ANZAC DAY AND THE LUSHAI LABOUR CORPS

Today is a special holiday in Australia because it is ANZAC Day.

According to the Australian War Memorial, it "is one of Australia’s most important national occasions. It marks the anniversary of the first major military action fought by Australian and New Zealand forces during the First World War. ANZAC stands for Australian and New Zealand Army Corps. The soldiers in those forces quickly became known as Anzacs, and the pride they took in that name endures to this day.

When war broke out in 1914 Australia had been a federated nation for only 13 years, and its government was eager to establish a reputation among the nations of the world. When Britain declared war in August 1914 Australia was automatically placed on the side of the Commonwealth. In 1915 Australian and New Zealand soldiers formed part of the expedition that set out to capture the Gallipoli peninsula in order to open the Dardanelles to the allied navies. The ultimate objective was to capture Constantinople (now Istanbul), the capital of the Ottoman Empire, an ally of Germany.

The Australian and New Zealand forces landed on Gallipoli on 25 April, meeting fierce resistance from the Ottoman Turkish defenders. What had been planned as a bold stroke to knock Turkey out of the war quickly became a stalemate, and the campaign dragged on for eight months. At the end of 1915 the allied forces were evacuated from the peninsula, with both sides having suffered heavy casualties and endured great hardships. More than 8,000 Australian soldiers had died in the campaign. Gallipoli had a profound impact on Australians at home, and 25 April soon became the day on which Australians remembered the sacrifice of those who died in the war.

Although the Gallipoli campaign failed in its military objectives, the actions of Australian and New Zealand forces during the campaign left a powerful legacy. What became known as the 'Anzac legend' became an important part of the identity of both nations, shaping the ways in which they viewed both their past and their future.

Australians recognise 25 April as a day of national remembrance, which takes two forms. Commemorative services are held across the nation at dawn – the time of the original landing, while later in the day, former servicemen and servicewomen meet to take part in marches through the country’s major cities and in many smaller centres. Commemorative ceremonies are more formal, and are held at war memorials around the country. In these ways, Anzac Day is a time at which Australians reflect on the many different meanings of war." https://www.awm.gov.au/commemoration/anzac/anzac-tradition/

I come from a place called Mizoram in north east India. During the British occupation of India, Mizoram was known as the Lushai Hills. In that great war, around 2100 of my forebears joined the Allies in the battlefront and 71 of them laid down their lives.

Here's an account of the Mizo people's involvement in the First World War by Pratap Chhetri -

"North East India’s Contribution to World War I

For millions from the modern world, the Great War that lasted from 1914 to 1918 was a theatre of sorrow and grief. But for the thousands of men who went to serve as paid volunteer labourers as a part of the Indian Labour Corps during 1917-18 in France on the Western Front from the then primitive North East India – a region that had been annexed by the British just a few decades prior to the start of the War; it was an epic journey of adventure and discovery into a hitherto unknown world. For these tribal men who had never seen modern civilization and whose contacts with the outside world were very limited, the War was a blessed opportunity that opened the horizons of their world enlightening them and the societies, they came from. The War acted as a catalyst that hastened the advent of modern civilization and aided the growth of education and spread of Christianity in faraway North East India. Most important of all, political consciousness began to slowly dawn amongst the Nagas, Khasis, Garo and Lushais as a result of their first exposure to modern civilization, thanks to this global conflict.

Men from present day North East India were a part of the 21,000 strong Indian Labour Corps who were recruited by the British from the non-martial races and tribals of present day Eastern and North Eastern India in early 1917 to serve as labourers and porters in the theatres of the action in France on the Western Front. These Labour Corps were christened from the regions that they came from – Garo Labour Corps, Khasi Labour Corps, Lushai Labour Corps, Manipuri Labour Corps, Naga Labour Corps and even the Chin Labour Corps from today’s Chin state of Myanmar, which was then still a part of British India. Each of the Labour Corps had a number of units. Each corps unit was roughly made of 500 men commanded by British officers and even sometimes by men who had worked in the region in various capacities but with little military experience. In some cases these officers were assisted by British missionaries who were spreading the Gospel in various corners of the then excluded areas of the north eastern part of India. These missionaries performed an important role – that of interpreters as these men would not have understood English and also acted as chaplains for the early converts...

