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Monday, February 15, 2010
Biography of Kachin
WHO ARE THE KACHINS?
Kachins are Jinghpaw, Maru (Lawngwaw), Lashi (Lachit), Zaiwa (Azi), Rawang, Lisu (some books mention Yodwin) and five other sub-groups. These six major groups, including five other different sub-groups, are together known as Kachins. They have same traditions, customs, dialects and practices. Kachins originated from Central Asia (Ka-ang Shingra). They migrated from Central Asia via Persia; Tashkent and Sarmakand (Southern Russia); Mongolia; Huhethot, Kan Su, Tsing Hai Districts, Yalo Tsangpo of Republic of China. Then they were back to the Tsing Hai District (China) and landed to the place called: Chengtu (China). Then they finally migrated to the present occupied land called: The Kachinland. After migrating to the land, some of them strayed away to India (Singphos), China (Jingpos or Jinghpos, most of them in China speak Zaiwa) and most of the Kachins migrated to the Northern Burma: Kachinland. It is only about 2662 years old that the Kachins live in the present land. They were explorers, and were moving along the riverbanks where they could find fertile lands.
WHERE DO THE KACHINS LIVE?
Most of the Kachins live in their own land. They had a separate country before the British Rule, but then it became a part of Burma after the Rule. Total area of the Kachinland measures about 33,903 square miles, located between 23o-3' to 28o - 29' N Latitude and 96o - 99o E Longitudes. Kachinland is adjoining with Peoples Republic of China in the East, Democratic Republic of India in the West, Tibet in the North and Burma in the South. About 50% of the total area of the Kachinland are hills and mountains up to the height of 5,881 metres above the sea level. Kachinland is rich in natural resources. Jades and teak-timbers are the best in quality, and production of gold per unit area is the highest, in the world. The land is covered with undisturbed-natural forests. The rarest natural species like Black Orchids, White Pheasants, and golden fishes in the confluence of Mali and Nmai rivers are observed. There are mainly three seasons in the Kachinland viz., Yinam ta , sometimes also written as Lanam ta (Rainy Season), i.e., middle of May to middle of October; N'lum ta (Summer Season) is from middle of February to middle of May, and N'shung ta (Winter Season) starts from middle of October and ends in February. Annual Mean Daily Temperature ranges from 4 - 36 oC with 60 - 95% Relative Humidity. Hill cities, like Putao, have a very low temperature ranging from -4 to 18oC with low humidity. The uppermost part of Kachinland, including the most beautiful Plateau-city (Putao) falls in temperate zone. The maximum temperature of 40 oC was recorded in 1996. Annual rainfall ranges from 80 to 200 inches. More rainfall has been observed in mountainous parts of the land.
Myitkyina (is the capital city, estimated living about 4-6 million people including Non-Kachins (NKs.), Manmaw (Bhamo), Mukawng (Mogaung), Putau-U (Putao), Mohnyin, and Katha are the major cities of the Kachinland. International airport and the second largest station of Burmese railway are located in Myikyina. Ledo Road (some literature mentioned as Old StilWell Road) is connected to the world via China in the east and via India in the west. The Road is one of the most ever expensive ones in the world spending more than US $ 137 millions in some 1942 - 1944, constructed under the leadership of Gen. Stil Well. Captain E R Leech, Dr Ola Hanson, were some of the famous authors who wrote about the Kachins. Meanwhile, due to envitable circumstances of communication with the people, they could not mention the true to type of the Kachins. This book though not mentions about the Kachins in detail, it gives you true colours and real History of the Kachins in brief.
This is just a brief Introduction about the Kachins. The book: Kachins are Not Tribe, is yet to be completed due to complexity of Five or more Families. The research is done by the author et al with the due effort to support the statement while taking care of the word: Tribe. Strictly speaking, Kachins are not Tribe - they have their own Class with Five Ruling families viz., Lahtaw, Lahpai, Nhkum, Maran and Marip. Kachins originated from Ka-ang shingra and the civilization started in Majoi Shingra. Most of the Kachins and other workers understand that the Word Majoi Shingra as Mount Everest as it pronounces closely to it. The right pronunciation of the word: Majoi Shingra and its meaning for what we want is entirely different from what some of others think. Majoi Shingra for Mount Everest is a bit higher as in majoi tsun ai and Majoi Shingra for what is that not clear to us pronounces a bit lower in Majoi as in Lu Htoi or wan htoi. Thus, original place of the Kachins are not yet clear because of the gap of communication to translate Mungding Ga (Historical Words) spoken by ancestors of the Kachins. Ka-ang itself is clear, meaning: Centre while Shingra is difficult to understand at this time. Shingra, in other words, means nature or melancholy. The word melancholy is not applicable in terms of Anthropological view. Yet, there is another Mungding Ga: Majoi Shingra, to be translated. If the Word Ka-ang Shingra and Majoi Shingra is clear, the original place of the Kachins will be clear accordingly.
Kachin In Myanmar
The Jingpo or Kachin people (simplified Chinese: 景颇族; pinyin: Jǐngpōzú; Burmese: ကခ္ယင္လူမ္ယုိး; MLCTS: ka. hkyang lu. myui:; own names: Jingpo (also Jinghpaw), Tsaiva, Lechi) are an ethnic group who largely inhabit northern Burma (Kachin State). They also form one of the 56 ethnic groups officially recognized by the People's Republic of China, where they numbered 132,143 people in the 2000 census. There is a closely related people in India called Singpho.
Categorization
Two different categorization schemes complicate the terms Jingpo and Kachin (which operate as synonyms). In one, a variety of linguistic groups with overlapping territories and integrated social structures are described as a single people: the Kachin or Jingpo. In the other, linguistic categorization, the native speakers of each language in the area are treated as distinct ethnic groups. Both schemes treat the Shan people who live in the same or contiguous areas as ethnically distinct. Kachins have frequently defied the Western expectation of lineage-based ethnicity by culturally "becoming Shans."(Leach 1965)
In British colonial Burma, Jingpo or Kachins were categorized by the Census as separate "races" or "tribes" according to language, including Kachin (Jingpo below), Gauri, Maru, Lashi, Szi, Maingtha, Hpon, Nung, and Lisu. Other officials, missionaries, and the local administration recognized them as a single ethnic group.(Leach 1965:43ff) The early independence period Burmese government recognized Kachin as an overarching category. The current Myanmar government again views the Kachin as a "major national ethnic race" comprising the Kachin, Trone, Dalaung, Jinghpaw, Guari, Hkahku, Duleng, Maru (Lawgore), Rawang, Lashi (La Chit), Atsi, and Lisu as distinct ethnic groups.[3]
Languages
The people classified as the Jingpo or Kachin in the broader sense speak at least nine different languages, Jingpo proper, Tsaiva, Maru, Lashi, Szi, Achang (or Maingtha), Hpon, Nung, and Lisu.
Jingpo
Main article Jingpho language
Jingpo proper (also spelled Jinghpaw, also called Kachin) is spoken by 900,000 people in Burma and by 40,000 people in China. It is classified as Sino-Tibetan, Tibeto-Burman, Jingpo-Konyak-Bodo, Jingpo-Lu. Jingpo proper is also understood by many speakers of Tsaiwa. One standard language that is taught in China is based on the dialect of Enkun.
