ထိုမ်ဳိးႏြယ္စုတို႔မွီတင္းေနထိုင္ၾကေလ႔ရွိၾကရာ ခူမီးလူမ်ဳိးဟု ျဖစ္တည္လာရျခင္းျဖစ္သည္။ တခ်ဳိ႔ ခူမီးလူမ်ဳိးတို႔၏ သမိုင္းအက်ဥ္းကိုေရးသားၾကရာတြင္ ခူမီးလူမ်ဳိး နွင္႔ ပတ္သက္ျပီး မ်ဳိးႏြယ္စု အလိုက္ကြဲျပားပုံမ်ားရွင္းျပရာ၌ အမွားအယြင္း အနည္းငယ္ရွိပါသည္။ ထိုစာအုပ္ထဲတြင္ ခူမီးဟူေသာ အမည္နာမကို မ်ဳိးႏြယ္စုငယ္ တစ္အုပ္စု၏ ကိုယ္ပိုင္အမည္ျဖစ္သြားသည္ကိုေတြ႔ရပါသည္။ခူမီးဟူေသာ ေဝါဟာရ အမည္နာမသည္ မည္သည္႔ ခူမီးအုပ္စုဝင္ မ်ဳိးႏြယ္စုငယ္မ်ား၏ ကိုယ္ပိုင္ အမည္ မျဖစ္နိုင္ပါ။ ခ်င္းလူမ်ဳိးမ်ားအေၾကာင္းကို ျခဳံငုံေလ႔လာမည္ဆိုပါက ခ်င္းလူမ်ဳိးမ်ားကိုအုပ္စု ၆စု (လိုင္အုပ္စု၊ ဇုိမီးအုပ္စု၊ လူရိႈင္း (Mizo)၊ ခူမီးအုပ္စု၊ ခ်ဳိးအုပ္စု၊ အရိႈခ်င္းအုပ္စု) အျဖစ္ေတြ႔ရွိရပါသည္။ ခ်င္းသမိုင္းတြင္ ခူမီးဟူေသာ လူမ်ဳိးသည္ မ်ဳိးႏြယ္စုငယ္မွ်သာမဟုတ္၊ လူမ်ဳိးအုပ္စုၾကီးတစ္စုျဖစ္ေၾကာင္း၊ ခူမီးအုပ္စုတြင္ ပါဝင္ၾကေသာ လူမ်ဳိးႏြယ္စုတို႔၏ ဘုံအမည္နာမ ျဖစ္ပါေၾကာင္း (ခ်င္းတိုင္းရင္းသား စာေပႏွင္႔ ယဥ္ေက်းမႈ ရုိးရာဓေလ႔ထုံးတမ္းမ်ား၊ ၂၀၀၁ ခ ုထုတ္….)တြင္ေတြ႔ရပါသည္။
ခ်င္းလူမ်ဳိးဆိုသည္ကို တစ္မ်ဳိးတည္းက ပိုင္ဆိုင္သကဲ႔သို႔ခံယူထားၾကေသာ တစ္ခ်ဳိ႔ ခ်င္းမ်ဳိးႏြယ္စုထဲမွ လူငယ္မ်ားနဲ႔ စာေရးသူ စကားအေျခအတင္ ျငင္းခုံခဲ႔ဖူးသည္။ က်မ္းစာေက်ာင္းတစ္ေက်ာင္းတြင္ ျဖစ္သည္။ စာေရးသူကို လိုင္(ဟားခါး) အုပ္စုတြင္ပါဝင္ေသာ ခ်င္းလူငယ္က “ ခ်င္းစကားရလား”ဟု စာေရးသူကိုေမးသျဖင္႔ ခ်င္းစကားရပါတယ္။ က်ြန္ေတာ္ ခ်င္းလူမ်ဳိးပါဟူေျဖလိုက္သည္။ ထိုအခါ ထိုသူက စာေရးသူကို လိုင္(ဟားခါး) ခ်င္းဘာသာစကားျဖင္႔စကားေျပာလာပါသည္။ စာေရးသူက လိုင္ ခ်င္းစကားမရေၾကာင္းေျပာျပေသာအခါ ထိုသူမွာ ေဒါသေႏွာျပီး “ခ်င္းစကားရတယ္ဆို၊ ဘာလို႔မရဘဲနဲ႔ရတယ္လို႔လိမ္တာလ”ဲဟုေျပာခဲ႔သည္။ “က်ြန္ေတာ္ ခူမီးခ်င္းစကားေတာ႔ေကာင္းေကာင္းရပါတယ္၊ ကြ်န္ေတာ္ လိုင္( ဟားခါး) ခ်င္း စကားေတာ႔မရဘူး။ ခဗ်ၤားက ခ်င္းစကားရလားေမးေတာ႔ ရတယ္လို႔ေျဖတာပဲေလ…လိုင္ (ဟားခါး) ခ်င္းဘာသာစကားတစ္ခုတည္းကိုပဲ ခ်င္းစကားလို႔သတ္မွတ္လို႔မရဘူးေလ…ခ်င္းအုပ္စုဝင္ လူမ်ဳိးႏြယ္စုငယ္အားလုံးေတြရဲ႔ဘာသာစကားအားလုံးဟာ ခ်င္းစကားျဖစ္တယ္”…ဟုျပန္ေျပာလိုက္သည္။
ခ်င္းဆိုေသာ လူမ်ဳိးသည္ မ်ဳိးႏြယ္စု တစ္ခုတည္းက ပိုင္ဆိုင္ထားျဖင္းမဟုတ္၊ အားလုံးပိုင္ ဘုံ —ျဖစ္ေၾကာင္းေျပာခ်င္ပါသည္။တခ်ဳိ႔မွာ ယေန႔ထိတိုင္ေအာင္ ထိုကဲ႔သိုေသာ “ခ်င္းလူမ်ဳိး” မိမိတို႔သည္သာ ခ်င္းလူမ်ဳိး ျဖစ္သကဲ႔သို႔ခံယူျပီး အျခား ခ်င္းလူမ်ဳိး အုပ္စုငယ္မ်ားကိုမူ ခ်င္းလူမ်ဳိး မဟုတ္ေတာ႔သလိုေျပာဆိုတတ္ၾကသည္မ်ားကိုေတြ႔ျမင္ရပါသည္။
