TAWK HPRUT - h-panglai.com · ai ni hkrai, rai nga ai. “I.T” gaw lawan ladan rawt tsaw lung...

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Established 2015.2017 Volume III, No. I

Kachin mungdan, Kachin Shanglawt Shadip Magam - Hpaji Magam Dap kawq nna numdawq 3rd lang nah “Kachin Ningpawt Ninghpang Hpaji Sharin Matsun” (Kachin Basic Education Curriculum) bawngban hpawng hpe 2017, February 9,10,11 yaq ni htaq, Amyusha Hpaji Dakkasu gawknu (Maija Yang) e galaw lah lu masai. Hpaji machyoi ni marai 40 shanglawm,

TAWK HPRUT DAWDAN LETSHADIK SHATUPSA GAJJ Lum Dau 26 February, 2017Hkungga Kamhpa ai, Nu Wa Hpu Nau Ji Nban ni yawng hpang de tang lajin dat nngai. Panglung myit hkrum lam gaw bumnga masha ni yawng a shawnglam matu, nachying ahkyak ai hpe tai wa atsawm chye tawn nga ai. 1947 ning hta Panglung myit hkrum lam zuphpawng ngut ai hte

Gen. Aung San a asak hpe dawm kau ai shaloi, Panglung myit hkrum lam hpe mung kalangta dawm kau na matu, manu ai lam n nga ai majaw atsang langai a hpang langai n dum shami jahten shamyit kau lu na matu, kade shakut wa masai hpe myitsu salang ni yawng jawm chye nga shajang sai re. Ndai lang na tsaban 21st Panglung zuphpawng gaw, 1947 ning na Gen. Aung San woi myit hkrum tawn ai hpe shamyit kau nna myusha ni yawng hpe shabyawng kau lu na matu, mahkrun lajang tawn magang sai hpe mung jawm mu chye shajang sai. Dai majaw, myutsaw mungtsaw rawtmalan hpung ningbaw ningla ni gaw, du na ra ai tai wa woi awn na zuphpawng kaw n sa shanglawm na matu, Pang Sang zuphpawng kaw awngdang ai

Kachin Basic Education Curriculum(ucsiftajccHynmoif&kd;nGef;wrf;)

Bawngban Hpawng GalawHparat Panglai Reporter

Hparat Panglai Research Center Laika Hti Hpawng Galaw

(pmwrf;zwfyJG)Manmaw Hkawn

bawngban nna ra ang ai sawk dinglik (research) bungli yiqngam ni hpe mung, chyawm garan gunhpai lah lu manuq ai. Shanglawm ai malawng magah ni gaw, educational hpaji bungli kungkyang ai machyoi ni hkrai, rai nga maq ai.

Kachin amyusha wuhpawng labau e mi-moi galoi mung, n nga yu ai snr n galaw yu shi ai bungli bungsi kaba hpe Hpaji Magam Dap ni gaw ningshawng shawq galaw shakut hpang wa ai, rai nga sai. Majan kaba langai hpe htim kasat na matu, hpyen jaubu kaba ni gaw “majan ladat masing” (operation planning) hpe shawng sawn buklik shaprawq ka tawn nhtawm, dai hkrang masa hku nshut nshai htim kasat nut

14-15/12/2016 ya laman hta “Kachin Shata Hti Laika Sumtang Hti Hpawng hpe Kachin Madun Htingnu, Hparat Panglai Research Center hta galaw la lu sai. Ndai laika hti hpawng lamang hpe Du Kaba Sumlut Gun Maw woiawn nna, Sr. Kaba Maran Brang Di, Sr. Kareng Tu Ja, Sr. Dumsa Lawt Awng, Srn. Hkangda Hkam Nyoi, Sumlut Roi Seng, Srn. Sumlut Bawk Hkawn ni tatut hkrang shapraw galaw la lu sai. 14.12.2016 ya jahpawt hkying 9:00 Am kaw nna Rev. David Karai Kasang kaw kyuhpyi apnawng ai hte hpawng hpang wa sai. Hpawng hpaawn rai nga ai Sr. Kaba Maran Brang Di kaw nna, “ndai hpawng gaw Kachin shingwang kata hta grai tawq ai hte shawng ningnan galaw hpang ai lamang langai mung rai nga ai” nga nna tsun sanglang ai. Mungdan, buga, magam dap, makan dap n bung ai shara shagu na myit-su salang ni jahpan lu la ai marai 63 hte jahpan n lu la ai ni hte yawng 70+ shang lawm ai hte zuphpawng hpe galaw la lu sai. Hpawng hpaw mungga hpe Dkb. Sumlut Gun Maw kaw nna tsun shaga la ai.

Laikaman (15) de

Laikaman (3) de Laikaman (10) de

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Established 2015.Volume III, No. I 2017

Editorial Nsen

AdviserJJ Lum Dau (Bangkok)Wang Hkang AwngEditor-in-ChiefB.D. MaranManaging EditorKareng Tu JaDeputy EditorDumsa Lawt AwngContributing EditorPungga Ja LiForeign CorrespondenceStella @ A Naw (Chiangmai)Computer SectionSumlut Roi SengSumlut Bawk HkawnLayout hte DesignGumring Zau Mai (Hkaq Shang)Website MasterHkangda Brang San Awng (California) Manager forFinance and DistributionHkangda Hkam NyoiColumnistsAll staff members of HPLNContact InformationHparat Panglai Laika NauraLawk - V, Munglai Mazup,Laiza Mare, KachinlandEmail : [email protected] : www.h-panglai.com

Hparat Panglai Journal hpe laning mi htaq, kruq lang shaprawq ai. (1 Vol., 6 Issues)

Ndai lang nah Hparat Panglai Journal Vol.III, No.I gaw 2017 ning aq ningshawng lang pruwa ai, rai sai. HPJ hpe lah htih nga ai Kachin shawa masha yawng hpe chyeju dum let, shaning ningnan wunlih wun-gau hteq rau, shakram salaam dat gaq ai.

Yaq, 21st century Panglong zuphpawng numdawq lahkawng lang bai du nga sai. 1947 ning, February shata (12) yaq nah Panglong myit hkrum mungga makyit gaw, 1958 ning e, dawqhten agrawp mat sai. Asak n rawng mat sai. Si mat sai. N grin mat sai, rai nga ai. Ndai 21st tsaban Panglong zuphpawng ginjang aten hpatwat e, dawqhten agrawp nna asak n rawng, si mat sai Panglong mungga makyit hpe asak bai chyawm jahkrung sharawt lah ra nga sai. Panglong myit hkrum gawngshingyan hkrang yawshada lam hpe lachyum garawt shawq ra sai. Bumnga masha (highlander) laknak hpai amyu ni 21st tsaban Panglong zuphpawng pinra e, galaw ging, galaw lah ra ai, bawngban gamung dup ging ai lit kaba gaw, “dai nan” rai sai. Leq naq, grau naq shin-gran katsi maumwi tai, kawp matwa wa na gaw jasawnsha, rai nga sai. Myen mung, shiq amyusha gawgap (national building) bungli bungsi hpe shakut galaw kri nga ai ahkying aten ni mung, nawq rai nga ai.

Rawt galu kaba mat sai amyu ni, mungdan ni gaw, shanhte aq amyusha hpji hparat hpe galaishai wa ai

Sawk dinglik (research) galaw ai gaw, rawt galu kaba ai snr bungli galaw shakut nga ai amyu ni aq makar kumlar rai nga ai. Laika htih hpawng (pmwrf;zwfyJG) galaw ai, debate galaw ai ni gaw research bungli bungsi aq adaw achyen yiqngam ni, rai nga ai. Kachin amyusha ni, ndai bungli bungsi hkrang hpe lawq lawq galaw ra nga sai. Hparat Panglai Research Centre e galaw matwa ai “Kachin shata htih laika sumtang htih hpawng” hteq “debate” ni mung, Kachin amyusha ni htaq, ra rawng ai (galaw ra ai) hpe galaw ai amyusha bungli bungsi ni rai nga ai. Kadeq ndeq hpaji machyoi ni aq ningmu ni hpe sawk dinglik kahkyin mahtai shaprawq ai mung, rai nga ai.

Amyusha gawgap bungli galaw ngut mat sai Miwa hpe bai asoi yu gaq. Shanhte galaw ai “Shan-ing Ningnan” (Gaw-nyen) hteq “Muk Shah Poi” (Baq Yeq Shi Wu) ni gaw, amyusha masa ni lawm ai amyusha htunghking lamang hpawng ni, rai nga ai. Grai shatang dudu rai nga manuq ai. Tinang tinggyeng gumhpraw hteq, mungh shawa masha hkumdek shagu (langai mi mung, n ngam hkra) shanglawm galaw jahproi lah lu ai hkrang satlawat mung, rai nga ai. Miwa shadip magam gaw, dai hpe wuwu didi byin wa na matu, manu shadan ya ai; dawqdan shagrin masat ya ai; makawp maga ya ai; akyu hkamsha sha-ngun ya ai; ... ni, rai nga maq ai.

Kachin amyusha htaq, galaw nga ai amyusha makar kumlar langai gaw “Manau Htunghking” rai nga ai. Ndai gaw, shadip magam ni snr wuhpung langai ngai jagumhpraw alawq alam shawq nna shara mi e, nkau achyen majawq chyawm galaw ai bawq hkrang satlawat, rai nga ai. Amyusha masa makar lawm sai raitim, Kachin amyu masha hkumdek shagu (kaji kaba yawng), dai aten ni e shanglawm ka-manawt galaw na, n loi nga ai. N mai nga ai. Masha amyu ni hkan e, “Amyusha Ninghtoi” (National Day) ngu ai nga tim, Kachin amyu ni htaq e dainih du hkra, n nga shi nga ai. Mungh masa hpanghkrat ai kumlar ngu tim, n shut nga ai. Galaw lah, masat lah, shagrin lah ra nga gaq ai. Ndai gaw myit hkrum kahkin gumdin ai satlawat mung, rai nga sai. Bai laga magah mi hku tsun yang, amyusha gawgap bungli bungsi langai mi mung, rai nga ai.

Ca r t o o nmungkan masa hteq shingdaw nna byenggram galai galaw lang matwa ai ni hkrai, rai nga ai. “I.T” gaw lawan ladan rawt tsaw lung matwa, “Globalization” gaw shinggrup hkrawnshang hkriqdun shachyup gyit matwa, amyusha hpaji mung dai htaq hkan nna shachyut kagat gumpyeq jahtuk lawmnang ra nga sai. Dai n rai yang, amyusha ting (generation ting) hpanghkrat ai prat, htingnut mat ai mungh, matsan jamjau ai satlawat hkaqleng e lup dat, waw dat, ka-nawng dat, yawng dat, chyai dat, maraq dat, galup dat, dagup dat, rai hkaqyawng yawng mat maq ai ni mung, byin nga ai. Miwa mungh pyi gaw, amyusha hpaji hteq seng nna shanhte amyusha rapdawq e hpaji lawnglam 200 jan hpe tarah upadi hku nna shagrin dawqdan tawn nhtawm, hkrang shawq galaw hkawm nga maq ai, re.

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YEHOWA KAW, SHANING NINGNAN (1.1.2017)WUNLI KYU HPYI DINGYAWM AI

MARAWN JAHTAU NSENJJ Lum Dau

Hpan wa madu Karai Kasang a tsawra matsan dum ai shawang myit hte laiwa sai ten ni hta anhte myusha ni hpe jahten shamyit kau lu hkra shakut nga ai Satan wa a myit hta shada tsawra ai myit bang ya nna yawng a matu ngwipyaw simsa ai mungdan jawm gaw-gap sa wa lu na matu aten galu hta kyu jawm hpyi wa saga ai. Raitimung, Satan a myit hta galaishai ai hkamla lam n nga wa ai re majaw, daini na ten hta dai zawn re ai mara ni kahtap tawtlai lu na atsam yawng hte hpe tsepkawp shamyit kau ya na matu akroi anoi matut hpyi mayu ga ai law.

