM PETTIGREW:

    William Pettigrew was an Englishman born in Edinburg, Scotland on January 5, 1859 and was educated in Livingstone College, London. He was at first a member of the Anglican Church but latter he was convinced of
the inadequacy of infant baptism and therefore accepted Beliver's baptism while he was in Daka, Bangladesh, working as a Missionary under the Arlington Aboriginese Mission.  However, he remained an Anglican and worked under the same Mission till he join the American Baptist Church at Sibsagar in 1896. Not long after he joined the Baptist Mission he was called and ordained to the Gospel Ministry.  The same year in November 13, he was married to Alice Gorehome of Brighton, England.  The marriage took place in the Lower Circular Baptist Church, Calcutta. [Source:
Johan M. Solo  and K. Mahangthei (editors) in "Forty Years in Manipur Assam, An account of the work of Rev. and Mrs. William Pettigrew,  pp. vii-viii, 1986].

    Pettigrew had indeed a broad vision. He was instrumental in bringing the various hill tribes together and his contribution towards the integration of the people of Manipur remained unparalleled. As far as possible he encouraged inter-tribal marriage.  As a matter of fact, the first inter-tribal marriage took place between Ruichumhao from Somdal
village and K. Yangnu from Kom Tribe.  At the same time, A. Porom Singh, one of the first converts among the Meiteis, also married a Tangkhul girl and their eldest son, Dr. Koireng Singh is quite well-known among the people of Manipur.

    Even before Pettigrew entered Manipur, he studied Bangalee and Manipuri (Meiteilon).  When he work as a headmaster of the Johnstone School he insisted that Manipuri must be the medium of instruction in all the schools of the state.  He was also an Honorary Inspector of Schools in Manipur.  Bengali, which had so far been used as the medium of instruction, was immediately replaced by Manipuri on the initiative of Pettigrew.  It was through his efforts that Meiteilon had developed independently and finally becomes the official language of the state and is even included now in the 8th schedule of the constitution. In this way Pettigrew laid the foundation of the Manipuri Literature and language. [Source: Y. D. Luikham - Rev. William Pettigrew's Message of  Oneness, in: Rev. William Pettigrew (A Pioneer Missionary of Manipur), p94, 1996].

    Rev. W. Pettigrew wrote a Manipuri Grammar. The title of the book is "Manipuri (Mitei) Grammar" with illustrative sentences.  The book consists of 111 pages and it was published at the pioneer press, Allahabad in 1912. The book is written in English. [W. Tomchou Singh -Rev. William Pettigrew's Message of Oneness, in: Rev. William Pettigrew
(A Pioneer Missionary of Manipur), p 34, 1996].



4. WATKINS R. ROBERTS AND CHRISTIAN MISSION IN SOUTHERN MANIPUR:

    Watkins Roberts, a young missionary from Wales, was responsible for the early conversion of Hmars in the Churachandpur district of Southern Manipur.  It wa on Saturday, 5 February 1910, that Roberts, who had his
base at Aizwal, Mizo Hills, came to Senvawn, a biggest Hmar village in Tipaimukh, in response to the invitation from the village chief, Kamkholun. Roberts soon recruited native workers among the new converts for the new Thado-Kuki Pioneer mission at Senvawn.  William Pettigrew visited Senvawn in March 1912. Since only one missionary group was
permitted to work in Manipur at that time, Roberts changed the name of his pioneer mission in to the North East Indian General Mission (NEIGM) in 1919.  His group spread its areas of operation into the North Cachar Hills, Assam, Tamu, Burma and Tripura. [Lal Dena - Christian Proselytism 1894-1946 - in History of Modern Manipur 1826-1946, p 109, 1991].

5. CONCLUSION:

    Rev. William Pettigrew and the Christian Missionary's contribution to Western Education in Manipur in general, and particularly among the Hill people, is remarkable.  Manipur owes a life time of gratitude to this One Man Army.

Special thanks,  for providing valuable materials,  are to:

Rev.  Sangai Yangya and
Rev. Joelouis Songate
Reformed Theological Seminary
Jackson, MS, USA

Source: Manipurpage

A taste of North East


Food can be the window to a culture and instantly provide deep insights into the everyday life of the people. It is also a wonderful tool of soft diplomacy, as it effortlessly builds bridges across regions, religions, castes and class lines. These factors, and the reality that not much is either known or been written about the rich cuisine from Northeast India compelled journalist and author Hoihnu Hauzel, who hails from Manipur, to pen ‘The Essential North-East Cookbook’, which offers a variety of wonderful flavours from the region. She has recently brought out the second edition of this guide to “exotic delicacies that are not a part of mainstream Indian fare”. In this one-on-one, Hauzel talks about her passion for food and how it’s just a matter of time before northeast food becomes widely popular. In addition, the author shares two of her favourite recipes.

