Saturday, November 23, 2013
Wednesday, November 20, 2013
Friday, October 25, 2013
O'wish of mine
Who on earth does not have wishes
Rich or Poor we had our own wishes
Indeed some wish came true while some are not
I do have a wishes too like everybody else
My wishes didn't came true
Or maybe its too early to tell
Or I didn't deserve my wishes at all
If its came true will i be happy with that
If its came true will i suffocated more
Only God knows which wishes to fullfill
Becarefull what you wish for
Rich or Poor we had our own wishes
Indeed some wish came true while some are not
I do have a wishes too like everybody else
My wishes didn't came true
Or maybe its too early to tell
Or I didn't deserve my wishes at all
If its came true will i be happy with that
If its came true will i suffocated more
Only God knows which wishes to fullfill
Becarefull what you wish for
Tuesday, September 24, 2013
O' Churachandpur (Lamka)
Quoting popular introduction, Churachandpur (sic) was the most peaceful district in Manipur, officially and acknowledged by the inhabitants and those from outside as well. Indeed it was true. At least 10-schedule tribe with various non-tribals resides in the district without any breaking news or ‘headlines’ to be reported on violence and killing or worst communal violence. But that was history now and fondly remembered by many, as ‘those were the days’.
In terms of development and growth the district was recorded to be more advance than the others specifically the district headquarter town. Sadly enough, life was fast and ‘modern’. The town was infamous for modern diseases like HIV / AIDs. Since post independence and beginning of the 70s, people have slowly underwent a process of change in terms of socio – economy. In the late 90s and ever since the clash of the ‘ethnic brothers’ in 1997, the town and its surroundings became the hot spot of communo – ethnic war zone. Along with, this decade also saw the emergences of political consciousness among the tribal groups in the district.
This political consciousness have originated basically from experiences of social exclusion and concept of nationalism / nation building brought in by education. This was further aggravated by the fear of losing control over resources, as community resources ownership was no longer possible in the modern governance system. For administrative conveniences and easy management of the ‘backward people’, tribals were classified into various ‘recognized tribes’ with nomenclatures on the basis of language, traditional dress etc. Thereby serving as tribal identity and the tribals too identify themselves based on these classifications. Subsequently as a tribal, the need to emphasized and protect ‘identity’ becomes so strong that it led to an extent of militarizing themselves to stand as a distinct tribal group.
Many have written and talked about Churachandpur limping back to normal and is picking up the pieces of the post ethnic violence. Yet, it is quite evident that the scare of the ethnic violence still remains and the after effect seems to breed more ‘conflict’. Whatever was there, both the social order and development paused ever after ‘97. The once upon a time happening town became still and lifeless. Five o’clock in the morning is too early, and five o’clock in the evening is late, and by 6 p.m the whole town is as silent as a graveyard. The only difference is that in a graveyard you can hear sounds of the souls, while in this town one can hear sounds of bullets amidst silences. Issues such as conflict and communal topics became too hot to be discussed (and if you dare touch, it burns you). At times the sounds of silence were too loud.
Rs 20 crore vanished in thin air with the recent decision of the government to withdraw the mini secretariat project due to the tussle among the public leaders over the location to set up the building. The project was drop but was diverted as the project money was already sanctioned (as per media report). Drop the project, was the best decision the Government could come up with, simple..!.and that was the conflict management strategy from the side of the authorities represented by public leaders, caretakers of secular democracy. In this particular decision the common mass will never come to know where it was diverted and for what other purpose the money has gone. It was always opined that conflict have always been propagated by the non-state actors, specifically in this part of the state, where communal violence was understood as an act of some underground activities. It is true to a certain level that the armed groups propagate communal tension. But here the interesting part is the tussle between the ‘community leaders’.
Some of the models of conflict resolutions or conflict management include use of police force or military forces, giving more autonomy to certain sections, negotiations with outfits in armed conflict areas and one of the most common in regions like North East India is through development packages.
The main reason, which the Government has provided in the case of the mini secretariat project, was the public leaders. Here the government and the civil society working on conflict could now add one more strategy that is resolution through leaders, say, “management of community leaders”. Another important aspect in tribal areas is the local governance system like the village council, of which many believed that issue such as conflict could very well be settled by the village council. But, of course provided village council still does exist today.
In terms of development and growth the district was recorded to be more advance than the others specifically the district headquarter town. Sadly enough, life was fast and ‘modern’. The town was infamous for modern diseases like HIV / AIDs. Since post independence and beginning of the 70s, people have slowly underwent a process of change in terms of socio – economy. In the late 90s and ever since the clash of the ‘ethnic brothers’ in 1997, the town and its surroundings became the hot spot of communo – ethnic war zone. Along with, this decade also saw the emergences of political consciousness among the tribal groups in the district.
This political consciousness have originated basically from experiences of social exclusion and concept of nationalism / nation building brought in by education. This was further aggravated by the fear of losing control over resources, as community resources ownership was no longer possible in the modern governance system. For administrative conveniences and easy management of the ‘backward people’, tribals were classified into various ‘recognized tribes’ with nomenclatures on the basis of language, traditional dress etc. Thereby serving as tribal identity and the tribals too identify themselves based on these classifications. Subsequently as a tribal, the need to emphasized and protect ‘identity’ becomes so strong that it led to an extent of militarizing themselves to stand as a distinct tribal group.
Many have written and talked about Churachandpur limping back to normal and is picking up the pieces of the post ethnic violence. Yet, it is quite evident that the scare of the ethnic violence still remains and the after effect seems to breed more ‘conflict’. Whatever was there, both the social order and development paused ever after ‘97. The once upon a time happening town became still and lifeless. Five o’clock in the morning is too early, and five o’clock in the evening is late, and by 6 p.m the whole town is as silent as a graveyard. The only difference is that in a graveyard you can hear sounds of the souls, while in this town one can hear sounds of bullets amidst silences. Issues such as conflict and communal topics became too hot to be discussed (and if you dare touch, it burns you). At times the sounds of silence were too loud.
Rs 20 crore vanished in thin air with the recent decision of the government to withdraw the mini secretariat project due to the tussle among the public leaders over the location to set up the building. The project was drop but was diverted as the project money was already sanctioned (as per media report). Drop the project, was the best decision the Government could come up with, simple..!.and that was the conflict management strategy from the side of the authorities represented by public leaders, caretakers of secular democracy. In this particular decision the common mass will never come to know where it was diverted and for what other purpose the money has gone. It was always opined that conflict have always been propagated by the non-state actors, specifically in this part of the state, where communal violence was understood as an act of some underground activities. It is true to a certain level that the armed groups propagate communal tension. But here the interesting part is the tussle between the ‘community leaders’.
Some of the models of conflict resolutions or conflict management include use of police force or military forces, giving more autonomy to certain sections, negotiations with outfits in armed conflict areas and one of the most common in regions like North East India is through development packages.
The main reason, which the Government has provided in the case of the mini secretariat project, was the public leaders. Here the government and the civil society working on conflict could now add one more strategy that is resolution through leaders, say, “management of community leaders”. Another important aspect in tribal areas is the local governance system like the village council, of which many believed that issue such as conflict could very well be settled by the village council. But, of course provided village council still does exist today.
Source :ninglunhanghal
Monday, September 2, 2013
Kumsawt a Ngilh moh
Asa by Nu Lianlunching
Kumsawt a ngilhmoh ding ka kumtung hon kia
Luankhi nuul in sunni naubang awiawi veng
Hehnem thei omlou, hambang ka vai lua e
Lungzuan a bang lou suntang laikhun ka zaal
Ngou mei kai zilzial in hon suunpih theilou
Ngou tui suahgiat in lungzuan silsiang zoulou
Sanggah ngaihlai ana e ka thuak zoulou
Hong leng aw Toupa, Ka Mang nunnem hon leng aw
Vaibang a tham na aw ka gel chiang in
Ka gel sausawn ngamlou a lungdon na uh
Pheiphung banzaal a bang ngak nang omlou mo
Dawn sing thelguah bang zaal a khak nuam nang e..