Yehowa gaw mungkan hpe kade tsawra ai lam, shi a kasha shingtai hpe jaw kau ai kaw du hkra, sakse madun wa sai. Raitimung, Satan wa gaw dumhprang ai shing-ran n nga ai rai nna, gat hkai ai hte maren shu la lu na marin dai, nga nna hkang da ai hta hkan nna, mara n rawng ai ma kaji mahkawn shabrang gumgai dingla ni hpe rim la nhtawm, wanmang kaw kabai bang hkrum ai ni kade hkam sharang yak ai hte nkri nni si htan wa masai zawn, satan wa hpe mung hkamsha shangun ai marang e, shi gaw myit tau chye ai atsam rawng wa nna, shi hta mai kaja ai tsawra shawang myit rawng wa let, htingbu hpu-nau ni a ntsa myit tau chye wa na matu kyu hpyi ga ai law.

Yehowa Karai Kasang gaw anhte bumnga masha ni hpe htaphtuk ai madang hku nna tinang a mungdan hpe tinang nan uphkang sa wa lu na matu lamuga masat ya sai. Raitimung, anhte bumnga masha ni gaw, kahkyin gumdin ai n-gun hpe rai n chye lang ai ni rai nna, tinang a mungdan hpe makawp maga tawn lu ai atsam rai n rawng ga ai majaw, Satan wa e, kashun madu la

wa sai. Anhte hpe Wa Karai Kasang lam madun la ai marang e, daini na ten hta dumhprang shajang wa sai rai nna, tinang a mungdan hpe manu shadan chye ai ni rai wa saga ai. Shing-re ai shing-ran hpe Satan wa mu chye ai majaw aten dep anhte a mungdan hpe zing madu la lu na matu, atsam htum hte shakut sa ai hta anhte shada dumbru dumbra ninghkap hkat shangun ai ladat hte yawng hpe zing la lu na matu shakut nga sai. Shing re ai ten hta anhte hpe woiawn ningbaw ai ni hpe lam woi shaman chyeju jaw ai hte Mawshe gaw Israela amyu masha ni hpe Hkanan mung du hkra, woiawn shalawt la ai zawn, anhte a ningbaw ningla ni hpe mung lam woi madun la rit law.

Wa Karai Kasang e, ndai shaning ningnan nhtoi hta, ning ngu hpyi marawn dat ai nsen hpe na ya nna, Wa Karai Kasang ra sharawng awng ai mungdan maden zinghka wa hkra shadik shatup lu ai kashu kasha ni byin tai shangun ya rit. Hpang jahtum shani, Madu Yesu mungkan ga de yu sa ai shaloi, Wa a kashu kasha ni yawng ahkum ara sumsing lamu mungdan de woila hkrum ai shaman chyeju hkamla lu ai ni rai u ga matu, aja awa marawn kyu hpyi dat ai nsen hpe na ya rit law. AMEN.

Dkb. Sumlut Gun Maw aq hpawng hpawq mungga

Daw I.

1. Ngwipyaw ai manap hta sa du ai kahpu kanau kanu kana ni yawng hpe hkaptau la ai. Ndai zawn re ai aten ahkying hpe lu la ai majaw Karai Kasang a chyeju hpe shakawn ai.

2. Ndai zawn re bungli galaw ra ai ngu nna anhte hpe machye machyang jaw woi jasu ai hpushawng hpuba ni, htunghking salang ni, n nga mat ai kahpu kawa ni, anhte hpe lam tam da ya ai kahpu kawa ni hpe mung chyeju dum ai hku re. Daini anhte ndai kaw yawshada lam gaw Kachin shata hti laika hte seng ai lam rai nga ai. Ndai hpe galaw ga ngu na jawm dawdan nna galaw wa ai gabaw rai sai. Galaw ai shaloi Hparat Panglai Research Center kaw nna galaw la wa na re. Ndai lang gaw ten ni tin shapun rai mat ai majaw, saw shaga ai lam hta yawng hpe n lu hkyawm mat ai. Hpang e shata 6 daram hta kalang bai galaw na ngu myit ai, dai shaloi gaw Arunacha ga de na hpunau Singhpo ni hte Pan-Kachin ni hpe mung

shaga lu hkra galaw la na ngu myit ai. Hpa majaw ndai galaw ra ai i? ngu yang, anhte Wunpawng sha ni mungdan lu ra ai ngu na tsun ai, raitim anhte bungli hta lakung lakap rai n hkum nga ai. Rawtmalan magam bungli hpe gaw KIO/KIA woi galaw nga ai. Raitim kaga ra ai magam bungli ni hpe anhte masha shagu gaw tinang chye ai machyoi hpaji hpe arang tawn nna jahkum shatsup la ra ai lam ni law law nga ai hku re.

Ndai shata hti laika hpe wa yu ai shaloi n bung ai hku nna tsun shaga jai lang taw ai hpe wa mu ai. N bung ai ngu ai gaw mying kaw na pyi n bung ai hpe mu ai shata htih laika, ladawq shanan, nhtoi laika ngu nna tsun lang nga ai. Bai nna galoi kaw nna hpang ai ngu ai Maji ta, Maga ta i? Hkru ta, Ra ta i? ngu ai n bung ai. Dusat du-myeng shamying ai n bung ai. Ndai ni hpe shabung la lu ai hpang pyi naw galoi kaw nna hti hpang na, Chyanun Woishun kaw nna kun? Ninggawn wa Magam kaw nna kun? Gara majoi kaw nna la na ngu ai rai n nga ai hku re. Anhte amyusha ni galoi kaw na hpang ai ngu ai rai n nga shi ai hku re. Rai yang daini anhte gaw mungkan a man hta amyu langai mi re

ngu ai hku nna tsap mayu ai ni rai nga ai majaw ndai ni jahkum shatsup ra ai hku re. Galoi kaw nna hpang ai ngu ai hpe myitmang jahkrum la nna masat kau ra ai ngu ai hpe myit ai re.

Dai majaw anhte Hparat Panglai kaw nna gaw lahkawng ning hta shawng de tsawmra sit lu hkra galaw ngut jang gaw seng ang ai Mungdan Shadip Magam hte Wunpawng Rapdaw zawn re ni, Pan-Kachin zawn re ni, mungshawa hte bawngban la nna 2019 ning ram hta gaw masat masa lu galaw kau lu hkra ngu yawshada ai lam re. Sumtang htih na machyoi ninghkring ni mung hpang na lang gaw ndai hta grau jahkum shatsup nna, shanglawm ga. Seng ang ai Htunghking Ginjaw de mung, Wunpawng Mungdan Shanglawt Hpung de mung, Wunpawng Rapdaw hte Pan-Kachin zawn re wuhpung wuhpawng ni hpe mung tang madun lam tam la rai, 2019 ning hkan nna hkrak rai anhte na shata hti laika ndai pru wa lu hkra ngu yawshada ai lam re.

Anhte ndai kaw mying jaw ai shaloi Kachin Shata Hti Laika ngu na tsun ai gaw English ni Kachin ngu nna

Laikaman (1) “Hparat Panglang Research Center Laika Hti Hpawng Galaw" matut

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tsun ai hpe la ai lam re. Hpang de gara hku ngu shamying na gaw anhte yawng a myit hkrum ai lam she rai na re. Amyu lakung ni yawng lawm ai English hku Kachin ngu tsun ai hpe madung tawn ai lam re.

Ya ndai kaw shata hti laika nkau mi hpe anhte tawn da ai, Gsd. Laban bat langai ya lahkawng ya ngu nna masat tawn da ai lam ni nga ai. Lai wa sai ten anhte sharin ai lam ni nga ai. Sr. kb. Gumse, Sr. Hprup La San ni lawm ai. Raitim damlada ai hku nna n lu lang ai hku re. Ndai zawn re ni hpe ganing di na ngu ai ni hpe anhte myit yu na re. Shaloi anhte kaw gasan langai mi gaw shata hti laika ndai hpa baw galaw na? ngu ai gasan kaba rai na re. Shawa nkau mi gaw ndai hpe n chyena na re. Shata hti laika ngu ai gaw anhte a htunghking lailen, anhte a sari sadang, anhte a makam masham lailen ndai kaw rawng ai ngu ai hpe shawa hpe tsun dan ra ai hku rai nga ai.

Gsd. Dusat dumyeng hpe la na shamying ai shaloi hpa baw hpe la nna shamying na? Aten hpe shamying ai shaloi hpa baw hte shamying na, tinang a shata hti laika kaw tinang a amyu a makam lawm ai, amyu a lailen lawm ai. Ahkying hpe tsun ai shaloi lailen lawm ai, kaga amyu ni shana hkying 6:00 kaw nna hpang shana 6:00 kaw hkyinghkum 24 ngu na masat ai. Nkau mi jahpawt hkying 6:00 kaw na la ai. Anhte amyu ni galoi kaw nna la na? Ndai zawn re ni nga ra ai hku rai nga ai. Rai yang gaw ndai makam, lailen ndai hpe la nna anhte chye jang she tinang amyu a matu nganggrin ai lam hpe ndai masa gyin shalat ai ni gaw gyin shalat lu ai lam re ngu shawa hpe anhte htawng madun lu ra ai lam rai nga ai.

Gsd. Miwa mung gawnyen zawn re ni, muk sha ai lamang zawn re ni hpe tinang amyusha ni gara kaw du tim galaw nga ma ai. Myen ni mung hka jaw poi ndai hpe galaw nga ma ai. Lang ai gaw mungkan a calendar lang na ma ai. Daini anhte mung tinang a masat masa galaw ra ai masat ninghtoi ni hpe anhte a shata hti laika kaw ka shakap da masat da nna, yawng myithkrum manu shadan hkungga rai jang she masha ni mung anhte hpe manu shadan na, hkungga na ngu ai lam rai nga ai.

Dai majaw anhte ndai zawn re ai Kachin shata hti laika law law hpe yawshada ai lam re. Daini ndai kaw du sa ai Shata hti laika hte seng nna sawk sagawn da ai kahpu kawa ni kanu kana ni hpe anhte grai kam ai hte hpang ai lam rai sai. Anhte Hparat Panglai

ni gaw di dun ai, yawng hte jawm galaw na, n-gun kaba ai hte ndai hpe awngdang hkra galaw na, lahkawng ning hta gade ram lahkam lu na ngu ai re. Sawk sagawn da ai laika ni grai nga ai re majaw grai wa n yak na re. Anhte myit ra ai gaw gara myit jahkrum la na, masat la na, hte shawa hte shagrin la na daw hpe n-gun kaba hte jawm shakut yang gaw n yak na re ngu nna myit lu ai.

Daw II. Anhte Hparat Panglai a yawshada ai lam ni gaw Htunghking ningli hpe sawk sagawn nna Hparat Panglai Sawkgyin Gindai kaw e tawn da na, akyu jashawn na ni hpe jaw lu na, sawkgyin mayu ai ni mung maibyin ai daram ta gindun nna sawk gyin na ngu ai re. Anhte a Htunghking lailen hpe anhte a jawng kaw sharin na kaw madung garum lu hkra ngu na myit yawshada ai lam re ngu na tsun mayu ai. Ya ten hta Jinghpaw laika hku na ka tawn da ai sharin laika ni nga chyalu re hpe bai jahkum shatsup na, anhte a lam, anhte a mabyin ni hpe dai kaw ka bang lu na matu re. Gsd. Hpun kawa mying ni mahkawng na, dusat dumyeng mying ni mahkawng na, anhte amyu ni a htinggaw mying ni hpe mahkawng na. Laiwa sai lahkawng ning ram kaw e ndai kaw sharin hpawng langai galaw nna npawt hpang wa ai re. Raitim grai wa n-gun n lu ai, ya Research Center hku na matut galaw na re.

Daw III. Anhte ndai zawn rai galaw la wa ai hta hpang daw de kaga htunghking lailen ni hpe sawk sagawn la rai nna, shamat kau n mai ai anhte lailen ni hpe gara hku kyem da nna, kaji ai anhte a ma ni hpe gara hku sharin na ngu ai daw hpe myit ai lam re. Jawng kaw, Jawng kaji kaw nna tsang 10 du hkra tsang hte tsang sharin matwa na ngu ai re. Manau shadung ngu ai hpabaw re, htawngka ngu ai hpabaw re ngu ai ni sharin na. Lapran tsang madang kaw gaw myit sawn sumru ai zawn re ni, tsang 10 du hkra sharin ngut jang gaw anhte ni Jawng kaba langai ngai kaw hkyinghkum masum mali tsa sharin la ngut nna Diploma jaw lu ai madang de myit ai re.