Q: You’ve been a long-time journalist and columnist. How did your journey as a food writer begin?
A: I developed an interest in exploring and talking about food from the Northeast quite early. I was once asked to give a talk on our regional cuisine on the occasion of International Women’s Day by the All India Radio in Manipur and that led me to go deeper into researching on local foods and food habits. That is when I realised that not only is there very little known about our cuisine but, more importantly, there is no written information available. It sparked off an interest within me and I began to write regularly on our delicacies.

Q: What’s your food philosophy?
A: I see food as a means to bond and also to bridge the regional divide. For me, food is what keeps my relationships and friendships going. I reach out to my friends, who are not from the Northeast, through food. I love to invite them over and cook special meals. I even share ingredients from back home with them. What I have observed over the years is that there is a keen interest to learn more about our food. In fact, I truly believe that food is the most effortless way to understand a people and their culture. When someone is familiar with the food of a particular community, s/he is naturally inclined to gain deeper insights into their life and respect their traditions.

Q: So what is food from the Northeast all about?
A: The dishes from the Northeast are not heavy on oil and spices and yet are delicious. They are perfect for health freaks and weight watchers. We use several locally grown aromatic herbs which makes them exotic. They are light, healthy and easy to prepare. Simplicity, in fact, is the hallmark of the cuisine. The basic components of a meal are steamed or boiled rice, accompanied by a gravy-based meat or fish dish, chutney and washed down with a soup of boiled vegetables.

Yet, while the basics are similar there are differences in the foods consumed and the methods of preparation, based on religion and culture. For instance, the tribes that are not influenced by Hinduism relish meat, while Hindu communities like the Asomiyas of Assam eat fish and mutton, and the Meiteis of Manipur eat fish at the very most. People from the predominantly Christian states of Nagaland, Mizoram, Meghalaya, and about 40 per cent of the Manipuris do not have any religious restrictions in their diet.

GALHO (Nagaland)
Rice with vegetable
Ingredients
*     Half cup rice
*     Leaves of one medium-sized cabbage (washed and torn into 1” pieces by hand)
*     5 French beans (trimmed and broken into small pieces by hand)
*     1 tomato (chop)
*     5 large mustard leaves (washed and shredded by hand)
*     1 tbsp ginger (chopped)
*     1 medium-sized onion (chopped)
*     1 tbsp garlic (chopped)
*     3 green chillies (chopped)
Salt to taste
Serves: 7
Preparation time: 20 minutes
Cooking time: 15 minutes
Preparation
1.     Wash rice and drain.
2.     Place two-and-a-half cups of water in a pan and bring to boil over high heat.
2.     Add rice, bring to boil again, lower heat, cover pan and simmer till rice is fluffy and soft.
4.     Mix in remaining ingredients, and continue simmering over low heat, stirring occasionally till the vegetables are done.
Serve hot or cold.
Variation: Add either chicken or pork shredded into pieces into the mixture.
(Note: The dish is usually served in the afternoon as a snack. In the old days, it was taken to the fields for lunch by the cultivators. Today, Galho is served as a delicacy in most restaurants in Nagaland)

DOHNEILONG (Meghalaya)
Khasi pork dish cooked with black sesame seeds
Ingredients:
*     1 kg pork
*     4 medium sized onions, sliced
*     2 tbsp garlic paste
*     2 tbsp black sesame seeds
*     A pinch of turmeric powder
*     1 tbsp salt
Preparation:
1.     Wash pork, drain thoroughly and cut into three-inch pieces
2.     Place pork in a cooker over low heat and cook for about 15 minutes, stirring constantly till the fat oozes out.
3.     Remove meat from the cooker and set aside.
4.     Add the remaining ingredients and cook, stirring frequently till the fat separates.
5.     Add the pork and cook for about 5 minutes.
6.     Pour in two cups of water, close the cooker and cook under pressure for 15 minutes.
    Serve hot.  

