Tonzang sanginnpi

Tonzang Sanginnpi Lungzuanhuai na en kik nuam hiam

Tonzang Sanginnpi C Lim

Tonzang Sanginnpi lui pen C lim a kilam pen a en kik nuam te a ding lungzuan huai peuhmah ei

Tonzang Jubilee Laibupi

Tonzang Jubilee Laibu laimai ( pages ) 150 na sim nop leh

TNLA, MNDAA, and AA joint statement against on #BurmaArmy's policy to drop weapon for peace process.

TNLA, MNDAA, and AA joint statement against on #BurmaArmy's
 policy to drop weapon for peace process.


ZYA Tin Jubilee Magazine Article 27 na hi.
Rev. Tuan Khan Mung (Sia Tuamung)
KSCM, Kalaymyo

[ZYA panin Secretary a sem Pa Kam Suan Mung (E Mung) in April 4 Nipi ni sunin phone message khat hong khak a, ‘ZYA min tawh magazine khat bawl nuam hang in nang zong music tawh kipawl article khat May kha beima-in nong gelh zo tam!, hong ci hi. Kei zong thakhatin message mah thukkik pahin, ‘Hong hanciam ning ei’ ka cih leh amah’n zong manlang takin “OK” ci-in hong thuk pah hi. ZYA pen thaneemna pawlkhat a om ding zongin Zomi Movement ah a mapang masa, pansan a la phadeuh kipawlna khat ahih manin Zomi hihna tawh ka angtanpih mahmah khat, le tha ka piak mahmah khat ahi hi. Hih ZYA magazine sungah tuilui gelhkha ka hih manin ka lungdam mahmah hi.]
2014 April 13-16 sung Kawlpi khua sunga Galkapte Tuibuahna pawi ah KSCM Miuzik Band tawh miuzik tumin ka om uh hi. April 14 nitak lam hunin miuzik tum-a ka om laitakun Khuppi, Falcon band-a Drum


Click Here  >>>PDF Links
Original Src >>>GCJFCS


Chin National FrontOn 20 March 1988, the Chin National Front was formed. The aims of the Chin National Front are:  
1) To establish genuine democracy. To do this:
a) A federal union based on national states must be built;
b) The national states' right of secession must be included in the federal constitution;
c) The federal army must be formed with equal strength sent from State armies;
2) To secure the right to national self-determination;
3) To build stronger unity among the entire Chin Nation and
the people of Chinland;
4) To safeguard peace, law and order, justice and equality
within the Chin national territories;
5) To uplift the national political, economic, social status
and living standard of the people of Chinland.

The Chin are around 1.5 million people who mainly live in the West of Myanmar, near the border with India. They are one of the most persecuted minority groups in Myanmar. The Chin are ethnically and linguistically very diverse: there are at least six primary Chin tribal groups that can be sub-categorized into 63 sub-tribes. Besides, there are at least twenty mutually unintelligible dialects. The Chins are of Mongoloid ethnicity and, moving south from central China, they settled in the present Chinland. The Chins are composed with several tribes such as: Asho Tribe, Cho Tribe, Khumi Tribe, Kuki Tribe, Laimi Tribe, Lushai Tribe, and Zomi Tribe.
Originally, Chin territory did not only comprise the Chin Hills, but also other neighbouring regions of Myanmar, Bangladesh, and India’s north-eastern states. The occupation of the British in the end of the 18th century, however, brought to an end the free and unified Chinland. As a result of military intervention, the British had assumed control over a large part of Chinland. The territory was divided into separate administrative zones. In 1948, when Myanmar became independent from Britain, the Chin people were further divided, as official international boundaries were demarcated. In 1962, a military coup ended Myanmar’s democratic system. Nearly 50 years of military rule followed.  
As a result, peace is still not restored in Myanmar. The rights of the Chin are still violated. As the majority of the Chin is Christian, while the de facto State religion in Myanmar is Buddhism, the Chin are still being discriminated. According to the Burma’s 2008 Constitution, Buddhism has a special position, while the minority religions in the country are just recognised as existing.

