TIMES OF MIZORAM

After signing the memorable Peace Accord between the Government of India and the MNF on June 20th 1986, Mizoram became a State in 1987. The insurgency that broke out in Mizoram in 1966, lasted for twenty long years, checking all development activities in the region. But the signing of this important Peace Accord brought a new dawn to Mizoram, which is often called the land of enchanting hills. The signing of the Peace Accord is, indeed, a turning point in the development history of Mizoram. The era of peace and progress has now come. As the reward for peace, development initiatives have been taken on various fronts and the people of the State are the real beneficiaries of the fruits of development.

            Till 1990s, Mizoram had three districts with three autonomous District Councils. But now, the State has eight districts with three autonomous District Councils. At present, Mizoram has twenty two towns with 22 rural development blocks in the State.

            If one is really keen to analyse the socio-economic development scenario of the eight North Eastern States, one could easily find out that Mizoram is ahead of other North-Eastern States in many respects. According to the Eleventh Finance Commission's Index of Economic and Social Infrastructure, Mizoram ranks first among the North Eastern States getting 82% points followed by Assam which gets 77.7%. Weightage given in this index includes infrastructures available in agriculture, banking, electricity, transport, communications, education, health and civil administration.

            Literacy is another area in which Mizoram has done exceedingly well. At present, Mizoram has the highest literacy rate among the North East States. According to 2001 Census, the literacy percentage of the State was 88.8%, second highest in the country, next only to Kerala. This is amazing considering that Mizoram had its first ever High School only in 1944 and its first Under-Graduate College in 1958.

            Women literacy in Mizoram, which is 86.13% is again highest in the whole of North East. Moreover, according to the figure provided by the Economic Survey of India 2002-03, gender differences in work participation in Mizoram, that is, gender gap is one of the lowest in India. The national figure for the gender gap is 26 while in Mizoram it is only 9. This is something that deserves recognition of the authority. The MHIP (Women Association of Mizoram) recently in 2002 received the prestigious National Award for good works.

            Moreover, the Educational Development Index (EDI) prepared at the National level indicates that in the year 1995 Mizoram got the first rank, which means, highest in the nation. The four broad parameters used for the EDI are investment in education, literacy achievement, universalization of elementary education and availability of educational facilities. This indeed is a significant achievement for the State of Mizoram. The steady rate of increase in literacy and general education after Independence, particularly after 1981, is no doubt the result of an all-round improvement in educational infrastructure both at the elementary and secondary educational levels.

            Another remarkable progress made in Mizoram is in the field of eradication of poverty. As one knows, poverty is one of the socio-economic indicators for development. Below Poverty Level family estimates (BPL estimates) prepared by the Ministry of Food & Civil Supplies of the Union Government, indicates that in 1993-94 and in 1999-2000, Mizoram had the least number of families living below poverty line in the whole North-Eastern States. The percentage of families living below poverty level in the State of Mizoram was 25.66 in 1993-94 and 19.47 in 1999-2000. The corresponding figure for the nation is 35.97 and 26.10 respectively. Had there been no peace in the state, it would not have been possible on the part of Mizoram to achieve this commendable position.

            One of the indicators of development is per capita income. According to the figure provided by the Economic Survey of India, released each year before the Union Budget is presented, Mizoram has had the highest per capita income among the seven States in the North East, for two consecutive years. In 1998-99, the per capita income of Mizoram at current prices was Rs. 13,479 and in 2002-2003, the figure was Rs. 22,207. This, no doubt, is a big achievement for Mizoram which is very much land-locked and inaccessible as compared to most of the other States in the North East.

            The Human Development Index 1991 published in the Economic Survey 2002-03, put Mizoram at the 7th position in the Nation, which again is highest in the whole North-East. The positions of other states in the North East in this respect are - Manipur 9th, Nagaland 11th, Tripura 22nd, Meghalaya 24th, Assam 26th and Arunachal Pradesh 29th.