WOMEN'S FEATURE SERVICE
March 2015
Source ninglunhanghal

10 Social Skills Essential for Success


Ask anyone in 2015 about essential “social skills” and you will probably get a list back about social media rules, which online social networks are best and the most common ways to build your network. That, however, is NOT what this post is about. We spend so much time fixated on social media that we forget to focus on the more important elements of being “social.” Rewind the clock back just a few short years ago and “social skills” were defined as the set of proper techniques and practices we used to develop relationships with other people.
Social skills, if applied improperly, can lead to social kills.
Very often, business owners, managers, entrepreneurs and C-level people will be so focused on business, they forget about the impact of the proper use of social skills. The results can get ugly and lead to lost business, an irritated customer and failed opportunity. Social skills, if applied improperly, can lead to social kills. Regardless of whether you have 30 years of experience in the business world or are just starting out, make sure you are following the 10 Essential Nice Guy Social Skills (click here to download and print out the infographic for quick reference):
  1. Maintain eye contact. Head up and out of your phone, tablet, iPod or laptop. When I visit my doctor’s office, I have noticed more increasingly as I talk about my history, instead of meeting me with his eyes, he is so focused on taking notes on his PC about my answers, he forgets that I am a part of the conversation. I realize that he is trying to make sure he takes proper notes to document my “history” but a simple glance up from the screen would be nice. Don’t forget, you are dealing with people. Eye contact during conversation is a great social skill to possess.
  2. Use proper body language. It’s not what you say, but how you say it. Non-verbal clues can provide plenty of information and make you appear to be not interested in what someone is communicating. Remain focused and open to communication. Arms folded, legs crossed, body turned away, and so many non-verbal clues are a turn off to others. Watch what you are saying when you are saying nothing at all.
  3. Know the difference between being assertive and being aggressive. It’s ok to share your opinion and to be passionate about what you are discussing, but be careful not to step over the line and project your opinion in a way that makes the person you are communicating with feel like they are wrong. If you are bordering on offensive or insulting, you are heading into the aggressive zone.
  4. Select effective communication channels. There are a variety of ways in which you can communicate with someone. Make sure you are using the proper channel. For example, never have a conflict or present an argument via email or social media. There is no emotion in email and you are opening up a can of worms since emotion, empathy, and feelings are hard to share through a computer. Know when face to face is better than a phone call. Even the improper use of a comma can drastically change the meaning of a sentence. There is a big difference between these two sentences. “Learn how to cut, marinate, and cook friends.” versus, “Learn how to cut, marinate, and cook, friends.”
  5. Flexibility and cooperation are essential social skills. Get rid of the attitude that your way is the right way and the only way. Although you may feel as though your way is the best way, remaining flexible and open to another solution is always a good guideline to follow. Keep in mind that you will need other people in order to get anywhere in life. An open willingness to share ideas with others should also be coupled with a flexible mindset as well.
  6. Accept criticism without being defensive. When presented with an opposing view or when being critiqued, don’t immediately go on the defensive. Listen to what is being said and absorb the information, especially if being presented by someone more experienced than you. Although you may not have asked for the critique, be open to what is being said. Criticism is not easy to hear, especially if it is not warranted, but “Social Skills 101” says to keep your head in the game and listen up and be accepting.
  7. Remain positive at all times. Several chapters in my book, Nice Guys Finish First, provide clear proof between having a positive attitude and being highly successful. The same applies here. Highly social people tend to be very positive as well, making them much more likely to be successful as well. Who wants to be around a negative attitude? Positive people are attractive and are going places in life. Although positive people have their ups and downs in life as well, positive people don’t wallow in self-pity, doubt and negativity.
  8. Be teachable and be a good student. Entrepreneurs are constantly learning. They look for avenues to get things done effectively and efficiently. Be teachable and never stop learning from others. As a part of developing great social skills, being teachable makes you humble, hungry and thirsty for knowledge and keeps you asking questions. Experts love to answer questions about what made them an expert. Ask questions (but don't be annoying), be trainable and be social.
  9. Show respect for others. No matter your position in business or in life, showing respect is the ultimate sign of regard. When you respect someone you are showing you care, admire and honor their position. Never feel as though you are “better” than anyone else or that your experience or knowledge is above others. Staying humble while being mindful is a great social skill to possess.
  10. Be human, after all, it’s what makes you unique. Oscar Wilde said, “Be yourself, everyone else is taken.” Bask in the glory of being you and know that no one can be better at it than you. People like you for you and you do not need to be or act like anyone else. That doesn’t mean you should be brash, arrogant and unwilling to compromise; continue to be flexible, happy and positive. Be the best YOU possible and people will want to be around you and share you with the world.
Get rid of the attitude that your way is the right way and the only way.
The above list of 10 essential social skills may seem like they are common sense, but you would be surprised at the amount of uncommon sense infecting the workplace today. And the nice part about this list is that its reach is far more than in business. Follow these social skills in every aspect of your life and you will discover that success will find you.
writer Doug Sandler