As a result of the 50 years of military rule, in 2005 one third of the population of Myanmar lived below the poverty line. In the Chin State, the poverty rate is the highest of the country, reaching approximately 70 per cent.
Next to the high poverty rate, the Chin are still facing human rights violations. The Christian Chin people face violations of religious freedom, forced labour, sexual violence, and extra-judicial killings. According to the Burmese president, Thein Sein, human rights violations in the country are ‘past mistakes’. However, his government has failed to conduct any fully independent or impartial investigations into the violations that happened in the past. On the contrary, under the government of Thein Sein, ethnic and religious minorities still face serious violations.
The religious discrimination of non-Buddhist Chin includes eviction from villages, bans on holding worship services, and assaults.
In 2013, the government of Myanmar continued with violating religious rights. Without respect for the right to freedom of religious assembly or the right to observe days of rest in accordance with the precepts of one’s religion or belief, the President and his officials continued with their decades-long pattern of official events and visits on Sunday mornings in Chin State. Furthermore, local government authorities have threatened Christian villagers in the Chin State to burn down their houses if they continued to assemble for Christian worship.
In May 2014, the government of Myanmar published the draft of the ‘Religious Conversion Law’. If the government is truly going to adopt the legislation, this will unlawfully restrict the right to freely choose a religion. Besides, the law is in violation of fundamental human rights and could increase the violence against religious minorities in Myanmar. In the legislation it is stated that people who are applying for conversion ‘with the intent of destroying a religion’ could be punished with up to two years of imprisonment. If it will adopt these regulations, the government of Myanmar will violate customary international law. Articles and declarations violated by the government include article 18 of the Universal Declaration of Human Rights and the 1981 United Nations Declaration on the Elimination of All Forms of Intolerance and of Discrimination Based on Religion or Belief. The ‘Religious Conversion Law’ was passed by the upper house of Myanmar’s Parliament in the end of January 2015.
Further human rights violations against the Chin in 2014 include illegal detention and the use of torture, forcibly shutting down of the publication and distribution of Chin newspapers and discriminatory restrictions in the Chin area.