Daw IV. Htunghking hte seng ai bungli nkau mi lamang nkau mi hpe Jawng kaw (snr) wuhpung wuhpawng kaw sharin n manu ai lam ni nga ai. Makam masham hku nna, ya prat na lailen hku nna mung sharin n manu mat ai lam ni nga ai.

Raitim n mai shamat kau ai lailen ni nga ai. Dai zawn re ni hpe anhte htunghking a masat masa ninghtoi ni galaw ra ai, jawng pat ninghtoi ni amyusha ni a matu nga wa ra ai. Gsd. Miwa mung kaw muk sha ai lamang jawng kaw sharin ai n sharin kun n chye ai. Raitim shanhte yawng galaw nga ai lam nga ai. Myen mung kaw anhte yawng chye ai တေဆာင္တုိင္ galaw nga ai. Jinghpaw ma ni gaw U lagu sha ai ngu chye ai re. Dai zawn re ai bungli ni hpe gaw jawng de n mai sharin nga ai zawn n mai shamat kau ai mung rai nga ai. Dai majaw anhte mung ndai gaw jawng de sharin ga ndai gaw htunghking poi galaw ga ngu ai hku na nga ra ai. Gsd. Shat nnan sha poi hpe daini na makam masham hta chyeju dum poi ngu na galaw ai gara shata, gara shani galaw na i? ganing di galaw na ngu ai shabung ra ai hku re. Ndai zawn re lam ni hpe shata hti laika kaw Rung pat ninghtoi ni nga wa na, KIO masat nhtoi, Amyu shayi masat nhtoi, nanghpam masat nhtoi, Mungdaw nhtoi zawn re ni amyu myu nga wa na. Hpang de anhte ndai zawn re law law yu ra ai hku re ai.

Ndai zawn rai tsang hte tsang galaw wa na htunghking lailen ningli ni hpe anhte galaw wa lu na matu yawshada da ai ngu nna Hparat Panglai a lam ni hpe mung ntsa lam shachyen ya mayu ai. Dai majaw anhte ni daini hte hpawtni lahkawng ya galaw na rai nga ai lamang hpe gaw Kachin Shata Hti laika hpe kaning di na, gara hku jawm chyena na ngu ai hpe madung tawn nna galaw la wa na re. Shata kru ram kaw kalang bai Gala mung de na Singhpo ni hte buga ginra shara shagu de na n lawm n mai re ai kanu kawa ni hpe wuhpung wuhpawng ni hpe jinghkum galaw la na. Ya du nga ai sumtang hti na rai nga ai kanu kawa ni kaw nna mung hpang na lang gaw grau hkumtsup ai hku jahkum shatsup nna jawm galaw sa wa na matu lajin ai. Anhte a Kachin shata hti laika n nga n mai, n galaw n mai ai lam nga ai.

Wunpawng mungdan Shanglawt hpung kaw nna ndai hpe bungli madung hku nna woi-awn galaw na matu gaw ahkying aten jaw na lam, machyoi hpaji hta hkan nna galaw ra ai ngu tim nau wa n lu galaw ai hku re. Dai majaw yawng a n-gun kaba hte jawm galaw sa wa ga ngu ga saw ai lam re nga nna hpawng hpaw mungga tsun ai.

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Kachin Shata Hti Laika Hte Seng Nna Ka Tang La Ai Machyoi Ninghkring Ni

Laksan shaw shaga ai machyoi ninghkring ni1. Du kb Manam Tawng (Miwa mung, ginru ginsa hpaji machyoi ninghkring) 2. Srn. Maji Bawk (Miwa mung, laili laika machyoi ninghkring)3. Srn. Nding Taw Ra (Laiza Sr. Kb. Ja Li a malai hti ai) 4. Sr. kb. Wawn Awng (Myitkyina, laili laika machyoi ninghkring)5. Sr. kb. Maju Tu Ja (Myitkyina, laili laika machyoi ninghkring)6. Sr. Maran Brang Awng (Putao, Sr. Kb Htingse Htingbe a malai hti ai)7. Sr. Hprup La San (Myitkyina) ni rai ma ai.

Ndau laika shiga na lu ai majaw laika ngau shagun jaw ai hte shanglawm ai ni1. Rev. Ndau Tang Gun (Mali Nmai)2. Zai Balen 3. Slg. Petru Lawng Gam (SS.37)4. Tsa Magawng. (Myitkyina)

(Ndai lahtaq nah sumtang laika “pmwrf;zwfyJG” ni hpe htaphtuk ai aten e, Hparat Panglai Journal hku nna bai bang shalawm matwa na ga ai

of order, collective violence also indicates movement towards political order on a new scale.” Widespread political violence was not an indicator of ‘political decay’ but a movement towards ‘political order.’ They considered the movement as ‘the process of primitive accumulation of power.’

Following the same logic, the most vocal one among them was Mohammed Ayoob. Ayoob (1997: 121-127) contended that unlike the developed countries the third world countries cannot take State as granted. They are yet to build credible states of their own. For that they need ‘lots of time and a relatively freehand to persuade and coerce.’ But these two conditions are not met in the third world context. First, they have to complete the state-building process within ‘a ridiculously short duration.’ Second, they have to do it in a ‘humane manner,’ as expected by the international system. Along the line of this argument, recently Emizet F. Kisangani and Jefferey Rickering (2014) have overstretched the argument by saying that ‘interstate rivalry,’ instead of war, drives state-building.

In a nutshell, the crux of this position can be summed up as a violence/time nexus: a relatively free condition for coercion is a must in state-making process, and duration matters in state-formation. The Problem with this line of thought is twofold: first, there is no evidence that third world state builders are less coercive than the European state-builders; in Africa alone four millions people had perished in domestic political violence from 1960 to 1987. But no viable state

came out of such unparalleled political violence. Second, if duration is the case, then why some states, such as South Korea and Taiwan, can manage to build strong states within a short period of time. (Sorensen 2001:344) Thus, the inadequacy in the logic of the first position begot the emergence of the second position.

Second Position

Supporters of the second position posit that war is not a must in state-formation. The type of war these countries are fighting against and the nature of capital accumulation matter. Their focus is not on the state’s capability of generating coercion rather on the capability of generating consensus or legitimacy. The war is no longer relevant due to internationally recognized sovereignty (Jackson 1990), fixed border (Atzili 2006), and conquest and occupation no longer exist after 1945 (Fazal 2004).

Sorensen (2001) emphasised on the nature of war these developing countries are fighting against. The war in the developing world is internal in nature; they do not seriously face external threat as the European states faced. “Domestic conflict,” wrote Sorensen, “in post-colonial states takes place in a context of having a certified life insurance, deposited with the United Nations, which guarantees the absence of external mortal danger, no matter how bad things may look in the domestic realm.” (Sorensen 2001: 347) In the absence of ‘life or death threat’ emanated from outside, the rulers of post-colonial states do not need to tie themselves organically with the population. Hence, they lack long-term considerations (i.e. to build a state that

will last); instead their goal is the short-term considerations (i.e. to get rich in a hurry).

Centano (2002: 269), on the other hand, having studied the interrelation between war and state-formation in Latin America, pointed out that civil war did not generate state. If international war had any role in creating states, it would be limited in nature, thus it only generated ‘limited states.’ Rosemary O Kane (2000) on the other hand, contended instead of war it was revolution which played an important role in building state in Iran, Ethiopia and Nicaragua.

Doubting the very causal mechanism of Tilly’s model, James D. Fearon and David D. Laitin (2003) questioned whether civil war per se (in the form of ethnic insurgency) is the cause of state-formation. They argued that it is rather the conditions (poverty, political instability etc.) prevalent in a weak-state cause civil war. In the same vein, Anna Leander (2004) questioned the role of capital accumulation in state- formation by arguing that now capital is raised not domestically but internationally.

In short, supporters of this position problematise the role of war in state- formation. If war makes state then what kind of war is likely to create favourable conditions for state-formation? War per se is not the golden route to state-formation. They point out that the very conditions and context in which European state evolved are necessarily different from that of the post-colonial countries.

Laikaman (24) matut

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Third Position

Out of the debate between the first and the second, the third position is taken up by some scholars. They safely took up the middle ground. Michael Barnett (1992) in his study on Arab regional cooperation acknowledged the role of external threat in the formation of Arab-states. At the same time he emphasized Arab leaders’ policy of dovetailing the independence of state with the interests of elites, and skilful manipulation of symbols viz. history, religion etc. Recently Brian D. Taylor and Roxana Botea (2008) argued that, having done comparative case study of Vietnam and Afghanistan, Tilly model would work in some case and not in others depending upon the conditions in which a particular state is in. Such conditions are mainly two: first, the existence of a core ethnic group, and two, the combination of war and revolution, which inspired state officials and facilitated the promulgation of a unifying national ideology.

Fundamentally advocates of this position are non-committal. They adopt reconciliatory posture with regard to the on-going debate in the literature. There are two inherent pitfalls associated with this position. First, this position is not free from ‘selection bias.’ Just by picking up one or two cases which definitely support one’s claim will not bring justice to the whole enterprise of explaining the causal relationship between war and state-formation in different contexts. Second, by taking the conciliatory posture, it did not add more knowledge to the body of literature. Rather it ended up making the whole statement un-falsifiable. The statement: ‘war will create state in some case and not in other’ cannot be refuted. In poperian sense it is not empirical. ‘It will rain or not rain here tomorrow’ will not be regarded as empirical simply because it cannot be refuted. (Popper 2005: 19)

The Case of Burma

Which theoretical argument best explains the case of Burma? At the outset this paper would argue that the argument, refuting the replicability of European state- formation process in developing world, best explains the case of Burma. If so, then what are the reasons for the failure? The reasons are manifold and multi-faceted; however this paper will focus mainly on three causal variables namely the absence of

social cohesion due to ethnic diversity, type of regime which predetermines whether or not the particular type of government will enjoy widespread legitimacy, and the proximity of great power viz. China.

War Does Not Create State in Burma

Since 1948 successive governments have been actively engaging in a civil war. There was no absence of the State’s substantial undertakings of extraction, repression and of building the army or Tatmadaw. Since 1962 when the Military took over the state power, most of the country’s budget has been being allotted to armed forces.5All the natural resources at least in legal sense belong to the state. 6 The past repressive records show us that there can be no doubt that the Burmese government had been one of the most repressive ones in the World. (Wilson 2012?)

Despite all these preconditions for state-formation, the outcome shows us the reverse result. If we define state in Weberian term as a political entity which enjoys ‘monopoly over the legitimate use of force,’ (Weber 1946) the Burmese State, since Independence, never has been fully able to exert its state power across the country.

There are many autonomous political enclaves on which the government have no control whatsoever, let alone exercising the legitimate use of force. After all these years, therefore, what Burma got is a weak state being unable to response to the needs of society.7

The question thus remains: why a strong state did not emerge in Burma despite having preconditions for state-formation? Let’s look at the main causes for the state- failure.

Plural Society

In 1939 J.S. Furnivall coined the word plural society in his masterful study of Netherlands India. He defined plural society as ‘a society, that is, comprising two or more elements or social orders which live side by side, yet without mingling, in one political unit.’ (Furnivall 2010: 446) Frunivall’s concept is still relevant, perhaps, especially in the case of Burma. In fact, the greatest failure of post-colonial Burma’s political history is Burma’s inability to bring out different social and political entities within a single ‘political unit.’

Apart from eight major ethnic races, the government recognizes 135 distinct national races. (Steinberg 2010: Xxiii). Against this heterogeneous background, there sprung out more than 20 active armed ethnic organizations operating in their own administered territories. (Burma News International 2013) Despite recent cease-fire overtures reached between Tein Sein government and ethnic nationalities, the final settlement is still a distant dream in the absence of political solution. (Aung Zaw 2015) Mainly the tension between demographically dominant Bamar majority and geographically dominant ethnic nationalities defines the politics of Burma. Majority Bamar or Burmans, constituting more than 60 % of the population, monopolise the state power and attempt to bring different ethnic nationalities under their control, resulting in outright ethnic rebellions across the country since 1960s, some since 1949. The very reason, of launching coup de’tat, given by the Tatmadaw (Myanmar military) in 1962 was to prevent disintegration of the Union. (Silvertein 1977) Since then we continuously are witnessing a persistent and systematic policy of Burmanisation of state power, and excluding or perhaps, even marginalizing the other ethnic nationalities. (ibid)

Consequently, State in Burma is practically weak, being unable to control and command the state power within the territory. In sum, the state has failed to reflect the social reality, resulted in prolonged on-going conflict in the country, which has further weakened the state.