စာေရးသူတို႔ ခူမီးအုပ္စုတြင္လည္း ထိုကဲ႔သို႔ေသာ အျဖစ္မ်ားကို ၾကဳံဖူးၾကမည္ထင္ပါသည္။ Khumi Theological Students Fellowship ( ရန္ကုန္) ဝတ္ျပဳကိုးကြယ္ျခင္းအစီစဥ္တြင္ ခူမီးဆရာမ တစ္ဦးထံမွ ထြက္လာေသာ စကားလုံးသည္ စာေရးသူကို မိွန္တက္သြားေစပါသည္။ ထိုဆရာမ ေျပာပုံမွာ “ဘာစကားေျပာၾကတာလဲ၊ ငါတို႔ခူမီးစကားမွ မဟုတ္တာ၊ ခူမီး Fellowship မွာ ကိုယ္႔ခူမီးစကားသုံးရမွာေပါ႔” ဟူ ၍…အေၾကာင္းမွာ ၎ Fellowship တြင္ ခူမီးလူမ်ဳိးအမ်ားစု အသုံးျပဳေျပာဆိုေနၾကေသာ(ခရစ္ယာန္က်မ္းစာအုပ္ျဖစ္ထုတ္ေဝ) ခူမီးဘာသာ စကားကို အသုံးေသာေၾကာင္႔ျဖစ္သည္။
ခူမီးလူမ်ဳိးမ်ားသည္ ၁၉၂၅ ခု ကတည္းကပင္ တခ်ဳိ႔ ညီကို ခ်င္းအုပ္စုမ်ားထက္ ေစာစီးစြာ ကိုယ္ပိုင္ စာေပရွိေသာ လူမ်ဳိးမ်ားျဖစ္ၾကေသာ္လည္း ရွိႏွင္႔ျပီးေသာ စာေပကို မိမိတို႔၏ စာေပအျဖစ္ မသတ္မွတ္နိုင္ျခင္းေၾကာင္႔သာ စာေပမရွိေသးေသာလူမ်ဳိးအျဖစ္ စိတ္အားငယ္ရျခင္းျဖစ္သည္။ ခရစ္ယာန္သာသနာျပဳၾကီးမ်ား ႏွင္႔ ေရွးခူမီးလူၾကီးတို႔ ျပဳလုပ္ေပးေသာ စာသည္ ကုလားတန္( Jeaung pang) ျမစ္ရုိးတစ္ေလွ်ာက္တြင္ေနထိုင္ၾကေသာ ခူမီးလူမ်ဳိးမ်ားအတြက္သာမဟုတ္ပါ။ ၎စာေပသည္ ခူမီးအုပ္စုတြင္ပါေသာ ခူမီးလူမ်ဳိးအားလုံးတို႔၏ ဘုံစာေပ ျဖစ္ပါသည္။ လြန္ခဲ႔ေသာ ဆယ္စုႏွစ္အတြင္း ယင္းစာေပကို ဆမီးေဒသတြင္လည္း အဂၤလီကန္ အသင္းေတာ္မ်ား၌ တြင္က်ယ္စြာ အသုံးျပဳၾကသည္ကိုေတြ႔ရပါသည္။ ၎စာေပသည္ အေၾကာင္းအမ်ဳိးမ်ဳိးေၾကာင္႔ ခူမီးလူမ်ဳိးအားလုံးကို မျခဳံငုံနိုင္ေသာ္လည္း ခူမီးလူမ်ဳိးအမ်ားစုကို လြွမ္းမိုးနိုင္ခဲ႔သည္။ ထိုစာေပကဲ႔သို႔လြမ္းမိုးနိူင္ေသာစာေပ ဟူ ၍ ခူမီးလူမ်ဳိးမ်ားတြင္မရွိေသးပါ။
တခ်ဳိ႔ ခူမီးလူမ်ဳိးမ်ားသည္ (Jeaung pang River) ျမစ္ေခ်ာင္းကို လူမ်ဳိးတစ္ခုကဲ႔သို႔ထင္မွတ္ၾကျပီး ၎ ျမစ္ရုိးတစ္ေလွ်ာက္တြင္ေနထိုင္လ်က္ရွိေသာ ခူမီးလူမ်ဳိးမ်ားကိုပင္ (Jeaung pang chi) ေယာင္းပန္ေတြဟုေခၚတတ္ၾကသည္။ ပလက္ဝျမိဳ႔ ႏွင္႔ ကုလားတန္ျမစ္ေၾကာင္းတစ္ေလွ်ာက္တြင္ေနထိုင္ၾကေသာသူ ခူမီးလူမ်ဳိး တခ်ဳိ႔ကလည္း ဆမီးေဒသတြင္ေနထိုင္ၾကေသာ ခူမီးလူမ်ဳိးမ်ား၊ မတူပီျမိဳ႔နယ္ထဲတြင္ ေနထိုင္ၾကေသာ ခူမီးလူမ်ဳိးမ်ားကို ခူမီးလူမ်ဳိးအျဖစ္ မသတ္မွတ္ၾကဘဲ ႏွီေရွး (Ni she) အေရွ႔ဘက္က လူေတြ ဟုသာေခၚတတ္ၾကျပန္သည္။ ထိုထက္အျဖစ္ဆိုးကို စာေရးသူၾကဳံခဲ႔ဖူးပါသည္…ျဖစ္ပုံမွာ စာေရးသူသည္ ဆမီးေဒသဘက္တြင္ ေနထိုင္ၾကီးျပင္းလာသူျဖစ္သျဖင္႔ ပလက္ဝျမိဳ႔ေပၚႏွင္႔ ကုလားတန္ျမစ္ရုိးတစ္ေလွ်ာက္တြင္ေျပာဆိုသုံးစြဲေနၾကေသာ ခူမီးသာသာစကားကို ေကာင္းမြန္ေခ်ာ႔မြတ္ေအာင္မေျပာတတ္သည္ကို အေၾကာင္းျပျပီး “ခဗ်ၤား ခူမီးမွ ဟုတ္ရဲ႔လား? ခူမီးစကားလဲမရဘူး” ဟု ကုလားတန္ျမစ္ရုိးတစ္ေလွ်ာက္တြင္ေနေသာ ခူမီး အမ်ဳိးသမီးတစ္ဦးက ေျပာဖူးပါသည္။ ထိုစကားၾကားေသာအခါ စာေရးသူစိတ္ထဲတြင္ ေမးခြန္းမ်ဳိးစုံထုတ္မိပါေတာ႔သည္။မည္သူတို႔သည္သာ ခူမီးျဖစ္ၾကသနည္း…ထိုသို႔ဆိုလွ်င္ က်ြန္ေတာ္ ဘာလူမ်ဳိးထဲတြင္ပါဝင္သနည္…စသျဖင္႔။ ကုလားတန္(Jeaung pang) ႏွင္႔ ဆမီး တို႔သည္ လူမ်ဳိးမဟုတ္ပါ။ ခူမီးလူမ်ဳိးတို႔ ေနထိုင္ရာ ေနရာေဒသ အမည္သာျဖစ္သည္။္႔ ေယာင္းပန္ေတြ(jeaung pang cho)၊ ႏွီေရွ ေတြ( Ni She cho) ဟု အခ်င္းခ်င္းေခၚေဝၚသမုတ္ျခင္းကို မျပဳၾကလွ်င္ ပို ၍ ေကာင္းမည္ဟု ယူဆမိပါသည္။ ခူမီးအုပ္စုတြင္ မ်ဳိးႏြယ္စုငယ္ေပါင္း ၂၀ နီးပါး ပါဝင္ေၾကာင္း (ခ်င္းတိုင္းရင္းသား စာေပႏွင္႔ ယဥ္ေက်းမႈ ရုိးရာဓေလ႔ထုံးတမ္းမ်ား၊ ၂၀၀၁ ခ ုထုတ္)တြင္ ဖတ္ခဲ႔ဖူးပါသည္။ ထို အမ်ဳိးႏြယ္မ်ားအားလုံးသည္လည္း ခူမီးလူမ်ဳိးမ်ားပင္ျဖစ္သည္။
….ဆက္ရန္…ဖတ္ၾကပါရန္…ႏွင္႔ ေဝဖန္၊ ျဖည္႔စြက္ေပးၾကပါရန္…
စြမ္းထက္ေမာင္(သဇင္ေျမ)
Khumiland group mail မွျပန္လည္ကူးယူေဖာ္ျပထားျခင္းသာ ျဖစ္သည္။
Myanmar Kyat Converter
+ မွတ္ခ်က္ + 6 မွတ္ခ်က္
I simply appreciate someone who posted this personal but shallow view upon possible common literacy or language for Khumi ethnic group (of Burma), nevertheless, such view should be made known to public after reading good books and old books that can be found in England. England is a good source country for Khumi people to learn their culture and history; otherwise, it is a fool to come up with half-baked idea fishing for better and extensive idea from others- it is bad to expect things in that way. Quality modern technology social media should work on quality platforms to deliver quality data information. Do research and move your fingers. Kill your ignorance and survive with a better wit. You should at least know gender distinction of the horse you are riding daily. If you love the people invest your knowledge, you will reap the wisdom and truth. Remember the name " Khumi" exists outside the international border of current Burma also known as Myanmar. The name Myanmar does not dissolve in its content or the Spirit of Union; therefore, one must go for a strong strike to use the term Burma to reflect the ugly side of it in order to draw a clearer picture. Similarly, ethnic educator can be illiterate by adhering the autocratic ideology. Do not waste your time in sharing but build it and be an example. However, I believe in social media very much.
There was a group of people in the Southeast Asia in early 19th century calling them a distinctive nation. Indians oppressed the group but they did not acknowledge the authority of East India Company. Would the England free them as a nation? It was unpredictable! How will they rule themselves! Uncivilized people! The historic political earthquake blasted out. Calcutta was collapsed. Bombay was gone. The East India Company was vanished. A new nation was born – Mr. U Nu being the first official Prime Minister of Burma. The Burmese people had self-determination now, finally – 1948 the remarkable year on this earth planet.