THE PANGLONG AGREEMENT, 1947



Text of the Agreement signed at Panglong on the 12th February, 1947 by Shan, Kachin and Chin leaders, and by representatives of the Executive Council of the Governor of Burma
A conference having been held at Panglong, attended by certain Members of the Executive Council of the Governor of Burma, all Saohpas and representatives of the Shan States, the Kachin Hills and the Chin Hills, the members of the conference, believing that freedom will be more speedily achieved by the Shans, the Kachins and the Chins by their immediate co-operation with the Interim Burmese Government, have accordingly, and without dissentients, agreed as follows:
(I) A representative of the Hill peoples, selected by the Governor on the recommendation of representatives of the Supreme Council of the United Hill Peoples, shall be appointed a Counsellor to the Governor to deal with the Frontier Areas.
(II) The said Counsellor shall also be appointed a member of the Governor's Executive Council without portfolio, and the subject of Frontier Areas brought within the purview of the Executive Council by constitutional convention as in the case of Defence and External Affairs. The Counsellor for Frontier Areas shall be given executive authority by similar means.
(III) The said Counsellor shall be assisted by two Deputy Counsellors representing races of which he is not a member. While the two Deputy Counsellors should deal in the first instance with the affairs of the respective areas and the Counsellor with all the remaining parts of the Frontier Areas, they should by Constitutional Convention act on the principle of joint responsibility.
(IV) While the Counsellor in his capacity of Member of the Executive Council will be the only representative of the Frontier Areas on the Council, the Deputy Counsellor(s) shall be entitled to attend meetings of the Council when subjects pertaining to the Frontier Areas are discussed.
(V) Though the Governor's Executive Council will be augmented as agreed above, it will not operate in respect of the Frontier Areas in any manner which would deprive any portion of these Areas of the autonomy which it now enjoys in internal administration. Full autonomy in internal administration for the Frontier Areas is accepted in principle.
(VI) Though the question of demarcating and establishing a separate Kachin State within a Unified Burma is one which must be relegated for decision by the Constituent Assembly, it is agreed that such a State is desirable. As first step towards this end, the Counsellor for Frontier Areas and the Deputy Counsellors shall be consulted in the administration of such areas in the Myitkyina and the Bhamo District as are Part 2 Scheduled Areas under the Government of Burma Act of 1935.
(VII) Citizens of the Frontier Areas shall enjoy rights and privileges which are regarded as fundamental in democratic countries.
(VIII) The arrangements accepted in this Agreement are without prejudice to the financial autonomy now vested in the Federated Shan States.
(IX) The arrangements accepted in this Agreement are without prejudice to the financial assistance which the Kachin Hills and the Chin Hills are entitled to receive from the revenues of Burma and the Executive Council will examine with the Frontier Areas Counsellor and Deputy Counsellor(s) the feasibility of adopting for the Kachin Hills and the Chin Hills financial arrangements similar to those between Burma and the Federated Shan States.

SIGNATORIES
For the Shan Committee:
Sawbwas: Tawnpeng, Yawnghwei, North Hsenwi, Laika, Mong Pawn, Hsamonghkam
and representative of Pawnglawng.
Shan people: Tin E, Kya Bu, Sao Yapa Hpa, Htun Myint, Hkun Saw, Hkun Htee
For the Kachin Committee:
Myitkyina: Sinwa Nawng, Zau Rip, Dinra Tang
Bhamo: Zau La, Zau Lawn, Labang Grong
For the Chin Committee:
U Hlur Hmung, U Thawng Za Khup, U Kio Mang
For the Burmese Government: 
Aung San

[This text is taken from pp404-405 of Hugh Tinker's Burma: The Struggle for Independence 1944-1948 (Vol. II) London, HMSO 1984]

CHRISTIANITY IN CHURACHANDPUR (lamka)



By Rev. Lalrosiem Songate, General Director, Evangelical Congregational Church of India

"The people living in darkness have seen a great light;
on those living in the land of the shadow of death
a light has dawned. (Math. 4:15-16 NIV)"

The above quotation taken from the Bible aptly describes the historic moment when Christianity sets its foot for the first time in the district almost a hundred years ago, that turned one of the most ferocious and war-like tribes into one of the most peace-loving and most faithful followers of Jesus Christ within a few decades.

The origin and development of Christianity in Churachandpur cannot be discussed a part from the history of the Evangelical Congregational Church of India (the erstwhile North East India General Mission) because this is the first church that was established and that many churches that have sprang up over the years are related to this church in one way or another.

Watkin Roberts: The Man behind the Christianization of Churachandpur:
Christianity made its first entrance in the district of Churachandpur from the neighboring Mizoram state in 1910. Watkin R. Roberts, a young missionary from Wales, who had come to help Dr. P Fraser a Missionary at Aizawl, Mizoram, became the man who was instrumental in bringing Christianity to the people of Churachandpur district. Roberts must have harbored the idea of establishing a mission field anywhere in North-East India and the turning point in this wishful fantasy was the invitation from heathen tribal chief which reads:

“Sir, come yourself, and tell us about this book and your God.” The appeal was taken as a
Macedonian call.1 The ‘heathen tribal chief’ in question here is Kamkholun Singson himself, chief of Senvawn, a village under Tipaimukh sub-division. The Gospel of John which was translated into Lushai dialect had been distributed among the people for evangelistic purpose, and a copy was brought to the attention of the chief of the village. On receiving the invitation to explain the gospel, Watkin Roberts accompanied by two of their supported students from Manipur, Thangkhai and Lungpau, came to the chief of Senvawn village to explain the gospel to him. That was in early 1910.2

Once the team was back in Aijawl, Dr. P. Fraser and Watkin R. Roberts went into immediate preparation to send missionaries to Senvawn village. They sent a telegraph message to the Political Agent in Manipur Lt. Major Cole requesting him permission to send their men into Manipur. As soon as an affirmative reply was received, they asked for volunteers among their supported students and three persons- Savawma, Vanzika and Thangchhingpuia (known as Taitea)- came forward to work among the people of Manipur South.