Garrison State

Prophetically Harold D. Lasswell in his 1941 article entitled The Garrison State wrote that the world ahead would be marked by the emergence of ‘garrison states.’ It indeed happened with the emergence of many military dominated states in 50s and 60s in post-colonial states. (Huntington 1968) What did Lasswell mean by ‘garrison state’? According to him, garrison state means a state in which ‘specialists on violence are the most powerful group in society.’ Not just in military affairs they would include ‘large degree of expertness in many of the skills that we have traditionally accepted as part of modern civilian management.’ (Lasswell 1941: 456,458)

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Having stated the concept of ‘garrison state,’ we can but awfully agree with Lasswell that State in Burma is fundamentally a garrison state, in which military men or military men in civilian clothes dominate every possible aspects of politics in Burma. The current constitution contains a provision reserving 25% of the parliamentary seats for the military men. (Constitution of Myanmar 2008) Today important political offices ranging from Parliamentary speaker to President, all are filled up by military men in civilian clothes. This trend has not fundamentally changed since 1962 when the Military took over the state power. It is not likely to change any time soon.

Problem of Generating Legitimacy

The natural corollary to the establishment of military regime in Burma is absence of widespread legitimacy even among the majority Bamar, let alone ethnic minorities. Sporadically the majority Bamar tends to show their discontent with the military government or now civilianized military government by means of popular demonstrations. (cf.1988, 2007, and recent student protests) The response on the side of ethnic nationalities is fundamentally different from that of majority Bamar. Armed resistance is the predominant mean used among ethnic nationalities.

The outbreak of civil war in Kachin state in 2011, and subsequent (still continuing in Kokang area) armed conflicts along the Sino-Burmese borders only remind us the absence of actual sovereignty. It makes us clear that juridical sovereignty guaranteed by the international system fails to mirror social realities in Burma. As long as the military is still in charge, the problem of legitimacy is likely to be still the central contentious issue of Burmese politics. So far as the military regime lacks widespread legitimacy, coercion is the only means it feels safe to apply. But the result definitely will be the prolonged violent conflict.

Neighbour Is Given, Not a Choice

Burma from its known historical time could never totally shake itself off from the shadow of China, though it tried so from time to time. Yuan China’s conquest of Yunnan in 1253 AD changed the whole contour of not only Burmese politics, the politics of Southeast Asia as a whole. In this

regard, historian Martin Stuart Fox penned, “The conquest of Yunnan altered forever the relationship between China and Southeast Asia. Strategically it projected Chinese power to the South and West in direct contact with Kingdoms and peoples with whom they previously had little or no intercourse at all.” (Fox 2003)

This historical trend indeed continued in modern time as well. In the cold war years Communist Party of Burma was equipped, trained and supported by China. (Litner 1990) The initial plan as suggested by Liu Shao Chi to CPB (Communist Party of Burma) was to establish base areas in Northern Burma and liberate first the upper Burma, and then the whole country. (Myo 2009) Though this plan was jettisoned in the 80s, China still maintains its influence over the remnant armed organizations of Communist Party of Burma, which demised in 1989. Practically China still maintains some degree of influence over ethnic armed organizations along the border. China is not likely to give up its influence in any substantive way.

Under these circumstances war cannot in any meaningful way contribute for state-formation in Burma. Rather it has weakened the state financially,8 politically9 and socially.10 Realistically, Burma does not have war as an option for state-formation. If so Burma could have emerged as the strongest state in Southeast Asia for it hardly ceased to engage in a civil war since independence. The past experience should by now convince the muddle headed leaders that war is no longer an option.

Then, is there any other way out? If so, one obvious thing is that any future implication for state-formation in Burma must reflect the above mentioned realities namely the presence of plural society, the need for generating widespread legitimacy reflecting the plural society, and the shadow of China. Any policy failed to reflect these realities is bound to fail as past experiences have shown to us.

Federal Solution

Essentially federal solution is advocated by the ethnic nationalities. They consider that it is the only political environment under which they can peacefully coexist with the majority Bamar. However no

unanimous decision has been reached yet with regard to what kind of federal union will Burma be?

The minimum agreement they have reached among themselves is all constituent units of the proposed Union, including the majority Bamar, must be equal in spite of size, population etc. It is easier said than done. As the matter of fact, it is definitely a bitter pill for the Burmese military government, after more than sixty years in power, to swallow.

On the other hand, the Burmese government envisions a unitary state in which the state power is in the hand of the military or at least military dominated party. The current objective of the government is to bring all opposition groups under the military drafted 2008 constitution—some by force, others through reward or persuasion. Decentralisation of state power, as the ethnic nationalities suggested, is an unthinkable taboo for them.

Neither of these two extreme views is likely to prevail in Burma because both visions leave no room for compromise. The solution must be somewhere between the two reflecting the social reality, accommodating each other’s vital interests; it should be somewhere between pure federation and rigid unitary state.

Democracy

Carl Gershman, president of National Endowment for democracy, in his October visit (2013) replied to the interview conducted by Irrawaddy magazine, said: ‘the genie is out of the bottle’ in Burma. (Aung Zaw 2013) Here he meant to say the process of democratization in Burma. Can democracy be panacea for perennial political, economic and social problems of Burma as Gershman suggested? A prudent answer might be, perhaps, both yes and no.

Yes, because under, at least a quasi-democratic government like current President Tein Sein government, negotiations with opposition forces, (UPWC and UNFC) though the result will not be necessarily positive, are possible. By conducting elections, though not free and fair, at least the general public could cast their votes, and participate in politics.

No, because it is not certain that

8


what kind of democracy Burma will pursue. Will it be ‘winner takes all’ type of democracy,11 in which state power is monopolized by the majority with little regard for the minorities? If so then ethnic minorities are likely to continue to resort to armed resistance as a means for demanding their dues. Then will it be ‘discipline flourishing democracy,’ as the current government espouses to promote? Ostentatiously in such democracy, the role of military is inevitably predominant in the Country’s politics. In fact, the military is the pilot directing the path to democracy. In such democracy, again ethnic nationalities will see no difference between military government and civilianized military government. The only difference they could perceive will be change of clothes. The same means of armed resistance they are likely to resort to.

What kind of democratic government may possibly enjoy widespread legitimacy in Burma? It is extremely difficult to fathom. But if such government ever emerge in the future, it will emerge out of three crucial conditions: (1) the supremacy of civilians over the military; (2) equitable distribution of power between majority and minority according to their proportions; and, (3) successful establishment of multi-ethnic army under the civilian control.

Managing the Great Power

What palpable strategic options do a smaller state has when facing a great power? (1) A small state can balance (internal, external and regional) against the great power; (2) hide (buck-passing) from it; (3) transcend (Shroeder 1994) the prevailing international anarchy by creating norms, institutions etc.; (4) it can bandwagon the great power; and, (5) it can use the policy of hedging or leash-slipping. (Walt 2009; Christensen and Snyder 1990) So far Burma adopted the policy of hiding in dealing with China. According to Paul Shroeder hiding can take four different forms: (1) simply ignoring the threat or declaring neutrality in a general crisis, possibly approaching other states on one or both sides of a quarrel to get them to guarantee one’s safety; (2) trying to withdraw into isolation; (3) assuming a purely defensive position in the hope that the storm would blow over; (4) or,

usually as a later or last resort, seeking protection from some other power or powers in exchange for diplomatic services, friendship, or non-military support, without joining that power or powers as an ally or committing itself to any use of force on its part. (Shroeder 1994: 117)

Mainly type 1, 2 and 4 are eminent in Burma’s policy towards China; from 1948 to 1962 Burma’s proclaimed foreign policy was neutrality; the period between 1962 to 1988 saw isolationist policy as a dominant one; and, from 1988 to 2010, type 4 policy gained currency. (U Nu 1975; Myo 2009; Steinberg 2012) However, from 2010 onwards Burma’s policy orientation is heading towards a policy of regional balancing against China by tilting closer to US, India and Vietnam.

Strategically Burma is posturing itself against China, on the one hand by launching offensive war against ethnic armed groups since 2011 along the Chinese border, creating an instability along the Yunnan frontier, and on the other, it tries to strike a closer tie with the United States by seemingly transforming itself into a democratic state. How will it pay off? Current political development shows no happy sign. The outbreak of the Tatmadaw’s (Army) armed conflict with ethnic Han Chinese Kokang, on 9 February 2015 (still on-going), jeopardized, if not eliminated, Burma’s option for regional balancing. Any strategy pursuing in the absence of social-cohesion is bound to fail. In this asymmetric calculus, it has to be noted that China has more cards to play against Burma than Burma against China.

Thus, before pursuing any possible strategy with regard to China in order to maintain its own strategic autonomy as the Burmese leaders so aspire to, Burma, willingly or unwillingly, has to pursue the policy of ‘seek ye thy social-cohesion first.’ In the absence of it, even the most prudent strategy will end up becoming an abortive one.

Conclusion

We have so far discussed the reasons—lack of social cohesion, government’s lack of widespread legitimacy, and neighbouring with a rising great power—why Tilly’s thesis will not work in Burma. And we have also observed some possibilities to overcome these obstacles. None

of these obstacles can be removed overnight. Well calibrated, inclusive national policy reflecting political, social and economic realities has to be formulated and pursued efficiently. Government’s popular national policy— non-disintegration of the Union, non-disintegration of national unity, and non- perpetuation of sovereignty—does not necessarily reflect the political imaginations of imagined communities within the plural society of Burma. From a more marginalized community, which is systematically deprived of political power, would argue that there is no union, in the first place, to be disintegrated; there is no national unity to be dissolved; and above all, there is only juridical sovereignty to be perpetuated, not de facto sovereignty whatsoever. Hence, in sum, the future of Burmese state will inevitably lie not on the State’s ability to wage a hundred internal wars with the hope that it will come out stronger each time, but on its acumen to instil in each citizen a sense of belongingness to the country, or in other words social cohesion.

End notes

1Burma is a more inclusive term embracing all ethnic nationalities residing in the country. Therefore the name is more political in nature. The new connotation Myanmar on the other hand is racial in nature. The use of the term is still controversial, and not accepted by all. Therefore, here in this paper I prefer to use Burma for it is more embracive and neutral. 2Though government official accounts tend to portray it as “internal armed conflict” or “armed conflict” and never admit that it is a civil war, if we define civil war according to Singer and Small’s criteria, it is indeed a civil war of type 5. War is defined as ‘sustained combat, involving organized armed forces, resulting in a minimum of 1000 battle-related fatalities within a 12 month period.’ (Singer and Small 1972) Let’s just take the example of a recent civil war broke out in Kachin states. It was indeed a sustained combat between organized armed forces, fighting more than 1450 battles from June 2011 to December 2013. (Lt-Gen Myint Soe, RFA 17/3/2015). On the other hand, the battle-related fatalities well crossed the threshold of 1000 casualties: Kachin Independence Organisation (KIO) reported 6000 government troops killed, wounded and captured (KIA Headquarter Officers interviewed by

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Southern Weekly, Jan.17,

2013, also see (Anthony Davis, Asia Time, Jan 31 2013 ); Tatmadaw acknowledged more than 1000 casualties on its side between September and December of 2012 alone. (Shan Herald Agency for News, Aug. 28, 2013) 3These concepts are adopted from (Daron Acemonglu and James A Rohinson 2012); they define extractive political institutions or government are those institutions in which power concentrates in the hands of a few, who will then have incentives to maintain and develop extractive economic institutions for their benefit and use the resources they obtain to cement their hold on political power. 4I am using the word ‘third world’ as it appears in the literature written in 80s and 90s 5For instance, in 2014 alone Myanmar Army enjoys $ 2.39 Billion accounting for 12% of the National Budget for the year 2014, ( What has changed within the Myanmar Army?), The Irrawaddy, Yangon, 26 March 2014. 6For example, see Burma’s 2008 constitution.