Lushai Labour Corps

The Lushai Labour Corps was initially called the 27th Lushai Labour Corps but it seems this Crops was later split up and numbered as – 26th, 27th, 28th and 29th Lushai Labour Companies. Around 2100 Lushais (Mizos now) left Aijal(Aizawl now); of which around 425 were from South Lushai Hills. They reached Marseilles in June 1917 and worked on fortifications, charcoal making and other taxing tasks. The corps was commanded by Lt. Col. Playfair. Rev.D. E. Jones ‘Zosaphluia’, one of the pioneer missionaries of the Welsh Mission in the Lushai Hills also was a part of the Corps. At the end of their service many were invited to visit Wales but none were prepared to prolong their stay in Europe. After more than a year on the frontline, the Corps headed back home in May 1918 and reached Lushai Hills in June 1918. 71 men perished the majority of who were war casualties. The names of these men are inscribed in the War Memorial in the heart of Aizawl. Every year on 7th December, Armed Forces Flag Day, wreaths are laid and sacrifices of these men as well as others who laid down their lives in the Second World War and other post Independent operations are commemorated."

At the Neuville-Sous-Montreuil Indian Cemetery in France, there are 25 burials and commemorations of the First World War, including a memorial panel to three soldiers whose bodies were cremated in accordance with their faith.

Michael E. Bridgestock, in his website http://rememberourdead.weebly.com/india.html records the graves of the following Mizo (Lushai) labourers 

1) Thatchina, 27th Lushai Labour Company, Indian Labour Corps.

2) Liapawnga, 28th Lushai Labour Company, Indian Labour Corps ( I think the name should be spelt "Laipawnga")

3) Rangkhuma, 28th Lushai Labour Company, Indian Labour Corps.

KOHHRAN MITE TIH ATANA THIL BAWLHHLAWH

“BCM Pastor nupui sorkar hnathawk ban leh ban loh chungchangah Assembly 2016 Hnahthiala neih zawh takah chuan Pastor nupui 45 zingah 36 an inching fel tawh a, 9 an inching fel mek a, 4 an la inching fel thei rih lo a; inchin fel nan hian April ni 30 2016 thleng pawhsei leh a ni e” tiin Baptist kohhran upa Prof H Lalramnghinglova’n March 5 khan facebook ah a tarlang a. Assembly rorel palai 910 ten “(2008 leh 2015) Assembly rorel ang zela kalin bawhzui zel a ni” tiin a sawi bawk a.

He BCM 2008 Assembly Thurel 1.21 kalzel hi chanchinbu lamah pawh tarlan niin pastor nupui full time-a hnathawh phalloh chungchang hi “relfel duak” tawh angin Baptist kohhran headquarter-a thawktu pakhat chuan a sawi nghe nghe a ni.

Baptist kohhran hruaitute hian BCM chhungkuaa harsatna lian tak siamtu “Kum 2015 hnu lamah chuan Pastor/Minister nupuite chu Sawrkar hna leh hna dang Full Time a thawh phal a ni lo ang” tia 2008 Assembly-a an rel hi UPC NEI, North Mizoram District Conference-in “Tun atang chuan pastor lak thar tur reng reng an nupuite'n hna nghet an nei tur a ni lo” tia March 3-a a rel ang khan thlak se chawplehchilhin a buai zel tur a tawp nghal thei a. A lo kalsual tawh pawh tihdik dan kawng a zawn theih a ni. Presbyterian kohhran pawhin hetiang deuh tho hian hman kumah an lo rel tawh a, UPC NEI te ang bawkin harsatna awm thei an sukiang a ni.

Kohhran dang tih dan entawn nih an duh loh pawhin Mission Vengthlang Baptist kohhran lamin Assembly-a siamthat a nih theihnana Assembly Executive Committee-a an thlen kha committee kaihruaitute khan agenda dang ang bawkin Assembly ah pu lutin sawihona hawng se 2015 Assembly ah khan rel fel a ni daih tawh bawk ang.

“Kum 2015 1st April atang chuan sawrkar hna leh hnadang full time a thawk nupuia nei te chu Pastor hna atan lak theih a ni lovang” tiin Mission vengthlanga Baptist kohhran lamin rawtna an siam a. Mahse, BCM President kalchhuak ta Rev C Ngurhnema leh General Secretary kalchhuak ta Rev H Lianngaia ten hnawl tha an tih zawk avangin Assembly ah ngaihtuah a ni ta lo a ni.

Hnahthiala Baptist kohhran rorelna sang bera palai 910 ten Mizoram Baptist Kohhran rawngbawlna leh inrelbawlna chungchang hrang hrang an ngaihtuah zingah pastor nupui chungchang hi ngaihtuah tel a ni a. Kohhran thuchhuakin a tarlan dan chuan “Pastor/Minister nupui full time-a hnathawk neite chungchang a Assembly 2008 thu bawhzuina thu kal zel report leh hmalak mek dan – April 2016 chhunga inchingfel tura tih chu pawm a ni” tih a ni.

