Cong faces rebellion inUttarakhand

Congress, on Tuesday night,
was faced with a rebellion in
Uttarakhand as senior leader Harish
Rawat’s camp made it clear that he
would not give up his claim on chief
ministership but he vowed to fight it
out within the party. Rawat, who is
learnt to have offered to resign as
minister of
state for parliamentary affairs and
agriculture in protest against his not
being considered for chief
ministership, was closeted with a
sizeable number of 32 Congress MLAs
supporting him throughout the day
strategising the next course of
The Congress was said to be worried
in the wake of Rawat’s supporters
keeping away from the swearing-in
ceremony of Vijay Bahuguna and
one of the newly-elected MLAs
saying the new government would
not last even for 10-15 days. Harish
Rawat told reporters tonight that he
has no plans to quit Congress but
would continue to fight for his claim
on chief ministership.
“I am a Congress worker and will
seek redressal of my grievances
within Congress forum,” was his
brief refrain to a volley of questions.
He, however, refused to spell out
next course of action. However,
senior party leader and MLA Harak
Singh Rawat, one of those
supporting him, was more forthright
when he said “the future of new
government in Uttarakhand is very
bleak… It can continue only for 10-15
days.” Opposing Bahuguna who was
sworn-in as chief minister Tuesday
evening, Harak Singh Rawat said he
has “no contribution in the state and
has been imposed on us”. He
credited Harish Rawat with playing a
major role in Congress victory in
Assembly eletions in Uttarakhand.
Sources close to Harish said that the
attendance of just around 10
Congress MLAs at the swearing in
ceremony of Bahuguna reaffirmed
the point that he is the “real leader”
of the party there.
There was speculation that Harish
had met BJP chief Nitin
Gadkari Monday night but it was
denied by another supporter MP
Pradip Tamta.
Union minister Ghulam Nabi Azad,
party in-charge of the state who had
announced the name of Bahuguna
as chief minister also rubbished this
speculation saying he can never
even think that Rawat will meet
Gadkari or go to any other party. “He
(Rawat) is a committed Congress
worker and will remain in Congress.
He is a member of the Union Council
of Ministers and he has a
contribution to make there,” Azad


I’m On the Edge Of LiFE

This life is Killin’ me……Don’t know what
to laugh or smile for anymore…..Every lil
thing that happens around me is killin’
me softly…I Guess….Reality is wrong…. Dreams are for real…. I often give myself very good advice,
but I very seldom take it…..I’m young &
I’m hopeless, I’m lost & I know this, I’m
going nowhere fast that’s what they say,
I’m troublesome, I’ve fallen, I’m angry at
my father, it’s me against this world and I don’t care…..The drastic steps I’ve taken
Are just an act of desperation……. I knew
no one would miss me…..So now I’m
basically more scared of people, than
guns. I trust NO-ONE!!….No matter what I do or say, there’s nothing that I can do to
make people understand Me……Where
ever I am…. I always find myself looking
out the window wishing I was
somewhere else…Will Anyone Cared And help Me???? I’M FALLING EVery Second…;(

The Kuki Tribes of Meghalaya: A Study of their Socio – Political Problems

The Kukis are ethnic group that
spread throughout the
Northeastern region of India,
Northwest Burma and
Chittagong Hill Tracts in
Bangladesh. In Northeast India they are present in all the states
except Arunachal Pradesh. This
dispersal across international
borders is mainly attributed to
the British colonial policy. The
term ‘Kuki’ is a Bengali word meaning ‘hill people’ or
‘highlander’. According to Lt.
Colonel Shakespeare (The
Lushai Kuki Clans, Part I,
London, 1912) the term ‘Kuki’
has a definite meaning and include Aimol, Chothe, Chiru,
Koireng, Kom, Purum, Anal,
Lamkang, Moyon, Monsang,
Gangte, Vaiphei, Simte, Paite,
Thadou, Hmar, Zou etc. G.A.
Grierson in Linguistic Survey of India, 1967 stated that the
tribes connoted by Kuki are able
to understand another’s dialect.