1895: Greater part of the Independent Chinland was annexed by the British colonial power after launching three major offensive military attacks on Chinland. However, the entire Chinland fell under the total control of the British only in early 20th century.
1896: The British drafted and enforced the Chin Hills Regulation Acts 1896 and administered the occupied Chinland (or) Chin Hills.
1933: The Chin National Union (CNU) was formed by the Chin patriots and demanded Independent Chinland from British-Burma government in Rangoon.
1947: The representatives of Chin participated in Panglong Conference along with the Kachin, Shan, and Burman representatives, singed historic Panglong Agreement on February 12, 1947 to form a federal union with equal rights, privileges, and status including secession right.
1947: The Chin representatives participated in Drafting Process of the Future Constitution of the Union of Burma under the leadership of General Aung San. The draft Constitution was drawn up by a 111-member committee of the AFPFL Convention which met on May 20, 1947, and approved on May 23 when the Convention was dissolved.
1948: The Union of Burma gained independence from Britain on January 4, 1948; and the Constitution of Burma (1947) was enforced. However, the Burman politicians disregarded the principles of Panglong Agreement so that the independence was stumbled with the civil war.
1948: Over five thousand Chins from all over the Chinland held unprecedented gathering in Falam Town and proclaimed in their unity and determination to be free from traditional feudal administrative system, and adopted a democratic system of governance on February 20, 1948, which later became the Chin National Day.
1961: In order to amend the Constitution of Burma (1947) into more federate features as agreed in Panglong Conference, the Chins and all non-Burman nationalities gathered in Taunggyi, the Capital of Shan State from June 8 – 16, 1961.
1962: The General Ne Win and his associates staged a coup in the name of Revolutionary Council (RC). Many Chin politicians and scholars presumed to participate in Taunggyi Conference were arrested.
1964: Chin National Organization (CNO) went underground to overthrow the military junta and restore democratic government.
1971: Chin Democracy Party (CDP) was formed in liberated area to overthrow the military junta and restore democracy in Burma.
1972: Over 70 Chin intellectuals, who had made suggestion to Revolutionary Council on RC announcement No. 74, Date December 5, 1968, were arrested by the military junta and sent them to jail. 
1974: The Revolutionary Council drafted and enforced the Constitution of the Socialist Republic of the Union of Burma. The said Constitution has promoted and protected one party dictatorship.
1988: The Chin National Front was formed on March 20, 1988 to regain self- determination right of the Chin People and to restore democracy and federalism in the Union of Burma.
1988: The Chin National Front became a member of the Democratic Alliance of Burma (DAB) on November 18, 1988.
1989: The Chin National Front became a member of the National Democratic Front (NDF) on February 1989.
1992: The Chin National Front, as a member of National Democratic Front (NDF), participated and gave its consent on the Manepalaw Agreement to establish genuine Federal Union. The Manepalaw Agreement was signed by National Democratic Front, Democratic Alliance of Burma, National League for Democracy (Liberated Area), and the National Coalition Government of the Union of Burma on July 11, 1992.
1993: The first Chin National Front’s Party Conference was held in the General Headquarters of Chin National Front on June 9 – 16, 1993 and the Government of Chinland was formed.
1997: The Chin National Front participated and signed the Maetharawhta Agreement. The Agreement was signed by KNPP, PPLO, WNO, UWSP, PSLF, KIO, AASYC, LDF, NMSP, ALP, KNLP, SURA, CNF, SDU, and KNU.
1997: The second Chin National Front’s Party Conference was held at the Camp Victorian from June 20 – July 8, 1997.
1998: The First Chin Seminar was held in Ottawa, Canada and attended by 17 Chin compatriots – including former Members of Parliament, Elected Members of Parliament, Religious leaders, Chin scholars, and activists. The attendants formed the Chin Forum to work together by the Chin individuals on Chinland Constitution, Development, Communication, Education, and Historical Research.
2001: The Chin National Front became a member of the Unrepresented Nations and Peoples Organization (UNPO), representing the Chin people.
2004: A Chin Consensus Building Seminar was held in Camp Victoria, the General Headquarters of the Chin National Front, Chinland and attended by representatives of Chin National League for Democracy (CNLD), Chin National Front (CNF), Mara Peoples Party (MPP), Zomi National Congress (ZNC), as well as 95 representatives from Chin Civic Organizations/Socities based in and outside Chinland. The attendants of the said seminar formed Political Affairs Committee of Chinland (PACC) based on Chin National Political Parties.
2006: The Political Affairs Committee of Chinland (PACC) conducts the first Chin National Assembly at Mt. Sainai and the Chin National Council was formed. The Chin National Council comprises the Chin National Front, Chin National League for Democracy, Mara Peoples Party, Zomi National Congress and Civic Organizations to promote, protect, safeguard, and working together to implement the Chin national interests and benefits.
Original post>>>click here.
Nagalim  zong member na kihel ei.


Kumsim kumsim in US gamsung a zin mi tul tampi tak te ading visa ki pia ziahziah den hi.
Pawlkhat te khualzin maimai hi in,pawlkhat te u le nau kawm hi in, pawlkhat te sangkah
ding hi in,pawlkhat te zato ki lak ding a hi zong in, pawlkhat te nasep sil bawl na tawh
kizui in meeting le a tuamtuam kimuh khopna ding a pai ahi zong in ,pawlkhat te bang
vanlei ( shopping ) maimai ding a hi zong in kipai ngeingai tek hi.

Hih a pai ngeingai teng in a kibang aneih uh khat om hi. Visa  kisam tek uh hi.
Tua pen online pan in bawlkul hi. Visa nget pen baihvet kei, haksa lua, zekai lua hilo
maw maikum ciang pai mai ning e...cih dan nianua te  awlmawh sekei in.
Tun nak baih mahmah ta hi.Nidang lai tawh teh theih ding hi lo.