7Burma still ranked 24 jointly with Liberia in Failed State Index for 2014, (FSI 2014) 8It is alleged that 105 MM motor shell, used by Tatmadaw in 2011 civil against the Kachin, costs approximately $2000 to $2500 per motor. 9Use of coercion more hardened the rebels to fight back, because the day they loss to the Burmese military, they considered it is the end of their rights to live. 10Needless to say, war polarizes the two warring societies, hampering social cohesion. 11C.f. parliamentary democracy period of Burma from 1949 till 1962.

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• Walt, Stephen M. (2009), “Alliances

in a Unipolar World,” World Politics, 61 (1): 86-120.

• Weber, Max (1946), “Politics as a Vocation” in Gerth, H.H. & C. Wright Mills (eds.) From Max Weber: Essays in Sociology, New York: Oxford University Press.

• Wilson, Trevor (2012?), “Judging Burma’s Human Rights Abuses:

Is there a Role for a Commission of Inquiry?” Available at http://asiapacific.anu.edu.au/blogs/asiarights/files/2011/12/Burma-Human- Rights.pdf

Moi chyaloi ninghkoi kaw nna, Miwa hkawhkam, Myen hkawhkam ni hte sha n ga, grup-yin kadai gara wa a dip ka-up ai lam n nga ai sha Jinghpaw Du Magam (Mungdu hte Munghdu) ni prat madu lamuga hpe madu ra ai hku nkau mi, mungshawa a ra sharawng ai hku nkau mi rai nna, uphkang wa ai hpe labau gaw sakse tai ya nga ai hpe labau chye ai ni yawng chye nga ma ai. Mungkan ningtsa jan n shang ai mungdan hpe uphkang sha nga ai Britisha Englik mungmaden ni Myen mung de du shang wa ai shaloi; 1885 ning hta Myen hkawhkam ni asum jaw kau sai. Dai hpang Jinghpaw mung de bai mungmaden lung wa ma ai. Shanhte gaw, Myen hkawhkam ni pyi asum jaw kau sai re majaw apyaw sha wa ka-up sha na sawn ma ai. Raitim, Jiwa ni gaw, tinang a buga de tawtlai shang bang wa ai Englik ni hpe laknak n bung raitim, agying agang hkap nut jaw dat ma ai. Dai majaw, Englik ni gaw, Jinghpaw mung hpe shanhte upsha lu ai raitim, shanhte nan n upsha ai sha, mi na du magam, Agyi salang ni hpe Bumdu, Mungdu, Munghdu, ngu masat ai hkamdahka Laika Jaw Shagrau nna i moi Jinghpaw Du Magam ni upsha ai ten na zawn, tinang a lamuga ginra, buga kahtawng ni hpe bai upsha shangun ma ai. Myen mungdan shanglawt lu ai hpang mung, mi moi na Buga ginra, mare kahtawng ni hpe mi moi na Jinghpaw du magam ni hpe sha masat shagrin masat laika (cefUpm) jaw nna wanglu wanglang upsha lai wa sai rai nga ai. Raitim, 1962 ning, Mat shata praw (2) ya shani kaw nna gaw, Jaubu Ne Win wa e amyusha ni a Jadip Jahpang Ahkaw Ahkang yawng zingla kau ya ai sha n ga, Gumchying Gumsa dawm kau hkrum nna, mung-maden Myen Hpyen Asuya MSL e roi-nra di, dip up gamyet, zing-ri zing-rat myiprwi hkrat let, tinang a mare kahtawng buga ni hte sutgan Nga, Dumsu ni yawng hpe gabai kau da mat wa ra saga ai re. Kaning re ai shara hta mi du hkawm raitim, Jiwa ni a dai lup buga hpe gaw, malap kau n mai nga ga ai.

MALAP N LU AI HTINGNAI GABum Shanghkawng

ai, rai nga ai. Majan awngdang na snr n awngdang na mung, dai majan ladat masing hkrang ntsa e, grai hkriqdun ahkyak lawm nga ai. Magah mi hku bai tsun gaq ngu yang, mungh hpe uphkang gawsharawt na matu, “constitution” ra ahkyak nga ai zawn, amyusha hpaji hparat hpe majen je na matu mung, “hpaji sharin matsun” (education al curriculum) gaw, nnga nmai ra ahkyak dik nga sai. Ndai gaw, sharin sara/num lang hteq jawngma lang textbook ni byin pruwa na matu, ningshawng galaw wa ra ai bungli bungsi kaba ningpawt ni rai nga maluq ai. “Amyusha Sutgan” (national property) nan, rai nga ai. Galaw lah ra nga sagaq ai.

Masum yaq tup e, galaw lah lu ai yiqngam ni htaq, Kachin national context, vision, principles, goals ni hpe nhprang draft hku ka shawq lah lu tawn nhtawm, learners’ key competencies, desirable characteristics, learning standards and indicators, comparative study on key learning areas of 7 countries (Australia, India, Thailand, Englang, Singapore, Mon, Myanmar), 21st century skills, mother tongue based Malti-lingual education, curriculum : strands and learning standards, teaching methodology, aims and objectives of education research : need assessment, research topics in Kachin curriculum :

priorities in researches for the school curriculum in Kachin context, ... ni hpe bawngban jahkrup nna matut galaw ra ai bungli ni hpe lit jawq shatsam hkat maq ai. Matut nna mung, Kachin national curriculum framework process bungli ni hpe shangut shakreq lah matwa lu na matu mung, bungli bungsi ni hpe aten hteq aten, ladawq hteq ladawq masing jahkrat tawn ngut chyalu rai nga maq ai. Amyusha hpaji madang hpe gawsharawt galaw ai, rai sai. Ndai Kachin Basic Education Curriculum Framework bungli gaw, Kachin amyusha gawgap ai bungli nan, rai nga ai. Amyusha gawgap bungli gaw bugah gawsharawt bungli hteq hkrang satlawat n bung nga ai. Shai hkat nga maq ai. Lachyum gaw, “movable national property” (mindset centred) hteq “unmovable material infrastructure” (physical centred) hkrang masa ni, rai nga ai. Ngangkang ai amyusha hpe gawgap gawsharawt tawn ngut mat yang meq gaw, ka-ning re kasat galar hpyen wa mi dudu, htenrun na snr jahten sharun kau ya na n loi nga ai. Hprawng kau, tawn kau, yen kau dah mung, n ra nga ai. Kachin ni, dainih Kachin Amyusha Gawgap yiqngam bungli e, ninggun kaba dat ra mat sai. Ahkying aten hpanghkrat laq nga sagaq ai.

Miwa, US, Singapore, ... ni gaw shanhte amyusha gawgap ai amyusha bungli ni hpe galaw awngdang ngut masai. Myen gaw amyusha gawgap bungli hpe req n ngut shi nga ai. Galaw nga dingyang nawq kri nga ai. Denghkan, manghkang nawq byin pru nga ai re. Dai Myen amyusha ni pyi gaw, Kachin amyusha ni htaq, shaning 100 ning ram, ningshawng kagat tsap nga manuq ai. “Galaw let hkajah, sharin lah” ngu ai ladat hteq, bungli byin tim la-nyan htingnai laq nga mat sai. Chye ai ni nan, buklik ra sai. Lawan ra sai. Kagat shaten shachyut pyen ra sai. Yangon University pyi gaw AD 2020 ning e, asak 100 ning hpring sai. Kachin htinggaw gaw yaq sheq, na-um nasin, ningpawt ninghpang htoichyiq htoimaq satlawat hteq, gangdun gangjen arit taw nga ai, re. Tsun gaq nga yang, laiwa sai sha-ning 100 ning hkan e, Myen amyusha ni galaw matwa ai Myen mungh masa “Bama tsa di thuq tsa, Bama sagah di thuq sagah” (Myen laika gaw anhte laika, Myen ga gaw anhte aq ga) ngu ai madang rawtmalan satlawat gaw, yaq sheq Kachin ni galaw shakut wa ai, rai nga ai. Ndai pyi gaw ayak ahkak bailiq bailaq. Amyusha shamu shamawt mung, Kachin amyusha gawgap gawsharawt e hkriqdun nna yiqngam sharawt ra mat sai.

Laikaman (1) "Kachin Basic Education Curriculum" mautut

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Dai majaw, daini na ramma nkau mi tinang a kanu kawa buga ginra mare kahtawng ni hpe n chye mat wa ai grai law mat wa sai hpe chye lu ai. Dai rai nna, lawu de ka madun da ai chyarang gaw, Mali hkanu a sinna hkran rai nga ai, nye a myit hta malap n lu ai htingnai buga nkau mi hta nga lai wa sai Mungdu hte Munghdu ni a (Mungdu Rapdaw) Mungdung Htingnu mare mying, dai Duwa hte seng ai buga kahtawng ningchyawng nkau ni hpe Duwa Shanghkawng Zau Ra ka mahkawng da ai kaw na dang lu ai dairam sawk ka da ai rai nga ai. Hkrak dik, Jaw dik, Hkumtsup dik ai tinang a buga labau ni ka shapraw, kabang wa na hpe myit mada kam dat ai rai.

HTINGNAI BUGA HTA 1962 NING, Mat shata duhkra wanglu wanglang madu uphkang nga sha wa sai lamuga ginra hte lamuga madu hte mung-hdu ni a mying, amyu ru sai, du dung htingnu mare, kahtawng nkau mi a mying ni:-

Ru yan Mungdu Mying (Du Magam Hpan)Amyu Rusai (Myu Hpan)

Mungdu Dung Htingnu Mare Buga/Kahtawng/Ningchyawng

1. Lachyung Du ni Gumchying Gumsa

Lahtaw Ndup (Ndup Lachyung)

Kaplang, Mayan Mayan, Lachyung Kahtawng, Salawng Yang, Mahtang Kawng

2 Ding-rin Du ni Gumchying Gumsa

Marip Ding-rin Namhkam Namti, Kyundaw, Pang Sau Yang, Hpauwu Kahtawng, Pauhkawng, Sabaw Kahtawng, Panghka Kawng, Dimlang, Pauhkoi

3 La-kum Du ni Gumchying Gumsa

Lahtaw Dashi La Kum Mare Woi Yang, Nawng Zup, Panghka, Seng Da, Larang, Uyin, Kya In, Ya Zai, Lai Lau

4 Nga Du ni Gumchying Gumsa

Ninghkum/Share Hkum

Nga Kahtawng Na Yang, Wa Gyit Yang, Ru Kahtawng, Pungling, Sumpra Yang

5 Latau Du ni Gumchying Gumsa

Hka Shu Hka Sha Latau Lamai, Bangdawng Yang, Nambum Pa, Ding Zai, Laja Gyawk

6 Daulung Du ni Gumchying Gumsa

Maran/ Lana Ran Dungmawn Yang Woi Shagum, Janghtung Yang, Shingbwi Yang, Gaw Nan

7 Mansen Du ni Gumchying Gumsa

Zi Lahpai 1: Mansen Bum Ninghkrut Yang, Banseng Yang, Laja Yang, Chyanghkang Kaji Gyawk

8 Sumhpu Du Ni Gumchying Gumsa

Zi Lahpai 2: Mahprim mare Sun Neng, Loi Puk, Anh Maw

9 Zi Lahpai Du ni Gumchying Gumsa

Zi Lahpai Sumhpu mare, Loi Tawm mare

Tawn Ni, Nammana, Min-gone, Pungga, Wai Lung, Hka Hpraw Yang

10 Hkawan Du niGumchying Gumsa

Zi Lahpai Zi Htingnu mare Pinbaw (Pin Bo), Bamawk Gone, Lai Lau Yang, Hpaga Yang Shadau Kahtawng, Tai Wah

11 Galang Lai Du niGumchying Gumsa

Ninghkum Hka Wan mare Numlau, Pagum Yang, Ninghkum Dung, Ningtsing Kahtawng, Marau Kawng, Min-gone