Tsaiva
Tsaiva (also spelled Tsaiwa; called Atsi in Jingpo proper, Zǎiwǎyǔ 载瓦语 in Chinese, and Zi in Burmese) is spoken by about 80,000 people in China and about 30,000 people in Burma. It is classified outside China as Sino-Tibetan, Tibeto-Burman, Yi-Burman, Northern Burmic. After the establishment of the People's Republic of China, a written language based on the dialect of Longzhun village (Xishan district in Luxi county) and using the Latin alphabet was created and officially introduced in 1957.
ReligionAlthough groups of Buddhists and Christians are found amongst them, the majority of the Jingpo are animists. Some worship various gods as well the spirits of their ancestors. The ancestor of all the Kachin, who is worshipped as a spirit or god, is held to be named Madai. They believe that the spirits reside everywhere, from the sun to the animals, and that these spirits bring good or bad luck. For the Jingpo, all living creatures are believed to have souls. Rituals are carried out for protection in almost all daily activities, from planting of crops to warfare.
CultureTheir dwellings are usually two stories and built out of wood and bamboo. The houses are of oval form; the first floor serves as a storage and stable while the second is utilized for living quarters. The women dress black jackets decorated with silver decorations. They also wear wool skirts made in bright colors The men also wear black and wide pants. They cover their heads with turbans: the youths with white turbans and the adults with black turbans.
History
Their ancestors lived in the Tibetan plateau and they migrated gradually toward the south. To their arrival to the present province of Yunnan they received the name of Xunchuanman. It is possible that they might be related to the Qiang.
During the fifteenth and sixteenth centuries they continued migrating to being established in their present territory. They have received diverse names along the centuries: Echang, Zhexie, and Yeren, the latter name which was used in China from the Yuan dynasty to the formation of the People's Republic of China in 1949.
The Kachin people are an ethnic affinity of several tribal groups, known for their fierce independence, disciplined fighting skills, complex clan inter-relations, embrace of Christianity, craftsmanship, herbal healing and jungle survival skills. Other residents of Kachin State include Shans (Thai/Lao related), Nagas, and Burmans, who form the largest ethnic group in Burma, also called Bamar. During the British colonial period, some tribes were well integrated into the state while others operated with a large degree of autonomy. Kachins, including those organized as the Kachin Levies provided assistance to British and American units fighting the Japanese Imperial Army during World War II.
Following the end of World War II and Burma’s independence from Britain, long standing ethnic conflicts between frontier peoples such as the Kachins and the Burman-dominated central government resurfaced. The first uprising occurred in 1949. The uprisings escalated following the declaration of Buddhism (which is not practiced by the Kachin) as a national religion in 1961. However, Kachins fought both for and against the government during most of the ethnic conflicts.Kachin soldiers once formed a core part of the Burmese armed forces and many stayed loyal after the Kachin Independence Organisation (KIO) with its military wing, the Kachin Independent Army (KIA) was formed in 1961. After Ne Win's coup in 1962, there were fewer opportunities in the Burma Army for Kachins. Much of Kachin State outside of the cities and larger towns was for many years KIO administered.
The KIO formed alliances with other ethnic groups resisting the Burmese occupation, and later despite its non-communist stance along with China informally supported the Communist Party of Burma (CPB), which held strategically sensitive parts of the country vis a vis the Kachin positions. The KIO continued to fight when Ne Win’s dictatorship was succeeded by another incarnation of the military junta in 1988 called the State Law and Order Restoration Council (SLORC). However, with a gradual withdrawal of Chinese support, in 1989 the Communist Party of Burma soon disintegrated into warlord led groups that negotiated ceasefire deals with the junta. This led to the KIO being surrounded by organizations effectively aligned with the SPDC. It was squeezed by redeployed battalions of the rearmed and ever growing Burma Army, and constantly urged to make peace by a civilian population suffering from years of warfare. In 1994 the KIO chose to enter into a ceasefire with the junta.
The ceasefire delivered neither security nor prosperity to the Kachin. With the end of hostilities the Burma Army presence has increased considerably, along with allegations of atrocities against the civilian population, including forced labor and rape.
High demand from China is currently encouraging logging-based deforestation in the Kachin region of Burma. (Kahrl et al. 2005; Global Witness 2005). Increasingly impoverished, some Kachin women are drawn into the child and adult sex trade to Thailand, China and in Yangon (KWAT 2005).
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Voice of Chin Refuges in Malay
JJ Kim
Feb 15, 2010 (DVB)–Thousands of undocumented migrants in Malaysia, many of whom are recognised refugees from Burma, are likely to be arrested in coming weeks following heavy pressure from the US to eradicate human trafficking.
Malaysia’s immigration department is to clamp down on the employers of undocumented migrants in the constructing and manufacturing sectors, charging them under the Anti-Trafficking Persons Act (APTA). According to local worker rights groups, thousands of migrant workers will be detained in the process without charges while those deemed victims of human trafficking will be deported to Burma.The shift in policy, announced in January, comes after increased pressure from the US on Malaysian authorities to bring a halt to the selling of foreign nationals for commercial exploits, such as labour and prostitution. Since the US senate publicised a report on the issue in April 2009, human trafficking has been curbed massively. However, raids and arrests continue and are expected to soar once the upcoming crackdown is underway.According to community-based organisations working with Burmese migrants, detention facilities and prisons across the nation are already severely overcrowded since detainees are no longer being deported via traffickers. It is estimated that there are currently between 4,000 and 5,000 Burmese men, women and children in detention, compared with around 2,000 in April and less than 3,000 in August.Pranom Somwong, who has more than 10 years’ experience working with Burmese migrants in Thailand and Malaysia, is now coordinator of Workers Hub For Change (WH4C) and Network for Action on Migrants in Malaysia (NAMM), based in Kuala Lumpur, Malaysia’s capital.“Before, [immigration] would deport migrants to the Thai border, where they would often pay and be freed, but now, because of the huge allegations about trafficking, migrants from Burma are piling up in detention centres and have to be there for many months.” she said.“But now, when migrants should come out of detention they have to spend 550 MYR [$US160] to go through the Burmese embassy and proceed back to Burma. If they don't have money they end up in detention for a longer term.”Many of these detainees have now been held for over six months, a few for more than two years. They reportedly live in sub-standard conditions and are often subject to abusive treatment by guards. Figures from August 2009 show that five out of the nation’s 13 detention centres were over-populated, some holding twice their capacity. Disease is widespread, and according to reports in the Malaysian media, deaths average as high as 18 per month. Local groups say that there are also high death rates among ex-detainees shortly after their release due to malnutrition and unhygienic living conditions.Among those held are refugees who have been registered by the UN High Commissioner for Refugees (UNHCR). They are indiscriminately arrested by Malaysian authorities although can often gain freedom more easily with the help of the UN agency.In April 2009, Aung Soe Win, a registered refugee, was arrested along with his friend, Maung Twa,n during two consecutive raids on a restaurant where they worked. Whilst being held at Putrajaya immigration office for an extended period, Maung Twan became severely ill and died.“The place we were held was very bad,” Aung Soe Win explained following his release. “The toilet was always overflowing and there was no water for it or windows…Every three days, 50 of us would be given an hour to shower under two shower heads.“After about a month, Maung Twan started to get sick. His legs became swollen and he’s was bleeding and coughing and vomiting a lot. Whenever the officers would pass by our cell we would ask for medical attention. We asked so many times that I cannot remember how many, but they only gave him treatment after he started showing signs of serious illness. At this point it was almost too late to help him.“After being sick for two months he got so sick that he could not walk. The immigration officers became angry with him and asked why he would not walk. We showed them his legs and how sick he was. Two months later, they took him to hospital. Two weeks after that he died, at age 18.