Amasa in website pai masa in.
Tua khitteh DS-160, Nonimmigrant visa application ah pai ding cih dan hih tuak ei.
USA pai ziahziah ni.




Dear All,
Zeisu' tangthu Flim a kibawlsan laitak ahi hi. Dr.S.Dal Sian Pau (G/S.AZOLLS, CCPur) hanciamna leh Campus Crusade for Christ (India) te' sponsor sepna tawh a kivaihawm ahi hi. Hih DVD pen zuak hi lo ding a, free a hawmkhiat ding ahi hi.
May 23, 2016 (Monday) ni-in Pasian' tung apna leh Audio tawh record bawl nading vai honpawi kibawl hi. Amun pen Chin Taungthann Hotel, Kalaymyo hi.
Hih tawh kisai a mapangpi diak ahi, Mikangte nupa kopkhat (Philippines) a nasem te geel leh Dr.DSPau in hing makaih a, CCC pan a hong pai makaipipa pen hong tung thei nai lo deuh hi.
Honpawi ah hun-ap thungen, Revd Thawng Do Thang (Superintendent, Kalay No.2 Section),  Apna pen Revd Hau Go Kham (Emm.BC), leh Thuphapiakna, Revd Mang Suan Khup (President, ZCLS) in hing neihsak hi. Awkhum ding a kioan mi honpi khat kihel thei pah a, tu sungteng a thapaai keei tek uh ahi hi.
Lungkimhuai tak a hing mualsuah khiat theihna dinguh thungetna leh ngaihsut hoih piakna tawh panpihciat ni.
Peter Khampu.






Zawng tah cih pen  thei  ciat  hi hang..anam tui hiau lo khat,...
Zawngtah pen mangkam ( scientific name ) in Parkia speciosa kici hi. 
Ahi zong in a mangkang te mahmah in zong hih min tawh thei tuanlo uh hi. 

A ki thei zawk na dan ah: > bitter bean
                                          > twisted cluster bean
                                          > stinker bean
                                          > stink/stinky bean   cih dan hi mai. 

Tua na ngawn zong hih min te tawh mangkang te kiang na thei hiam ci leng zong 
thei tuan khollo ding uh hi. Asia gam lam te in ih neih tuam hi ding hi ci ing. 
Internet tung ah zong leng mangkang te bawl bangmah ki mu khalo hi. 
Indonesia, malaysia, le singapore lam te in petai ( pete ) ci in sam uh . 
Zasan meh in lim bawl mahmah dan uh hi. Kawlgam ah ngapik i zat dan.
India in zong lim nek mahmah uh hi. Zogam ah zong hun khat lai in tamsim mah 
hi ven tulamciang muhhak simsim ta. 

Pawl khat te in a gen na ah cidam na lam tawh zong kituak mahmah ci hi. 
Apple tawh protein om zah a kiteh-teh  zawng tah sung ah azah li bang tamzaw 
ci hi. Hih pen koidan a teh uh cih zong lah gen tuanlo hi. A dang zong tampi mah 
om lai ding hi.  

A ngaihsut huai ah bel US gamsung ah bang kimu kha ngeilo hi. 
Kei a mukha nailo kaitam aikeh khuahun hang a a-kung nungta zolo. 
Cidam na ding a hoih mahmah khat a hih leh banghang in mangkang te in 
na lim zat lo uh hiam?

Manglai tawh na sim nop leh hiah>>>MEK IN

DAW KHIN KYI ( photo collections )

For her service to Myanmar and the world, in 1950 she was honored with
Mother of Myanmar by America,to read a short biography of Daw Khin Kyi>>>click here.

                 Wedding photo ( 6th September,1942 )

                                   end of the 1950s

     Family photo, taken shortly before her husband ( Bogyoke Aung San ) assassin.

                             taken 1948.