After about 10- years the Spirit of Union government is challenged. Upper class imitated Colonialists and their ideology. The spirit of democracy was weakened. The roadmap was fully accomplished in 1962. These people are very clever enough. To cover up their truest and the most brutal acts against humanity, they re-wrote “History of Myanmar” and thus published and declared to be considered the most reliable syllabi; thus all were blindfolded with a piece of honorable ribbon called “ The real professor of department of Myanmar History”. Thus post independence latter schools were being cheated and had been put to blind before they get the title “ Graduated” B.A, MA. Ph.D. Very professional!!
to be continued..
Continued...
Look around! the Ethnic Nations, they had no clue to what these people did. Burmese was taught not for social interaction purpose but to boost up the spirit of Autocracy. For a long time – Burmese was a common language for all, even now. We must dare to accept the good part and reject the bad part here. Not so now. I love the language but hate those very acts. Ethnic Nationalities groups were enlightened not so long, politically. And came to know each clan, each ethnicity has her own language regardless of how imperfect is the dialect/language. There is a proverb if you can’t burn historical event don’t bury it – it will reappear in public at the right time. How long can you hide in that Burrow till you get caught like Saddam Hussein and faced the lawsuit just to get beheaded?
The issue of this old story is gone for a while now and the show is on the stage. However, similar events can be expected very soon. Look for it. It might be worse than our past political-tumor. Each Ethnic Nation tries to imitate the OLD BURMESE VERSION of reading the book – the style. Each group denounces freedom and self-determination but always reserve a special secret place for him so that they also may dominate within his own community. This is a plague!!