12 Woisau Du ni Gumchying Gumsa

Hpunggan Lahpai Galang Lai Laidang Hku, Bagang Kahtawng

13 Dinggram Du ni Gumchying Gumsa

Maran/Lana Pungga Woisau Bum mare Padang Kawng, Hku Sai, Htai Ra Yang, Hka Tsi Yang, Pahkaw Kahtawng, Ningdawng Kahtawng, Kawa Kawng, Gwi Htu Yang

14 Lunghkat Du ni Gumchying Gumsa

Maran Laika (Laika ran)

Makyeng Htingnu Nam Jun Htingnu

Lamai, Yihku Kahtawng, Palata Bum, Mawbang, Na Bang, Sha-u Hkyet, Nam uk, Maru Kahtawng Bang San, Loi Chyu, Nam Htan

15 Hpungkraw Du ni Gumchying Gumsa

Zi Lahpai(Krawn Lahpai)

Hpungkraw Mare Namhkang Salwi Yang, Hpau roi kahtawng

16 Wa Baw Du ni Gumchying Gumsa

Hpunggan Lahpai Wa Baw Malizup, Warabum, Lwin Oo, Zawdi Kong, Ywathit Gyi, Na Mawn

17 Lawhkum Du ni Gumchying Gumsa

Lahtaw Lawhkum Bum Lagawng Gyawk, Balu myu, In Jin Gone, Namhkam, Loi Hpawng, Nhkut, Lahtaw Sailing, Lashi, Naungwan, Sansop, Hpunggaw, Magwi Baw Bum

18 Lagyeng Bum Du ni Gumchying Gumsa

Hpunggan Lahpai Lagyeng Bum Loiseng, Hkashang Kong, Wabaw Hkyet, Badangdip Yang, Dinglung, Kumba yang, Sha-u hkyet

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19 Mara Du Ni Gumchying Gumsa

Zi Lahpai Mara Kong Mara, Ban, Zing, Punglum, Panghkaw, Namma, Ning rawng, Nloi Zup, Sumpra Yang, Magying, Maitawng

20 Ningsan/ In San Gumchying Gumsa

Hpunggan Lahpai Dawnggan Nkoi Kahtawng, Nyawnggone, Lagat Yang, Yit Pup

21 La-tawt Du niGumchying Gumsa

Lahtaw La-tawtNaw-gu

Na Ju, Yawnawn, Shwedawng

22 Hkashang Du niGumchying Gumsa

Hpunggan Lahpai Hkashang Hpaulu, La Sha, Hkanawng

23 Hka Pra Du ni Gumchying Gumsa

Lahtaw Hka Pra Shwi Mong, Hpung Gaw, Hka Wan

24 Sailing Du ni Gumchying Gumsa

Hpunggan Lahpai Sailing Moh Nyein (Mung Nyang), Min-gone, Namjang, Lung Ja Kong

25 N shu Du ni Gumchying Gumsa

Lahtaw N shu Bau Kahtong, Nahpok, Nyawng Pinta, Nai Htu

26 Hpungaw Du ni Gumchying Gumsa

Lahtaw Sailing Nawngwan, Nawng Pung, Loi Hpawng, Hpunggaw

27 Ka Du Du ni Gumchying Gumsa

Lahtaw (Wa La) Ka-du MyoSha-u Yang

Ka-du mare, Padang Kong, Ok Kyin, Bum Chyangbum, Yihku, Natmaw, Makawk Lai, Nat Gawk, Hkin Rum Ru

28 Marim Du ni Gumchying Gumsa

Marip Rim Nlung Wang, Na Man, Wu Sang Bum, Saga, Mawa Tawk, salwi Yang, Nammut, Rit Kong, Hpat Wat

29 La-mai Du ni Gumchying Gumsa

Tsit Hkum/ Nhkum La-mai Kawng Ra, Pa Gaw Yang, La Tawt Dingsa, Shoi Mawng,

30 Ga Hkyeng Du ni Gumrawng

Udi/ Ulam/ Uga Ga Hkyeng Ga Hkyeng, Hpawgoi Hkyet

31 Ba Lai Du ni Gumrawng Udi/ Ulam/ Uga Ba Lai Tinggaw Yang, Hpawbawn Hkyet, Uratu

32 Hta Man Du niGumchying Gumsa

Lahtaw Hta Man Pauji, Lung Wap, Ninglaw, Hkaungtung Bum

33 Hpadip Gumrawng Gumsa

Lat Kareng Hpadip, Nansi Awng

Namna, Magwi Chyai, Namkye Hka, Ritbun, Indawlay

34 Udi Uga Du ni Gumrawng Gumsa

Udi Udi Bum U-ga Bum, Wa Ma, Lagat Kong

35 Shawngba Du ni Gumchying Gumsa

Udi Shawngba Pankaing Kong, Pankaing Yang, Moda

36 Shanghkong Du ni Gumchying Gumsa

Ningmwi Maran Maran Ningmwi

Shanghkawng Bumlung Shanghkawng Bum

Bumtsit, Uban Yang, Ugangbum, Dauhkyet, Kong-ra Bum, Ninggan Yang, Hka Hkyeng Yang, Jawng Kong, Hkaika Yang, Sinpraw Kahtawng, Kawji Hku, Namsu Yang, Maikung, Hpaga Yang, Hkachyang Yang

378 Bandu Du ni Gumchying Gumsa

Maran Lawzang (Ningshang Ran)

Bandu Bum Nong-pung Yang

Kareng Kahtong, Lauban Kahtawng, Hkalam Yang, Pa-lau Yang, Padip Yang, Ginrai Kaht-awng, Gandak Yang, Manhpa, Kadaw Kawng

38 Wa Du Du niGumrawng Gumsa

Udi Chyangmaja Wa Du Lahkra Kong, Htau Lai Yang, Sitin Yang, Ningwa Kong

39 Num-ya Du ni Gumchying Gumsa

Zi Lahpai (Lahpai Jingma)a

Num-ya Bum Nau-ra Kong

Da Bang Kong, Maisak Kong, Janggap Yang,Nawngboi

40 Magong Magan Du ni Gumchying Gumsa

Zi Lahpai (Lahpai Jingma)a

MaganNa Lung

Bandang, Hkrai Htang, Mandau, Mankin, Pangung, Sinbo, Myat Awng

41 Ga Hkyeng Du ni Gumrawng Gumsa

Udi Chyangmaja Lagyeng Kong Yenbung Yang, Maihka Yang, Yihku, Bum Rawng, Maihting Kong, Htawang Yang,

42 Bum Sen Du ni Gumchying Gumsa

Lahpai Sumhka (Sumhka Lahpai)

Bum Sen Bankawk Yang, Shaya Kahtawng, Sutlen Yang

Matsing: Lahta de na chyarang hta, gali galai n hkum n tsup re ai lam ni nga na re, hkum tsup hkra ka jahkum la lu na matu, garum la na hpe kam dat ai.

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JAWM MYIT, AHKYAK JAWM LAJJ Lum Dau (18 February 2017)

Ndai ten hta, KIO Ginjaw hte Myitkyina Manau wang kaw mungdan simsa lam hte seng nna bawngban nga ai lam na chye lu ai majaw, tinang mung, dai bawngban ai masing kaw ndai laika ngau hku shanglawm nga nngai. Ne Win a prat kaw nna daini du hkra, tai ni lang wa ai ladat a ntsa lakap nna lawu na ningmu kaw shang maram ai lam rai li ai. 1. Rawtmalan hpung ni hte maigan

masha ni hpe n lu hkalem jang, shanhte shada a lapran kaw n htuk hkat, shatan hkat ai ladat lang nna myit shangsha shangun mayu ai de gang la ai ladat lang nna shalau sha wa ai zawn, daini na ten hta shanhte shada sat hkat, nat hkat, Suu Kyi yan Min Aung Hlaing gaw kaja nan n ju hkat ai zawn,

mungdan kata kaw mung, maigan hkan e mung, ninghkap dan wa masai. Min Aung Hlaing gaw Miwa hpe masawp, Suu Kyi gaw American hpe shanyam, maga mi de Japan, Russia zawn re ai ni hpe lapran kaw tsatbang ai ladat hte, mungkan hpe ka manawt dan nga ma ai.

2. Madung gaw rawtmalan hpung ni yawng hpe NCA kaw ahkum ara shanglawm shangun mayu timung, byin mai na masa n nga ai majaw hpangjahtum tsaban 21 Panglung zuphpawng kaw ahkum ara shanglawm wa na matu, Min Aung Hlaing myit n hkrum timung, Suu Kyi akroi anoi lajin ai hpe Min Aung Hlaing myit hkrum ya ai hkrang shapraw ai hte grup-yin na ni Suu Kyi hpe jawm kamhpa wa na rai nna, hpangjahtum tsaban 21 Panglung zuphpawng kaw rawtmalan hpung ni yawng shanglawm wa ai hte laknak ni yawng dawm la kau lu ai ten du hkra, lahkam langai a hpang langai n shayawm ya n mai, maigan

mungdan ni kaw nna mung hpaji jawm jaw ai ladat lang

wa na ma ai ngu maram mai nga ai.

3. Rawtmalan hpung

ni kaw na laknak yawng masawm la kau lu ai hpang, matut byin wa na masing gaw:- 1958 ning kaw Mon rawtmalan hpung ni tai wa hkalem ai hpe tsepkawp kam ya nna shanhte a laknak kaji kaba lau (1,111) hpe simsa lam hte galai nhtawm, tai wa hpe ap ya let shang wa masai. Dai hpang ningbaw ningla ni yawng hte ahkyak ai hpyendu hpyenla ni hpe htawng kaw rimbang kau masai. Asak kung sai nkau gaw htawng kaw nsa hti mat nna, nkau gaw htawng kaw aten galu rawng kau da ai hpang, ntai nmai mat ai shaloi shapraw dat ai rai yang, kade myit n dik timung, kaning gaw n di, masin gaw n si, naw ngam nga ai shanhte a prat hpe nji nmu hkamsha ai prat hpe myit

dum dat yang, masha ngu ai gaw aten lai jang she, myit malai lu ai baw re hka, nga ai. Mon masha kaba langai tsun ai hta, “Mon gaw hkawhkam hkawseng amyu rai nna magrau grang ai amyu mung rai ga ai. Mon amyu gaw, kade magrau grang nna n-gun ja timung, myit hpaji shingjawng ai kaw Myen hpe sum wa saga ai. Dai majaw ya gaw, Mon 90% gaw Myen maga de byawng shang mat saga ai. Dai Mon ni gaw Mon sai rawng timung, Myen she rai ga ai nga nna hkamla wa masai. Naw ngam nga ai Mon amyu 10% hpe Myen de matut byawng shang na matu shakut nga ai ni gaw Mon sai rawng ai ni re, nga ai.

4. Gashadawn tsun ga nga yang, President Htin Kyaw, Aung San Suu Kyi, Min Aung Hlaing, Shwe Mann, Myint Swe, Thein Sein, Khin Nyunt, Ohn Myint, zawn re ai ni gaw Mon sai rawng ai ni hkrai rai sai. Myen masha kaba ni kaw na Mon sai n rawng ai gaw, Than Shwe hte Maung Aye yan sha re. Mon amyu rai nna Myen maga de byawng shang mat ai ni mahtang naw ngam nga ai Mon amyu 10% hpe Myen maga de byawng shang mat na matu gara hku shakut nga ma ai lam Mon masha kaba langai tsun wa yu sai.

5. Ningbaw Kaba Maran Brang Seng, NMSP ningbaw Naing Shwe Kyin yan gaw, mungmasa hte seng nna, shan lahkawng hkrai sha, grai simsa ai Thai panglai kaw na Mai Thonn ngu ai zunlawng kaji kaw, 3 ya tup jahkrup hkat ma yang, lu wa ai mahtai gaw, Myenmung hpe n-goi zawn, maga mi hpe dingdung (Kachin) kaw gyit, maga mi de dingda (Mon) kaw gyit shajup tawn nhtawm, Myenmung hpe gara hku goiwat kau na lam bawng jahkrup wa masai. Raitimung kade n na yang, shan lahkawng yan nsa hti mat nna shan jahkrup tawn ai masing mung yupmang sha tai mat sai. Kajasha nga yang, dai masing hpe shalat ai ladat hte daini na ten hta asak naw jahkrung la mai na re.