“I was released by UNHCR shortly after his death. The officers told me that if I did not take his body he would be given to the dogs. This made me very angry. We were no criminals, we were just refugees and we were treated so badly in our country. We are not treated like humans. If we were, my friend would be alive right now.”Among the deaths of Burmese detainees in 2009 a number are thought to have been caused by Leptopirosis, a waterborne disease, typically caused by exposure to animal urine, most commonly rat.Speaking under anonymity, ethnic group-based refugee committees in Malaysia have told of severe mistreatment in the detention facilities. “Among the greatest concerns is the treatment of women and children,” said one group’s spokesperson. “Pregnant women are often arrested and then kept in detention under the same conditions as everybody else, and often forced to give birth in their cells. Females are not given any sanitary pads or tampons and many of them believe the presence of blood will bring demons and bad spirits so they live in fear. It’s horrific, there’s blood everywhere and the roofs are very low and it gets hot.”Sexual abuse committed by the warders is also documented regularly, on both men and women. “At Semenyih [refugee] camp, one young woman is taken once a week on rotation. They are gone for the night and often come back hurt and crying but never talk about their experiences…This also happens regularly to boys aged 14 to 16-years-old; they are attacked by both guards and older inmates.”While using anti-trafficking legislation to dish out harsher sentences, Malaysian authorities’ primary goal appears to be an end to undocumented migration. Speaking to the Malaysian press in January this year, the department’s director-general, Datuk Abdul Rahman Othman, stated that linking the harbouring or hiring of illegals with APTA offences such as exploitation, debt bondage and slavery were the “drastic measures…needed to curb the number of overstayers in the country.” According to government there are currently around 1.8 million undocumented migrant workers nationwide.The move is doubtlessly further influenced by pressure from the US. The senate report released in April 2009 condemned Malaysian officials for their involvement in the trade for profit. It stated that “in recent years” thousands of Burmese migrants have been passed “over to human peddlers in Thailand, representing a variety of business interests ranging from fishing boats to brothels.” It then recommended that the Malaysian authorities should investigate and prosecute cases of trafficking.Despite previous denial of such allegations from home minister Datuk Seri Syed Hamid Albar, a full-blown investigation was shortly underway which led to nine arrests, including five immigration officials. Since then, there have been a number of further arrests linked to human trafficking, including the arrest of five Chinese nationals in Kuala Lumpur on 5 February.While Malaysia has seen a decrease in trafficking, workers’ rights groups feel that a more holistic approach is needed as many more pressing issues affecting the lives of migrants are yet to be addressed.According to Pranom Somwong, “a lot of information in [the US senate report] was correct and we need to respect the information from survivors in that report. But when you look at the impact of that report, you can see that the US policy is on law enforcement against trafficking and abolition of prostitution but they're not interested in other things…They are not addressing the issue of forced migration and refugees from Burma but pick and choose issues that suit them, mainly focusing on the corruption of the authorities.”“[They haven’t suggested] any appropriate mechanism or system to allow victims to stay or receive legal aid to sue the traffickers and receive compensation. [Those that are deemed victims of trafficking] will spend three months in shelter and then sent back to Burma.”This is of particular concern to the tens of thousands of refugees fleeing conflict and persecution in Burma. At the end of January 2010, there were a total of 79,300 UNHCR-registered refugees in Malaysia, almost all of which are Burmese. However, Malaysia is not a party to the United Nations Convention Relating to the Status of Refugees and thus its law enforcers indiscriminately arrest all undocumented regardless of their status.“As far as the Malaysian government is concerned, refugees are undocumented migrants and therefore the crackdown will affect them in the same way, although those with UNHCR status will be released eventually.” Pranom Somwong added.On 1 February the government announced plans to issue ID cards to all UNHCR-registered refugees, a decision that has been welcomed by the agency.According to UNHCR Malaysia’s external relations officer, Yante Ismail, “Proper documentation for refugees is essential to their protection…We look forward to further discussions to put into place with them a documentation system for refugees."No planned date for the move was announced but it is unlikely to go through in coming months and will have little or no effect on the arrests beginning next week. Law enforcers will firstly be focusing on the manufacturing and construction sectors but are expected to target the services sector too next month after Chinese New Year celebrations are over.The effects of the crackdown are hard to predict. In 2005 and 2007, similar plans were announced that led to the arrest of tens of thousands of undocumented migrants. However, never has there been such attention given to employers, nor have anti-trafficking offences been such a key focus.In Kuala Lumpur, refugee committees and worker rights groups alike are expecting the majority of those arrested to be migrants themselves, and have targeted employers to be limited to owners of small businesses. According to Pranom Somwong, “The anti-trafficking act is second on the agenda, aimed at appeasing the US war on human trafficking.”
More infor...........
Feb 15, 2010 (DVB)–Thousands of undocumented migrants in Malaysia, many of whom are recognised refugees from Burma, are likely to be arrested in coming weeks following heavy pressure from the US to eradicate human trafficking.
Malaysia’s immigration department is to clamp down on the employers of undocumented migrants in the constructing and manufacturing sectors, charging them under the Anti-Trafficking Persons Act (APTA). According to local worker rights groups, thousands of migrant workers will be detained in the process without charges while those deemed victims of human trafficking will be deported to Burma.The shift in policy, announced in January, comes after increased pressure from the US on Malaysian authorities to bring a halt to the selling of foreign nationals for commercial exploits, such as labour and prostitution. Since the US senate publicised a report on the issue in April 2009, human trafficking has been curbed massively. However, raids and arrests continue and are expected to soar once the upcoming crackdown is underway.According to community-based organisations working with Burmese migrants, detention facilities and prisons across the nation are already severely overcrowded since detainees are no longer being deported via traffickers. It is estimated that there are currently between 4,000 and 5,000 Burmese men, women and children in detention, compared with around 2,000 in April and less than 3,000 in August.Pranom Somwong, who has more than 10 years’ experience working with Burmese migrants in Thailand and Malaysia, is now coordinator of Workers Hub For Change (WH4C) and Network for Action on Migrants in Malaysia (NAMM), based in Kuala Lumpur, Malaysia’s capital.“Before, [immigration] would deport migrants to the Thai border, where they would often pay and be freed, but now, because of the huge allegations about trafficking, migrants from Burma are piling up in detention centres and have to be there for many months.” she said.“But now, when migrants should come out of detention they have to spend 550 MYR [$US160] to go through the Burmese embassy and proceed back to Burma. If they don't have money they end up in detention for a longer term.”Many of these detainees have now been held for over six months, a few for more than two years. They reportedly live in sub-standard conditions and are often subject to abusive treatment by guards. Figures from August 2009 show that five out of the nation’s 13 detention centres were over-populated, some holding twice their capacity. Disease is widespread, and according to reports in the Malaysian media, deaths average as high as 18 per month. Local groups say that there are also high death rates among ex-detainees shortly after their release due to malnutrition and unhygienic living conditions.Among those held are refugees who have been registered by the UN High Commissioner for Refugees (UNHCR). They are indiscriminately arrested by Malaysian authorities although can often gain freedom more easily with the help of the UN agency.In April 2009, Aung Soe Win, a registered refugee, was arrested along with his friend, Maung Twa,n during two consecutive raids on a restaurant where they worked. Whilst being held at Putrajaya immigration office for an extended period, Maung Twan became severely ill and died.