A simthu uh hon thang e ka kumtung a
Ka sinlai na e, Vuallel ka thuak zoulou
Sakluang a guabang hina baang lai hia aw
A baang talou e sakluang a dai zouta
Simlei lungkham na nuai a leng non lou uh
Thangvan salem dawngkot
tuang a tung chiang un
A chiahsa laizom phungte'n na dawn ding ua
Pa ang apan zal pheiphung a ta tu teh.
Kumsawt a ngilhmoh ding ka kumtung hon kia
Luankhi nuul in sunni naubang awiawi veng
Hehnem thei omlou, hambang ka vai lua e
Lungzuan a bang lou suntang laikhun ka zaal
Ngou mei kai zilzial in hon suunpih theilou
Ngou tui suahgiat in lungzuan silsiang zoulou
Sanggah ngaihlai ana e ka thuak zoulou
Hong leng aw Toupa, Ka Mang nunnem hon leng aw
Vaibang a tham na aw ka gel chiang in
Ka gel sausawn ngamlou a lungdon na uh
Pheiphung banzaal a bang ngak nang omlou mo
Dawn sing thelguah bang zaal a khak nuam nang e..
A simthu uh hon thang e ka kumtung a
Ka sinlai na e, Vuallel ka thuak zoulou
Sakluang a guabang hina baang lai hia aw
A baang talou e sakluang a dai zouta
Simlei lungkham na nuai a leng non lou uh
Thangvan salem dawngkot
tuang a tung chiang un
A chiahsa laizom phungte'n na dawn ding ua
Pa ang apan zal pheiphung a ta tu teh.
Kumsawt a Ngilh moh
Asa by Nu Lianlunching
Kumsawt a ngilhmoh ding ka kumtung hon kia
Luankhi nuul in sunni naubang awiawi veng
Hehnem thei omlou, hambang ka vai lua e
Lungzuan a bang lou suntang laikhun ka zaal
Ngou mei kai zilzial in hon suunpih theilou
Ngou tui suahgiat in lungzuan silsiang zoulou
Sanggah ngaihlai ana e ka thuak zoulou
Hong leng aw Toupa, Ka Mang nunnem hon leng aw
Vaibang a tham na aw ka gel chiang in
Ka gel sausawn ngamlou a lungdon na uh
Pheiphung banzaal a bang ngak nang omlou mo
Dawn sing thelguah bang zaal a khak nuam nang e..
A simthu uh hon thang e ka kumtung a
Ka sinlai na e, Vuallel ka thuak zoulou
Sakluang a guabang hina baang lai hia aw
A baang talou e sakluang a dai zouta
Simlei lungkham na nuai a leng non lou uh
Thangvan salem dawngkot
tuang a tung chiang un
A chiahsa laizom phungte'n na dawn ding ua
Pa ang apan zal pheiphung a ta tu teh.
Kumsawt a ngilhmoh ding ka kumtung hon kia
Luankhi nuul in sunni naubang awiawi veng
Hehnem thei omlou, hambang ka vai lua e
Lungzuan a bang lou suntang laikhun ka zaal
Ngou mei kai zilzial in hon suunpih theilou
Ngou tui suahgiat in lungzuan silsiang zoulou
Sanggah ngaihlai ana e ka thuak zoulou
Hong leng aw Toupa, Ka Mang nunnem hon leng aw
Vaibang a tham na aw ka gel chiang in
Ka gel sausawn ngamlou a lungdon na uh
Pheiphung banzaal a bang ngak nang omlou mo
Dawn sing thelguah bang zaal a khak nuam nang e..
A simthu uh hon thang e ka kumtung a
Ka sinlai na e, Vuallel ka thuak zoulou
Sakluang a guabang hina baang lai hia aw
A baang talou e sakluang a dai zouta
Simlei lungkham na nuai a leng non lou uh
Thangvan salem dawngkot
tuang a tung chiang un
A chiahsa laizom phungte'n na dawn ding ua
Pa ang apan zal pheiphung a ta tu teh.
Sunday, August 25, 2013
Blue colour a thu post leh comment dan facebook a
@ @ [0:[0:1: YOUR TEXT HERE]]
Next, copy paste inla, YOUR TEXT HERE kichihna ah na thugelh di gelh awle...
then , @ leh @ kikal a space ompen lakhia awle., @ @ hilou in @@ like this.
Now, @ nihna pen leh [ kikal le space lakhe nawn ouh.
@@[0:[0:1:Huai kha ana hi daih mai]]
Next, copy paste inla, YOUR TEXT HERE kichihna ah na thugelh di gelh awle...
then , @ leh @ kikal a space ompen lakhia awle., @ @ hilou in @@ like this.
Now, @ nihna pen leh [ kikal le space lakhe nawn ouh.
@@[0:[0:1:Huai kha ana hi daih mai]]
Blue colour a thu post leh comment dan facebook a
@ @ [0:[0:1: YOUR TEXT HERE]]
Next, copy paste inla, YOUR TEXT HERE kichihna ah na thugelh di gelh awle...
then , @ leh @ kikal a space ompen lakhia awle., @ @ hilou in @@ like this.
Now, @ nihna pen leh [ kikal le space lakhe nawn ouh.
@@[0:[0:1:Huai kha ana hi daih mai]]
Next, copy paste inla, YOUR TEXT HERE kichihna ah na thugelh di gelh awle...
then , @ leh @ kikal a space ompen lakhia awle., @ @ hilou in @@ like this.
Now, @ nihna pen leh [ kikal le space lakhe nawn ouh.
@@[0:[0:1:Huai kha ana hi daih mai]]
Sunday, August 11, 2013
Posting pictures on Facebook, Twitter unIslamic: Clerics
New Delhi: India's two prominent Islamic helplines are discouraging young callers, especially women, from creating profiles and posting pictures on popular social networking websites and on the ground that it is .
The heads of the two popular Lucknow-based helplines, run for and Muslims, have been flooded with phone calls asking if virtual profiles are Islamic.
"You can't see someone's face on Facebook and decide that you want to be friends. Look for 'pyar aur mohabbat' (love) in real life. Virtual relationships are not 'faydaymand' (profitable)," Sunni Mufti Abul Irfan Naimul Halim Firagni Mahli said.
Women should not post pictures on Internet as they aren't allowed to show their faces to anyone apart from their 'mehram'.
"If one is on Facebook for business purposes or for constructive purposes, then the account is justifiable," he said.
However, the Mufti is not pleased about women being on Facebook to make friends and is definitely against them uploading pictures on the social networking site. "Women should not post pictures on Facebook or anywhere else on the Internet. This is unIslamic," he said.
A Maulana from the minority Shia sect too endorsed the Mufti's views. "Women are not allowed to show their faces to anyone apart from their 'mehram' (male kin like father and brothers). So posting pictures on Facebook is 'haraam' (banned)," Maulana Saif Abbas Naqvi said.
"We are liberal. We are not Taliban-minded. When youngsters ask us if they can have a Facebook or Twitter profile, we allow that. But the Shariah (Islamic law) does not allow women to post pictures," Naqvi contended.
"Islam has prescribed hijab for women. They have been asked to hide their faces in public, so how can this be allowed on the Internet," he asked.
"We have seen so many relationships that blossomed on the Internet going sour in the real world. 'Dokha aur fareb se bachna chahiye' (We should save ourselves from deceit and fraud)," said the Mufti, who belongs to the famous Ulama-e-Farangi Mahal family of Lucknow.
The number of calls to the Shia and Sunni helplines more than doubled during the just-concluded holy month of Ramzan. Often the questions were about: Is it allowed to log into Facebook during the fast?