2008 Assembly thurel, 2015 Assembly-a nemngheh thurel chungchangah hian a bawhzui dan chhiar theiha awm chin chauh en pawhin Mizoram Baptist Kohhran puipate pahnih chhuak ta te hian tihdanglam emaw tih tawp tumna awm ang ang te hi an tuipui lo tih chiang takin a lang a. Kohhran hi mi pahnih khat duhdana kal a ni lo tih hi hemi bikah chuan a dik a tih theihlohna turin document pawh engemawzat en theihin a awm a ni.

Rorelna kalsual tih hi hruaitute leh kohhran mi thahnemngai tak tak te’n an duh lo hle a. Mahse, Rev C Ngurhnema leh Rev H Lianngaia te kaihhruaina hnuaia BCM rorelna en chuan a kalsual nasa hle tih hi hai rual a ni lo thung.

Pastor nupui hnathawh phalloh tih hi a chhan ber nia kohhran hruaituten an sawi leh Rev C Ngurhnema’n 2007-a he agenda a pawmpui leh putluh ang chuan “Sawt zawk leh tangkai zawka rawng kan bawl theih nan, Bialtu Pastor chuan a thawhna hmunah a nupui a hruai ngei tur a ni” tih a ni a. Rev LB Khawpuimawia hi Rahsiveng bialtu pastor a nih chhung zawng khan a nupui, sawrkar hna full time-a thawk chu a bial enkawlnaah a hruai a. Assembly thurelin a tum ber hi a nupuiin sawrkar hna a thawh lai zawng pawhin a hlenchhuak a ni. Mahse, chutichung chuan a nupui hnathawk lai chu bantir turin tihluih a ni ta tho va. Nawrna nasa tak hnuaia an awm avangin bang turin thutlukna an siam ta a. Tichuan, BCM hotuten Serkawnah BCM Communications Director turin an ruat a ni. A nupui hian a hnathawh bang miah lo pawh ni se, a pasal hnathawhnaah awm chhunzawmin a pasal chu a rawngbawlnaah a zui zel dawn tihna a ni.

Tin, “Bialtu Pastor ten an thawhna hmunah an nupuite an hruailoh avangin rawngbawlna kawngah harsatna leh fel lohna tam tak a awm thin a. Hetiang harsatna sut kian nan hian Pastoral Committee chuan a hnuaia mi ang hian inkaihhruaina a siam a ni” tia Rev C Ngurhnema’n 2007-a Pastoral Coordinator a nih laia agenda duan a pawmpui khan Assembly-a put luh tura duan a ni a. Put luh a ni a, pawm pawh a ni ta bawk a. Mahse, data rintlak tlawhchhana sawiho a ni lo.

“Biala nupui hruai loh” tih hi a chhan bul ber niin Rev H Lianngaia’n a hranpain a sawi bawk a. Chumi ruala chuan “pastor quarterly report form kum 2012-2013 atanga a lan dan chuan kum 1 chhunga Biala ni 300 awm tling lo te hi Sorkar hna/hna dang full time-a thawktute ni loin mi dang 2 an ni, a dang zawng chu reasonable cause neite an ni” tiin a sawi tel bawk a ni.

General Secretary kal chuak ta chhinchhiah dan chuan 2012 leh 2013 chhung khan sawrkar hnathawk nupui nei pastor te hi biala nupui hruai theilo an awm lova. “Phalna neia Biala Nupui hruai lo hi kan awm meuh lo, mahse hruai lo chu kan awm; (hna hran nei emaw nei lo emaw)” tiin pastor rual zingah a tarlang bawk a ni.

Chuti a nih si chuan 2008 Assembly thurel-in a sawi “harsatna leh fel lohna tam tak a awm thin” tih hi rel a nih atanga kum 5 hnuah ziak meuhva BCM General Secretary kalchhuak ta-in a tarlan dan chuan sawrkar hnathawk te atanga harsatna awm a ni lo tihna a ni a. “Sorkar hna/Hna dang full time-a thawk nupui nei thenkhat hi chu transfer leh Biala hruai loh case-ah chuan harsatna sawi lo, Committee rel anga kal mai in awm tih hi kan inhriatpui” a ti hial zawk a ni.

Sawi ang khan Rev LB Khawpuimawia te leh pastor dang te chu Assembly in a rel chhan ber an nupui te bial an enkawlnaah an hruai reng chung pawhin an nupuite hnathawh phal a ni ta chuang lova, anmahni pastor te chu ban ni hial zawk tura ultimatum nen kohhran hruaituten an nawr tlut tlut ta zawk a ni.