6. Than Shwe gaw mungkan kaw n-gun ja dik htum ai Tami Tiger rawtmalan hpung hpe Sri-Lanka Shadip Magam kaw nna tsepkawp dang kau ai kasi hpe shi nan Sri-Landa de sa nna, hkraksha hkaja la nhtawm, anhte a ginra kaw shi hkaja la ai ladat wa lang ai hte, shi a hpyenhpung ni zing la ai ginra ni kaw lawu ga na Myen ni hpe

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shalun la nna madu la kau shangun ai. Zing la hkrum ai ginra madu ni bai nhtang jaw na matu sun hkauna madu sa hpyi shabai ai shaloi, anhte a hpyenhpung ni asai hte galai tawn ai lamuga hpe n jaw lu sai lam tsun wa ma ai. Rawtman hpung ni laknak ap kau ai shani kaw nna gaw, anhte hpe Karai Kasang shaman da ya ai mungdan gaw, tai wa hpe ap-ya kau ai ten rai wa na sai.

7. Ndai ten hta tinggyeng lu lawm lam kaw myit marin ai KNU ningbaw gaw laknak pyi rai n ap-ya ai raitimung, Kayin ni a mungdan adaw achyen hpe kaga

Kayin rawtmalan hpung ni naw ninghkap gasat nga ninglen, buga gawsharawt masing hku jahpai ai ladat lang let, zing la katut nga sai. Tai wa hpe laknak ap-ya kau ai hpang gaw kade myit n kut timung, masa hta hkan nna rawtmalan bai hpang na ngu ai gaw, yupmang pyi n mai mu na sai.

Tsawra kamhpa ai Nu Wa Hpu Nau ni e, mungmasa bawng na matu, mungdan shawng simsa ra na re. Myen Shadip Magam hte hpyendap gaw myit hprawsan ai hte mungdan sima lam bawng mayu ai rai yang, mungdan simsa na matu Myen hpyendap ni yawng

anhte a ginra kaw na yen mat ra na re. Dai shaloi mungdan simsa ai hpang, mungmasa lam hpe myit simsa ai hte bawng jahkrup la mai na re, ngu mu ai hpe jawm myit sumru yu nna ahkyak jawm la na matu kamhpa ai shawang myit hte tangmadun dat nngai law.

PALAUNG (TA-ANG) AMYUSHA NI A RAWTMALAN HKRUNLAMKudawng Seng

I. Palaung (Ta-Ang) Amyusha Ni Nga Pra Hkrat Wa Ai Lam.

Palaung (Ta-ang) amyusha ni gaw Mun Hkamer amyu ni hta na amyu bawsang langai rai nga ai. Miwa Mung ga kaw nna Manmaw ga hku Mungmyit Sinli ga de shang wa ai re lam chye lu ai. “La” amyusha ni nga lai wa ai shara ni hta Kachin hte Palaung ni bai du shang wa nna lahta Sam mung na bum ni hta jawm nga pra wa ai ni re. Bum langai ngai hta gaw lawu lahta rai nna rau jawm de ai shara ni mung nga ai.

Palaung amyusha ni a lakung lama ni gaw, (1) Rumai (2) Ruhkaw (3) Rugawng (4) Ruchying (Pale) (5) Ruhkram (6) Samlung (7) Htawrai (8) Kunhe (9) Tawngma (10) Rupo (11) Ruma (12) Rulai (13) Ruhkuk (14) Rushe (15) Runaw (16) Rutra (17) Rubrang (18) Rubrawng (19) Ngawnrawt (20) Pangrim ni rai ma ai.

Samlung hte Htawrai lakung lama ni gaw AD. 1400 ning daram hta Miwa Mung Yunnan kaw nna Sam Mung Loilung Namsan bum (Tawng Peng ga) de kaga Palaung amyusha ni a shawng kaw nna du bang sai lam chye lu ai. Loilung (or) Tawng Peng ngu ai gaw Sinli, Sipaw, Mungmyit Ginwang masum na Palaung Sawbwa Du dung ai Ginwang kaji langai rai nga ai. Dai Sawbwa Du hpe Myen Hkawhkam prat kaw nna masat masa galaw da ai re. Myen Hkawhkam ni hpe law law rawtmalan yu sai lam (Kungbawngset laban Vol. 3:pp 298) hta mu lu ai. Tawng Peng Sawbwa Hkun Tha gaw AD. 1861 hta Myen Hkawhkam moimang hpe Myen ni n chye hkra Kachin ni makoi lup kau ya sai.

Ruhkaw lakung ni gaw Kyawkme, Munglung, He Mung, Mungmyit grup-yin de nga nna hpalap hkai sha chye ma ai.

Ruhkran lakung lama ni gaw lawu sam Mung Tawnggyi, Laihka ga hkan Sam hte Pa-O ni a lapran hkan nga matep nang nga ma ai. Rumai hte Ruchying (Pale) lakung lama ni gaw Mungji ga hte Sakhkung hka lapran bum shagawng ni hta shanu nga ma ai.

Rumai (Humai) lakung lama nkau mi gaw Kutkai grup-yin hte Mungwi ga, Namhkam bum mayan hku law nga ma ai.

Bangtawng, Humai lakung lama ni gaw Sam labau laika hta yu ai shaloi Miwa Mung Monghkawn (Mangshi) ga kaw nna Bugang Htam Ming woi-awn ai htinggaw 80 Howa Kawng Wai kaw du shang wa masai. Dai kaw nna shara gran, htuk manu dam lada ai shara madun la na matu Maran Jaulung Duwa kaw sa hpyi lajin ma ai. Dai ten hta Maran Jaulung Duwa gaw Howa hte Mungji ga lahkawng hpe up nga ai re majaw Mungji ga Mungpaw, Hubung, Bangsak, Mungdawng shara ni hta nga na ahkang jaw ai.

Dai ten hta Kokang ga Shantung mare hta Miwa damya hpung mi du pru nna Kokang ga ting hta shalau mya sha hkawm nga ai shiga na ai hte Kokang Palaung Buhing Htak Thing gaw shi a hkringmang marai lahkawng hpe Banglum bum, Mungji htingnu de hpyen n-gun garum hpyi na matu shangun dat ai. Jawn Gumra langai, htaw gumra 10 hte dumsu wutang gap 5 hpe matut mahkai ja shatai na jaw dat wu ai. Maran Laika Jaulung Duwa gaw lawu lahta kahpu

kanau salang ni hte bawng jahkrum nna shi shinggyin da ai hpyen hpung hpe Kokang ga, Shantung mare de shangun dat wu ai. Dai hpyen hpung ni gaw Miwa damya hpung ni hpe sa gasat shapraw kau ya ai hte garum la sai.

II. Palaung (Ta-Ang) Rawtmalan Dap Rai N Pru Yang Na Shingdu Labau

1. Loilung Du ni hte Kachin Du ni a lam

Ninglum Husa Kachin ni angwi apyaw rai galaw lu, galaw sha nna nga nga yang, Loilung Du kasha ni ga-law gasat hkat wa ma ai. Manloi kaw nga ai Hkun Sa (or) Seng Yawt Hkam gaw, Loilung Htingnu e nga ai Hkun Seng (or) Hkam Gawn gaw, Husa Ninglum Du ni hpe garum hpyi ai. “Du Ninglum ni e, anhte Sakhkung hka wawra hkran du hkra naw sa sa dat marit, shing-rai nanhte bai wa nna, Hkun Sa (or) Seng Yawt Hkam hpe wa gasat mu; dang jang nanhte up sha mu” nga ma ai. Kachin Ninglum Duwa gaw, “dai hku n rai law, Dunglung Pa na mam sha n ma yang gaw n tsang ra ai, anhte sa gasat dang jang Htingnu de bai wa dung u” ngu nna, ya du hkra naw nga ai Laika

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Lunghtawn, Maw Raw hka ntsa kaw makoi tawn da ma ai. Kachin Du ni shani e mam htu ai, shana e wantsi htu hkyen lajang nna, Hkun Sa (or) Seng Yawt Hkam, Manloi kaw poi kaba galaw nga yang, atsawm sha gasat dang la kau masai. Dai hpang Hkun Seng (or) Hkam Gawng hpe Loilung Hkaw, Namsan Htingnu kaw bai sa shadun ma ai.

Hkun Seng (or) Hkam Gawn gaw, “daini kaw nna gaw nanhte Du Ninglum ni a chyeju kaba la sai majaw, nanhte gaw lahta Hkaw, anhte gaw lawu Hkaw, (Hawdau, Hawnwi) rai nna nga ga” ngu ai. Kachin Du ni gaw, “anhte a shara de she wa na ga ai” nga ma ai. Dawng Gyaw hte Manloi lapran kaw, mare de na matu tsun tim n hkapla ma ai. Dai gaw nat jaw ai majaw mung rai nga ai. Loilung Du ni gaw, htawmhpang na gasadi sakse rai u ga nga nna, Dawng Gyaw lam kaw nlung langai jung, Manloi lam kaw nlung langai jung tawn da manu ai. Rau Chying mare na Lashi

hte bawng jahkrup myit hkrum la lu masai lam na chye lu ai hpe nachying shakawn madi shadaw dat nngai law. Ndai masing gaw shawng nnan na laklai awngdang ai atsang rai sai. Ndai ten hta sadi ra ai gaw, shan kata na byet ni tai wa a shingna hkrang hku dandawng wa ai rai yang, myusha yawng hpe makawp maga ai kasi hte ahkyak jawm la ging ai ngu mu ai.

Mungdan langai grin sa wa lu na matu, mungdan kata na Ningbaw Ningla ni hta atsam rawng let woi awn sa wa nga ai kaw, maigan hkan na jawm madi shadaw la ai n-gun mung ahkyak kaba rai nga ai lam, hpang jahtum shanglawt lu wa ai East Timor, North Sudan, South Sudan mungdan ni a kasi hpe ta-tut mahkrum madup nga sai ni kaw na hkaja la mai nga ai.

Aung San gaw 1947 ning na Panglung myit hkrum zuphpawng awngdang wa na matu anhte Wunpawng (Kachin) myusha ni hpe shalen la ai npawt nhpang ladat hte awngdang wa sai. KIO n-gun ja wa na hpe tsang ai majaw, shada a lapran kaw gasat hkat na matu KIO kata kaw hpung mali byin hkra shalat ya nna gasat hkat shangun ai zawn, Sam, Kayin, Mon rawtmalan hpung ni hpe mung hpung shalaw ya dat ai masing hte shanhte shada gasat zang ayai wa masai. Ya bai galaw hkyen ai tsaban 21st Panglung zuphpawng awngdang na matu mung, KIO, hpyen yen masha, mungmasha ni hpe gasat shakri zingri ai ladat hte tai wa hpe dingyawm wa nna awngdang la na

matu, shakut wa ai hpe asansha jawm mu wa saga ai. Anhte a myusha ni asum n jaw ai marang e, gawai ai mauhpa mabyin masa aten dep paw pru wa sai. Lahta tang na hpan wa madu gaw Wunpawng Myusha ni a jahtau marawn kyu hpyi ga hpe na ya ai rai nna, tai wa a asak hti na ten du shagu anhte myusha ni gaw tsawra matsan dum ai myit hte tai wa a asak hpe lang hte lang matut ya wa saga ai. Ndai ten hta anhte a myusha ni gaw nni nkri nachying jamjau nga ai anhte amyu hpe hkye la na matu kyu jawm hpyi ai marang e, tai wa hpe mahtang dumbru dumbra byin shangun ai shaman chyeju jaw ya sai. Daini gaw anhte hpe tai wa sharin ya ai hpaji a majaw dumhprang wa ai chyeju hpe hkamsha na aten du sai ngu hkamla ai. Tinggyeng lu lawm lam hpe myit marin ai hpu nau Kayin ningbaw gaw, tai wa hpe sa ahpum tawn nhtawm, kaga hpu nau rawt malan hpung ni hpe dang lu ai atsam hte jahten sharun wa sai, raitimung yi-ngam n sa ai majaw, tai wa gaw shi hpe matut lang ai hta, shi gaw tai wa hpe pawt sindawng mat ai zawn

Hpawng Um hte Num Ningbaw rai nga ai, Nam Hkyek, Nam Hkawng na Lamai Num gaw, machyu, wantsi, lusha sa jaw garum ma ai. Dai majan hta Dawng Gyaw hte Ngawn Sai ni gaw, Kachin Du ni hpe hkap garum la ai ni rai ma ai. Dai majaw, Kachin Du ni a matu, Dawng Gyaw gaw shat sha shara rai nna, Ngawn Sai gaw, hkringsa shara tai u ga nga, ya du hkra Dawng Gyaw hte Husa gaw, galaw lu, galaw sha shara, nga shara n garan ai sha raprap rara jawm galaw sha nga ai re. Ndai lang na mabyin gaw Kachin Du ni hpe regau kumhpa lamuga garan masat jaw ai No. 2 lang ngu na rai sai.