"There is a hadith (a saying of Prophet Mohammed) that when the world is nearing its end, Satan will spread lies within minutes. We've seen rumours being circulated on the Internet in no time. It is best to stay away from the virtual world," the Mufti said.
source @http://ibnlive.in.com/news/posting-pictures-on-facebook-twitter-unislamic-clerics/413394-3.html
Tuesday, July 9, 2013
Facebook rolling out Graph Search to all US English users
Users who may have grown frustrated with Facebook's rudimentary search feature are getting an updated version designed to make it easier to find people, places and photos on the site.Facebook unveiled its social search tool in January, but only made it available to a small fraction of its 1.1 billion users, as its engineers continued to tweak and test it. Over the next few weeks, starting on Monday, the company is rolling out the social search tool, called "Graph Search," to everyone whose language is set to US English.Unlike searches on Google, which are good for finding specific things like roasted kale recipes or Mizuno running shoes, Facebook's tool is most useful in unearthing information about your social circles. Graph Search lets you find friends who live in San Francisco who are vegan. Friends of friends who live near you and like hiking. Photos of your boyfriend taken before you met him in 2010. Nearby restaurants that your friends like - and so on.
Facebook's social search tool was since its January launch available to only a small fraction of its 1.1 billion users.
But soon after Facebook launched the tool, the Internet had a field day with less innocuous and more
embarrassing queries, showing just how much information people reveal about themselves on the site, intentionally or not. Care to find out which brand of condoms your friends prefer? Graph Search might tell you.A blog called actualfacebookgraphsearches.tumblr.com posted a collection of searches ranging from "married people who like prostitutes" to "current employers of people who like racism." Both yielded more than 100 people.While it is possible that some of those Facebook users are fully aware that what they've shared is easily searchable, it is likely that some are not. It's easy to click "like" on a page and forget about it, and it's even easier to assume that no one will search through your photos from party days at the Burning Man festival five years ago.To avoid any unpleasantness, Facebook plans to notify users that it's "getting easier for people to find photos and other things you've shared with them" along with a reminder that they can check "who can see my stuff" under their privacy settings."The goal is to avoid bad surprises," said Nicky Jackson Colaco, privacy and safety manager at Facebook. But she stressed Facebook's view that the search tool "indexes information differently than we have ever been able to do before, in a really positive way."It's easier, for example, to find a long-lost classmate with a common name, or to find common interests with friends of friends.Facebook does not currently show users ads based on what they are searching for, but the company may do in the future. As Google has shown, it's a lucrative business. Research firm eMarketer estimates that Google will take nearly 42 per cent of all US digital ad spending this year, well above Facebook's share of less than 7 per cent.With its new search tool, Facebook is clearly trying to divert traffic and ad spending from its rival. Whether this will work will become more clear as more people begin using it #.ibnlive.in.com
embarrassing queries, showing just how much information people reveal about themselves on the site, intentionally or not. Care to find out which brand of condoms your friends prefer? Graph Search might tell you.A blog called actualfacebookgraphsearches.tumblr.com posted a collection of searches ranging from "married people who like prostitutes" to "current employers of people who like racism." Both yielded more than 100 people.While it is possible that some of those Facebook users are fully aware that what they've shared is easily searchable, it is likely that some are not. It's easy to click "like" on a page and forget about it, and it's even easier to assume that no one will search through your photos from party days at the Burning Man festival five years ago.To avoid any unpleasantness, Facebook plans to notify users that it's "getting easier for people to find photos and other things you've shared with them" along with a reminder that they can check "who can see my stuff" under their privacy settings."The goal is to avoid bad surprises," said Nicky Jackson Colaco, privacy and safety manager at Facebook. But she stressed Facebook's view that the search tool "indexes information differently than we have ever been able to do before, in a really positive way."It's easier, for example, to find a long-lost classmate with a common name, or to find common interests with friends of friends.Facebook does not currently show users ads based on what they are searching for, but the company may do in the future. As Google has shown, it's a lucrative business. Research firm eMarketer estimates that Google will take nearly 42 per cent of all US digital ad spending this year, well above Facebook's share of less than 7 per cent.With its new search tool, Facebook is clearly trying to divert traffic and ad spending from its rival. Whether this will work will become more clear as more people begin using it #.ibnlive.in.com
Sunday, July 7, 2013
Saturday, June 29, 2013
Rape and its Prevention
The announcement of life imprisonment as the quantum of punishment for the four accused in the gang rape of a woman trading in chillies has been met with much appreciation and hope from various quarters in the state. The appreciation factor stems from manner in which the case was taken up and handled with while the hope expressed is that the case would set a precedent in the state in terms of the manner in which investigations were carried out and the legal processes that followed. More hope hinges on the belief that such sentences would deter more rapes from happening.
The truth is more complex here as is evident from other states where rape cases have been taken up and rigorous sentences meted out, including death too but still more cases of rapes happen with more regularity and more brutality. This is not to say that cases of rape should be taken lightly but to point out that along with mechanisms for punishment, there needs to be ways and means to prevent rapes from happening in the first place.
The most integral aspect in the context of rape cases and others cases of sexual violence against women is to change mindsets for the majority of society including people in the law enforcement agencies and police and other community stakeholders take on the ‘blame the victim’ stand. There have been many instances where the reasons for rape has been given as arising out of what clothes women wear, where they are going, who they were/are with and ‘their behaviour’. One political leader went so far as to say that eating chowmein encouraged men to rape women while another likeminded enlightened one held the belief that women should not go out of their homes after sunset. In Manipur, a political leader who is described as an astute statesman and someone who is aware of the finer details of legal systems went on record to say that women should carry sharp scissors to ward off men who would try to violate their modesty. He went so far as to distribute the scissors to some women and in so doing like many others like him, putting the sole responsibility upon women to take care that they are not sexually attacked or violated. It is this attitude of women being foisted upon the sole responsibility of taking care of their own safety and being the recipient of the blame game on the behavior and morality of women that indirectly contributes in a very major way towards men getting the leeway in the circumstances. Reading between the lines of what decision makers have to say on the matter of rape, the inference is that men will be men and that women will have to stay ‘within their limits’ to ensure that they stay safe.The truth is more complex here as is evident from other states where rape cases have been taken up and rigorous sentences meted out, including death too but still more cases of rapes happen with more regularity and more brutality. This is not to say that cases of rape should be taken lightly but to point out that along with mechanisms for punishment, there needs to be ways and means to prevent rapes from happening in the first place.
Historically too, rape has been used in the aftermath of war in almost all parts of the world. In recognition of this serious after effect, the United Nations has gone on record that rape is war crime. Rape as a tool to demean a particular society or community or nation defeated in war is a reality since women are still seen as the custodian of a society’s honour and self esteem. The stigma that is attached to rape and sexual violence is such that there have been many instances where families of affected women have looked at the option of rapists marrying the victims. One other common complaint is that police are not pro-active when it comes to taking action on cases of rape and sexual violence, starting from delay in taking down complaints. Validating this is the findings that emerged from an investigation by a National news magazine, which found that prejudice against rape victims is alarmingly common among policemen in Delhi. The report linked this unhelpful attitude of the police to the low rate of conviction in rape cases in the city (34.6%) . The alleged highhandedness of the police personnel of Mayang Imphal police station who were approached by two women to lodge a case of gang rape is proof that many still lack the sensitivity and pro-activeness that is needed to take up cases of sexual violence. Meanwhile, a not so touched upon aspect of sexual violence is that though it is rare, men also face rape and other forms of sexual violence. Another reality is that transgenders are vulnerable to be raped but fear to call attention to what happens with them since their very existence in society is filled with stigma.