Within three months after their initial visit these three young men were sent to work among the people of Senvawn. Dr. Lal Dena also mentioned in his book that Watkin R. Roberts soon recruited native workers among the raw converts for the new pioneer mission at Senvawn.3

With regards to the entry of missionaries into Manipur South, Dr. Th. Lamboi Vaiphei writes:
The party left Aijawl and after a few days crossed the Tuivai river at Rahnamchhuah with the help of some Meiteis who carried them by their small boats across the river. This happened on May 7, 1910, and the date has been accepted as Missionary Day simply because of the fact that the missionary crossed into Manipur area on this day with a firm decision to spread the gospel in this remote jungle of Manipur south.”4

A part from the churches in Churachandpur District observing May 7 as a Missionary Day, it has also been incorporated in the Government holiday list by the District Administration for the last many years.

Birth and Deveoplemt of the Church During this time the region of north east India was divided between different mission agencies. The American Baptist Mission operated in the region of Manipur, while the Welsh Mission was to focus in the region of Mizoram. The American Baptist Missionary William Pettigrew concentrated mainly among the Naga tribes in the north, while the non Naga tribes in the south were still unreached. As Watkin Roberts started his work among the non-Naga tribes and as the work of mission began to expand quickly in the south of Manipur, he was compelled to start an independent Mission called Thadou-Kuki Pioneer Mission.5

This became necessary because of two reasons. First, the Welsh Mission could not simply take over this work in violation of their mutual agreement with the American Baptist Mission; and secondly, the people of Manipur South were unwilling to join the American Baptist Mission which was led by William Pettigrew.

By 1914 the Church that grew out of this mission was able to hold its first Presbytery Conference at Senvawn village where they are said to have adopted twenty-five resolutions and the first ordination service took place at this time in the ordination of R.Dalla. As the work began to expand and spread over the surrounding states like Tripura and Myanmar, the name of the Mission was changed to North East India General Mission a few years later. Dr. Lalsangkima Pachuau writes:
This new nondenominational agency, staffed entirely by native workers mainly sent from Mizoram, established itself in the area. When in 1919 this agency extended its work into the neighboring states of Assam and Tripura, it changed its name to North East India General Mission (NEIGM).

The work of the NEIGM Mission in the south of Manipur continued to expand, and Churachand Singh, Maharaja of Manipur, was also compelled to endorse the mission in order to prevent a possible clash between the workers of the American Baptist Mission and the workers of the NEIGM.8 In fact, as the Gospel advances, whole tribes of people living in the southern part of Manipur, who had hitherto remained cut off and isolated from the rest of the world, have been reached by the saving gospel of Jesus Christ.

Reasons for the fast Growth of Christianity: Several reasons may be pointed out to explain the fast growth and development of the church in this region. First what Donna Strom said about the Christians in Mizoram that the British occupation of the region and the subsequent prohibition of headhunting, infanticide, slavery, sorcery and other cultural practices weakened the structure of their society is also true of the people in Manipur south.

According to their religious belief, when their spirits depart for the village of the dead, they will be accompanied by the spirits of those whose heads they have hunted, thus providing a kind of security on the way. When they were no longer allowed to practice headhunting, their hope of reaching the village of the dead when they die is completely shattered. A story of Jesus who saves people and takes them safely to the village of the dead when they die appears to be a very attractive alternative to them.

Secondly, some elements of the animistic belief of the people like sacrifice of animal’s blood to appease the spirits could relate very well with the elements of Christianity. Donna Strom in her article mentioned about how their animistic religion must have prepared them for Christianity. Unlike Hinduism and Islam, their animism was unorganized and lacked tenacity. The people had no caste system and no written dogmas to hinder them from becoming Christians. Blood sacrifices prepared their minds for the sacrifice of Jesus Christ on the cross.

Thirdly, the free education provided by the missionaries is another factor. During those days the people were totally isolated, the government has no policy of providing education for the people. The missionaries came and established schools to provide free education to the people.

Finally, the establishment of a Bible School in memory of Howard B. Dinwiddie, the then General Secretary of the American Home Board, North East India General Mission, who died in Mizoram during his visit of the churches in 1925, was another reason. Special mention may be made of the contribution of Paul Rostad and his wife who came and worked at this Bible school. The Bible school which was started in 1928 at Lakhipur, Assam was shifted to Churachandpur Mission Compound, Manipur in 1930. Rev. Paul Rostad and his wife arrived at the Mission Compound on May 7, 1930 where they became instrumental in training native people for Christian ministry for over twenty years.10 This Bible School was upgraded into a College level and is now called Evangelical College of Theology.