Updated on 05/26/2016



A short clip of the very first Zomi movie ..enjoy


A Introduction

 Dear Reader, You will find here a rare treasure: a collection of 37 – amazingly as well as coincidentally the same number as the canonised Great Nats1 - short biographies about the lives of Burmese Christians. They were written by Burmese Christians from various Protestant denominations. They have a background story to it. This story is a joint venture that spans the continents from Myanmar to Germany.

A group of friends in Germany had connections to Burma and a concern for the land. They closely followed the troubled political developments in the country, with a particular eye for the minority Christian communities. Some of the group had contact with Burma stretching back years, while the interest of others had grown from being concerned tourists. In 2007, meeting in Hamburg, the group decided to call itself ‘Christian Friends of Myanmar in Germany’. On the Burmese side, there were also women and men at theological institutes in Yangon who were interested in meeting these little known Germans.

In 2009, there was an encounter in Yangon. For a period of a week, the ‘Myanmar Institute of 1 About all of the Great Nats were human beings who met violent deaths . Besides whose spirits can be called upon in times of need. Besides, there exist many „small“ nats of treesm waters and mountains etc. Group photo of the 2009 seminar iv Theology’ (MIT) hosted a series of seminars with the German group. A great number of themes were explored: women’s work in the German churches, German fascism, the role of the military in Asia, the New Testament as the foundation of faith, inter-religious dialogue, religion and evolution, etc. An undercurrent throughout our meetings was questions related to the nature of democracy and the role of religion in public life.

Since 2009, there have been numerous visits to and fro. Our relationship has been sustained through bridge-people, those who have learned to live in more than one culture. There is, for example, the theology professor, Saw Hlaing Bwa, who studied in Regensburg, Germany. On the German side, there are a few who have spent several years working in Southeast Asia, mostly in matters related to religion and church.

An idea came to the Germans. We felt the need for stories that would help us gain a greater understanding of the Burmese churches and could be a useful resource for others too. We proposed collecting biographies of Christians in Myanmar. Prof Bwa, with his students, colleagues and friends in Myanmar responded with their willingness to research and write up the life histories. It was agreed that the stories had to be short and introduce Christians who had made a contribution to country and church in the last two hundred years. We told our Burmese partners that we were eager to get some information about church leaders and people recognized for their achievements but also about ordinary Christians.

 A group at MIT chose the 50 men and women whose brief biographies would be told. Some members of the group of biographers travelled far and wide, including in the mountainous border regions, to undertake interviews with the chosen or with those who had known them. The collection of stories was then translated into English in Myanmar and the first translated texts arrived 2013 in Germany. Some of these stories have also been translated into German, and have been augmented with brief commentaries and a general introduction to the land and its history for publication. A translation of the historical overview can be found at the end of the collection of biographies.

 The aim here is to present all the English translated stories as they stand. The collection reflects the rich variety of religious adherence, ethnic background, and social setting that characterise the Protestant churches of Myanmar. In these, it is clear that circumstances of birth and the names of family members play an important role in telling the story of individuals.

The stories are without commentary in the English. They are of varied length and written in various styles. A few appear hagiographic in nature. It is also possible to see some inaccuracies of expression and, here and there, the meaning of a sentence is unclear. The stories require patience, v Title page of the German edition especially since they are translated materials. We have decided to leave them as they are, however, because a further editing process would have been too much for us to take on. Ideally, the English texts should be read in conjunction with a good, critical introduction to Burma and its religious makeup.

It is exciting to see these stories being published online and in book form. Often the impression is given that Christians in Myanmar are living in great isolation and under threat from the dominant Buddhist culture and unsympathetic military. The stories show us women and men, young and old, from different denominations and parts of the land, who have played an important role in their local communities and churches, often undergoing great hardship and sacrifice. We hope that this collection will be a valuable historical archive for scholars, academics, and others concerned about the peoples and religions of Myanmar. And we hope that it will provide a platform for a greater understanding of the rich heritage of Myanmar Christianity.