Rape and its Prevention
The announcement of life imprisonment as the quantum of punishment for the four accused in the gang rape of a woman trading in chillies has been met with much appreciation and hope from various quarters in the state. The appreciation factor stems from manner in which the case was taken up and handled with while the hope expressed is that the case would set a precedent in the state in terms of the manner in which investigations were carried out and the legal processes that followed. More hope hinges on the belief that such sentences would deter more rapes from happening.
The truth is more complex here as is evident from other states where rape cases have been taken up and rigorous sentences meted out, including death too but still more cases of rapes happen with more regularity and more brutality. This is not to say that cases of rape should be taken lightly but to point out that along with mechanisms for punishment, there needs to be ways and means to prevent rapes from happening in the first place.
The most integral aspect in the context of rape cases and others cases of sexual violence against women is to change mindsets for the majority of society including people in the law enforcement agencies and police and other community stakeholders take on the ‘blame the victim’ stand. There have been many instances where the reasons for rape has been given as arising out of what clothes women wear, where they are going, who they were/are with and ‘their behaviour’. One political leader went so far as to say that eating chowmein encouraged men to rape women while another likeminded enlightened one held the belief that women should not go out of their homes after sunset. In Manipur, a political leader who is described as an astute statesman and someone who is aware of the finer details of legal systems went on record to say that women should carry sharp scissors to ward off men who would try to violate their modesty. He went so far as to distribute the scissors to some women and in so doing like many others like him, putting the sole responsibility upon women to take care that they are not sexually attacked or violated. It is this attitude of women being foisted upon the sole responsibility of taking care of their own safety and being the recipient of the blame game on the behavior and morality of women that indirectly contributes in a very major way towards men getting the leeway in the circumstances. Reading between the lines of what decision makers have to say on the matter of rape, the inference is that men will be men and that women will have to stay ‘within their limits’ to ensure that they stay safe.The truth is more complex here as is evident from other states where rape cases have been taken up and rigorous sentences meted out, including death too but still more cases of rapes happen with more regularity and more brutality. This is not to say that cases of rape should be taken lightly but to point out that along with mechanisms for punishment, there needs to be ways and means to prevent rapes from happening in the first place.
Historically too, rape has been used in the aftermath of war in almost all parts of the world. In recognition of this serious after effect, the United Nations has gone on record that rape is war crime. Rape as a tool to demean a particular society or community or nation defeated in war is a reality since women are still seen as the custodian of a society’s honour and self esteem. The stigma that is attached to rape and sexual violence is such that there have been many instances where families of affected women have looked at the option of rapists marrying the victims. One other common complaint is that police are not pro-active when it comes to taking action on cases of rape and sexual violence, starting from delay in taking down complaints. Validating this is the findings that emerged from an investigation by a National news magazine, which found that prejudice against rape victims is alarmingly common among policemen in Delhi. The report linked this unhelpful attitude of the police to the low rate of conviction in rape cases in the city (34.6%) . The alleged highhandedness of the police personnel of Mayang Imphal police station who were approached by two women to lodge a case of gang rape is proof that many still lack the sensitivity and pro-activeness that is needed to take up cases of sexual violence. Meanwhile, a not so touched upon aspect of sexual violence is that though it is rare, men also face rape and other forms of sexual violence. Another reality is that transgenders are vulnerable to be raped but fear to call attention to what happens with them since their very existence in society is filled with stigma.
Sunday, June 16, 2013
"Pate Ni" hong tungkik ta (Fathers' Day)
Pate ni tawh kitawn in tuni in Panei lai te in Pate tungah thupha ih dawh ding kisam mahmah hi.
Nu leh Pa ih cih pen I Leitung Pasian, thupha hongpia thei, hong samsia thei, Nu le Pa hi a, Na Pa na khasia sak hiam? Alungkimna ding in thupha na bawl hiam? Tuni in Napa thumang lo in nisim nungta in amah hongsawl loh lamlam, hong deihsak lo lamlam sem in na omkha hiam? Tuni in Mawhmai na ngei in la Napa lungkim sak in.
Na Pa khualgam la ah om a hih leh hopih inla Pa aw hong it ing. Kamawhna hong maisak in cinin. Alungkimna dingin thupha bawl in na itna lakkhia in, Kamtawh maw, natawh maw, Na pa na itna lak khia in. Na pa lungkim in thupha hong pia leh leitung ah na dau pai ding hi.
Joseph Nuntakna en a Pa lungkim sak ahih manin thupha ngah hi. LST sung ah ih muh mah bangin A PA bang mah hilo zumkham in aom lai takin atangguak in om ahih manin nuihsan in, zahpih in, a ompa Kisam sia a, Itna leh deihsakn atawh puan avasin te thupha ngah uh hi.
Tuni in Christian ih hihna sung ah LST ih et takciangin Pathu mang te Anah lawhpek na ih mu hi. Tampi om in genzo kei ni tuni in Napa tung ah thupha dawh in, lungkimsak in tua hi leh thupha na ngah ding hi
By siam
Source :http://www.zomidaily.com
Nu leh Pa ih cih pen I Leitung Pasian, thupha hongpia thei, hong samsia thei, Nu le Pa hi a, Na Pa na khasia sak hiam? Alungkimna ding in thupha na bawl hiam? Tuni in Napa thumang lo in nisim nungta in amah hongsawl loh lamlam, hong deihsak lo lamlam sem in na omkha hiam? Tuni in Mawhmai na ngei in la Napa lungkim sak in.
Na Pa khualgam la ah om a hih leh hopih inla Pa aw hong it ing. Kamawhna hong maisak in cinin. Alungkimna dingin thupha bawl in na itna lakkhia in, Kamtawh maw, natawh maw, Na pa na itna lak khia in. Na pa lungkim in thupha hong pia leh leitung ah na dau pai ding hi.
Joseph Nuntakna en a Pa lungkim sak ahih manin thupha ngah hi. LST sung ah ih muh mah bangin A PA bang mah hilo zumkham in aom lai takin atangguak in om ahih manin nuihsan in, zahpih in, a ompa Kisam sia a, Itna leh deihsakn atawh puan avasin te thupha ngah uh hi.
Tuni in Christian ih hihna sung ah LST ih et takciangin Pathu mang te Anah lawhpek na ih mu hi. Tampi om in genzo kei ni tuni in Napa tung ah thupha dawh in, lungkimsak in tua hi leh thupha na ngah ding hi
By siam
Source :http://www.zomidaily.com
Thursday, June 13, 2013
Khanglai leh KOPPI sui dan
~By Rev.Hangpi Manlun D.Th Student
UTC, Bangalore
Thupatna: Mihing khat apieng ihileh zi/pasal nei hun chieng a inei ding khu Pasian hing siemsan leh i um ding dan uh ahi hi. Ahin, pichin nua a khat vei beh tambang hinkhuo neitheilouna khu mibahlouna amaw, damlouna jieh ahithei hi. Ahin, akhente lah val sengseng in gam teng leiteng tang sui a sui a,a sukalu sieng ahisih leh Khristmas bong sui a gam teng leiteng sui ding china vang ahisam sih hi. Pasal khat jong ji mujou mama lou in, “Apa kung a pa ka jinei ni ding ni fix phot pouma ni imujou leh lah i postpon na keh” chi vot hi. Tuajieh in kopi ding isuiding chieng ua pilvang ding ahi hi.
Tualeh zi-le-pasal ding pen Pasian kung a jong i thum a nget jing dign uh a hi. Dr. Billy Graham kung a min Khristian Innkuon khu bang hun a pat ding e, chia adoh chieng un aman, “Zi/pasal nei masang kum thum vela pat ding” achi hi. Tuajieh in damsung a kopi ding isuiding chieng un pilvang tah in isui ding uhi.