            In respect of rice and foodgrain production, Mizoram's productivity rate is above the North East States' average. In rice production, the North East States' average was 1,427 kg. per hectare in 1997-98 as against Mizoram's average at 1,624 kg. In the same year, the total foodgrain production average in the North East States was 1,400 kg. per hectare. In Mizoram, it was 1,600 kg. The productivity rate of Mizoram, as compared to other states in the North East in respect of rice and total foodgrain production is third, in both cases. To promote export, the Government of Mizoram submitted a project report, requesting the Central Government to declare Mizoram for Agriculture Export Zone (AEZ) for passion fruit.

            One of the most tangible outcomes of peace in the State of Mizoram is the commissioning of Lengpui Airport in 1998-99. Lengpui Airport is one of the best airports in the whole North East. Commissioning of this airport is a landmark in the history of Mizoram, as it greatly eased the communication problem of the state. Till recently, air service linking Mizoram with other parts of India had been only three days a week. But now it is 7 days a week. This, no doubt, is a positive development for the state. Presently, Indian Airline and Air Deccan render their service to Mizoram which is indeed a progress in the area of communication.

            As we all know, road and communication happen to be one of the most important infrastructures for development of a region or a state. By the end of March 1989, the total road length in Mizoram was 4,850 km, against the total road length of 2,662 km in 1983. This means that, the total road length in Mizoram increased by 2,188 km, which means an increase of about 45 percent during a short period of six years. During the same period, the total length of surfaced road also increased from 1,168 km to 1,760 km, an increase of 592 km surfaced road length. The road per 100 sq km also increased from 12.62 km in 1983 to 22.99 km in 1989. Road density in the State in 2005 was 27.5 km per 100 sq km.

            Another remarkable development, as a fulfillment of Memorandum of Settlement / Peace Accord 1986 was establishment of a High Court Bench in Mizoram. Besides, a Central University called Mizoram University was established in Mizoram on 2nd July, 2001. These have come about as fulfillment of the Peace Accord. The Mizoram University has 16 functional departments at present.

            Another step actively taken to fulfill one of the items of the Peace Accord is in respect of Border Trade. To facilitate border trade (Indo-Myanmar trade in particular) steps were taken actively by construction of roads, land customs station and trade centre. Emphasis has also been given to border trade with Bangladesh.

            Health services in general, and public health services in particular, is another sector in which Mizoram has done a commendable job. Health services both in terms of infrastructure and other facilities have been expanding steadily in the state since the last two decades. In fact, the number of population served by a hospital bed in Mizoram is the best in the whole of North East.

            As regards to power and energy development, planned power development in Mizoram could be said to have started since 1975-76, when Assam State Electricity Board ceased to function in Mizoram. In those days, only two towns and three villages were electrified. One notable achievement was that the State of Mizoram came on the Grid Map of India in 1997 with the construction of about 140 km of 66 KV line from Dulabcherra to Aizawl. In respect of rural electrification, the progress is quite considerable. As on 31st March 2002, number of villages electrified was 691, which is rather a favourable situation as compared to other States in the North East region. Percentage of electrified village as on March 1999 was 98, one of the highest in the North East.

            Moreover, to develop own source power and to accelerate the development of Mizoram, the state has taken active step. Recently, 80 MW Bairabi Hydro Electric Project has been approved by the Government at the Centre and all the necessary clearance has been completed. The 12 MW Serlui 'B' Hydel Project has also been approved and the work is to be started soon.

            Another important aspect of socio-economic development is improvement in games and sports facilities. Physical exercises and other recreational facilities have been given more and more importance in the state of Mizoram. In all, there are 13 playgrounds, 12 indoor stadiums, 5 cinema halls, 3 tennis courts and about 48 registered hotels in Aizawl, the capital of Mizoram.