Recognising the common
ethnicity and identity of the
Kukis, the Constitution (Scheduled Tribes) Order, 1950
of the Government of India
placed all the Kukis under ‘Any
Kuki Tribes’ in the states of
Assam, Manipur, Tripura,
Mizoram, and Meghalaya. Due to the various
movements for separate
administrative units based on
ethnicity, Nagaland, Meghalaya
and Mizoram were carved out
of Assam. The creation of new administrative units deprived
the Kukis much of their political
interests. Nevertheless they
have been living cordially with
the majority communities. Such
is the case of the Kuki tribes in Meghalaya. When Meghalaya
was carved out from Assam by
the Assam Reorganisation
(Meghalaya) Act 1969, the
various Kukis living in the then
United Khasi-Jaintia Hills district became indigenous tribes of
Meghalaya. Even though a
minority, the Kukis in
Meghalaya are not negligible in
terms of their population. In
this essay a brief history of Meghalaya, its social
composition and the various
governmental policies affecting
the minority Kukis are analysed.

UC Browser 7.9 Official Version is about to release

Hi, all: We are going
to release UC
Browser 7.9 for
Symbian & Java
at 16:00 this
Wednesday. 1. Takeing care
of your eyes-
between night
mode and day mode.
2. Browsing
whenever and
wherever –
more powerful
bookmark 3. Filling the
Laguage gap–
support Arabic
4. Fixed access
connection timeout error–
Fixed timeout
problem during
5. Fixed image loading
timeout error in
loading image.
6. Optimized
Cache management–
Cache will be
You don’t need
to reset and clear Cache
7. Make ur eyes
more colorful–
support more image format Thanks. From: ucweb


“Ka naupang laiin naupang angin
ka tawnga, naupang hrietin ka
hriet a, naupang ngaituo angin ka
ngaituo hlak; tuta ka hung puitling
hin naupang thaw dan chu ka ban tah” 1 Korinth 13:11.* Puitling dinga kalbi hmasatak chu
naupang hi ania, amiruokchu naupang
el chun puitling thei ani bawk nawh.
Chuleichun puitlingna dinga thaw ding
pawimaw tak chu naupang thaw dan bansan hi a nih. Ka naupang khawhriet
in zawt ve lang, kum 1956 October thla
in Uchathol khuo a kan umlai vangduoi
thlak takin kapa Vanlalbul in a mi
thisana naupang ti ti enkawl ngai vawng
kan la ni leiin kan urengin kan Pate
Lalringpui hai belin kan um tlanga. A
kumnawk 1966 chu ni le thla le
calendar ka tiem thei tan kum a nih;
Zairawn I.C.I kohran a Kristmas ka hmang
hmasatak kum a nia, chu kuma kristmas
a ka
hlimpui tak chu Vawksa hmepawk le
zana fiemthawtuhai fiem thaw chu a
nih. Kristsmas putar (Santa clause) in famta
Upa Thachung an siema a kuta fei
chawia mi a sunawi lai dam ka mitthla
a a cham zingin ka suongtuona tukver a
inthawka ka hang thlir vel chun ka
lungril a suk no in ka khuo khawm a suk sawt hle. Kha lai hun a ei lo hlimpui em
em hai dam kha tulai tukvera
inthawka hang thlir chun a nuizat
thlakin a naupang thlak hle ei tinaw
nawh. Sienkhawm kohran in kum sawmnga na (Golden Jubilee) lawmna ei
hang nei
ding meu chun Tirko Paula’n “ Ka
naupang lain naupang angin ka tawnga,
naupang hrietin ka hriet a, naupang
ngaituo angin ka ngaituo hlak; tuta ka hung puitling hnung hin naupang thaw
dan chu ka ban tah”* * alo ti ang el
hin mimal le kohranhai khawm ani telin
ei lo puitling pei chu ni ngei ding
ana ei tawng dan, ei chet dan, ei fak le
dawn zawng dan, ei inchei dan, ei in le lo nei dan, ei thil buoipui nuom
zawng, ei ngainat le ei ngaisang
zawnghai an thlakthlengin a danglam
nuom sawt hle. Iengtik hun taka
dang lam am a ni tiruok chu ei hriet biek nawh. Pathien hminga thil thawna
le kohran inkhawma program a hai lem
chu fiemthu hin hmun khawm a chang
ta nawh. Zairawn khuo context takin hang hril
inla, tienlai deu khan chu
khawsunga intin deu thaw in ram
ngawpui vatin lo nei in fak ei zawng
ei thlai ra ching suokhai khawm zawr khawm ei lo nei ngai nawh a, khuo le
vengin insemin ei lo fak tlang el hlak.