This collection contains 37 biographies. Some more are still in the pipeline at the end of 2015 and will be added in a second edition. The order of the texts follows the dates of birth of the people portrayed. Accidentally, the birthdates span exacly one century - from 1888 to 1988. The biographies can therefore be regarded as a special commentary to the troubled history of Burma/Myanmar from the end of the 19th century until today, and as a church history in the making.

What is presented here, are the texts submitted by the Judson Research Centre to the German editors. Some but most likely not all typos were corrected. Through this ”raw material”, the reader thus gets insights not just into the lives of the persons portrayed but into the assessment of these life stories of the biographers as well. In the booklet containing 15 selected biographies published in German, some editing was done to bridge the gap between the liveworlds of the two countries. In this edition, the commentaries of the respective editors are added. For the biographies not included in the German version the editors of this collection chose captions to highlight a characteristic feature of the respective person portrayed. These subtitles are vi located under the name of the author of the respective biography.

It is hoped that this way of presentation will help to view Myanmar`s Protestant Christianity in a multi-perspective way.

Some people involved in the project

In Myanmar, Prof Saw Hlaing Bwa is director of the ‘Judson Research Centre’, which is linked to MIT in Yangon. He has overseen the implementation of the project at the research centre, with the support of his assistant Mr Nathanayla, who has also contributed some biographies. In the dialogue office of ‘Bread for the World’, Ms Lai Ya has worked with the project and kept in contact with the many authors involved. The German group who started the dialogue consisted of four theologians: from Hamburg, Gerhard Köberlin, Peter Tachau, and Hans-Bernd Zöllner, and from Freiburg, now Edinburgh, Kenneth Fleming; the ethnologist Ulrike Bey, former director of the Burma Initiative of the Asia Foundation (now called the Stiftung Asienhaus in Cologne); Kathrin Jaschinsky, designer, Berlin; Sylvia Jaschinsky, teacher, Hamburg; Gertrud Wellmann-Hofmeier, librarian and synod member in Hamburg. For the financing of the project and publication costs, thanks go to ‘The Association of Protestant Churches and Missions in Germany’ (EMW) and to a donation by the German group. The translation work of some texts from German into English was done by Kenneth Flemming (this introduction) and Beverly Olson-Dopffel (the German introductions and commentaries, the historical context and the timeline). February 2016 Commentaries and questions on this volume are appreciated. Please contact Hans-Bernd Zöllner ( or/and Gerhard Köberlin (
>>> ( READ MORE )


It is a great honor for me to participate in the Theological Symposium on Non-Western Pentecostalism. I owe gratitude to Dr. Wonsuk Ma, the academic dean of APTS, Baguio, Philippines who encouraged me to take part in this event.  My appreciation also goes to Dr. Phil Hilliard, the senior pastor of Bethany Church of Alhambra under whom I am working, and Dr. Cecil M. Robeck, professor of church history and ecumenics at Fuller Theological Seminary, Pasadena for their good advice and encouragement.

            Myanmar, known as Burma before 1989, is a country in mainland Southeast Asia


Ute naute aw, ankam tang tawh gentehna thu kikum leeng ci-in hong teel ing. Palestine gam ankamte pen India gama ei muh ngei ankamte tawh kibang lo hi, ci-in kigen hi. Palestine gam ankam tangte pen sing kung cia mah pha thei hi. Vasa in tua ankam tangte duh uh ahih ciangin ankam kung tunga vasa tuang pen muh ding om den hi. A tak takin ci leeng ankam tang pen a tang neu pen hi khol lo kha ding hi. Ahih hangin Palestine gam mite in na neu cihna in paunak in zang uh hi. ‘Sisan ankam’ cih khawng Judah te paunak khat ahi hi. Tua mah bangin Topa Jesuh in zong ‘ankam tang bang upna’ ci-in na gen ngei hi. (Mat. 17:20). Tua hi-a Jesuh in Pasian Gam pen


(Lungdamna Aw, Lom 5 Hawm 11 leh 12, Nov-Dec. 1980, laimai 1, Lom 6, Hawm1 January 1981 laimai 1 pan a kiteikhia)

Zogam (Chin Hills) pen a leitang tai patle 13,902 hi a, mihing pen 1974 kumin 354,000 pha dingin ki-ummawh hi. A gam buppi pen township 9 kisuah a, Tiddim, Tonzang, Falam, Thlantlang, Haka, Matupi, Paletwa, Mindat leh Kanpetlet kici a, Township Officer khat ta in uk hi.