Tunah hian BCM-a thawk pastor pali chu he Assembly thurel anga an nupuiten an hnathawh an bansan tur thu kohhran hruaitute an hrilh theih loh avangin pastor hna thawk lo turin an chungthu rel a ni a. BCM website-in a tarlan dan chuan “hetiang hian an posting siam fel a ni ta a, April 2016 chhungin an post an zawm ang” tih a ni:

1. Rev Samuel Lalremsanga – Evan.Teacher, Baptist Mission School, Tuichawng.
2. Rev PC Vanlalmuana – Evan.Teacher, Baptist Mission School, Marpara
3. Rev. Lalremsiama Fanai – Evan.Teacher, Hermon Comp.H/S-Nghalimlui
4. Rev. John Lalrinawma – Evan.Teacher, Baptist High School, Putlungasih

Pastor te hi missionary hna thawk tura “post” an ni thin a. Mahse, tuna he’ng pastor pali te hi an pastor nihna anga mission field-a thawk lo turin kohhran hruaituten an rel a, hetianga rel hi Mizoram kohhran history-a thil thleng hmasa ber a ni awm e. (Pastor an nih tawh si loh chuan pastor hlawh la lovin ordained minister ni chungin Evan.Teacher hlawh an la tawh dawn ni awm tak a ni)

Prof H Lalramnghinglova’n he harsatna chinfel mek anga a sawi leh “rel fel duak” tawh anga midangin an sawi hi a la fel lo nasa hle zawk a ni.

BCM General Secretary kalchhuak ta Rev H Lianngaia’n May 30, 2013 khan corruption chungchanga kohhran aiawha thuchhuah a siamah heti hian a ziak a: “Thuneituten anmahni duhzawng leh hlawkna tura an thuneihna dik lo taka an hmang hi corruption a ni bawk. Heng thil te hi Mizoram Baptist Kohhran chuan tha a ti lova; Kohhran mite tih atan thil bawlhhlawh a ni.”

Kohhran mite tih atana thil bawlhhlawh hi kohhrana thuneitute hian an ti ni berin a lang.

CHURCH VS CONSTITUTION: WHOSE WILL SHOULD PREVAIL?

The Baptist Church of Mizoram is currently under consideration of the Mizoram State Women's Commission for the alleged violation of the Indian Constitution when it voted to prohibit all pastors' wives' to work full time back in 2008 and reaffirmed in 2015 at the church Assembly.

There has been numerous debates and discussions surrounding the issue with no apparent resolution. One of the arguments for the decision of the church is Article 26 (b) of the Indian constitution that says "every religious denomination or any section thereof shall have the right...to manage its own affairs in matters of religion." This right enshrined in the highest law of the land not only shields churches, mosques and temples from interference from the government or other entities hostile to them but also guarantees their freedom to do what they believe is according to their faith. Every person of faith should be thankful this is not North Korea!

The other argument is that pastors' wives have the right under Article 19 (1) (g) to "to practise any profession, or to carry on any occupation, trade or business" and that the church cannot violate the fundamental right of these women which is also enshrined in the same constitution save for their consent. The church can and may try to convince them to quit their jobs if it truly believes their employment in the government is causing their husbands (pastors) to hinder the ministry of the church. That would fall well under what is normal management of church affairs and it would also be constitutional. But the fact that the church resolution explicitly prohibited these women to work has become a legal and even constitutional issue, something the church never expected.

Last year, Human Rights and Law Network supremo Vanramchhuangi wrote an article suggesting the violation of human rights for the first time. Guess what the reaction was!

Can the church or for that matter any religion use the guise of religious practice and Article 26(b) to make any rule even if it clashes with the provisions of the constitution? According to the Supreme Court bench headed by Justice Dipak Misra, religious denominations have to have constitutional rights to do so. If and when religious rules clash with constitutional rights, the consent of the subject may save those rules from being dismissed. In other words, if people choose to conform to religious rules it is their freedom to surrender their constitutional rights. If these pastors' wives choose to stop working full-time, it is upto them. But if they prefer to keep their jobs and serve the church through their chosen profession, the church needs to find a constitutional ground or religious doctrine to back up its prohibition.

So far, there has been none.

USA ILLEGAL IMMIGRATION LEH MIZORAM FOREIGNER INFILTRATION

US Immigration and Nationality Act chuan US-a dan lova awm "illegal immigrants" maktaduai 11 bawr vel te chu dan bawhchhia an nih angin hrem theih a ti a. An lo awm rei tawh avanga an dan bawhchhiatna enliam theih a nilo ti pawl leh an lo awm rei tawh em a, fate pawh an nei diah duah tawha, mihring ve tho an ni a, chuvang chuan inthawn haw teh tawp loh dan emaw USA khua leh tui an nih theih ve mai dan ngaihtuah hi a ngilneihthlak tih changchawia sawrkar policy tih danglam duh pawl an awm a. Chu'ng zingah chuan President Obama pawh a tel a ni.