Turuok hin chu nuom in la khawm ram
ngawpui vat ding khawm ei hmu ta
nawh a, a neitu khawm hril khawp
khawm ei um ta nawh. Lo a thlai neihai khawma
athlawna tuolbawm hai sem el chu a
tah. Ei chakhai lakna tak Jiribam,
Gularthol bazar a hai ke ngawta inlawn
in phur riktak tak hai khawm ei lo phur
hlaka tum khata phur senglo ei lo nei
khawm in avel vel in ei thak hlak.
Turuok hin chu tukhawm ke a inlawn ei
ta nawh a mitin in Motor in hadam takin ei in lawn lem tah. Fe tulna
tak nei inla khawm inlawnna ding
Motor a lo remchang naw chun fena
ding thul
in a Motor remchang hun ei in chan lem el an tah. Upa tawng takin hang hril inla kan
naupang lai chun Zairawn khuo sunga
B.A passed chu hrillo, pawlsawm sirpha
chu kutchang thlieka tiem khawp
an lo um nawh. Turuok hin chu pawlsawm passed chu hrillo B.A val
kutchang thlieka tiem el seng ei ni ta
nawh. Khawvel hmasawnna zuiin
changkang lemna a ngaiin khawsunga
intin chu hrillo vawikhat nunghak tlangval mana Mobile pai naw hrim
khawm ei um ta nawh. Hieng anga
nunphung inthlak danglamna, In le lo
nei dan, fak le dawn zawng dan,
thiemna le varna inchukna kawnga, khawvel
khawsakna changkang lema ei hung
el ta hi ei ni tum le ei ngaituo lei el
khawm a ni bik nawh a, a khawtlang
huopa ei relna le resolution ei passed na khawm a um nawh a, a khawvel in
her pei hin ahung hersuok hrim hrim
lem a nih. Ei chang thlang a “Tuta ka hung
puitling hnung hin naupang thaw dan
chu ka ban tah” ati hi tha kati in
ngaimaw um hle in ka hrieta. Ei kristien
hringnun khal dan le enmil in naupang
lai thaw dan bansan ding ieng ieng am ei bansana? Tirko Paula bawkin Galati
4:8,9;19 a “Nisienlakhawm, khanga
Pathien in hriet naw lai khan an
piengzie hrim khawma Pathien ni
suok in na. tuta Pathien in hung hriet hnung hin chu ti nek hmanin, Pathien
mi hriet in hung ni hnung hin chu, ti
ding a ni lem- khawvel A AW B derdep
le teplo mei mei, a suoka um nawk in
inhawk hai tienga chun, iengtizie a
nghakir nawk am in na?” a lo tih a. Pathien eihriet naw laia thaw dan
tuchen a ei ban thei lo bansan ngei
ta dinga ei nuom thenkhat hang hril ei
tih. A) Kristien mi piengthar indik tak ni ta
sia, insunga thil inhmang, buoina
thenkhat asan hrietchienglo, thudik lem
hriet chieng thei lo thil hai a ei
buoina le ei harsatna thu a khawhri be
mi Pathien ringlo Maiba/Maibi hai ei ruoi el hlak hi ei thaw ngai lo ding a ni
leiin Jubilee chen tlung phak ta
kohran hai hin chu thaw ta ngai naw
hram inla nuom a um in ei puitlingna
pakhat ning a tih. Paula bawkin ka
nauhai, Krista chu nangni a siem puitlinga a um hmakhat chu nauha
invawin kan vawi nawk cheu hi ati hiel
anikha. B) Ei pi le pu hai hun chen an lo ching
hlak le an mawlna suk zuol hlaktu
tulai thangthar tamtakin ei la ban thei
naw chuzu hmun hlimna hi a nih.