            Another development worth mentioning in Mizoram are : establishment of State Institute of Rural Development, commissioning of 26 Community Information Centres (CIC), establishment of Regional Institute of Para Medical, establishment of Veterinary Science College, formation of Piggery Village, construction of railway connecting Bairabi, commissioning of Animal Feed Plant, commissioning of Fruit Juice concentrated Plant at Chhingchhip, construction of Referral Hospital at Falkawn, construction of Tourist Lodges and Highway Restaurants, formation of Mizoram Public Service Commission, establishment of Administrative Training Institute, etc are few examples of  Mizoram's steady progress in socio-economic development.

            The Government of Mizoram had in fact designated the year 2003 as the year of Human Resource Development in Service Industry, with focus on Employment Generation and Entrepreneurship. As a partial fulfillment of the Employment Generation Year, a three-month Special Training on Career Opportunities in Service Industry was conducted at Aizawl by the Tourism Department for five hundred Mizo youths.

            All these activities are clear indications that Mizoram is marching ahead. This is possible solely due to the peace and tranquility that the state continues to enjoy since 1985.

Source - https://dipr.mizoram.gov.in

In the halcyon days of Mizo History, around 1450-1700 A.D. (no-one could tell the exact time), a Kawlni Chief ruled over the most famous and most populous village called Suaipui. Geographi­cally this Suaipui village of the ancestors of the Mizo was located within the territory of Myanmar. The highest aspiration of every young man in those days, was to excel in a feat of strength, skill or bravery in the field of battle or in hunting or even in sports. Such exploits or achievements of young man enhanced the fame of the village and sway of the chief. Often, it was the chief or his son, who used to lead young men of the village to war or to hunting expeditions. It was such practice which prompted, in later years, Col. John Shakespeare to write ‘The Lushais are not to be driven but led’.

 

          One fine morning in spring, the Chief of Suaipui gathered his village braves to a hunting expedition into the deep animal-infested forests, taking their flint-lock muskets,   spears and daos. Sufficient gun-powder manufactured with the help of the village maidens were carried. Incidentally, it may be of interest to know that forefathers of Mizos knew how to manufacture gun-powder locally, since time immemorial. The hunting expedition took several days, it may last till they finished the stock of rice they carried   or till they bagged enough big games with their guns. The villagers anxiously waited with expectancy for their successful return which will be followed by feasting with meat and drinking of rice-bear and general rejoicing. The village maidens were even more   anxious, because, they would then make ear-rings, hair-combs and such other ornaments out of the ivory, bones and teeth of the big games they would be bringing home.    Housewives took their turns and brew rice-beer with the biggest beer-pots available and made sure that there would be no dearth of Zu to go round when the intrepid hunters return with their booty.

 

          Unfortunately however, as our legend says, the chief and his desperadoes were not blessed by ‘Chawngleri’ (the Guardian Queen of the beasts) or they were cursed by Black Hollock by sprinkling its droppings on them. The hunters came back to the village with no booty, empty-handed. Imagine their discomfiture when they saw their village folks who waited for them with great expectancy. The worthy young chiefs’ initiative and inventive mind, however saved the situation which gave us the Chapchar Kut which we celebrate even today.

 

          To cover up the shame and disappointment, the chief proposed an impromptu feast instantly- he showed up his fat pig and asked his hunting-mates to contribute a fowl each. A feast was thus made with meat aplenty and rice-beer zu was flowing. The spirit went high and the mood was changed from disappointment to joyful merrymaking young men and young women threw their hands around each other and danced in a circle; there were singing and clapping of hands all the while. The entire community enjoyed themselves even more than they would ever do even if the hunters had come back with rich booty. They have turned ‘defeat into victory’ as it were, and Chapchar Kut was born. Every year ever since, around that fateful time, the festival of a sort was repeated by Suaipui, and many other villages followed suit with their own innovations and time.