Nlung shadaw jun yang na Gashaka sakse Laika; “Anhte lahkawng maga na tsawra shawang myit hpe makoi magap da ai lam hpa mung n nga ai sha, tengman jet ai jinghku majing rai nga saga. Anhte lahkawng maga a lapran, machyu, wan-yam nsen n shapraw ai sha, yakhkak ai ten, ngwipyaw ai ten, ashat rau jawm sha, li-wawn jawn

hka-rap tim arau, lachyen lahka n nga ai sha, hpa baw manghkang mung n shabyin na saga ai, ngu nna gasadi, gashaka tawn da ga ai. Galoi, kaning re aten hta raitim htani htana myithkrum, myitmang shabawn nga na ga ai ngu nna jawm shagrin tawn sai. Ndai gasadi, gashaka gaw tutnawng e tsit lali prut pru nga ai matsun maku zawn grin nga u ga law” nga ai re.

rai shangun masu nna, maga mi hku nna gaw, tai wa a akyang hta hkan nna rawtmalan hpung ni hpe sa gunglau nga ai ngu mu ai.

Tai wa gaw mungkan kaw shadip magam langai hku asak hkrung nga ai rai nna, rawtmalan hpung ni hpe gasat dang kau lu na matu maigan mungdan ni kaw garum ntum hpyi la mai nga ai. Tai wa gaw Panglung myit hkrum lam hpe jahpai masu nna rawtmalan hpung ni hpe shamyit hkyen nga ai zawn, anhte rawtmalan hpung ni mung, Panglung zuphpawng byin pru wa ai shingdu lam hpe madung tawn nna maigan masha ni chye na hkrathkrang wa hkra, sanglang dan ra na re. Dai shaloi Kachin, Sam, Kayin, Kayah, Chin mungdan, Mon hkawhkam mungdan, Yahkaing hkawhkam mungdan ni gaw Myenmung mungdan ting a madu ni rai nna, Myen amyu gaw India de na shang wa ai Kala amyu ni rai nna manam ni she rai ma ai lam dandawng wa na re. Shing-re ai shingdu lam hta hkan nna, anhte bumnga masha ni yawng gaw, “Munghpawm

Laikaman (1) "Tawk Hprut Dawdan Let Shadik Shatup Sa Ga" matut

Hpang na lang bai matut na

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* Moi, Jiwoi Jiwa, nsin kata Gumgun gumhpai, Jinat jaw ai Aprat ladaw, tsawmra mi law Myusha anhte, rau nga rau de Wunpawng Buga, anhte upsha Shanglawt lu ai, amyu rai ga ai.

* Dai aten, Laika ngu ai, n lu ga ai Laili ngu ai, n chye ka ai Tinang htunghking, manat shachying Maling yi hkyen, dai hta pyawlen sut su na lam, sumtsan n tam Lu ai hpe sha, myit dik let nga ga ai.

* Raitim, Karai Kasang, chyalai shingkang Wunpawngsha hpe, tsawra ai hte Nsin kaw na, hkyehkrang shawla Hpaji laika, sa sharin ya Jinghpaw laika, bai gale ya sai.

* Dai hpang, Chyumlaika hpe, anhte a ga hte Ka da ya ai, lu hti ga ai Nsin kaw na, nhtoi maga Galai shai la, hpaji chye nna Gumgun gumhpai, Jinat jaw ai Aprat kaw na, tawtlai kau da sai.

* Dai ten, Jiwoi Jiwa, ban prat kaw na Sali hkamla, hkringhtawng jaw da Tinang tinang, shadip jahpang Upsha ai hpe, maigan wa she Kashun la ya, madu kau ya Jahkrit shama, kamyet dang sha kau sai

* Dai majaw, Hpu shawng hpu ba, ningbaw ningla Myit grai n-gut, masin shalut Myu tsaw ai myit, si na n hkrit Nhtu nhkyi, ndan ning-ri hte Rawtmalan wa, daini du hkra re.

* Bai, Rawtmalan ten hta, hkala nba Machyi makaw, si ai lawlaw Tinang nta, sun hte hkauna Kau tawn kau da, dinghku hka bra Hpaji lam mung, sut lu lam mung N lu shakut, hpang lam htingnut sai.

* Nawku hpung hta, ayai aya Nga ai shara, lungpu lungbra Maling mala, makoi hkawm ra Lusha n hkru, yup ra aju ju Hpun ai nba, shaje chyamya Shani shana, n chye ginhka mat sai

* Raitim, Karai Kasang, chyalai shingkang Chyurum ni hpe, bausin ai hte Mayat maya, gumja gumhpra Law she law wa, ja she ja wa Dip da n lu hkrum da n lu Hpaji chye ai, grai law nga sai.

* Daini, Anhte myit yu, sawn yu gawn yu Anhte hkrai sha, n mai byin wa Yehowa sha, lam shawng tai wa Ruyak kaw na, hkyehkrang shawla Dip da kaw na, shalawt woi la Mungkan pyinra, amyu grin na Anhte yawng a, n-gun jat la Amyusha myit hpe, sharawt ai hte Pandung du hkra, gat shadu ra.

* Dai majaw, Karai Wa gaw Shingbyi shara, kam hpa shara Kamsham myit hpe, shangang ai hte Karai Kasang, chyalai shingkang Lam shawng tai ya, ninghtoi htoi ya Padang mung lu, pahtau garu Dawnghkawn sharawt, Amyusha awt na gaw, Anhte A Awngpadang Yehowa Karai Kasang sha rai nga ai law.

ANHTE A AWNGPADANG YEHOWA KARAI KASANGMaran La Mai

Myenmung” jawm gawgap na hpe ra sharawng timung, Myen amyu langai sha kaga myusha yawng hpe shamyit kau nna shi hkrai up sha mayu ai myit rawng ai majaw Myenmung gaw galoi mung nmai simsa ai. Raitimung, bumnga masha ni gaw damlada ai myit hte Myen amyu a ntsa e myit tau ya nga ma ai rai nna, Myenmung na myusha ni yawng, Myen amyu hpe mung shalawm nhtawm, mungdaw langai hpra garan la ai ladat lang ai gaw htaphtuk ai ladat rai

na re ngu mu ai. Tai wa hpe galoi mung asum jaw ra ai, ngu ai hkamla lam hpe kraw kaw na ahkut shapraw kau ra saga ai. Ndai ningmu gaw damlada ai hkamla lam rai nna anhte mungdan madu ni chye na ai zawn, maigan masha ni mung chye na madi shadaw lawm wa hkra, htaphtuk ai ladat hpe tekjum tawn nhtawm, mahkrun jawm tam la ra sai, ngu myit mada let tang madun dat nngai rai.

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K a c h i n Amyu Masha

B.D. MaranSawk dinglik ai lailadat : “Kachin” ngu ai amyu masha rusai ruhkum ru-pawt mabyin lawnglam ni hpe, “prat ningnan mungkan hpaji hparat machyoi ni” (modern scholars) aq hpaji ningmu ningtsa e, tsap nhtawm, “Kachin ninggup htunghking” (Kachin oral traditions) hte shingdaw shingrat dinglik nna dandawng pruwa ai Kachin rusai ruhkum mabyin gamung ni, rai nga ai. Lachyum gaw, shinggan maigan de na dusa pruwa ai hpaji hparat ningmu ni, ti-nang kata nah pruwa ai htunghking ninggup gamung ni hpe dephkap ai gaiwang kata kawq, guji guyang alai ashap shaprawq tawn ai “study” (aphaphpyfpyf oHk;oyfazmfjycsuf), rai nga ai.

Jinghpaw, Singpho, Jinghposu

Kachin ngu ai ni htaq, “Jinghpaw” hpe shawng, gamung dup ga. “Bugah hkan nna Jinghpaw tsun shaga nsen aga manawng” (Jinghpaw dialect accent) ni hpanhpan nga ai hpe, mulu ai. Kachin lamugah kata htaq, Duleng Jinghpaw tsun shaga nsen aga, Hukawng Jinghpaw tsun shaga nsen aga, Htingnai Jinghpaw tsun shaga nsen aga, Hkaqhkuh Jinghpaw tsun shaga nsen aga, Gauri Jinghpaw tsun shaga nsen aga, Lanaq-Manmaw Jinghpaw tsun shaga nsen aga hte Mungmit-Sinli Jinghpaw tsun shaga nsen aga ni, rai shajang nga ma ai. Miwa (China) Yunnan mungdaw, Saphkung gaiwang nah Jinghpawsu tsun shaga nsen aga ni mung, hpan alakmi bugah ginra hkan nhtawm, nga nga shajang ma ai hpe mulu ai. Kala (North-east India) mungdan nah Singhpo ni kawq mung, bugah (Hkawng) tsun shaga nsen manawng aga hpanhpan nga ai. Arunachal Pradesh mungdaw htaq, mulu ai Singpho tsun shaga nsen manawng aga ni gaw : (i). Nchyawq bugah tsun shaga nsen manawng aga, (ii). Teng Hkawng bugah tsun shaga nsen manawng aga, (iii). Tayun Hkawng (Nnau-Bordumsa mayan) tsun shaga

nsen aga manawng ni, rai nga ma ai. Ndai ni htaq nah Tayun (Daiyun) bugah tsun shaga nsen aga manawng ni gaw, Hukawng Jinghpaw tsun shaga nsen manawng aga sawt sawt, rai nga ma ai. Lahtaq jahtumh magah de pra-nga ai Nchyawq bugah Singpho tsun shaga nsen manawng aga ni gaw, Maliq hkuh majoi ginra (Putao-Machyangbaw Valley) nah Duleng (Dureng) Jinghpaw tsun shaga nsen manawng aga zawn, tsun shaga nga ma ai. Teng Hkawng (Nhpum Gah) hkan nah Singpho tsun shaga nsen manawng aga gaw, Hkaqhkuh Jinghpaw (Sumpyi Yang – Lungsha Yang - Sumpra Bum mayan grupyin gaiwang) tsun shaga nsen manawng aga ni hte matut ginrawn nga nga ai hpe mulu ai. Assam mungdaw de nga ai Singpho ni hpe bai asoiyu yang, Namhpuk Hkawng (Tinsukia Dist.) Singpho tsun shaga nsen manawng aga ni hte lawuq Tarung Hkawng (Dibrugra Dist.) Tarung Singpho tsun shaga nsen manawng aga ni, nga nga ai. Ndai Singpho tsun shaga nsen aga htaq jan nna laga amyu (Hkamti Sam, Naga, Assamese) ni, tsun shaga lawm wa ai “Singpho tsun shaga nsen aga” ni mung, nga nga ai. Gashadawn : Phakeal, Dowanniyas (Singpho-Assamese hybrid). Pyengoo-Pangaw Naga ni tsun shaga lang matwa ai Jinghpaw tsun shaga nsen manawng ni mung, alak alai rai nga nga ai. Ginru ginsa prahkrat yuqhkrat sa wa ai lamugah shara machyawm mahpawm hkriqdun htaq, hkan nna nsen manawng aga ni shaihkat matwa ai raitim, dingdung de nah tsun shaga ai hpe dingdaq de nah wa chyena ai zawn, sinprawq de nah tsun shaga nsen manawng aga ni hpe mung, sinnaq de nah Jinghpaw ni chyena hkat nga ma ai.

“Singpho” ngu ai amying shingteng hpe, Dr. Ola Hanson sanglang madiq dan ai gaw, “Assamese" (Mungnun) ni, "Jinghpaw" ngu tsun ai nsen mahkuh (toHtaetxm; Xmefu&dkPf;usus

1 Ola Hanson, “The Kachin : Their

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