Paula chun Rom mihai kuoma suna um
angin mawitakin um ei tiu, zu dawn buoi
le zu inruia um loin, hur le indit hmanga
um loin, insuol le in itthika um
loin a lo tia. Hril tam ngai loin zu hi mi
suksetu a nia, taksa hmel putdan
le hriselna a suksiet chau niloin mi pangngai lungril suk vettu ani bakah mi
po po hmusitna kula mi khumtu, insung
suk tlaramtu le thi hun hma a thina
intluntu a nih. Zu dawn mi hai hrim
hrim chu an zu dawn lei a hrisel le
hmeltha sar hler hlawr an um ngai nawh. Var kek kawka mi inza thei in an
ngai bawk nawh. Puitling taka insung
kei ding le damsawt an um ngai bawk
nawh. Chuleiin tuta tuma eini Zairawn
I.C.I kohran Golden Jubilee lawmna a’nthawk hin hieng tieng panga
hratnawna invawi hai ta ding khawmin
dang lamna tlung ngei sien ti hi ei
beiseina le ei tawngtaina khawm a nih.
Chuong anga simna le inthlak danglamna chu Puitlingna tienga step
khat bek a
mi dawmsang tu ni ngei a tih. Ei Jubilee hmang ding hi Kum
sawmnga na Golden Jubilee a ni leiin ei
Kristien na hi kum sawmnga a tling chie
anta tina chu an nawh a, ei rama
chanchintha in kum zakhat chuong ami
lo del ve anta leiin tuta eini kohran laia hin chu ei taksa kum upat dan dan
hi ei kristienna kawng a ei upat dan
ani el ding ani leiin naupang thaw dan
ban sana ei puitling dan ding tawite
in hang hril nawk ei tih. 1. Sawmapakhat pek a puitling:
Sawmapakhat, Rahmasa Ramthim ta
thawlawm le thilpek dang dang thla bia
hlaw neitu le loneitu khawma asik hun
chara Lalpa chanpuol theinghil loin pe zie inla ei puitling nun inlang thei
a tih. 2. Sap thuvarin “I damsung chu mi
keihnuoitu niloin mi dawmsangtu ni
hmang rawh” anlo ti angin ei u le nau,
kohran chanpuihai, khuo le veng hai
tlaksietna ding nekin an changkang dan ding ngaituo rawn inla puitling nun
suklang thei ei tih. 3. Sap thuvar bawkin “Ngaituona chu
pen ang ana a sin ei hawng phale chau
hmang thei hlak” an ti angin kawng
tinrenga Pathien in tha le tul a ti anga
a mi hmang thei dingin lungril in hawngsa zingin um inla puitling thei ei
tih. 4. Thilthaw tinrenga huoisen taka thaw
hi puitling na a nih. kum 1989
January thla in Rev. Darsanglien
Ruolngul le Meghalaya district a kan
tlanga. Chu tum chun thil “thaw tinrenga hin hawphur puma thaw
ngailo ding”
a ni tiin ami’n fuia. Vawisun chena ka
rawngbawlna mi thuoitu a nih. 5. Thil iengkima puitlingna ding chun
Pathien hmangaina nei hi atul tak a
nih. Isu’n thupek lai po poa ropuitak chu
“Lalpa Pathien chu Lalpa pakhat
chau a nih, ama chau i lungvar po poin, i
thlarau po poin, i lungril po poin, i hratna po poin i hmangai ding a
ni. Adawttu chu nang in hmangai
angin i venghai khawm i hmangai ding
a nih” (Mark 12:29-31) a tia. Paula
khawmin inhmangaituona ngawt naw
chu tu iengkhawm bat naw ro; mani mihriempui hmangaitu chun dan chu a
zawm famkim ta sih a. Hieng “Uire naw,
tuol that naw, inru naw, inhnar naw”, ti
le thupek danghai hrim hrim hi,
“Nangma in hmangai angin i venghai i
hmangai ding a nih ti hin a khai khawm vawng a nih. Hmangaina in venghai a
suk khawhlo ngai nawha, chuleichun
hmangaina hi dan hraw famkimna a
nih” a lo ti bawk. Chuleichun mi’n lungril po po a
Pathien a hmangai tak phawt chun
Pathien thu inziekna Bible in thaw lo
dinga a khaphai po po le thaw dinga a
phut hai po po chu hadam takin a
zawm el thei hlak a nih. Chuong ang taka ei
hringnun hin puitlinna ei nei theina
dingin a thu ei hang hril hai chu
Lalpa’n mal mi sawm pek raw seh.