“The place we were held was very bad,” Aung Soe Win explained following his release. “The toilet was always overflowing and there was no water for it or windows…Every three days, 50 of us would be given an hour to shower under two shower heads.“After about a month, Maung Twan started to get sick. His legs became swollen and he’s was bleeding and coughing and vomiting a lot. Whenever the officers would pass by our cell we would ask for medical attention. We asked so many times that I cannot remember how many, but they only gave him treatment after he started showing signs of serious illness. At this point it was almost too late to help him.“After being sick for two months he got so sick that he could not walk. The immigration officers became angry with him and asked why he would not walk. We showed them his legs and how sick he was. Two months later, they took him to hospital. Two weeks after that he died, at age 18.“I was released by UNHCR shortly after his death. The officers told me that if I did not take his body he would be given to the dogs. This made me very angry. We were no criminals, we were just refugees and we were treated so badly in our country. We are not treated like humans. If we were, my friend would be alive right now.”Among the deaths of Burmese detainees in 2009 a number are thought to have been caused by Leptopirosis, a waterborne disease, typically caused by exposure to animal urine, most commonly rat.Speaking under anonymity, ethnic group-based refugee committees in Malaysia have told of severe mistreatment in the detention facilities. “Among the greatest concerns is the treatment of women and children,” said one group’s spokesperson. “Pregnant women are often arrested and then kept in detention under the same conditions as everybody else, and often forced to give birth in their cells. Females are not given any sanitary pads or tampons and many of them believe the presence of blood will bring demons and bad spirits so they live in fear. It’s horrific, there’s blood everywhere and the roofs are very low and it gets hot.”Sexual abuse committed by the warders is also documented regularly, on both men and women. “At Semenyih [refugee] camp, one young woman is taken once a week on rotation. They are gone for the night and often come back hurt and crying but never talk about their experiences…This also happens regularly to boys aged 14 to 16-years-old; they are attacked by both guards and older inmates.”While using anti-trafficking legislation to dish out harsher sentences, Malaysian authorities’ primary goal appears to be an end to undocumented migration. Speaking to the Malaysian press in January this year, the department’s director-general, Datuk Abdul Rahman Othman, stated that linking the harbouring or hiring of illegals with APTA offences such as exploitation, debt bondage and slavery were the “drastic measures…needed to curb the number of overstayers in the country.” According to government there are currently around 1.8 million undocumented migrant workers nationwide.The move is doubtlessly further influenced by pressure from the US. The senate report released in April 2009 condemned Malaysian officials for their involvement in the trade for profit. It stated that “in recent years” thousands of Burmese migrants have been passed “over to human peddlers in Thailand, representing a variety of business interests ranging from fishing boats to brothels.” It then recommended that the Malaysian authorities should investigate and prosecute cases of trafficking.Despite previous denial of such allegations from home minister Datuk Seri Syed Hamid Albar, a full-blown investigation was shortly underway which led to nine arrests, including five immigration officials. Since then, there have been a number of further arrests linked to human trafficking, including the arrest of five Chinese nationals in Kuala Lumpur on 5 February.While Malaysia has seen a decrease in trafficking, workers’ rights groups feel that a more holistic approach is needed as many more pressing issues affecting the lives of migrants are yet to be addressed.According to Pranom Somwong, “a lot of information in [the US senate report] was correct and we need to respect the information from survivors in that report. But when you look at the impact of that report, you can see that the US policy is on law enforcement against trafficking and abolition of prostitution but they're not interested in other things…They are not addressing the issue of forced migration and refugees from Burma but pick and choose issues that suit them, mainly focusing on the corruption of the authorities.”“[They haven’t suggested] any appropriate mechanism or system to allow victims to stay or receive legal aid to sue the traffickers and receive compensation. [Those that are deemed victims of trafficking] will spend three months in shelter and then sent back to Burma.”This is of particular concern to the tens of thousands of refugees fleeing conflict and persecution in Burma. At the end of January 2010, there were a total of 79,300 UNHCR-registered refugees in Malaysia, almost all of which are Burmese. However, Malaysia is not a party to the United Nations Convention Relating to the Status of Refugees and thus its law enforcers indiscriminately arrest all undocumented regardless of their status.“As far as the Malaysian government is concerned, refugees are undocumented migrants and therefore the crackdown will affect them in the same way, although those with UNHCR status will be released eventually.” Pranom Somwong added.On 1 February the government announced plans to issue ID cards to all UNHCR-registered refugees, a decision that has been welcomed by the agency.According to UNHCR Malaysia’s external relations officer, Yante Ismail, “Proper documentation for refugees is essential to their protection…We look forward to further discussions to put into place with them a documentation system for refugees."No planned date for the move was announced but it is unlikely to go through in coming months and will have little or no effect on the arrests beginning next week. Law enforcers will firstly be focusing on the manufacturing and construction sectors but are expected to target the services sector too next month after Chinese New Year celebrations are over.The effects of the crackdown are hard to predict. In 2005 and 2007, similar plans were announced that led to the arrest of tens of thousands of undocumented migrants. However, never has there been such attention given to employers, nor have anti-trafficking offences been such a key focus.In Kuala Lumpur, refugee committees and worker rights groups alike are expecting the majority of those arrested to be migrants themselves, and have targeted employers to be limited to owners of small businesses. According to Pranom Somwong, “The anti-trafficking act is second on the agenda, aimed at appeasing the US war on human trafficking.”
More infor...........
HISTORICAL BACKDROP: The origin of the Mizos, like those of many other tribes in the North Eastern India is shrouded in mystery. The generally accepted as part of a great Mongoloid wave of migration from China and later moved out to India to their present habitat.
It is possible that the Mizos came from Shinlung or Chhinlungsan located on the banks of the river Yalung in China. They first settled in the Shan State and moved on to Kabaw Valley to Khampat and then to the Chin Hills in the middle of the 16th century.
The earliest Mizos who migrated to India were known as Kukis, the second batch of immigrants were called New Kukis. The Lushais were the last of the Mizo tribes migrate to India. The Mizo history in the 18th and 19th Century is marked by many instances of tribal raids and retaliatory expeditions of security. Mizo Hills were formally declared as part of the British-India by a proclamation in 1895. North and south hills were united into Lushai Hills district in 1898 with Aizawl as its headquarters.
The process of the consolidated of the British administration in tribal dominated area in Assam stated in 1919 when Lushai Hills along with some other hill districts was declared a Backward Tract under government of India Act. The tribal districts of Assam including Lushai Hills were declared Excluded Area in 1935.
It was during the British regime that a political awakening among the Mizos in Lushai Hills started taking shape the first political party, the Mizo Common People's Union was formed on 9th April 1946. The Party was later renamed as Mizo Union. As the day of Independence drew nearer, the Constituent Assembly of India set up and Advisory Committee to deal with matters relating to the minorities and the tribals. A sub-Committee, under the chairmanship of Gopinath Bordoloi was formed to advise the Constituent Assembly on the tribal affairs in the North East. The Mizo Union submitted a resolution of this Sub-committee demanding inclusion of all Mizo inhabited areas adjacent to Lushai Hills. However, a new party called the United Mizo Freedom (UMFO) came up to demand that Lushai Hills join Burma after Independence.
Following the Bordoloi Sub-Committee's suggestion, a certain amount of autonomy was accepted by the Government and enshrined in the Six Schedule of the constitution. The Lushai Hills Autonomous District Council came into being in 1952 followed by the formation of these bodies led to the abolition of chieftanship in the Mizo society.