 

          Along with the birth of Chapchar Kut was also born a particular dance which we now call Chai. It is also interesting to note that, the incident which was responsible for the origin of Chapchar Kut also carried along with it the tradition of contributing zu or rice-beer and food (including of course-meat) for the festival. The time also happened   to be the most opportune time, when the chilly winter thaws into Spring, when the intense   cold is over and the summer heat is not yet known. The trees begin to bear new leaves and wild beast and birds begin to welcome the bright warm morning of Spring. Added to this, the Mizo people have by this time completed their arduous task of clearing of the forests for their Jhum and left I them in the sun to dry till they would be burnt a couple of months later. Thus, for the hard-working Mizo villagers, this is the rare respite they can enjoy leisure in a year. It may not be out of place to say here, that in most of the North Eastern States a gay festival under different name is celebrated around this time. It is therefore meet and proper that the sister States of the North East India come together to share our respective Spring Festivals with the spirit of fraternal reciprocity.

 

 

          In course of time Chapchar Kut was celebrated in all the villages in Mizoram and very soon assumed a very important cultural tradi­tion in our society. Each village must have developed their own brand of celebration to suit their own time, idiom and ethos, over the years. The general standard of celebrations was of four to five days with specific emphasis or programmes for each day. Following are the normal order of celebrations –

Day One -      Lusei Vawktalh - Pig slaughtering and feasting in Lusei Style- i.e. they kill their pigs late in the day so that by the time the feast in ready most urchins were deep in sleep. Upas-Elders spent the day drinking beer. Young people prepared things for the festivals.

 

Day Two -   Ralte Vawktalh - killing pigs early in the day. Collecting their kith and kin to a pig-feast. Elders, including women spent the day drinking beer-Young boys and girls, busy in preparations enjoying themselves singing and dancing. At evenfall old women-carrying cooked food and boi­led eggs-feeding passersby with food at entrance to the village-usually under the banyan trees/near memorial stones.

 

Day Three -   Young men and young women turned out at night dressed in their fineries - necklaces of amber, ear-rings of ivory and beautiful headgears, (for information - Mizos do not value nor possess gold ornaments) - Boys and girls for­med circles in the village yard-threw their hands over each others swaying to the left and to the right rhyth­mically to the beat and tune of the drummer and the singer in the middle who kept the time of his song with the clanking of mithun horns. While the young men and girls were dancing thus it was the duty of the small boys and girls to ply them with rice-beer to quench their thirst while they were dancing. They sing and danced in gay abandon far into the night and right up to the next morning. If they could set the festive mood the next morning they could join in the next proceedings, if not, not.

 

Day Four -   Zupui Ni - Zupui is a rice-beer brewed with husks on it is a mild beer, specially made for festive and special days-One can drink Zupui for the whole day and not get drunk, so they say. Zupui is normally drunk through syphon or pipe immersed into the beer-pot. On this day Zupui contributed by various families were passed around the whole day. Towards the evening cultural sing-song and dancing got underway again which may last till the small hours of the next morning once again, depending on the mood.

 

Day Five –   ‘Zu Thing Chawi Ni’ - on the fifth day - it was custo­mary to try and finish all the Zu (beer) contributed or collected for the Chapchar Kut.

 

Day Six -     ‘Eipuar Awm Ni’ - A day of Siesta - shall we call it. Ha­ving fed themselves with meat and drinks to the brim -they called this, a day of rest. Going out on this day for work or for hunting - outside the village perimetre was ‘taboo’ - Not Done.

 

           The above is the general standard Chapchar Kut celebration which our forefathers used to have before the advent of the British Administrators and the Missionaries. The duration of the celebra­tion, the timing and the style the festivals may have variations but on the whole they were fairly similar. There is a story which tells that the Chawngtui Village-Chapchar Kut celebration went on and on so that the entire village forgot their jhumming works and by the time they realised, it was already a harvesting time. The entire village had to disperse to other neighbouring villages. At Ruallung Village - the Chai Dance of Chapchar Kut was so enjoyable and so long that it went on and on. Suddenly, a parrot flew over their heads - they shouted at the poor bird which was frightened to drop the ‘thing’ in her mouth - when they saw this ‘thing’ they realised that it was the ear of paddy. Well, it was harvesting time. They didn’t stop a day too soon.