Pasian in a pan hi: Pasian in khawvel leh asung a siljousie asiem jou in a en a hoi asa mama a; ahin asilsiemte lah ama in hoilou chia a gen masah pen khu pasal ama tang a aum khu ahi. (Gen.2:18). Mr. Miltonin, “Bible a Pasian in hoilou chia agen masah pen khu pasal amatang a um ding ahi” achi hi. Tualeh Pasian in ami siem masahte kung ah “hing pung unla khawvel hing lua dim un” chi in agualjawl hi. (Gen.1:28). Tuajieh in, kopi hoitah nei a hah-le-suon nei ding khu Pasian deidan ahi chi a chieng hi.
Thawmhauna: Judate Rabbi khat in, “ Pasal in anahgu khat amansah akipan in a um maimai theisih a, tuabang ma in numei jong aumna ding mun atun masang in a um maimai thei tuomsih” a chi hi. Tuajieh in khatvei beh dam sung a ji/pasal ding a lungkham lou chi pen mibahlouna leh damthei louna jieh ahithei a, tuabang mite khu akinlam Doctor ki-etsah pai ding ahi avai gei masang in. Tualeh America Council of Life Insurancete suidan in America a mi thawmhau penpente khu College a zillaite ahi uh achi hi.
Tualeh koppiding zi/pasal suiding ten isuiding dan uh Sapten “B” li (4) leh eiham ‘B’ khat a poimaw tahtah agente uh i en ding ua tuate khu:
Background (Kipatna/ pienna): Tamkhu ipienkhiehna, khan letna leh hahtute tan a etchet ding ahi hi. Masang lai-in ipu ipaten jong tamkhu angai khoh mama ua, hahtute apat mi toh kituohlou, damlouna kilawtheinei, (T.B, khantom, sienglou, tulai a HIV&AIDS etc) ngaituana chinglou leh adangdangte khu ana enchien un ana nual uhi. Tamte khu tulai lungtang lam sui (Psychologist) leh itenna mun-le-kim leh pam sui mi ( Environmentalists) ten jong angai khoh mama uhi.
Brain ( Huoh/lungsim) lam: Mihing tahsa piching thoungal, ahin lungsim lam a piching lou leh hoilou leh sienglou mi atam hi. Milungsim koi, mi toh kituohlou leh hoilou zong etchet dign ahi hi.
Belief (Ginna) kibahpi: Khanglai nungah/tangval kopi suidingte gindan kiabahpi leh mipiengthate ma sui ding ahi hi. Tualeh kiten nua chieng in kisiempha ding chite vel kilam etlvotlou ding ahi. Thamlou in khamthei ching leh nete ji/pasal asuilou kei ding ahi. Tambang mite kitenpina khu ahunlou a meithaina leh ji-le- ta ahunlou a sunna ding china hi hi.
Tuaban ah, Khristian nungah/tangvalte ading in zi/pasal ding a gingou mi neilou ding ahi. Ajieh pen doctrine leh gin dan kibangloutaluo mite akiteng chiegn un anua in buaina leh kituohlouna atun thei hi hi. Thamlouin, tuaban ah gindan kibahpi lou adieh in kol leh vaite bang kitenpi lou ahoi dieh hi. Ajieh ahileh Bible in, “Kituohloupi’n ginglou mi toh hahkol puokhawm sih un” achi hi. (11.Kor.6:14).
Bil a suiding ahi: Tulai ikoppi ding isui chieng un amel hoi leh duang chingte i en masa uhi. Ahin, ikoppi ding pen ibil un isuimasa ding ua, tuami umzie ahileh ahin dan leh gamtat dan atheimite kung a doh chien masah ding china ahi. Adieh in hattuom lamkaite (Pastor leh Upa) leh mi muon huaite doh a, ama un ang lungkimpi nah uh leh ahoi tangpi ding hi. Ahin, palai gin umlou najah khah leh ama di ana hei dai ding hi.
Ahin tulai nungah tangval khen khatte khu zu mun, samun lah pou leh conference lah a khat vei kimu a kiteng pai bang itam ua, tuate khu asot dai thei sih hi. Tualai jan khat kiteng, kal khat kiteng chibang igam buaipi natna khat ahita hi. Pastorte ading a bang a buaihuai mama khat ahileh, anakitheng uh inosua masang ana kikhen man chilah beilou adahuai mama hi.
Beautiful/Handsome: Melhoi: Koppi ding suidingten izi/pasal ding isui ding chieng un tamnah ipan ua, ahin amasa lite khu apoimaw masa dingte ahijaw uhi. Tamna igensate, background, brain, belief, bil asuding chite masah jou chieng un tamna beautiful or handsome ah itusuhpan ding uhi. Tualeh kiten masang a jong mel leh puom ajong lungkim sam ding ahi ahisih leh kinin na leh kimudapaina ajong atung thei veve hi.
Tualeh akhente in lah ahausah jieh bang leh ala siem jieh bang akitenpi moh chibang um thei a, tuabang jong bawllou ding ahoi hi.Tualeh kopi ding isuiding chieng ua, aku-le-poimaw mamate khu:
a). Sipdede ding: Adam in ajiding asuilai in Pasian mai/ang sung ah siptah in a ihmu chi ithei uhi. (Gen.2:21-24). Missionary Jim Elotin, “Mangpa deina mun a ih mu(khawl)” achibang in. Pasian kung ah theitopsua in izi/ding pasal ding ngen in siptah in thum in um lei aman ikul-le-poimaw theilou mama ahichieng in ahun tah in ang pia na ding hi. Eiten, Pasian jia kingah joulou a, kiphelep lom a, mikhat in khawvel mingah lah lah ah Pasian ngah hamsa sa pen ing achi bang a, ama jie ingahjou lu chieng in ibuailothei uhi. Tualeh ithumna pen Pasian in chithum in hing dawng/sang jing a,
(1), Ing, achipai pol,
(2).wait, na ngah phot in leh
(3) Ih achipawl aum a, tamte theikhieh ding ahi.
Tuaban ah Isak in aji ding asuilai in lungluttah in apa nna gin-umtah in asem a, apan akul-le-poimaw thei ahichieng in ahun tah in asuohpa Eleazar khu solin Rebeka khu avapui mai hi. Pasian jia ngahjou a gin umtaha Pasian nnasemte khu atop ah lawching teitei uhi.
Tualeh isuiding mite
Na kikipi sui in. (a). Kumthu ah- Numei pasal nei hun akigen tangpi khu kum 20-26 or 30 kikal deu ahi. Tualeh pasal pen kum 26-35 or 40 kikalte ahideu uhi. Ahin tualai siemna pilna leh khantouna tuomtuomte jieh in zi/pasal nei ha/vai gei jong akhoh khol sih hi.
Tualeh kum kikhiet luat khu ahoi sih hi. Adieh in nuemei khu pasal sang anau pang joh hamham ding ahi. Tualeh kum ikikhieh luat chieng un anua ah buaina atun law thei hi.
Numei pasal sang aupat jawh chieng in pasal in nu bawl in abawlthei a, pasal aupat luot jawh chieng in lah pa/ pu bawl in abawl kia thei uhi. Nupa pen lawm bawl akibawl ding ahi hi. Nupa khat aji kum 10 chau a pasal sang aupa jaw in apasal pen khawtai thei jel jela, jong ging lel thei jel hi.
Siemna piln ah: Siemna pilna ah jong kikimthei leh ahoimama ding hi. South India ami khat in America ah Scientist research Centre ah Ph.D ajou hi. Ji mawltah khat anei kha a, aman niteng in siltha tha mu khia jel a, tuachiin asiltha mute aji kung ah agen jeljel a, aji in angaina thei lou in angaisah sih a ama siltha mukhieh te tuni in “Ih ahpi opve aw, ivatotnou keute “ chibang pou in ana dong jel hi. Angaidan uh kibanglou lua ahichieng in apasal khu lungkham in ashilo vot akichi hi.