The autonomy however met the aspirations of the Mizos only partially. Representatives of the District Council and the Mizo Union pleaded with the States Reorganization Commission (SRC) in 1954 for integrated the Mizo-dominated areas of Tripura and Manipur with their District Council in Assam.
The tribal leaders in the North East were laboriously unhappy with the SRC Recommendation s : They met in Aizawl in 1955 and formed a new political party, Eastern India Union (EITU) and raised demand for a separate state comprising of all the hill districts of Assam. The Mizo Union split and the breakaway faction joined the EITU. By this time, the UMFO also joined the EITU and then understanding of the Hill problems by the Chuliha Ministry, the demand for a separate Hill state by EITU was kept in abeyance.
FACTS AND LEGEND:
But folklore has an interests tale of offer. The Mizos, so goes the legend, emerged from under a large covering rock known as Chhinlung. Two people of the Ralte clan, known for their loquaciousness, started talking noisily while coming out of the region. They made a great noise which leg God, called Pathian by the Mizos, to throw up his hands in disgust and say enough is enough. He felt, too many people had already been allowed to step out and so closed the door with the rock.
History often varies from legends. But the story of the Mizos getting out into open from the nether world through a rock opening is now part of the Mizo fable. Chhinlung however, is taken by some as the Chinese city of Sinlung or Chinlingsang situated close on the sino-Burmese border. The Mizos have songs and stories about the glory of the ancient Chhinlung civilization handed down from one generation to another powerful people.
It is hard to tell how far the story is true. It is nevertheless possible that the Mizos came from Sinlung or Chinlungsan located on the banks of the river Yalung in China. According to K.S.Latourette, there were political upheavals in China in 210 B.C. when the dynastic rule was abolished and the whole empire was brought under one administrative system. Rebellions broke out and chaos reigned throughout the Chinese State. That the Mizos left China as part of one of those waves of migration. Whatever the case may have been, it seems probable that the Mizos mover from China to Burma and then to India under forces of circumstances. They first settled in the Shan State after having overcome the resistance put up by the indigenous people. Then they changed settlements several times, moving from the Shan State to Kabaw Valley to Khampat to Chin Hills in Burma. They finally began to move across the river Tiau to India in the Middle of the 16th Century.
The Shans had already been firmly settled in their State when Mizos came there from Chhinlung around 5th Century. The Shans did not welcome the new arrivals, but failed to throw the Mizos out. The Mizos had lived happily in the Shan state for about 300 years before they moved on the Kabaw Valley around the 8th Century.
It was in the Kabaw Valley that Mizos got the opportunity to have an unhindered interaction with the local Burmese. The two cultures met and the two tribes influenced each other in the spheres of clothing, customs, music and sports. According to some, the Mizos learnt the art of cultivation from the Burmese at Kabaw. Many of their agricultural implements bore the prefix Kawl which was the name given by the Mizos to the Burmese.
Khampat (now in Myanmar) is known to have been the next Mizo settlement. The area claimed by the Mizos as their earliest town, was encircled by an earthen rampart and divided into several parts. The residence of the ruler stood at the central block call Nan Yar (Palace Site). The construction of the town indicates the Mizos had already acquired considerable architecture skills. They are said to have planted a banyan tree at Nan Yar before they left Khampat as a sign that town was made by them.
The Mizos, in the early 14th century, came to settle at Chin Hills on the Indo-Burmese border. They built villages and called them by their clan names such as Seipui, Saihmun and Bochung. The hill and difficult terrain of Chin Hills stood in the way of the building of another central township like Khampat. The villages were scattered so unsystematically that it was not always possible for the various Mizo clans to keep in touch with one another.
MAUTAM FAMINE:
In 1959, Mizo Hills was devastated by a great famine known in Mizo history as 'Mautam Famine' . The cause of the famine was attributed to flowering of bamboos which consequent resulted in rat population boom in large numbers. After eating up bamboos seeds, the rats turned towards crops and infested the huts and houses and became a plaque to the Villages.
The havoc created by the rats was terrible and very little of the grain was harvested. For sustenance, many Mizos had to collect roots and leaves from the jungles. Others moved out to far away places edible roots and leaves from the jungles. Others moved out to far away places while a considerable number died of starvation.
In his hour of darkness, many welfare organization tried their best to help starving villagers to facilitate supplies to the remove villages, no organised porters, animal transport to carry the air-drop food supplies.
Earlier in 1955, Mizo Cultural Society was formed in 1955 and Laldenga was its Secretary. In March 1960, the name of the Mizo Cultural Society was changed to 'Mautam front' During the famine of 1959-1960, this society took lead in demanding relief and managed to attract the attention of all sections of the people. In September 1960, the Society adopted the name of Mizo National Famine Front (MNFF). The MNFF gained considerable popularity as a large number of Mizo Youth assisted in transporting rice and other essential commodities to interior villages.
INSURGENCY:
The Mizo National Famine Front dropped the word 'Famine' and a new political oraganisation, the Mizo National Front (MNF) was born on 22nd October 1961 under the leadership of Laldenga with the specified goal of achieving sovereign independence of Greater Mizoram. Large scale disturbances broke out on 28th February 1966 government installations at Aizawl, Lunglei, Chawngte, Chhimluang and other places simultaneously.
While the MNF took to violence to secure its goal of establishing a sovereign land, other political forces in the hills of Assam were striving for a separate state. The search for a political solution to the problems facing the hill regions in Assam continued.
The Mizo National Front was outlawed in 1967. The demand for statehood was gained fresh momentum. A Mizo District Council delegation, which met prime Minister Mrs Indira Gandhi in May 1971 demanded a full fledge state for the Mizos. The union government in its own offered the proposal of turning Mizo Hills into a Union Territory in July 1971. The Mizo leaders were ready to accept the offer on condition into a Union Territory in July 1971. The Mizo leaders were ready to accept the offer on condition that the status of U.T would be upgraded to statehood sooner rather than later. The Union Territory of Mizoram came into being on 21st January, 1972. Mizoram get two seats in Parliament, one each in the Lok Sabha and in the Rajya Sabha
BIRTH OF THE MIZORAM STATE:
Rajiv Gandhi's assumption of power following his mother's death signaled the beginning of a new era in Indian politics. Laldenga met the Prime Minister on 15th February 1985. Some contentious issues, which could not be resolved, during previous talks referred to him for his advice.
All trends indicated that neither the Centre nor the MNF would pass up the opportunity that has now presented itself to have a full lenient and flexible. New Delhi felt that Mizo problem had been dragging on for the long a time, while the MNF was convinced that bidding farewell to arms to live as respectable Indian Citizens was the only ways of achieving peace and development.
Statehood was a prerequisite to the implementing of the accord singed between the MNF and and the Union Government on 30 June 1986. The document was signed by Laldenga, on the behalf of MNF, and the Union Home Secretary RD Pradhan on behalf of the Government, Lalkhama Chief Secretary of Mizoram, too signed the agreement.
The MNF volunteers came out of their hiding and surrendered arms to makeshift bamboo huts up for the purpose at Parva and Marpara. A total of 614 activists gave themselves up in less than two weeks in July. Large quantities of small and big firearms including LMGs and rifles were received from them.
While the MNF kept its part of the bargain, the Centre initiated efforts to raise the status of Mizoram to a full fledged State. A constitution Amendment Bill and another to confer statehood on Mizoram was passes in the Lok Sabha on 5 August 1986.