 

 

          Christianity came to Mizoram since 1894 through the Missionaries. Within a few years many Mizos embraced the new religion. The newly converts and the Missionaries felt most of the cultural tradi­tions of the heathen Mizos, including the observance of Chapchar Kut and other Kuts, which were so profusely connected with animis­tic practices and drinking of zu were unbecoming of Christian Living. The newly converted Christians were therefore forbidden to participate and indulge in them. The Presbyterian Church in Aizawl and the Baptist Church in Lunglei strongly discouraged their members from taking part in any of the Kuts and cultural activities as they thought such activities would hold them and pull them back to their old pagan ways. At the gestation period of Christianity among the sim­ple tribesmen in Mizoram such an attitude of the Church was tolerated, and perhaps justified.

 

          With the increase of educated men among the Mizos and with the increasing exposure to the outside world there was an increasing opinion that our cultural heritage could be refined and sieved to go along with Christianity without compromising with the doctrines in the Bible. In the fast changing Mizo Society, attitudes and values change as rapidly as does our environment. Enlightened Mizo society does no longer look askance at our cultural heritage as detrimental to our integrity to the faith but rather as an enrichment of Christian brotherhood worldwide. There is no reason now to be ambivalent about the celebration of our cultural festivals in a refined way as we do today.

 

          Although the Presbyterian Synod and the Baptist Assembly were as of principle, officially, opposed to revival of the old traditional cultural festivities and activities, enlightened church leaders were more liberal yet ambivalent. They saw no harm in singing the old songs, dancing the traditional cultural dances, if there were no drinking and pagan revelry and obeisance to anything connected to the old ani­mism. In fact, the Baptist Church in the south, in its Assembly meeting in the thirties, passed a resolution saying that there is no harm to cultural activities and performances if it was merely done with the spirit of demonstration and not actual indulgence or adherence to the old animism. The borderline between Culture and Religion is extremely thin and hard to define. For the guardians of the nascent Churches it was necessary to walk carefully. Even today, the Churches find themselves stymied on the subject even as the majority of their members choose to walk freely on the green fields of culture.

 

          The British Officers of the Administration were all through, at variance with the Missionaries on the question of culture - including drinking of rice-beer. That was not surprising at all. Around 1930 some nationalistic minded Mizo staff of the office of the superinten­dent applied for a holiday to celebrate the Chapchar Kut. They did celebrate Chapchar Kut at Thakthing Veng and Chaltlang in that way for some years. When the Mizo District Council was esta­blished in Mizoram in 1952 a Bill was passed in the Council for the Observance of Chapchar Kut (3 days), Pawl Kut (2 days) and Mim Kut (1 day). For the next 20 years (1952—1972) the District Council officially declared holidays for the celebration of the Mizo Festivals. Although official holidays were declared, public celebra­tion of the festivals on a large scale and in an organised manner happened only from 1960 onwards. A committee consisting of Pu Hrangaia (convener), Pu B. Poonte, Pu Sangliana, Pu Sainghinga, Pu R.Buchhawna, Pu R.Zuala, Pu Tawnluia, Pi Meli and Pi Hmingliani was formed to organise the celebration.

 

          In 1961, 1962, 1963 and 1964 Chapchar Kut were celebrated in an organised manner and on a mass scale at the Assam Rifles Parade ground in Aizawl. There were Khuallam, Cheraw, Hockey, Inkawibah, Cycle Races and Costume Parades to entertain the public. Things went off very well, except in 1964 when a group of rowdies quietly smuggled in a few bottles of rum to ply the dancers with. This was done without the knowledge of the organisers and obviously without their approval. The news reached the Church authority through the grapevine. Criticism of the Chapchar Kut celebration 1964 was issued from the Church. The Church’s injunction further stated that church members should not allow their sons and daugh­ters to join the Chapchar Kut next time, i.e. 1965. So it was forestalled.