A duh pawla tel mai nilovin President Obama hian dan dinglai pehhelin he'ng dan lova USA a chambang leh lut ru te hi thawn haw loh an nihna turin "criteria" a siam a, President thuneihna an tih "Executive Action" hmangin chu a "criteria" hlenchhuak te chu ngaihdam leh USA khua leh tui tha tak an nih chhoh theihna tura rahbi siamsak a tum a. Amaherawhchu, foreigner dan lova USA-a lut te han ngaihdam tawp leh cham hlen tir mai dik lova hria State sorkar 26-in Supreme Court ah President thil tih chu "illegal a ni" tiin an khing a.

President thupek danah chuan illegal immigrant maktaduai 4 vel thawn haw lohna te a tel a. Chu'ng ho chu an fate USA a piang tawh nu leh pate an ni hlawm. (USA a mi a pian hian dan lova lut pawh ni se USA khua leh tui an ni nghal a ni)

Nimin khan US Supreme Court in President Obama thupek an khinna chu a ngaihtuah a. US Justice ho pawh an ngaihdan a inanglo hlawm hle. June thla tawp hian thutlukna siam tura beisei a ni.
Conservative lam awn party te chuan he'ng dan lova USA-a awm te hi dan an bawhchhiat avangin pawngpaw inngaihdam huk, amnesty an tih ang chi ngawt chu tha an ti lo va, a then phei chuan thawn haw vek an duh thu an sawi hial a ni. A liberal lam awn party leh politician te erawh chuan "Lal Isua pawhin mi chanhai te a lawm, he'ng kan mihringpui te hi kan kuangkuah tur a ni" tih thupuia hmangin nghet taka din lam an sawi ngai lova. Conservative lamin liberal lam chu vote zawngah an puh a, liberal lamin conservative lam chu ngilneihna leh khawngaihna neilo ah an puh ve thung a. An inhnial luih luih reng a ni ber mai. A tlangpuiin Republican party hian dan khawng taka kenkawh an duh a, Democrat lamin amnesty an uar.

Pachhunga University College Asst Professor Lalthlamuana Ralte thuziak “Mizoram Chakmate leh zirlai pawl hmalakna” ah khan heti hian Chakma history a lang a:

"1872 - Mizoram an rawn luh chhinchhiah hmasak ber. British sipai puakphur 500 an ni a. An zavaiin an haw leh vek. Mizorama mihring awmzat chhinchhiahnaa an lan hmasak ber 1901-ah an zavaiin 198 an ni.1931 ah 836. 1941 ah 5088 (a hma aia punna 508.6%). 1961 ah 19377.1971 ah 23236. 1981 ah 39638. 1990 bawr vel phei kha chuan 80000-100000 an ni awm e."

Mizoramah hian Pu Muantea sawidan ang leh MZP leh YMA ten an chhinchhiah dan atang chuan dan lova rawn lut Chakma tam tham tak an awm niin a lang a. He'ng Chakma, Mizorama cheng te hi ram dan bawhchhiaa Mizorama an awm a nih chuan "illegal immigrants" an ni. Electoral roll-a chuang theilo tur an awm tihna a nih chu.

Chakma voter tamna bial Thorang bial hi han en lawk ila. Inthlan hnuhnung ber khan bialtu MLA Pu Zodintluanga hi Thorang bial chhung mipui vote 5113 a hmu a. Amah dawttu Pu Joseph Lalzawmliana vote 3255 a hmu a, a pathumna Pu Ellis Lungtiawia'n vote 281. NOTA vote 169 a ni.
Thorang bialah hian voter zat 12349 an awm a. Mizoram Assembly biala vote neih tlemna ber a ni. 2013 inthlana vote tla zawng zawng kha 8818 a ni a. A percentage chuan 71.40% a ni. Mipui vote thlak thei 3531 zetin vote an thlak lova. Chu chu a percentage chuan 28.6% a ni.

Pu Mama hi a bial mipui vote thlak zaa 57.98 in an bialtu MLA atan an thlang a. A dang zawng zaa 42.02 in an duh lo. A pumpuia en chuan 57.98% nilovin 41.40% voter chauhvin Pu Mama hi an vote a ni. Amah vote lo tute hi a tam zawk an ni tihna a nih chu.

Thorang bialah hian Mizo nilo an awm nual a. A bikin Chakma te hi 15-20% bawr vela ngaih an ni. A tlangpuiin Congress party an vote thina ngaih a ni. Chakmate hian MNF emaw Congress party nilo party dang vote chu 5% vel chauh an nia rin a ni bawk.