Thangmual (Fortwhite), Inbuk, Bawipa, Lunmual, Awtaraw leh


Khup Za Go, a pastor of the Zo people, who live in

Manipur  and Mizoram with some groups in 

neighbouring Myanmar, died in a road accident in

New Delhi  last week. He was accorded an emotional   

farewell andburied at Churachandpur in Manipur. 

Born and brought up in Murlen, Champhai 


  • Nang bangin  lungkia thei hi. 
  • Nang bangin inn le lo  kisam hi.
  • Nang bangin a inn a lo  puah nuam hi. 
  • Nang bangin  lawm le gual a ngaih hun  om hi. 
  • Nang bangin LST sim, thunget a thadah hun om hi .
  • Nang bangin thungetsak ding,thapiak ding kisam hi. 
  • Nang bangin a lungzuan a khuangaih hun om hi. 

THE LANGUAGE LEARNER ( #Zomi interview by public radio show in nashville , TN )

Nashville,TN public radio show khat ahi Neighbor Radio Show  le nashville khua-a teeng #Zomi Pa. Thawng interview na. ( Audio ) 

Diocese of Tulsa Has Nation's Only Burmese Catholic Parish

Posted:Saturday,February 21,2015
by Bill Sherman:religion writer.
In a modest building in a north Tulsa neighborhood bounded by highways and industrial areas, America’s only Burmese




By Bill Sherman:World Religion Writer
I was in Beijing, China, last week when I got word that my friend Chin Do Kham had died unexpectedly. I thought at first it must be a sick joke; he was 54, trim, full of energy, and seemed to be in perfect health.
 I got back from China too late to attend his funeral, but I am told that Victory Christian


Posted on:Wednesday,Oct 16,2013 
By Tim Stanley( Tulsa World Staff Writer )  
Chin Do Kham could read it in their eyes.
It was the same fear and apprehension that once, he could well-imagine, had been visible in his own.
"They are trying to adapt. They have an identity crisis. They are searching," Kham told the Tulsa World in 2009 while


Click here>>>Original Link


Myanmar’s opium fields grow even as its government calls for complete eradication

“I started growing opium nearby my village, because we were all very poor,” says a man in his 40s, who wants to remain anonymous. He lives in Tonzang, a small town of around 6,000 inhabitants high above the clouds in the mountains of northern Chin state, in Myanmar.
It’s one of the country’s poorest and most underdeveloped regions.
“There are no jobs there that can give you a sustainable income. Many families around us were already growing it and making money from it, so I decided to start too,” he says.
Just a few years ago, he was one of an increasing number of opium farmers in Chin state who grow opium for a living. But today, he works as a carpenter.


Zosiampu Rev. Pau Khan Khai tenupa kitenzawh kum 20 cin Lungdamkohna pawipi anuai a hungeelna ombangin kibawlding ahih manin Zomi Laizom akua mapeuh hongsam phapha uh hi.


Florida State Pensacola khuapi ateng Rev. Dr. Tun Cin Kap leh Sianu Khawl Cing te in Nupa kiten zawh kum 15 cin ni lian in Pasian lamhonsakna leh makaihna tawh Zodeih Asian Market honna nei uh hi. USA gamsung a Zomi te in amun mun ah hibangin vanzuakna sai lianpipi ineih ciangin ikha


  • OLIVE ASIAN MARKET ( Like us on Fb ) 
  • Owner : Peter Lalpi
  • Address :  6849 S Peoria Ave Ste A, Tulsa, OK 74136
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Zomi Tha pia ciat ni.