The formalization of Mizoram State took place on 20th February, 1987.Chief Secretary Lalkhama read out the proclamation of statehood at a public meeting organised at Aizawl's Parade Ground. Prime Minister Rajiv Gandhi flew in to Aizawl to inaugurate the new state. Hiteshwar Saikia was appointed as Governor of Mizoram.
PLACE OF INTEREST :
There are quite a number of places in Mizoram which may be described as 'must see' for tourist sports, anyone wishing to see a little more than the conventional tourist sports, anyone interests to know about the local culture and traditions is advised/expected to to do /visit some of the Mizoram's historic memorials and fabled caves scattered all over the State. Traveling in Mizoram, not unlike in any other mountainous regions, is pain staking and little hazardous at times, but it has its own rewards.
Blue Mountain: The Highest peak in Mizoram, The Blue Mountain (Phawngpui) is situated in Chhimtuipui district overlooking the bend of the river Koldyne (Chhimtuipui) close on the state's border with Myanmar. The peak 2,157 metre in height and encircled by bamboo groves at the top where there is a level ground of about 200 hectares, offers a grand view of the height hills and the meandering undulated valleys. The woods around are home to various species of beautiful and rare flora and fauna.
Pukzing Cave: The largest cave in Mizoram, it is situated at Pukzing village near Marpara in the district of Aizawl district (Mamit). Legend has it that cave was carved out of the hills with the help of only a hair pin by a very strong man called Mualzavata
Milu Puk: In the Mizo language, puk means a cave. Situated near Mamte village over 100 kms, from Lunglei town, the Milu Puk, which is a large cave, was found many years ago to contain heaps of human skeleton.
Lamsial Puk: Sitiuated near Farkawn village in Aizawl (Champhai) district, the cave as a silent testimony to a battle between two neighboring villages in which many lost their lives. The bodies of the fighters from village Lamsial are said to have been kept in the cave.
Kungawrhi Puk: Another cave in Aizawl district, it is situated on a hill between Farkawn and Vaphai Villages. According to the folktales, a beautiful young girl by the name of Kungawrhi was abducted and kept confined in the forlorn cave by some evil spirits when she was on her way to her husband's village. Kungawrhi, however, was later rescued by her husband from the prison of the spirits.
Sibuta Lung: Erected about three hundreds years ago by a tribal chief, this memorial stone is named after him. The memorial offer a story of jilted love and lust for revenge. Having been rejected by a girl he fell headlong in love with, Sibuta went mad for revenge and decided to raise a memorial to himself in a manner which displayed an insane mind. A huge rock awash with the blood of three people sacrificed by Sibuta was carried over a distance of 10 km from the Tlawng river. Darlalpuii, a beautiful young girl, was crushed alive in a pit dug to erect the mausoleum. The memorial was raised over Darlai who lost her life under weight of the stone.
Phulpui Grave: A tale of love and tragedy also hangs by this grave located at Phulpui village in Aizawl District. Tualvungi, a raging beauty in her time, was married to Zawlpala, the Phulpui chief. She was later forced by circumstances to marry Phuntia, chief of another village. But Tualvungi could not forget her first love. She came to Phulpui years after Zawlpala's death, hah a pit dug by the side of his grave and persuaded an old woman to kill and bury there.
Chhingpuii Memorial: Raised to the memory of a young woman called Chhingpuii who was exceedingly beautiful, it is situated between Baktawng and Chhingchhip villages on the Aizawl - Lunglei Road. Chhingpuii, born to an aristocratic family, selected Kaptluanga as her husband from among her many suitors. But her happiness was short-lived, as a war broke out afterwards. Chhingpuii was abducted and killed. A grief-stricken Kaptluanga took his own life. The stone memorial reminds one of the legendary love story of Chhingpuii and Kaptluanga.
Mangkhai Lung: A large memorial stone, it was erected about three hundred years ago at Champhai to the memory of a well-known Ralte chief, Mangkhaia.
Budha's Image: An engraved image of Lord Buddha, with those of dancing girls on either side, was found at a site near Mualcheng Village about 50 km from Lunglei town. The site also has another stone slab on which some human footmarks and a few implements like spearhead and Dao are engraved. The area is close to the Chittagong Hill Tracts which was under which the Buddhist influence a few centuries ago. It is assumed that some visiting Buddhists from the Hill Tracts were responsible for the Buddha engraving.
Suangpuilawn Inscriptions: A stone slab lie by a stream at Suangpuilawn village in Aizawl district with strange words inscribed on it. The inscription remain to be deciphered till date. However, it is believed that the inscription were done by some people who inhabited the area in ancient times.
Thangliana Lung: Captian T.H.Lewin was one of the first Englishmen to come to Mizoram. The District Commissioner of the Chittagong Hills Tracts, who entered Mizoram by way of Demagiri (Tlabung) in 1865, became so popular with the local tribesmen that as a mark of respect, he was called Thangliana which meant 'greatly famous'. He lived with the Mizos for nine years and authored the first Lushai book. His memorial stone at Demagiri remains as evidence of the extent of his popularity with the Mizos.
It is possible that the Mizos came from Shinlung or Chhinlungsan located on the banks of the river Yalung in China. They first settled in the Shan State and moved on to Kabaw Valley to Khampat and then to the Chin Hills in the middle of the 16th century.
The earliest Mizos who migrated to India were known as Kukis, the second batch of immigrants were called New Kukis. The Lushais were the last of the Mizo tribes migrate to India. The Mizo history in the 18th and 19th Century is marked by many instances of tribal raids and retaliatory expeditions of security. Mizo Hills were formally declared as part of the British-India by a proclamation in 1895. North and south hills were united into Lushai Hills district in 1898 with Aizawl as its headquarters.
The process of the consolidated of the British administration in tribal dominated area in Assam stated in 1919 when Lushai Hills along with some other hill districts was declared a Backward Tract under government of India Act. The tribal districts of Assam including Lushai Hills were declared Excluded Area in 1935.
It was during the British regime that a political awakening among the Mizos in Lushai Hills started taking shape the first political party, the Mizo Common People's Union was formed on 9th April 1946. The Party was later renamed as Mizo Union. As the day of Independence drew nearer, the Constituent Assembly of India set up and Advisory Committee to deal with matters relating to the minorities and the tribals. A sub-Committee, under the chairmanship of Gopinath Bordoloi was formed to advise the Constituent Assembly on the tribal affairs in the North East. The Mizo Union submitted a resolution of this Sub-committee demanding inclusion of all Mizo inhabited areas adjacent to Lushai Hills. However, a new party called the United Mizo Freedom (UMFO) came up to demand that Lushai Hills join Burma after Independence.
Following the Bordoloi Sub-Committee's suggestion, a certain amount of autonomy was accepted by the Government and enshrined in the Six Schedule of the constitution. The Lushai Hills Autonomous District Council came into being in 1952 followed by the formation of these bodies led to the abolition of chieftanship in the Mizo society.
The autonomy however met the aspirations of the Mizos only partially. Representatives of the District Council and the Mizo Union pleaded with the States Reorganization Commission (SRC) in 1954 for integrated the Mizo-dominated areas of Tripura and Manipur with their District Council in Assam.
The tribal leaders in the North East were laboriously unhappy with the SRC Recommendation s : They met in Aizawl in 1955 and formed a new political party, Eastern India Union (EITU) and raised demand for a separate state comprising of all the hill districts of Assam. The Mizo Union split and the breakaway faction joined the EITU. By this time, the UMFO also joined the EITU and then understanding of the Hill problems by the Chuliha Ministry, the demand for a separate Hill state by EITU was kept in abeyance.