Illegal immigration lam chu han sawi leh ta ila, USA-a a maktaduai tel teh meuh "ngaihdam" duhtu pawl khuan an hmuh lawk chu voter an ni dawn tih a ni a. Chuvang chuan dan an bawhchhe chung pawhin "dan bawhchhia" tih tawngkam te hi an hmang ngai lo.

Mizoramah hian he'ng Chakma foreigner ngei nia lang te hi an awm si chuan Congress sawrkar leh political party dang te pawh hian dan loa awm an nih angin dan lekkawh an tum tur nge ni anga USA-a Democrats ho angin "hmangaihna leh lainatna" lantirin nakina voter tur atan an "ngaihdam" dawn? Electoral Roll ah hian India khua leh tui chauh danin a phut angin telh tuma hmalakna a awm em? Foreigner lo awm ta se, zawnchhuaha paih tumna a awm em? Mizoram sawrkara Minister chakber hian amah vote tlingtute zingah India ram khua leh tui nilo lo awm ta se, engtia tih nge a tum? Kan hnam hi politician lalna leh thuneihna thlahlel ho hian an hralh zel kan phal dawn em? Chakma te hi kan mihringpui an ni a, kan pawng huat ngawt a diklo, chumi rual chuan ram leh hnam tana hlauhawm thei khawpa thil an tih hi kan phal tur a ni em? Chu politics tenawm tak chu tunge do dawn?

CONSTITUTION LEH SAKHUANA

Indian Constitution Article 26-na nen a inmil tiin Kerela High Court-in April 1991 khan Sabarimala temple chhunga hmeichhia kum 10 atanga kum 50 inkar luh ve phalloh tih dan siam chu a nemnghet a. He temple enkawltu Travancore Devaswom Board chu an sakhaw dan kengkawh thei a nih thu hrilhin Kerela sawrkar pawh he temple dan hi zawm a nihna tura a tul anga hma la turin a hriattir bawk a ni.

1950-a dan siam Travancore-Cochin Hindu Religious Institutions Act chuan he temple inrelbawlna thuah hian Travancore Devaswom Board chu thuneihna a pe a. Temple puithiamten "hmakhawsang" atanga an lo tih tawh dan anga temple inrelbawlna an kalpui hi Indian Constitution Article 26-nain a lo sawi sakhaw zalenna nen pawh a inmil thlap tih chu Kerela sawrkar leh High Court ngaihdan a ni.

Kum 10 atanga kum 50 inkar hmeichhia te temple luh ve phal an nilo hi Indian Young Lawyers Association ukil thenkhatin tha an ti lova, dan mit atanga en phei chuan dik theiin an hre lova. Hmeichhia te zalenna Indian constitution pawhin a humhalh sak rahbehnaa ngaiin 2006 kum tir lam khan Supreme Court ah PIL an pu lut a. A tawi zawngin sawi ta ila, kumin kum tir lam khan Supreme Court in hearing a neih chhunzawm a. Temple board aiawha ding Senior Advocate K.K. Venugopal-a'n thiam takin sakhaw hruaituten tha an tih dana an sakhaw inrelbawlna an kalpui theih thu te leh hmakhawsang atanga thil an lo kalpui tawh dan te a han sawi a. Amaherawhchu, Supreme Court Justice ten uluk taka an ngaihtuah hnuah he temple dan hi fello an tihna lai an sawi a. Dan mit atanga en phei chuan hetiang sakhaw dan hi siam theih a nihna an hmuh loh thu an sawi a ni.

Hetia ukil thenkhatin Sabarimala temple an khing ta mai hi lo haw pawl tam tak an awm a. A inhnamhnawih ve lo Indian Young Lawyers Association President Naushad Ahmed Khan-a phei chu nasa taka vau a ni a. A chenna in hal an tum thu te leh vauna chi hrang hrang a dawng nual a. A nunna atana hlauhawm theia a hriat avangin PIL chu hnuhkir a tum a, mahse Supreme Court chuan a lo phal miah lo. Delhi Police hnenah IYLA President venghim turin a hrilh a. Court chuan he PIL hi ngaihtuah chhunzawm zelin Indian Constitution-in khua leh tui tin te zalenna leh dikna a humhalh sak rahbehna hi sakhaw danin a siam thei lo tih ngaihdan a nei a. Temple board ukil hnena a hrilh ber pawh constitution tlawhchhana he dan siam theihna a awm leh awm loh rawn phawrh turin a ni.