Tahsa leht dan thu ah: Atangpi in Pasal khu numei sang a alet jawh ding khu duthusam ahi hi. Pasal sang anumei alet joh chieng in aguh in musitna anei nuom a, apasal in atheikhieh chieng in amanu sang a hatjaw hi leh silbawlthei hi na a sualng utna-in, tha gum leh gam tat (Violence) in suhlat asom jelel hi. Thamlouin, numeiten apasalte uh mau uh sang siemna pilna sang jaw leh silbawlthei hi le uh aut jaw uhi.
Nam kibang hithei leh: Nam tuomta lua leh ham-le-pau kibanglouta lua akiten khah chieng un, aguh in buaina atun law thei hi. Ahin tambang a Nam tuom pasal nei dingten ithei ding uh ahileh:
Amau hindan tahtah uah na hing theina diai?
Aman hing dei leh jong a innkuonpiten ang deitahtah na ding uai?
A innkuonpite na lungsiettah theina diai?
Aham apau uh leh a culture uh na jilpei in na siem tahtah na diai? Adieh in numei nam dang neite khun aham apau uh siem a jah khu silhoitah khat ahi.
Zi/Pasal neisa toh kiteng dingte thei dingte: Zi/Pasal dang neisa ahin na kikhen ahisih leh na kidamlousan te toh jong kiteng ding ihileh pilvang tah etchet masah ding a hi. ( a) Akitenpi masah pen toh akikhen tahtah na uai? (b). Kumbang jat asawt ana kiteng ta uai? (c) Akikhen nua un bang chiin aum jeljel na lai uai? (d) Bang jieh akikeh ahi uai, Koi dih lou jawh e? Tate aneita uai? Atate khu nata bang in na enkawl tahtah theina diai? Chite kingaitua masah ding ahi. Tuaban ah apasal/zi in ashisate ahilel bang jieh a shi e, tuali natna nei bang jong hithei ahijieh in pilvan mama ding ahi.
Sisan ki-test masah ding ahi: Tulai natna jau huai HIV/AIDS chite sil jau huai ahitah jieh a ahithei leh kiten masang aki-test mai jong sia lou maithei hi. Ajieh ahileh tam natna khu kum bang jat ahiai khat ahing kilang ahijeh in. Tam atung a igente uh khu ei khanglai ji-le-pasal sui dingten thei in juithei lei ibawlkhiel sih din g uhi. Mangpan simtute jousie khu ji leh pasal hoi mudingin hingma puita hen chi khu kathumna leh deisahna ahi hi.
Laibu ette:
1. Rev.Hangpi Manlun. Khristian Innkuon nuom, Lamka: Manipur Women Christian Association, 2000.
2. Rev. Pumzathang Tombing, Tuailai leh Koppih Zonna, Lamka: Convention Press, 1989.
3. Chawngliana, Kenneth. Nupa Hlimna Thuruk, Aizawl:Exodus Press, 1999.
4. Khristian Thalai Pawl Leadership Training Hand book, 2000.
5. Saibela, K. Nute Lekhabu, Aizawl: Elim Book Wors
Source :http://www.zogamonline.com
UTC, Bangalore
Thupatna: Mihing khat apieng ihileh zi/pasal nei hun chieng a inei ding khu Pasian hing siemsan leh i um ding dan uh ahi hi. Ahin, pichin nua a khat vei beh tambang hinkhuo neitheilouna khu mibahlouna amaw, damlouna jieh ahithei hi. Ahin, akhente lah val sengseng in gam teng leiteng tang sui a sui a,a sukalu sieng ahisih leh Khristmas bong sui a gam teng leiteng sui ding china vang ahisam sih hi. Pasal khat jong ji mujou mama lou in, “Apa kung a pa ka jinei ni ding ni fix phot pouma ni imujou leh lah i postpon na keh” chi vot hi. Tuajieh in kopi ding isuiding chieng ua pilvang ding ahi hi.
Tualeh zi-le-pasal ding pen Pasian kung a jong i thum a nget jing dign uh a hi. Dr. Billy Graham kung a min Khristian Innkuon khu bang hun a pat ding e, chia adoh chieng un aman, “Zi/pasal nei masang kum thum vela pat ding” achi hi. Tuajieh in damsung a kopi ding isuiding chieng un pilvang tah in isui ding uhi.
Pasian in a pan hi: Pasian in khawvel leh asung a siljousie asiem jou in a en a hoi asa mama a; ahin asilsiemte lah ama in hoilou chia a gen masah pen khu pasal ama tang a aum khu ahi. (Gen.2:18). Mr. Miltonin, “Bible a Pasian in hoilou chia agen masah pen khu pasal amatang a um ding ahi” achi hi. Tualeh Pasian in ami siem masahte kung ah “hing pung unla khawvel hing lua dim un” chi in agualjawl hi. (Gen.1:28). Tuajieh in, kopi hoitah nei a hah-le-suon nei ding khu Pasian deidan ahi chi a chieng hi.
Thawmhauna: Judate Rabbi khat in, “ Pasal in anahgu khat amansah akipan in a um maimai theisih a, tuabang ma in numei jong aumna ding mun atun masang in a um maimai thei tuomsih” a chi hi. Tuajieh in khatvei beh dam sung a ji/pasal ding a lungkham lou chi pen mibahlouna leh damthei louna jieh ahithei a, tuabang mite khu akinlam Doctor ki-etsah pai ding ahi avai gei masang in. Tualeh America Council of Life Insurancete suidan in America a mi thawmhau penpente khu College a zillaite ahi uh achi hi.
Tualeh koppiding zi/pasal suiding ten isuiding dan uh Sapten “B” li (4) leh eiham ‘B’ khat a poimaw tahtah agente uh i en ding ua tuate khu:
Background (Kipatna/ pienna): Tamkhu ipienkhiehna, khan letna leh hahtute tan a etchet ding ahi hi. Masang lai-in ipu ipaten jong tamkhu angai khoh mama ua, hahtute apat mi toh kituohlou, damlouna kilawtheinei, (T.B, khantom, sienglou, tulai a HIV&AIDS etc) ngaituana chinglou leh adangdangte khu ana enchien un ana nual uhi. Tamte khu tulai lungtang lam sui (Psychologist) leh itenna mun-le-kim leh pam sui mi ( Environmentalists) ten jong angai khoh mama uhi.
Brain ( Huoh/lungsim) lam: Mihing tahsa piching thoungal, ahin lungsim lam a piching lou leh hoilou leh sienglou mi atam hi. Milungsim koi, mi toh kituohlou leh hoilou zong etchet dign ahi hi.
Belief (Ginna) kibahpi: Khanglai nungah/tangval kopi suidingte gindan kiabahpi leh mipiengthate ma sui ding ahi hi. Tualeh kiten nua chieng in kisiempha ding chite vel kilam etlvotlou ding ahi. Thamlou in khamthei ching leh nete ji/pasal asuilou kei ding ahi. Tambang mite kitenpina khu ahunlou a meithaina leh ji-le- ta ahunlou a sunna ding china hi hi.
Tuaban ah, Khristian nungah/tangvalte ading in zi/pasal ding a gingou mi neilou ding ahi. Ajieh pen doctrine leh gin dan kibangloutaluo mite akiteng chiegn un anua in buaina leh kituohlouna atun thei hi hi. Thamlouin, tuaban ah gindan kibahpi lou adieh in kol leh vaite bang kitenpi lou ahoi dieh hi. Ajieh ahileh Bible in, “Kituohloupi’n ginglou mi toh hahkol puokhawm sih un” achi hi. (11.Kor.6:14).
Bil a suiding ahi: Tulai ikoppi ding isui chieng un amel hoi leh duang chingte i en masa uhi. Ahin, ikoppi ding pen ibil un isuimasa ding ua, tuami umzie ahileh ahin dan leh gamtat dan atheimite kung a doh chien masah ding china ahi. Adieh in hattuom lamkaite (Pastor leh Upa) leh mi muon huaite doh a, ama un ang lungkimpi nah uh leh ahoi tangpi ding hi. Ahin, palai gin umlou najah khah leh ama di ana hei dai ding hi.