 

          In 1966 also celebration of Chapchar Kut was not held on a mass scale. 1967-72 no proper celebration of the Chapchar Kut could be held owing to the insurgency. In 1972 Chapchar Kut was again revived on a mass scale by the Directorate of Information & Public Relations and Tourism. In 1973 the Mizo Zirlai Pawl, with the help of the Information & Public Relations spearheaded the Chap­char Kut Celebration at the AR Ground on a mass scale. Even at this stage, the Church Leaders were still not yet fully convinced but no opposition was voiced by them. However, Church Leaders failed to give their blessings on the Chapchar Kut functions which was enough to dampen the spirit. Mizoram was by 1972 raised to the status of an Union Territory. There was a popular rejoicing at the raised political status and the formation of popular Ministry in Mi­zoram. On the other hand the public was fed-up with the tense insurgency atmosphere and they were yearning to ventilate their men­tal constriction through songs, dances and other worthwhile entertain­ments.

 

          Under such conditions, the Government of Mizoram was wise enough to find out ways and means of organising such public enter­tainments and diversions. Chapchar Kut comes only once a year, what more can we do create wholesome and peaceful atmosphere? Such entertainments will also go along way in bringing an end to the lingering insurgency and also bring about the spirit of Coopera­tion and fraternity between all people — army, civil and the Government servants, and perhaps wean back the insurgents too + With such ideas in mind, the Information and Public Relations   Department under the leadership of the Chief Secretary organised Beat Contests, Recitation Competitions, On-the-Spot Painting Competitions and Winter Festivals on a grand scale. The results were amazing; the response from the public was simply great. Added to this the Chapchar Kut was organised on a grand scale, and at this stage the opposition from the Church was not more than a caution.

 

          In 1974 the Art & Culture Department came into being. This new department, with its appropriate paraphernalia took up the Chapchar Kut Celebrations as part of its important functions from 1981 onwards. From 1981 onwards a State Level Committee for Chapchar Kut was formed with senior officer as its Chairman. Year by year, the celebration saw a lot of improvements. Chapchar Kut celebrations of 1993, 1994 under the Chairmanship of Pu Lalfak Zuala were so well organised and popular that anyone who parti­cipated in the festivals will not easily forget. They saw something to write home about. One looks forward to seeing Chapchar Kut becoming the greatest draw in attracting Tourists from all over the world to Mizoram in the near future.

 

          We have seen how Chapchar Kut as a Cultural heritage and popular festival has been kept alive and preserved mostly in the State Capital. It would befall in my duty if mention is not made of the laudable efforts made elsewhere by enlightened and staunch supporters of our culture. Of all the persons, it was the Rev. J.F. Raper (Zomawia Pa), one of the missionaries, who made conscien­tious efforts to preserve and revive the Mizo tradition of Zawlbuk, cultural dances through the Scouts movement started by him in Lung-lei in 1932, June 6th. He was ably supported by a number of lea­ders like Pu Thala, Pu Lalmama, Pu Hangpawla, Pu J. Buana who later got a Padma Shree award, Pi Nuchhungi who also got a Pad-ma Shree award, Pu Chhuana, Pu Rokunga, Pu Sumleta, Pu Raltawna and many others. One Lady missionary, named Pi Zirtiri (Miss Chapman), who was in charge of women’s education in South Mizo­ram - introduced cultural dances and games and Mizo Lullabies to be used in her schools all along. She blended the Mizo lullabies with the English Nursery rhymes in a manner easily understood and learnt by   Mizo children. Like this, from all quarters there were efforts to preserve and kept alive our cultural heritage and today after we have attained a hundred years of Christianity it is time to look at matters of religion and culture in their true perspectives with mature minds.