Division of the Church on Linguistic Lines: During this early period of the North East India General Mission, Lushai dialect was the lingua franca of the people. Lushai dialect was the only language in which the scripture was translated. All Christian hymns and songs were also written in Lushai. There was no language barrier and all the Christians of
those days, irrespective of the tribes to which they belonged, came under one administrative set-up of the church called the Assembly of the North East India General Mission. However, during the late forties, there came a general feeling among the Christian workers that they all must have the opportunity of worshipping God in their own respective dialects. The foreign mission leaders were also of the opinion that no matter how costly it would be, there is nothing better than to have people freely worshipping God in their own respective languages.

The first breakaway took place in 1949 when the Paite tribe separated themselves from the Assembly under the name of Convention but still maintaining their membership in the NEIGM. In the year 1953, during the Assembly at Saikot village, the remaining tribes such as Hmar, Thadou-Kuki, Vaiphei, Lushai and Gangte unanimously decided to break themselves up into five different presbyteries. The Hmar tribe came under the Assembly Church, the Thadou-Kuki came under Kuki Christian Association, the Vaiphei tribe came under Manipur Christian Organization. The Gangte tribe came under Manipur Christian Synod. In order to maintain the federal unity of the NEIGM, the leaders of these presbyteries meet together once a year to deliberate on the affairs of the NEIGM. This is called Leaders’ Conference.

The Lushai tribe, however, merged with the Mizoram Presbyterian Church and left the NEIGM shortly after this breakup. The Anal tribe was admitted into the membership of NEIGM by the Leaders’ Conference in 1978. In 1986, as per the agreement signed at a Consultation at Calcutta between the Evangelical Congregational Church of America and the NEIGM leaders during Dec. 7-10, 1984, the North East India General Mission was formally merged with the Evangelical Congregational Church of America and adopted the name of Evangelical Congregational Church of India.12 This has become necessary as the NEIGM Home Board, the supporting agency of the NEIGM in America was dissolved and the Evangelical Congregational Church of America decided to continue to partner with the NEIGM.

The E C Church of India Today: Today the Evangelical Congregational Church of India is a confederation of six different Conferences representing different tribes of the region. They are the Evangelical Assembly Church representing the Hmar tribe with Rev. Challienkung as its Executive Director, the Evangelical Churches Association representing the Thadou-Kuki tribe with Rev. T. Janglhun as its Executive Director, the Evangelical Organization Church representing the Vaiphei tribe with Elder Lamkhogin Khaute as its Executive Director, the Evangelical Synod Church representing the Gangte tribe with Rev. Lamkhosat as its Executive Director, the United Evangelical Church representing the Anal tribe with Rev. B. Thurnung as its Executive Director and the Bible Believing Evangelical Church representing the Lushai tribe in Mizoram with Rev. Sapchhawna as its Executive Director. It has a total membership of about fifty thousand that spread beyond the states of Manipur into the neighboring regions. Unfortunately a majority group from the Evangelical Organization Church separated themselves from ECCI in 2001 and were affiliated under the Mizoram Presbyterian Church under the name of EOC(P). The E C Church of India today runs a well-established theological institution called Evangelical College of Theology offering accredited degrees of Bachelor of Theology, and Master of Divinity. It is also extensively involved in missionary works in Manipur, Assam, Tripura, Arunachal Pradesh, West Bengal, Nepal and Myanmar. It has its Head Office at Congregational Center, Nehru Marg, Rengkai, Churachandpur, Manipur. Rev. Lalrosiem Songate is presently serving as the General Director of this Church since 2004.

The following is a list of churches and denominations that are directly or indirectly offshoots of the Evangelical Congregational Church of India, the erstwhile North East India General Mission.

Independent Church of India: A misunderstanding arose between Watkin Roberts the founder-leader of the young church and Mr. H.H. Coleman, General Secretary of the American NEIGM Home Board who had visited the churches in 1929. Watkin Roberts was removed from the leadership and Mr. H.H. Coleman became the leader in his place. Since there were still a few who stood on the side of Roberts, he was again compelled to start another mission known as Indo Burma Pioneer Mission (IBPM). However since two separate missions were not permitted to exist side by side in Manipur, the IBPM church in Manipur was changed into Independent Church in 1930.13 Most of its members are concentrating among the Hmar tribe with a total population of about 38000. Rev. Zathangsing Zate is the present Executive Secretary.

Manipur Presbyterian Church Synod: Following the grouping of churches on the basis of tribe under the NEIGM, the Lushai tribe which had been under the NEIGM merged with the Mizoram Presbyterian Church in 1959 and became a full-fledged Synod in 1978.
There are now several presbyteries under this Synod, such as Tuithaphai Presbytery representing the Lushai tribe and Rev. Lallarmawia serving as the Executive Secretary, Khuga Sadar Presbytery representing the Vaiphei tribe and Rev. S.T. Kaia serving as its Executive Secretary, Muollhangphai Presbytery representing the Thadou tribe and Rev. Lunkhongam serving as the Executive Secretary and Eastern Manipur Presbytery
representing the Baite tribe with Rev. Thangkhosei Baite serving as its Executive Secretary. The total membership is now more than 11000.14 Rev. Vanmawia is the present Senior Executive Secretary of the Manipur Presbyterian Synod.