FACTS AND LEGEND:
But folklore has an interests tale of offer. The Mizos, so goes the legend, emerged from under a large covering rock known as Chhinlung. Two people of the Ralte clan, known for their loquaciousness, started talking noisily while coming out of the region. They made a great noise which leg God, called Pathian by the Mizos, to throw up his hands in disgust and say enough is enough. He felt, too many people had already been allowed to step out and so closed the door with the rock.
History often varies from legends. But the story of the Mizos getting out into open from the nether world through a rock opening is now part of the Mizo fable. Chhinlung however, is taken by some as the Chinese city of Sinlung or Chinlingsang situated close on the sino-Burmese border. The Mizos have songs and stories about the glory of the ancient Chhinlung civilization handed down from one generation to another powerful people.
It is hard to tell how far the story is true. It is nevertheless possible that the Mizos came from Sinlung or Chinlungsan located on the banks of the river Yalung in China. According to K.S.Latourette, there were political upheavals in China in 210 B.C. when the dynastic rule was abolished and the whole empire was brought under one administrative system. Rebellions broke out and chaos reigned throughout the Chinese State. That the Mizos left China as part of one of those waves of migration. Whatever the case may have been, it seems probable that the Mizos mover from China to Burma and then to India under forces of circumstances. They first settled in the Shan State after having overcome the resistance put up by the indigenous people. Then they changed settlements several times, moving from the Shan State to Kabaw Valley to Khampat to Chin Hills in Burma. They finally began to move across the river Tiau to India in the Middle of the 16th Century.
The Shans had already been firmly settled in their State when Mizos came there from Chhinlung around 5th Century. The Shans did not welcome the new arrivals, but failed to throw the Mizos out. The Mizos had lived happily in the Shan state for about 300 years before they moved on the Kabaw Valley around the 8th Century.
It was in the Kabaw Valley that Mizos got the opportunity to have an unhindered interaction with the local Burmese. The two cultures met and the two tribes influenced each other in the spheres of clothing, customs, music and sports. According to some, the Mizos learnt the art of cultivation from the Burmese at Kabaw. Many of their agricultural implements bore the prefix Kawl which was the name given by the Mizos to the Burmese.
Khampat (now in Myanmar) is known to have been the next Mizo settlement. The area claimed by the Mizos as their earliest town, was encircled by an earthen rampart and divided into several parts. The residence of the ruler stood at the central block call Nan Yar (Palace Site). The construction of the town indicates the Mizos had already acquired considerable architecture skills. They are said to have planted a banyan tree at Nan Yar before they left Khampat as a sign that town was made by them.
The Mizos, in the early 14th century, came to settle at Chin Hills on the Indo-Burmese border. They built villages and called them by their clan names such as Seipui, Saihmun and Bochung. The hill and difficult terrain of Chin Hills stood in the way of the building of another central township like Khampat. The villages were scattered so unsystematically that it was not always possible for the various Mizo clans to keep in touch with one another.
MAUTAM FAMINE:
In 1959, Mizo Hills was devastated by a great famine known in Mizo history as 'Mautam Famine' . The cause of the famine was attributed to flowering of bamboos which consequent resulted in rat population boom in large numbers. After eating up bamboos seeds, the rats turned towards crops and infested the huts and houses and became a plaque to the Villages.
The havoc created by the rats was terrible and very little of the grain was harvested. For sustenance, many Mizos had to collect roots and leaves from the jungles. Others moved out to far away places edible roots and leaves from the jungles. Others moved out to far away places while a considerable number died of starvation.
In his hour of darkness, many welfare organization tried their best to help starving villagers to facilitate supplies to the remove villages, no organised porters, animal transport to carry the air-drop food supplies.
Earlier in 1955, Mizo Cultural Society was formed in 1955 and Laldenga was its Secretary. In March 1960, the name of the Mizo Cultural Society was changed to 'Mautam front' During the famine of 1959-1960, this society took lead in demanding relief and managed to attract the attention of all sections of the people. In September 1960, the Society adopted the name of Mizo National Famine Front (MNFF). The MNFF gained considerable popularity as a large number of Mizo Youth assisted in transporting rice and other essential commodities to interior villages.
INSURGENCY:
The Mizo National Famine Front dropped the word 'Famine' and a new political oraganisation, the Mizo National Front (MNF) was born on 22nd October 1961 under the leadership of Laldenga with the specified goal of achieving sovereign independence of Greater Mizoram. Large scale disturbances broke out on 28th February 1966 government installations at Aizawl, Lunglei, Chawngte, Chhimluang and other places simultaneously.
While the MNF took to violence to secure its goal of establishing a sovereign land, other political forces in the hills of Assam were striving for a separate state. The search for a political solution to the problems facing the hill regions in Assam continued.
The Mizo National Front was outlawed in 1967. The demand for statehood was gained fresh momentum. A Mizo District Council delegation, which met prime Minister Mrs Indira Gandhi in May 1971 demanded a full fledge state for the Mizos. The union government in its own offered the proposal of turning Mizo Hills into a Union Territory in July 1971. The Mizo leaders were ready to accept the offer on condition into a Union Territory in July 1971. The Mizo leaders were ready to accept the offer on condition that the status of U.T would be upgraded to statehood sooner rather than later. The Union Territory of Mizoram came into being on 21st January, 1972. Mizoram get two seats in Parliament, one each in the Lok Sabha and in the Rajya Sabha
BIRTH OF THE MIZORAM STATE:
Rajiv Gandhi's assumption of power following his mother's death signaled the beginning of a new era in Indian politics. Laldenga met the Prime Minister on 15th February 1985. Some contentious issues, which could not be resolved, during previous talks referred to him for his advice.
All trends indicated that neither the Centre nor the MNF would pass up the opportunity that has now presented itself to have a full lenient and flexible. New Delhi felt that Mizo problem had been dragging on for the long a time, while the MNF was convinced that bidding farewell to arms to live as respectable Indian Citizens was the only ways of achieving peace and development.
Statehood was a prerequisite to the implementing of the accord singed between the MNF and and the Union Government on 30 June 1986. The document was signed by Laldenga, on the behalf of MNF, and the Union Home Secretary RD Pradhan on behalf of the Government, Lalkhama Chief Secretary of Mizoram, too signed the agreement.
 |  |
While the MNF kept its part of the bargain, the Centre initiated efforts to raise the status of Mizoram to a full fledged State. A constitution Amendment Bill and another to confer statehood on Mizoram was passes in the Lok Sabha on 5 August 1986.
The formalization of Mizoram State took place on 20th February, 1987.Chief Secretary Lalkhama read out the proclamation of statehood at a public meeting organised at Aizawl's Parade Ground. Prime Minister Rajiv Gandhi flew in to Aizawl to inaugurate the new state. Hiteshwar Saikia was appointed as Governor of Mizoram.
PLACE OF INTEREST :
There are quite a number of places in Mizoram which may be described as 'must see' for tourist sports, anyone wishing to see a little more than the conventional tourist sports, anyone interests to know about the local culture and traditions is advised/expected to to do /visit some of the Mizoram's historic memorials and fabled caves scattered all over the State. Traveling in Mizoram, not unlike in any other mountainous regions, is pain staking and little hazardous at times, but it has its own rewards.