Indian Constitution hi nikum December-a Himachal Pradesh High Court-in a sawi angin India ram chhunga thuneitu zawng zawngte phuartu a ni a, pawl (society) te pawh chumi zingah chuan an tel thu a sawi bawk a. (“Constitution of India is binding upon all authorities throughout the country including societies” Solan District Truck Opersaots Transport Cooperative Society vs Harjinder Singh, SWP No.1841 of 2015). He dan hriatthiam dan leh ngaihdan hi tuna India ram court sang ber Supreme Court Justice Dipak Misra, Justice Pinaki Chandra Ghose leh Justice NV Ramana te ngaihdan a ni bawk a. Chuvang taka an PIL ngaihtuahah pawh sakhaw tihdan aia constitution in dikna a phut leh humhalh lama tang zawk an ni.

India constitution Article 26-na ah hian sakhaw thila zalenna kan neih te ziahlan a ni a. “Public order, morality leh hriselna” a tihbuai dawn loh chuan sakhaw tin te hian kan sakhaw inrelbawlnaah kan duh angin, tha kan tih angin dan leh dun te kan zam thei a ni tih hi India ram danpui sawi dan a ni.

He Article hian “every religious denomination or any section thereof shall have the right (a) to establish and maintain institutions for religious and charitable purposes” lo ti lo se Zoram kohhran ten mission field-a kan neih hmunah te khuan zirna in te kan din a remlo thei ang. Tin, kan ram chhungah ngei pawh nauhnuchham chawmna in kan din te, Pathian Thu zirna insang kan din te hi keini aia tam Hindu ho hian min rawn khap tum ta se lo dan har kan ti viau mai thei.

“Every religious denomination or any section thereof shall have the right (b) to manage its own affairs in matters of religion” tih hian kan rinna leh sakhuana in min hrilh anga tha kan tih dana ro kan in rel hi a humhalh tlat bawk a. Chuti nilo se, Hindu firfiak te beihna lakah hian invenna tha kan nei lo thei a, Pathian awm ringlo leh Kristianna haw hrim hrim dan hre bawk si te hian kohhrante hi min tibuai hrep thei a ni. Sakhuana thilah chuan kan sakhaw hotuten Bible an en vang vanga tha an tih dan hi kan kal dan tur chu ni berin a lang.

Amaherawhchu, he Article hian chiang deuhva a sawi chu “in matters of religion” tih a ni a. Hei hi Justice Misra pawhin a tlawhchhan pakhat a ni. Sabarimala temple chungchangah pawh hian sakhuana thil a nih loh emaw constitution in a phalloh chuan luh phalloh tih hi dan siam theih a nih loh thu a sawi a. Temple ukil lamin hmakhawsang atanga tih dan tia a han sawi pawhin hmakhawsang atanga thil tih thin dan a nih leh nih loh finfiah theih a nih loh thu leh hmeichhia te dah hniamna (discriminate-na) a nihna avanga constitution in a phalloh thu a sawi ber. April 11 khan he PIL hi ngaihtuah leh a ni a, Supreme Court Justice hovin an thutlukna ber chu constitution-in a lo humhalh mihring dikna te nena inmil zawng chauhva dan siam tur a nih thu a ni. Hmeichhia te tana rorelna diklo (injustice) awm thei hi thil lian tham tak a nih thu an sawi bawki. ("We will now only be guided by the rationale under the Constitution. The gravity of this petition is that gender justice is endangered")

Supreme Court in dan a hrilhfiah dan chuan sakhaw hruaituten dan an siam thei a, mahse chu dan chu dan awmze nei India ram consititution value nena inmil tur tih a ni ber. Hei hian a lantir chu sakhaw hruaituten dan an siamin khawvel danin a phuarlo anga ngaihloh tur tih leh rorelna diklo (injustice) hmanga dan siam hi constitution phalloh a ni a, court in a paih thei a ni.

Mizoram Baptist Kohhran 2008 Assembly chuan “Bialtu Pastor ten an thawhna hmunah an nupuite an hruailoh avangin rawngbawlna kawngah harsatna leh fel lohna tam tak a awm thin” tiin “hetiang harsatna sut kian nan” hian “Bialtu Pastor chuan a thawhna hmunah a nupui a hruai ngei tur a ni” tiin a rel a. Chumi tihhlawhtlin nan chuan “Kum 2015 hnu lamah chuan Pastor/Minister nupuite chu Sawrkar hna leh hna dang Full Time a thawh phal an ni lo ang” tiin a rel ta bur mai a. Indian Constitution Article 26 (b)-na in kohhran inrelbawlnaah Baptist kohhran te zalenna hi a humhalh laiin Baptist kohhranin a rawih nilo sawrkar hnathawk te 2015 atanga bang tura a tih hi Baptist kohhran tih dan emaw Bible-a pastor nupuite chungchanga tih dan tur emaw a nih loh avang leh Indian Constitution Article 19 (1) (g) palzutna a nih avangin harsatna lian tak a thleng ta a ni.