Zou Presbyterian Synod: Christianity came among the Zou tribe during 1924, but a full-fledged church came to exist only in 1954 under the name of Jou Christian Association. It was changed again into Manipur Christian Convention and when it merged with the Presbyterian Church in 1958 it came to be known as Manipur Gam Presbytery under the Manipur Presbyterian Synod. As this presbytery continues to grow, another presbytery was formed out of this and was called Manipur Eastern Presbytery.

Since people of both these presbyteries speak the same language and as per their request, they were merged together and given a separate synod under the name of Zou Presbyterian Synod by the General Assembly of the Presbyterian Church of India (Vide.Res.No.11.7 dated April 20, 2006).15 It has two presbyteries with a total population of 11347. Rev. Hangpi Manlun is the present Senior Executive Secretary.

Salvation Army: Several attempts to establish the Salvation Army in Churachandpur had failed since 1935. However at the end of World War II and following a mass migration of people from Mizoram to Manipur, the Salvation Army was finally established in Churachandpur in 1952 with a total member of 80 only. Today the Salvation Army has grown into a total membership of about 2629 with 36 corps (churches). It runs schools and children homes at various places among which The Children Training Higher Secondary School in Churachandpur is the most well-established. Major Sangchhunga is the Divisional Commander of this Army.

United Pentecostal Church: The United Pentecostal Church was first established in Churachandpur district at Rawvakawt village in 1950. It gradually grows and finally by 1958 it became well established even in Churachandpur town. Today it claims to have a total membership of 3200 with its headquarters at Salemveng, Churachandpur.

New Testament Baptist Churches Association: Formerly known as Simte Christian Association, the NTBC was established in the year 1951 at Mongawn village, Churachandpur district. There are over twenty local churches across the district with about three thousand believers.

Baptist Church of Manipur: This church was established in the year 1958 under the leadership of Rev. Siam Kung who was working under the then NEIGM as Inspector of Schools. The reason behind the founding of this church was basically the desire of the Tedim-Chin tribe to worship God in its own language. This was a time when churches under the NEIGM were divided on linguistic lines, and the desire of this group was also not out of place. Rev.Dr.T.K. Muana is the present leader of this church.

Catholic Church: The Catholic Church was first established in Churachandpur in the year 1958. It first began with prayer meetings conducted on Sundays at a village called Thingkangphai under the leadership of Mr. John Dengthuama. Another group was again established at Donbosco L.P. School at Salemveng, New Bazar through the initiative of Mrs. Nolly a staff of the L.P. School.19 Today the Catholic Church has grown into three Parishes such as St. Thomas Parish at Singat, started in 1978 and having 700 members, St. Xavier’s Parish at Thanlon, established in 1975 with 500 members and the Good Shepherd Parish, Churachandpur started in 1968 with 2000 members. It also has many small local gatherings in various places within the district. The Catholic Church is known for its contribution in the field of education by running high quality educational schools in the district.

The Church of Christ: The Church of Christ was first brought to Churachandpur when M. Nengkhozam Guite, L. Kamzakhup, Pumkhanlal Guite and T. Thangruai came in touch with this Faith while a student at Shillong. They were baptized in 1965 and after returning to Churachandpur they became instrumental in establishing this church. Today this Church has sixteen local congregations spreading across the district of Churachandpur. According to their setup, each congregation is independent, having no organization or Headquarters, no governing bodies and no clergy in the district.

Evangelical Free Church of India: This is also another church concentrating mainly among the Hmar people which separated itself from the Independent Church of India during 1969 under the leadership of the renowned Rev. Dr. Rochung Pudaite. Though originated in Manipur with still many of its churches in Churachandpur, it has its headquarters in Shillong, Meghalaya. It has a total population of about 40159 with many of its members outside of Manipur. Rev. J. Huoplien Neitham is the present President of this Church.

Reformed Presbyterian Church of North East India: This is also a fast growing church which was separated from the Evangelical Assembly Church during 1979. It takes up many developmental programs in partnership with the Reformed Church in the Netherlands. Its total population is about 13000 now and Rev. Edwin Darsanglur is the present Executive Secretary.

Evangelical Baptist Convention: The erstwhile Evangelical Convention Church has been an active member of the Evangelical Congregational Church of India representing the Paite tribe since the beginning for many years. It separated itself from the Evangelical
Congregational Church of India in 1998 and became a member of the Baptist World Alliance. It runs a reputed Bible College called Grace Bible College and a high school called Ebenezer Academy at New Lamka, Churachandpur. It has a total population of about 50,000 and Rev. L. Khamkholun is the present General Secretary.