In every armed conflict innocent civillians
are always the worst casualties as much
as truth and human rights are.
Defenseless civilians have to bear the
brunt of deadly forces unleashed by
armed elements. This is exactly what had happened to innocent Kuki villagers
during the bloody Kuki-Naga war
(1992-95) which started as a result of the
gruesome ethnic cleansing operations carried out by the NSCN (IM) and the
Naga Limguard. Of course, Nagas were
also killed by the provisional Kuki militia
in retaliatory strikes. From May 1992 to
November 1995, more than 575 innocent
Kuki civilians were shot or hacked to death by Naga militants in Manipur
alone, whereas about 121 Kukis were
liquidated in Nagaland, without counting
the heads (non pun intended) of missing
persons. Altogether 230 Kuki hamlets
and villages were burnt down and scores of Kuki villages were deserted out of
sheer terror, taking the number of Kuki
refugees to over 50,000. It was during
this period that compassion, honor,
human rights and the teachings of
Christianity took the backstage and the finer points of psycho-terror and
unbridled brutalities ruled the roast.
Unfortunately, the details of these tales
of death and destruction were eagerly
followed with much relish by some
sections of the society. Never had a human life been so cheap and so
inconsequential as it was then. Kukis
paying homage to Sept. 13, 1993
martyrs. One of the saddest facts was
that most of the victims who had already
been unlucky in life could not be given proper burial ceremonies. Amidst those
sordid tales of horror and gory incidents
there stood out one most gruesome massacre which
makes the other bloody incidents like a
‘Humpty Dumpty’s story. On 13th Sept,
1993, in one of the worst genocides in
the history of modern India, innocent
Kukis, including one woman, of Joupi Village (Tamenglong dist) were
butchered or hacked to death at a spot
not far from Tamei police station by the
NSCN (IM) backed Naga Limguardsmen.
To say that these 88 people were killed
would be an understatement. Not even a single victim was lucky enough to be
shot dead; all and every one of them had
their throats cut, tribal execution style.
To add to that most despicable act of
madness and primeval savagery, another
20 innocent Kukis were also exterminated in separate
‘incidents’ on that most tragically fateful
day of September 13, 1993, – 13 villagers
from Gelnel (Senapati district), 4 from Santing (Senapati district) and 3 from
Nungthut (Tamenglong district), pushing
the day’s heads’ count to 108 victims.
The sheer magnitude of these well-
planned and methodic savageries
shocked the whole country and the news hit news agencies and other wire-
services all around the world. The BBC World reported them
as ethnic cleansing by Naga separatists’,
the CNN called the Joupi Massacre as
‘genocide’ and the other world media
called it as ‘bloody ethnic cleansing’. That particular
day, i.e. 13th September, 1993, will be
live in infamy forever, as much as the 9/11 shall
be. In all fitness of things, the 13th September is observed as a ‘Black Day’ by
the Kukis in remembrance of those 700 most unfortunate victims who had no
business to die at all in the first place. The Black Day is not about angry protest; it is
all about honoring the memory of those innocent Kukis who had perished so
cruelly. Not to honor and remember
those due to reconciliatory politics would be a great
injustice. The cold-blooded massacre of
88 villagers of Joupi and Zanglenphai deserves to be
told. It was a tale of horror, deception
and sheer hatred. Joupi village had around 70
houses whereas the neighboring
Zanglenphai had 18 houses and had
shared one Kuki Baptist Convention
church in Joupi. On the 5th September,
1993, 40 armed NSCN (IM) cadres, including 7 females, swooped down
upon Joupi village. They herded all the men folk into the
village community hall and detained the
women and children inside the church (how
many times do we hear about SF
personnel desecrating the sanctity of the church? It
should also be noted that 5 Haipi
villagers were shot death inside the church during
the New Year’s night service on 1/1/95
by Naga militants). After locking up all
the Joupi villagers, the NSCN (IM) cadres
went on rampage, entering each and
every house and destroying all boxes, almirahs, and tools like knives, machetes,
swords, spades, axes, etc… Thereafter,
they slaughtered livestock like pigs,
chicken and merrily feasted till late
evening. As they left Joupi just before
night, the Naga militants forcibly took along the village chief Lenkhopai Haokip
‘to drop them off’ as a dutiful host, only
to bury him dead along Barak riverbank
about 2 km away from the village. Five
days later, on September 10, the NSCN
(IM) served a ‘quit notice’ to Joupi- Zanglenphai villagers ordering them to
leave/vacate on or before September 15.