Ahin tulai nungah tangval khen khatte khu zu mun, samun lah pou leh conference lah a khat vei kimu a kiteng pai bang itam ua, tuate khu asot dai thei sih hi. Tualai jan khat kiteng, kal khat kiteng chibang igam buaipi natna khat ahita hi. Pastorte ading a bang a buaihuai mama khat ahileh, anakitheng uh inosua masang ana kikhen man chilah beilou adahuai mama hi.
Beautiful/Handsome: Melhoi: Koppi ding suidingten izi/pasal ding isui ding chieng un tamnah ipan ua, ahin amasa lite khu apoimaw masa dingte ahijaw uhi. Tamna igensate, background, brain, belief, bil asuding chite masah jou chieng un tamna beautiful or handsome ah itusuhpan ding uhi. Tualeh kiten masang a jong mel leh puom ajong lungkim sam ding ahi ahisih leh kinin na leh kimudapaina ajong atung thei veve hi.
Tualeh akhente in lah ahausah jieh bang leh ala siem jieh bang akitenpi moh chibang um thei a, tuabang jong bawllou ding ahoi hi.Tualeh kopi ding isuiding chieng ua, aku-le-poimaw mamate khu:
a). Sipdede ding: Adam in ajiding asuilai in Pasian mai/ang sung ah siptah in a ihmu chi ithei uhi. (Gen.2:21-24). Missionary Jim Elotin, “Mangpa deina mun a ih mu(khawl)” achibang in. Pasian kung ah theitopsua in izi/ding pasal ding ngen in siptah in thum in um lei aman ikul-le-poimaw theilou mama ahichieng in ahun tah in ang pia na ding hi. Eiten, Pasian jia kingah joulou a, kiphelep lom a, mikhat in khawvel mingah lah lah ah Pasian ngah hamsa sa pen ing achi bang a, ama jie ingahjou lu chieng in ibuailothei uhi. Tualeh ithumna pen Pasian in chithum in hing dawng/sang jing a,
(1), Ing, achipai pol,
(2).wait, na ngah phot in leh
(3) Ih achipawl aum a, tamte theikhieh ding ahi.
Tuaban ah Isak in aji ding asuilai in lungluttah in apa nna gin-umtah in asem a, apan akul-le-poimaw thei ahichieng in ahun tah in asuohpa Eleazar khu solin Rebeka khu avapui mai hi. Pasian jia ngahjou a gin umtaha Pasian nnasemte khu atop ah lawching teitei uhi.
Tualeh isuiding mite
Na kikipi sui in. (a). Kumthu ah- Numei pasal nei hun akigen tangpi khu kum 20-26 or 30 kikal deu ahi. Tualeh pasal pen kum 26-35 or 40 kikalte ahideu uhi. Ahin tualai siemna pilna leh khantouna tuomtuomte jieh in zi/pasal nei ha/vai gei jong akhoh khol sih hi.
Tualeh kum kikhiet luat khu ahoi sih hi. Adieh in nuemei khu pasal sang anau pang joh hamham ding ahi. Tualeh kum ikikhieh luat chieng un anua ah buaina atun law thei hi.
Numei pasal sang aupat jawh chieng in pasal in nu bawl in abawlthei a, pasal aupat luot jawh chieng in lah pa/ pu bawl in abawl kia thei uhi. Nupa pen lawm bawl akibawl ding ahi hi. Nupa khat aji kum 10 chau a pasal sang aupa jaw in apasal pen khawtai thei jel jela, jong ging lel thei jel hi.
Siemna piln ah: Siemna pilna ah jong kikimthei leh ahoimama ding hi. South India ami khat in America ah Scientist research Centre ah Ph.D ajou hi. Ji mawltah khat anei kha a, aman niteng in siltha tha mu khia jel a, tuachiin asiltha mute aji kung ah agen jeljel a, aji in angaina thei lou in angaisah sih a ama siltha mukhieh te tuni in “Ih ahpi opve aw, ivatotnou keute “ chibang pou in ana dong jel hi. Angaidan uh kibanglou lua ahichieng in apasal khu lungkham in ashilo vot akichi hi.
Tahsa leht dan thu ah: Atangpi in Pasal khu numei sang a alet jawh ding khu duthusam ahi hi. Pasal sang anumei alet joh chieng in aguh in musitna anei nuom a, apasal in atheikhieh chieng in amanu sang a hatjaw hi leh silbawlthei hi na a sualng utna-in, tha gum leh gam tat (Violence) in suhlat asom jelel hi. Thamlouin, numeiten apasalte uh mau uh sang siemna pilna sang jaw leh silbawlthei hi le uh aut jaw uhi.
Nam kibang hithei leh: Nam tuomta lua leh ham-le-pau kibanglouta lua akiten khah chieng un, aguh in buaina atun law thei hi. Ahin tambang a Nam tuom pasal nei dingten ithei ding uh ahileh:
Amau hindan tahtah uah na hing theina diai?
Aman hing dei leh jong a innkuonpiten ang deitahtah na ding uai?
A innkuonpite na lungsiettah theina diai?
Aham apau uh leh a culture uh na jilpei in na siem tahtah na diai? Adieh in numei nam dang neite khun aham apau uh siem a jah khu silhoitah khat ahi.
Zi/Pasal neisa toh kiteng dingte thei dingte: Zi/Pasal dang neisa ahin na kikhen ahisih leh na kidamlousan te toh jong kiteng ding ihileh pilvang tah etchet masah ding a hi. ( a) Akitenpi masah pen toh akikhen tahtah na uai? (b). Kumbang jat asawt ana kiteng ta uai? (c) Akikhen nua un bang chiin aum jeljel na lai uai? (d) Bang jieh akikeh ahi uai, Koi dih lou jawh e? Tate aneita uai? Atate khu nata bang in na enkawl tahtah theina diai? Chite kingaitua masah ding ahi. Tuaban ah apasal/zi in ashisate ahilel bang jieh a shi e, tuali natna nei bang jong hithei ahijieh in pilvan mama ding ahi.
Sisan ki-test masah ding ahi: Tulai natna jau huai HIV/AIDS chite sil jau huai ahitah jieh a ahithei leh kiten masang aki-test mai jong sia lou maithei hi. Ajieh ahileh tam natna khu kum bang jat ahiai khat ahing kilang ahijeh in. Tam atung a igente uh khu ei khanglai ji-le-pasal sui dingten thei in juithei lei ibawlkhiel sih din g uhi. Mangpan simtute jousie khu ji leh pasal hoi mudingin hingma puita hen chi khu kathumna leh deisahna ahi hi.
Laibu ette:
1. Rev.Hangpi Manlun. Khristian Innkuon nuom, Lamka: Manipur Women Christian Association, 2000.
2. Rev. Pumzathang Tombing, Tuailai leh Koppih Zonna, Lamka: Convention Press, 1989.
3. Chawngliana, Kenneth. Nupa Hlimna Thuruk, Aizawl:Exodus Press, 1999.
4. Khristian Thalai Pawl Leadership Training Hand book, 2000.
5. Saibela, K. Nute Lekhabu, Aizawl: Elim Book Wors
Source :http://www.zogamonline.com
Saturday, May 25, 2013
How Love is Tricky
By Dania Susen
I have come to realize that behind every beautiful girl or handsome guy in this world ,there’s is an ugly relationship that made her/him get scared to love again. So if u are in love with someone today that doesn’t trust you, don’t wonder and don’t hate them because that person has gone through a lot.