         Thanks to the efforts of worthy individuals, organisations, the government and thanks to the public enthusiasm, Chapchar Kut has become the most popular, most colourful cultural festival of Mizoram now. The day is declared a gazetted holiday and is celebrated all over Mizoram.

Vawiin khan Kolasib District draft electoral roll 2018 phochhuahna neih a ni.

He draft electoral roll ah hian Tuirial Assembly Constituency ah vote nei 16515 awmin mipa 8183 hmeichhia 8332 an ni a. Kolasib Assembly Constituency vote nei 21027 awmin mipa 10114 leh hmeichhia 10913 an ni a. Serlui Assembly Constituency ah vote nei 18187 awmin mipa 8991 leh hmeichhia 9196 an ni. District pumah vote nei zat 55729 niin, Tripura Transit Camp hrang hrang ah Bru Kolasib district a vote nei 1749 an awm a, Kolasib District chhung a khawsa zingah mi 1038 in vote an nei a ni.

Kolasib District ah polling station 78 a awm a. Roll hmasa atangin vote nei 653 in an pung a, punna hi 1.19% a ni. Kolasib District ah chhiarpui 2011 ah mihring 83955 an awm a roll tharber ah hian voters 55076 awm in mihring cheng zat nen khaikhin in 66.37% in vote an nei a ni.

Tarlan tawh angin draft roll tlangzarh atanga hming thunluh, paih leh siamthat duh nei te chuan bialtu BLO hnen atang form la chhuakin 15th September 2017 atanga 13th October 2017 thleng dilna thehluh theih a ni ang.

Vawiin khan Union Minister of State for Culture Dr. Mahesh Sharma chuan Archaeological Survey of India (ASI) Aizawl Circle chu Tuikhuahtlangah a hawng. He hun hi Mizoram Governor Lt. Gen. Nirbhay Sharma, PVSM, UYSM, AVSM, VSM (Rtd.) chuan hmanpuiin, Art & Culture Minister Pu R. Romawia chu khualzahawm a ni.

Union Minister of State for Culture Dr. Mahesh Sharma chuan hnam ziarang leh hun kal tawha thlahtute nun lo hman dante hi hnam rohlu a nih thu sawiin, heng hnam rohlu te hi ram leh hnam chakna pakhat a tih loh theihloh a ni, a ti a. ASI chuan hemi kawngah hian hun kal tawh thil kan hriat lohte hrechiang tura nasa taka ram pum a hma a lak thi  thu sawiin, ASI Aizawl Circle hawn thar chuan nasa lehzualin hemi kawnga India hmarchhak state te tan hmasawnna a thlen ngei a beisei thu a sawi a. Sorkar laipuiin India hmarchhak state-te tan kawng hrang hrangah hmasawnna chak zawk a thlen theih nan hma a lak zel thu a tarlang bawk. Union Minister of State chuan kum 2022-ah India in zalenna a sualchhuah atanga kum 75-na a hman tur thu leh, chumu hunah hi chuan ram zalenna sualchhuaktuten an lo mitthlak thin ang tak ram ralmuang leh fai, retheihna in a tihbuai tawh loh, dikna in ro a relna ram, hnam leh hnam inkar inthliarna awm lohna siam a nih ngei theih nan khua leh tui zawng zawng hma la turin a sawm bawk a ni.

Governor Lt. General (Rtd) Nirbhay Sharma chuan ASI Aizawl Circle hawn chu Mizoram tan thu lawmawm tak a nih thu a sawi a. Mizo zingah pipute atanga inhlanchhawn hnam ziarang leh zemawi nghet tak a awm laiin hun kal tawh lama an nun hman dan leh inrelbawl dan chiang zawk a hre tur chuan an kalsan thil hlui te laihchhuah emaw zawnchhuah a zirchian a ngai a ni, a ti a, Vangchhia leh hmun danga hmanlai hun sulhnu hmuhchhuah te chu a zirchian a ngaihhlut nachang hriat pawimawh a tih thu a sawi. Ram hmasawn tak tak tur chuan a theihna zawng zawng a hmang tur a ni a, ram 'history' kan chian loh chuan kan theihna dik tak haichhuah theih a ni thinlo a ni, tiin Governor chuan ram leh hnam history hriatchian lehzual a humhim kawngah thalai te an pawimawh thu a sawi bawk. Governor chuan ram hmasawn turin mipui an tanrual a, mimal tinin an theihna theuhvah thahnemngai taka thawk turin leh, thil engkimah sorkar tihsak nghak lova kan theihna leh thiamna kan hman thin a pawimawh a ni, a ti.