As a matter of necessity, one Semkholam
Hangshing was elected as an acting-chief
and they held a fare-well feast and paid
homage to the departed soul of their deceased chief on September 11. The
next morning they held their last
communion and prayer service in the
church. Thereafter, under the supervision
of their new chief, all men, women and
children of Joupi-Zanglenphai villages tearfully left their earthly homes en mass
on the September 12, taking among their modest
belongings, livestock and other necessary
items. It must have been a very moving
scene. These hapless villagers wearily
trudged along thinking they were
already out of harm’s way; little did they know that they, especially the men folk,
had an appointment with destiny not so far ahead.
Unbeknownst to them, their fate had
already been decided. The weary
villagers managed to reach Bolkot area,
about 28 km from Joupi and about 2 km
from Tamei, by late afternoon. The horror story started there and then, the
September 15 ‘deadline’ was not to be
honored by the NSCN (IM) and the Naga
Limguardsmen. There at Bolkot, all the
men were separated from women and
all their belongings and properties were ransacked, looted or destroyed. The
inhuman torturing started amidst the
wailing and crying. Realizing their
intention, the younger brother of the
deceased chief shouted, ‘Let’s all run! It’s
every man for himself!’ However new chief of Joupi shot down that proposal,
saying that if the men folk ran away
then all women and infant would be
butchered as a punishment and that it
was the duty of the headman and village
elders to die first if needed. All the villagers were marched into Tamei just
before nightfall and closed the gate. The
Naga militants hid the women and
infants in a secluded area while all the
men had their hands tied behind their
backs. According to eyewitnesses account and 5 survivors, they were
marched towards the outskirts of Tamei,
actually a stone’s throw away from
Tamei Police station, and the hacking of
necks started from the night itself. As a
true Christian, the Naga militants asked them to say their last prayers. Butchering
of fellow human beings is actually not a
regular part of Christian tradition, less so
against fellow Christians. Those of Kuki
villagers who lagged behind were duly
‘welcomed’ on September 13 and were given the same treatment-all the men
folk were beheaded. In all 87 innocent
Joupi-Zanglenphai villagers were
mercilessly laid low without any fault of
their own. One housewife was among
the victims because she stoutly refused to leave behind her husband and son-
what a dedication! As in all massacres,
there were 5 known survivors. One
Haosem Doungel was hacked at the back
of the neck and thrown into a river; he
survived. Three others managed to escape with serious injuries. One Kuki
policeman posted at the Tamei police
station had to be hidden by his
colleagues by locking him inside a cell for
his safety in case the Naga militants
came in for ‘inspection’. Most of the 700 plus innocent Kuki villagers who
perished during that ethnic cleansing
were murdered in the same manner. It is
most unfortunate that most of these
victim’s families have never been given
ex-gratia payment by the Govt. It is a shame that so far no one has ever been
charged or indicted by the not-so-long
arm of the law. Instead of booking the
person for crime against humanity, the
NSCN (IM) is now being dated and
pampered by the Govt of India. If Slobodon Milosevic, Ratko Mladic and
Radovon Karadzic could be booked for
crime against humanity, why not the
persons responsible for the Kuki
massacre? Are not the Kukis human
being? But then, it is not the Govt, the police or the Court who can give real
justice, it is only the Almighty God who
can give real and fitting justice in every
sense of the word. And it is not for us
mere mortal beings to judge the wrong
doings of other persons; it is the divine duty of the God to pass the judgment
over the crimes of this great magnitude
in his soul of these unfortunate victims
rest in peace.