He/she trusted and deeply loved someone who turned out to hurt her/him ,who played with that person’s feeling and took her/his love for granted. That is why she/he fears to trust you and to give in all her/he heart. In other words that person fears to get hurt again…but that doesn’t mean that she/he doesn’t love you. Your man/women loves you but fears to go through that pain . but if you are serious with him/her ,be patient and be understanding and do whatever it takes to prove to takes. Don’t give up on such a person if you have ever been hurt for loving too much… yeah that’s how delicate hearts are and how love is tricky
Sunday, April 28, 2013
Security Tips tkeep your Fb account safe:
Here are 7 things you can do to help keep your account safe:
Pick a strong password: Use a combination of at least six numbers, letters, and punctuation marks (like ! and &)
Make sure your email account(s) are secure
Log out of Facebook when you use a computer you share with other people
Run anti-virus software on your computer:
For Windows
For Mac OS
Add a security question to your account
Use our extra security features
Think before you click or download anything
Security Tips tkeep your Fb account safe:
Here are 7 things you can do to help keep your account safe:
Pick a strong password: Use a combination of at least six numbers, letters, and punctuation marks (like ! and &)
Make sure your email account(s) are secure
Log out of Facebook when you use a computer you share with other people
Run anti-virus software on your computer:
For Windows
For Mac OS
Add a security question to your account
Use our extra security features
Think before you click or download anything
Wednesday, April 24, 2013
JAVASCRIPT VALIDATION (WHY & HOW)
JAVASCRIPT VALIDATION (WHY & HOW)
In the web to add interactivity forms play a major role. To get an input from the user and then to process a request based on the input provided, forms are used. In most of the webpages you would see a form to get some data from you. That can be a Login Form, Registration Form, Comment Form, Mail to Admin form or some special purpose forms which are famous nowadays such as a forms providing Mobile Recharge by requesting Provider Name, Mobile Number, Amount of Recharge, Bank Card Number, Pin Number, etc. You can remember now a form for Booking Train tickets in IRCTC too. Those forms consists of fields, such as Textboxes, Drop Down List boxes, Radio Buttons, Check Boxes, Labels, Submit Buttons and so on. The data is obtained from the users through these fields. Given below is a screenshot of a typical Gmail Registration Page Fig (a) Before Validation Fig (b) After Validation.
Figure (a)
Figure (b)
Before going in to the topic let us discuss some important terms in layman mode about client, server, scripting language, scripts and so on. Let me explain these concepts to you in brief.
Server:
Consider a website is developed in Java. Every website is a project. You should know now, that for executing the project in a local machine, the machine should have some software called a server software. It can be Apache, Tomcat, etc. The computer needs the application software (In this case it could be a JVM). The computer should also have a database application which could be (MySql, Oracle, etc.,). If all the above tools are available in a computer, the project can be executed on that computer. And the computer may now called as a Local Server.
In addition to them, if the computer is connected to Internet, that computer can serve as a server. In this case the computer can be called as a Remote Server.
So let me now tell you in brief what a Server is. A server is a computer which comprises of a Server Software, Application Software, Database needed for the project to be executed on it. If the server is connected to the internet, it may be called as a Remote Server.
A server could serve one or more computers based on its capacity. Let us consider that Gmail.Com in our case, is too located in a Server which is connected to internet. So that we can access the website.
Server Side Scripting Languages:
Server scripting languages are the languages which are used to code the project. The website could be developed using programming language such as C# or VB if the project(website) is developed in .Net. The programming language could be Java if the project(website) is developed in Java. In these cases the languages C#, VB, .Net are called as Server Side Scripting Languages or Server Scripting Languages Since it require a Server software such as a .Net or Java to be installed in server for the execution of the code.
Client Side Scripting Languages:
Client Side scripting languages are the languages which are used in validations and designing the front end of the web pages. Some examples of Client Side Scripting Languages are JavaScript, VBScript, etc. Such languages doesn’t need any explicit software for execution. Web browser itself interprets the code of Client side scripting languages.
Validation Necessary or Not:
Now let us come to a decision that whether validation is mandatory or not. Let us discuss. Consider a Gmail Registration Page, there are certain rules for creating an email id such as
- All the fields are mandatory and should not be empty
- FirstName and LastName should not contain Digits
- Email Id should not contain any special characters except . and _
- Password should be atleast 8 characters in length
- Mobile Number should contain only digits and no alphabets should be allowed.
The above rules are mandatory in a Gmail registration page, because errors can occur while entering the data and such errors may lead to a faulty processing. These errors are common and they can be validated in Javascript. These can also be validated using C# or Java, but since they are Server Side Scripting Languages, they run on server. For each validation a request will be sent to the server and a response would be received form the server, which increases the load of the server. So the website would react slow. So we should reduce the work load given to the server by performing some actions in client side (Browser) itself. One of the most powerful language used for performing Client Side Validation is Javascript.
So, with the help of Client Side Scripting Languages like JavaScript, we reduce the burden sent to the server. As the code runs on Client Browser, validations are performed very fast. Almost all modern web browsers have the support of JavaScript and so it would be more preferable to use Javascript for Validating Input
Validations can be performed in two levels, such as
- Basic Validation
- Format Validation
Basic Validation:
The validations for checking for empty fields are called as Basic Validations. All mandatory fields that should be filled up can be validated using these basic validations.
Given below is a Javascript Code which validates a textbox for Non-Empty Values
Code:
<html>
<head>
<title>Form Validation</title>
<script type="text/javascript">
function validate()
{
if( document.myForm.Name.value == "" )
{
alert( "Please provide your name!" );
document.myForm.Name.focus() ;
return false;
}
return( true );
}</script>
</head>
<body>
<form action="/cgi-bin/test.cgi" name="myForm" onsubmit="return(validate());">
<table cellspacing="2" cellpadding="2" border="1">
<tr>
<td align="right">Name</td>
<td><input type="text" name="Name" /></td>
</tr>
<tr>
<td align="right"></td>
<td><input type="submit" value="Submit" /></td>
</tr>
</table>
</form>
</body>
</html>
Format Validation
Format Validation is special type of validation by which a filed is validated against user defined conditions such as FirstName and LastName should not contain Digits, Email Id should not contain any special characters except . and _, Password should be atleast 8 characters in length, Mobile Number should contain only digits and no alphabets should be allowed.
Given below is a code which consist of some fields with format validation.
Code:
<html>
<head>
<title>Form Validation</title>
<script type="text/javascript">
function validate()
{
if(isNaN( document.myForm.Zip.value ))
{
alert( "Please provide a zip in the format #####." );
return false;
}
if( document.myForm.Country.value == "-1" )
{
alert( "Please provide your country!" );
return false;
}
return( true );
}
</script>
</head>
<body>
<form action="/cgi-bin/test.cgi" name="myForm"
onsubmit="return(validate());">
<table cellspacing="2" cellpadding="2" border="1">
<tr>
<td align="right">Zip Code</td>
<td><input type="text" name="Zip" /></td>
</tr>
<tr>
<td align="right">Country</td>
<td>
<select name="Country">
<option value="-1" selected>[choose yours]</option>
<option value="1">USA</option>
<option value="2">UK</option>
<option value="3">INDIA</option>
</select>
</td>
</tr>
<tr>
<td align="right"></td>
<td><input type="submit" value="Submit" /></td>
</tr>
</table>
</form>
</body>
</html>
isNaN( document.myForm.Zip.value )
In this code NaN stands for Not-A-Number. So the code checks the value entered in the ZipCode Field is Not a Number for Not. If it is Not a Number then an alert message must be displayed and the form should not be submitted. So in the IF CONDITION of If(IsNan) we have coded as return false; which means that the form should not be submitted.
document.myForm.Country.value == "-1"
You can note down the option values provided in the HTML code to get the meaning of the code
So, based on the code if the option value is -1 then the form should not be submitted.
This is just a basic to learn Javascript Validation, for more advanced coding refer books or Internet.
THANKYOU FOR READING MY ARTICLE
Subscribe to:
Posts (Atom)