He thurel kal zelah hian BCM hotute hian an ti dik lo tih hi an inhre duhlo lui a nih chuan court a inrawlh a ngai dawn niin a lang a, National Commission for Women hotu pakhatin thurawn a pek anga hemi chungchang ngaihtuah mek tu Mizoram State Women’s Commission hotute nena tha taka an sawiho duh erawh chuan mualpho lutuk lovin thil a kal thei ang. A engpawh chu nise, BCM hian 2008-a a lo rel, a sub-number 3-na bik te hi a tihtawp emaw a sut emaw a rel bo chu a ngai dawn ngei a. Pastor nupui zawng zawng hian an hna hi bansan vek pawh ni se, he Assembly thurel leh a bawhzuina avang hian Pathianin mihring zalenna a pek, India ram danpui pawhin a lo humhalh rahbehna hi a dik chuang lova. Kohhran thiamloh chan theihna lian tak a la ni ta reng reng a ni.

Baptist Kohhran puipa kalchhuak ta te khan BCM constitution leh India ram constitution an ngaipawimawh lova, harsatna lian tak a awm phah a. Tuna puipa thar te hian Pathian leh kohhran hoten mawhphurhna an pek anga BCM leh India ram dan an ngaihpawimawh chuan tihdam rawngbawlna an tan thei. Chumi zawnga kohhran an kaihhruai loh erawh chuan BCM hian hun thim tak a kaltlang dawn tihna a ni ang.

THE CHURCH AND CORRUPTION

 

According to Rev H Lianngaia, former General Secretary and Rev Lalbiaksanga Chinzah, former Associate General Secretary of the Baptist Church of Mizoram (BCM), corruption is also "the misuse of power by people in authority according to their will."
 

Statement on corruption made by the top leaders of the BCM was in response to a church Assembly resolution in 2013 seeking to reduce corruption in Mizoram.
 

Is the church in a position to preach against corruption, especially the kind that the former BCM officers mentioned in their official statement http://bit.ly/25YZkgf?
 

Back in 2008, the Baptist Church of Mizoram Assembly passed a resolution banning all pastors and ministers' wives to work full time from 2015. The reason cited was to strengthen and enhance pastoral ministry. The church claimed that there have been "numerous" problems because pastors' wives donot accompany their husbands. And to rectify the problem, the church proposed and adopted a strict rule that said a pastor must bring along his wife to the place of his work - meaning his pastorate.
 

The means to accomplish this new rule was to ban all pastors'/ministers' wives to work full time past 2015. Around 20 pastors (and their wives) were affected by this church resolution.
 

Now, here's a question. Is the church more interested in pastors' wives accompanying their husbands or forcing the wives to quit their jobs?
 

Case 1: Rev R Lalbiakliana is a minister in the BCM. Up until a few weeks ago, he was a pastor in Lunglei. His wife is a senior lecturer of Political Science at a government college in Lunglei. During his tenure as pastor, his wife was with him at the place of his work (Lunglei) thereby fulfilling the desire and intent of the church resolution. Yet, the church leadership under Rev H Lianngaia (General Secretary) and Rev C Ngurhnema (President) insisted that the wife quits her job. At one point, an ultimatum was given to them (and others) where non compliance would result in the pastor being dismissed from his service.
 

As a result of intense pressure, his wife forwarded her intention to resign to the General Secretary. The pastor was elected to head the Lawngtlai administration of the BCM soon after.
 

Case 2: Rev LB Khawpuimawia is also another minister in the BCM. He was pastor of Rahsiveng pastorate in Lunglei until a few weeks ago. His wife is a nurse practitioner under the government of Mizoram. Like the other pastors, his wife was forced to resign her job even though she was with her husband in Lunglei the whole time he was pastor. Under pressure from the church authorities, she forwarded her intention to quit her job to the General Secretary. Her husband was elected the new Director of Communications at the BCM headquarters.
 

If the wives of these two pastors were already accompanying their husbands in their pastorates, the pastors already fulfil the desire of the church leaders' resolution. But they were made to put pressure on their wives to quit their jobs.
 

Going by Rev H Lianngaia and Rev Lalbiaksanga Chinzah's definition of corruption and numerous church documents, there seems to be a clear case of the General Secretary and other church officials using their position to do things according to their will.
 

If the church leadership itself indulges in what can only be described as a misuse of power (which is corruption according to Rev H Lianngaia and Rev Lalbiaksanga Chinzah), is the church, then, in a position to preach against corruption, especially the kind that seems to engulf the state government?