Chin Baptist Association: Founded in 1961, Chin Baptist Association now has 2592 baptized members with 15 churches. It is affiliated to Manipur Baptist Convention and Rev. Dr. En Za Sian is the present Executive Secretary.

Gangte Baptist Association: First formed under the name of Synod reformed Church and changed into Gangte Baptist Association and was affiliated to the Manipur Baptist Convention in 1973. Today it has more than 3000 members. Rev. Tongkhokap is the present Executive Secretary. There are also a few local churches in Churachandpur that belongs to Kuki Baptist Convention and Vaiphei Baptist Association whose headquarters are outside of the district.

Assemblies of God (AG): During the fifties, a young Bengali preacher called D.K. Beswas from West Bengal came and ministered God’s word in Churachandpur that finally resulted in the formation of the Assemblies of God church. The first AG church was started at Saidan village in 1962 which later spread over many other villages.23 It runs a reputed school called AG High School and Nazareth Bible College at Nehru Marg, Churachandpur. Rev. Dr. J. Khuma is the Superintendent of this Church.

Evangelical Lutheran Christian Church: First formed under the name of Asian Bible Fellowship Mission in 1980 from Manipur Gam Presbytery, it was again changed into Zomi Christian Church in 1982. It merged with the Evangelical Lutheran Church on September 15, 2002 under the name of Evangelical Lutheran Christian Church. It has a total member of more than 7200.24 Rev. Dr. Ginkhanmung Zou is the present Executive Secretary.
Zou Christian Bible Church: Following the ZCC’s merger with the Lutheran Church, there was a group who refused to ride along and continue with the Zou Christian Church under the leadership of Rev. David K. Samte. It was later changed into Zou Christian Bible Church following its connection with the Bible Churches in America.

Thangkhal Bible Church: Established in 1981 as Thangkhal Christian Association it became a constituent member of the Evangelical Congregational Church of India during 1998-2003 and then affiliated itself to Independent Fundamental Church of America from
2004 under the name of Thangkhal Bible Church. Its population is a little more than 2000 with 13 local churches. Rev. S. Khaisuanmang is the present Executive Director of this church.

Presbyterian Church in India Reformed: The Presbyterian Church in India Reformed was established on April 14, 1984 at Mualkoi, Churachandpur under the leadership of Vung D. Tombing. It was a result of doctrinal differences among the leaders of the then Evangelical Convention Church.25 It runs a well reputed institution called Rayburn College at New Lamka. Concentrating among the Zomi ethnic groups, this is also a fast growing church with Rev. Khen P. Tombing as the present Chief Coordinator.

Wesleyan Methodist Church of East India: This church was established in 1987 with its offices in Churachandpur and Assam under the leadership of Rev. Dr. Lalkhawlien Pulamte. Rev. Paul Lalsiemlien is the present Regional Superintendent. There are also many churches and local congregations across the district claiming to have maintained their own doctrinal distinctive and peculiarities. It will not only occupy too much space to include them all, in fact, even identifying them itself will be an enormous task that will require ample of time.

The fast growth of Christianity among the tribes of Churachandpur district that converts these whole tribal groups into Christianity within a few decades is a clear vindication of the saying that “The Church is a self-propagating body.”

Not only has the Church propagated itself within the district, in fact, the process of its self propagation has spilled over the state boundary crossing all political and ethnic barriers across the nation of India and into the neighboring countries as well. No wonder, Christianity exceeds 93% of the population in the district!

The impact of Christianity in the lives of the tribes in Churachandpur district can be discussed in great detail. For want of space I would like to point out a few here. First, the message of the Christianity sets us free from the bondage of fears. Our forefathers were perpetually gripped by the fear of evil spirits. Any unusual objects in the jungle or in the villages, including abnormal birth of babies in the families, are considered as the work of an angry spirit and have to be appeased by sacrifice. In fact, most of their religious practices are an attempt to appease such angry spirits. We have been set free from such a pathetic life.

Secondly, Christianity has opened our eyes to our deepest quest, and that is the assurance of eternal life in heaven with God after death. Our forefathers have realized that they no longer need to hunt heads so that their spirits may accompany them into the world of the death because Jesus Himself has promised to take them to heaven when they die.

Thirdly, the coming of Christianity not only brings spiritual freedom, it also brings education. Today the advanced of the people of Churachandpur District in the area of education is to be attributed mainly to the schools that are run by missionaries and churches.

Finally, the Christian message of love and freedom inculcate a spirit of love and trust between people of different villages and tribes that enabled us to coexist peacefully for the last many years. Though there are times when such spirit of peaceful co-existence is being challenged from some corners.

Therefore we accord our deepest respect and love to those pioneers like Watkin Roberts, Savawma, Thangchhingpuia, Vanzika and many more who were instrumental to bring the light of Christianity to every nook and corner of our district. Above all, we thank God Almighty for raising his servants to bring the light of the Gospel into this seemingly God-forsaken land of ours. To God be the Glory!!
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