Blue Mountain: The Highest peak in Mizoram, The Blue Mountain (Phawngpui) is situated in Chhimtuipui district overlooking the bend of the river Koldyne (Chhimtuipui) close on the state's border with Myanmar. The peak 2,157 metre in height and encircled by bamboo groves at the top where there is a level ground of about 200 hectares, offers a grand view of the height hills and the meandering undulated valleys. The woods around are home to various species of beautiful and rare flora and fauna.
Pukzing Cave: The largest cave in Mizoram, it is situated at Pukzing village near Marpara in the district of Aizawl district (Mamit). Legend has it that cave was carved out of the hills with the help of only a hair pin by a very strong man called Mualzavata
Milu Puk: In the Mizo language, puk means a cave. Situated near Mamte village over 100 kms, from Lunglei town, the Milu Puk, which is a large cave, was found many years ago to contain heaps of human skeleton.
Lamsial Puk: Sitiuated near Farkawn village in Aizawl (Champhai) district, the cave as a silent testimony to a battle between two neighboring villages in which many lost their lives. The bodies of the fighters from village Lamsial are said to have been kept in the cave.
Kungawrhi Puk: Another cave in Aizawl district, it is situated on a hill between Farkawn and Vaphai Villages. According to the folktales, a beautiful young girl by the name of Kungawrhi was abducted and kept confined in the forlorn cave by some evil spirits when she was on her way to her husband's village. Kungawrhi, however, was later rescued by her husband from the prison of the spirits.
Sibuta Lung: Erected about three hundreds years ago by a tribal chief, this memorial stone is named after him. The memorial offer a story of jilted love and lust for revenge. Having been rejected by a girl he fell headlong in love with, Sibuta went mad for revenge and decided to raise a memorial to himself in a manner which displayed an insane mind. A huge rock awash with the blood of three people sacrificed by Sibuta was carried over a distance of 10 km from the Tlawng river. Darlalpuii, a beautiful young girl, was crushed alive in a pit dug to erect the mausoleum. The memorial was raised over Darlai who lost her life under weight of the stone.
Phulpui Grave: A tale of love and tragedy also hangs by this grave located at Phulpui village in Aizawl District. Tualvungi, a raging beauty in her time, was married to Zawlpala, the Phulpui chief. She was later forced by circumstances to marry Phuntia, chief of another village. But Tualvungi could not forget her first love. She came to Phulpui years after Zawlpala's death, hah a pit dug by the side of his grave and persuaded an old woman to kill and bury there.
Chhingpuii Memorial: Raised to the memory of a young woman called Chhingpuii who was exceedingly beautiful, it is situated between Baktawng and Chhingchhip villages on the Aizawl - Lunglei Road. Chhingpuii, born to an aristocratic family, selected Kaptluanga as her husband from among her many suitors. But her happiness was short-lived, as a war broke out afterwards. Chhingpuii was abducted and killed. A grief-stricken Kaptluanga took his own life. The stone memorial reminds one of the legendary love story of Chhingpuii and Kaptluanga.
Mangkhai Lung: A large memorial stone, it was erected about three hundred years ago at Champhai to the memory of a well-known Ralte chief, Mangkhaia.
Budha's Image: An engraved image of Lord Buddha, with those of dancing girls on either side, was found at a site near Mualcheng Village about 50 km from Lunglei town. The site also has another stone slab on which some human footmarks and a few implements like spearhead and Dao are engraved. The area is close to the Chittagong Hill Tracts which was under which the Buddhist influence a few centuries ago. It is assumed that some visiting Buddhists from the Hill Tracts were responsible for the Buddha engraving.
Suangpuilawn Inscriptions: A stone slab lie by a stream at Suangpuilawn village in Aizawl district with strange words inscribed on it. The inscription remain to be deciphered till date. However, it is believed that the inscription were done by some people who inhabited the area in ancient times.
Thangliana Lung: Captian T.H.Lewin was one of the first Englishmen to come to Mizoram. The District Commissioner of the Chittagong Hills Tracts, who entered Mizoram by way of Demagiri (Tlabung) in 1865, became so popular with the local tribesmen that as a mark of respect, he was called Thangliana which meant 'greatly famous'. He lived with the Mizos for nine years and authored the first Lushai book. His memorial stone at Demagiri remains as evidence of the extent of his popularity with the Mizos.
Report: Myanmar's Chin people persecuted
Tuesday, January 27, 2009
By DENIS D. GRAY, Associated Press Writer
FOX NEWS: http://www.foxnews.com/wires/2009Jan27/0,4670,ASMyanmarChin,00.html
BANGKOK, Thailand — The "forgotten" Chin people, Christians living in the remote mountains of northwestern Myanmar, are subject to forced labor, torture, extrajudicial killings and religious persecution by the country's military regime, a human rights group said Wednesday.
A report by the New York-based Human Right Watch said tens of thousands have fled the Chin homeland into neighboring India, where they face abuse and the risk of being forced back into Myanmar.
"The Chin are unsafe in Burma and unprotected in India, but just because these abuses happen far from Delhi and Rangoon (Yangon) does not mean the Chin should remain `forgotten people,'" the report said.
It said the regime also continues to commit atrocities against its other ethnic minorities.
Myanmar's ruling junta has been widely accused of widespread human rights violations in ethnic minority areas where anti-government insurgent groups are fighting for autonomy. The government has repeatedly denied such charges, but an e-mailed request for comment on the new report was not immediately answered.
A top official for India's Mizoram state, Chief Secretary Vanhela Pachau, said he hadn't seen the report and could not comment.
Human Rights Watch said insurgents of the Chin National Front also committed abuses, including the extortion of money from villagers to fund their operations.
"(The police) hit me in my mouth and broke my front teeth. They split my head open and I was bleeding badly. They also shocked me with electricity. We kept telling them that we didn't know anything," said a Chin man accused of supporting the insurgents, who are small in number and largely ineffective.
He was one of some 140 Chin people interviewed by the human rights group from 2005 to 2008. The group said the names of those interviewed were withheld to prevent reprisals.
A number spoke of being forced out of their villages to serve as unpaid porters for the army or to build roads, sentry posts and army barracks.
"We are like slaves, we have to do everything (the army) tells us to do," another Chin man said.
The report said the regime, attempting to suppress minority cultures, was destroying churches, interfering with worship services and promoting Buddhism through threats and inducements. Some 90 percent of the Chin are Christians, most of them adherents to the American Baptist Church.
The suffering of the Chin, the report said, was compounded by recent food shortages and famine caused by a massive rat infestation in Chin State, already one of the poorest regions of Myanmar.
"For too long, ethnic groups like the Chin have borne the brunt of abusive military rule in Burma," said the report, using the former name for the country.
Ethnic insurgencies erupted in Myanmar in the late 1940s when the country gained independence from Great Britain.
Former junta member Gen. Khin Nyunt negotiated cease-fires with 17 of the insurgent groups before he was ousted by rival generals in 2004.
Among rebels still fighting are groups from the Karen, Karenni, Shan and Chin minorities.
At least half a million minority people have been internally displaced in eastern Myanmar as a result of the regime's brutal military campaigns while refugees continue to flee to the Thai-Myanmar border. More than 145,000 refugees receive international humanitarian assistance in Thai border camps.
__________
Associated Press writer Muneeza Naqvi in New Delhi contributed to this report.
Copyright 2009 The Associated Press. All rights reserved. This material may not be published, broadcast, rewritten or redistributed.
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Chin people in Myanmar
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