Art & Culture Minister Pu R. Romawia pawhin thu sawiin, Mizoramah kum 1894-a Welsh Missionary ten Mizo hawrawp an siamchhuah hma kha chuan Mizo history ziak a chhinchhiah a awmloh avangin, tun huna tih tak taka kan pipute sulhnu kan zawn chuan kan history tihausa sawt thei tur hmuhchhuah belh tam tak kan nei ngei dawn a ni, a ti a; ASI Aizawl Circle hawn a ni chu Mizoram tan ni chhinchhiah tlak tak a nih thu a sawi.

ASI Aizawl Circle hi Guwahati Circle atanga indang niin, India hmarchhak state pathum - Mizoram, Manipur leh Tripura a tuam dawn a. Superintending Archaeologist in a thutchilh tur a ruahman a ni. Vawiin office hawnna inkhawmah hian Pu P. Rohmingthanga, IAS (Rtd), Convener, INTACH Mizoram Chapter, Dr. M. Nambirajan, Regional Director, ASI, Pu Rakesh Singh Lal, Add. Director General, ASI leh Dr. Sujeet, Asst. Superintending Archaeologist ten thu an sawi tel a ni.

Mizorama ASI in tunhnaia hma an lo lak tawhna hrang hrang preliminary report an siam chu vawiin hian tlangzarh niin, Tripura, Manipur leh Mizorama ASI in thilhlui an laihchhuah leh hun kal tawh sulhnu an hmuh tharte pholanna photo exhibition buatsaih a ni bawk.

West Warrior tan Jacob Lalrawngbawla'n freekick aṭangin a khung a, Ramhlun North tan Lalremruata'n a sut. Lammuala zan inkhel hmuhnawm takah chak zawk awm lo tura ngaih a nih hnuah Lalromawia'n minute 86-naah Chanmari West chakna goal a khung.

Chanmari West-in MPL ṭan hmain MPL5 best defender H. Lalhlimpuia leh Shillong Lajong midfielder hlui Lalramhluaha an lalut nachungin Bethlehem Vengthlang FC leh Chhinga Veng lakah an chak lo. Coach HC Zarzoliana'n chak ngei ngei an mamawh thu a sawi a, khelh dan hmang a thlak hret bawk.

Match fitness nei ṭha tawk lo Ramluaha bench-ah dahin MFA Super Cup final an luh theihna chhan Romawia'n MPL-ah a vawi khat nan inkhel bul a ṭan. Samlukhai tlangval Romawia hi midfield-ah a thawkrim a, minute li chiah a awm tawh tihin box chhungah ball per chang fuhin goal kilah kawh zetin a pet lut.

Coach Samson Ramengmawia kaihhruai Ramhlun North an vannei tawk lo a, first half-ah C. Ramdinmawia'n penalty a hlah. Hun tawp hma thlengin an beidawng lo, foreign midfielder Harry Delona Morris Jr. ball pet kawh zet chu Chanmari West keeper Vanlalhriata'n a dang a, Zara hote an him hram. 

Chanmari West mipuiin Lammualah thawm an nei leh ta a, K. Kawla Stand leh tlang lamah zai rual tham an awm. Coach Zara hoten September 18 tlaiah Aizawl FC an hmachhawn ang a, September 19 zanah Ramhlun North-in Chanmari FC an hmachhawn thung ang.