Let’s take a piece of bread and divide it equally for each family member on this dinner table now for CHIN. Mr. Chin has many family members. Each member covets the name and wants to put the label CHIN on him/her. From the young to the aging, none of the family members seem to learn from the past – acting exactly as the Old Burmese way of ruling over Ethnic Nationalities. Lai covets the label and would take it. How far he can go with it? The other brother stood up and disagreed with it.
We better learn from the root cause. Not just from visible historical account. The invisible events testified much bolder than the visible political events on the horizontal line of the Ethnic tension among Myanmar Ethnic Nationalities.
Who would prohibit if we disagree our own perspective and agree CHIN as our own unified common language. Who judge to label “ this word is adjective or verb”.
continued....
Every single day new word is born. So then, CHIN can be a term for a language not only a term for Ethnicity (if you say the word CHIN does not refer to a language). However, Lai has Lai. Zo or Teddim has Zo/Tedim and Cho has Cho. Matu has Matu. The question is how purely is Zo for Zo as a sub-common language and how purely is Lai to Lai as a sub-common language? This issue was very complicated for Burmese Military. And they cut it short and built the Supreme Authority because they can authorize anything they like or do not like – that way the complexity can be avoided. Are you trying to do the same with this common language issue? I bet, you better sit down. If you are not sure and are not knowledgeable enough for this complexity, just be a learner and build a good reputation for your community. There is not short cut for democratic society, which is fair and just.
Finally, how purely is Khumi to Khumi as a sub-common language? For a long time, Jingphaw was the only common language for all Kachin people. But now, they might need to vote against it or re-vote it again. Before Jawngpang (current Khumi language) was born, many attempts were made to build a Khumi literature. Do you know this? New generation will prove it. Do not be so confident in Khumi as a pure sub-common language among Khumi. That is a plague!! The same way how the Old Burmese did to our ancestors. How do you adopt this method? Why do you have to imitate them? Why the same mistake? Do not expect the stone to become a cow. Do not expect the common language or sub-common language to be born from home grown dialects and languages. Each and every one of us is tired of reading the history written and taught by the Dictator Old Burmese Scholars and General New Win and his company. You don’t pick grape from Mango tree!! Do you ever get snake instead when you ask your father for fish? – Jesus in His Gospel. Look this!
Power Power Power Power Power Power Power never end repeat it again ( big to small tribe to clan).
We better learn from the root cause. Not just from visible historical account. The invisible events testified much bolder than the visible political events on the horizontal line of the Ethnic tension among Myanmar Ethnic Nationalities.
Who would prohibit if we disagree our own perspective and agree CHIN as our own unified common language. Who judge to label “ this word is adjective or verb”. Every single day new word is born. So then, CHIN can be a term for a language not only a term for Ethnicity (if you say the word CHIN does not refer to a language). However, Lai has Lai. Zo or Teddim has Zo/Tedim and Cho has Cho. Matu has Matu. The question is how purely is Zo for Zo as a sub-common language and how purely is Lai to Lai as a sub-common language? This issue was very complicated for Burmese Military. And they cut it short and built the Supreme Authority because they can authorize anything they like or do not like – that way the complexity can be avoided. Are you trying to do the same with this common language issue? I bet, you better sit down. If you are not sure and are not knowledgeable enough for this complexity, just be a learner and build a good reputation for your community. There is not short cut for democratic society, which is fair and just.
To be continued...
Continued..
Finally, how purely is Khumi to Khumi as a sub-common language? For a long time, Jingphaw was the only common language for all Kachin people. But now, they might need to vote against it or re-vote it again. Before Jawngpang (current Khumi language) was born, many attempts were made to build a Khumi literature. Do you know this? New generation will prove it. Do not be so confident in Khumi as a pure sub-common language among Khumi. That is a plague!! The same way how the Old Burmese did to our ancestors. How do you adopt this method? Why do you have to imitate them? Why the same mistake? Do not expect the stone to become a cow. Do not expect the common language or sub-common language to be born from home grown dialects and languages. Each and every one of us is tired of reading the history written and taught by the Dictator Old Burmese Scholars and General New Win and his company. You don’t pick grape from Mango tree!! Do you ever get snake instead when you ask your father for fish? – Jesus in His Gospel. Look this!
Power Power Power Power Power Power Power never end repeat it again ( big to small tribe to clan). “ This is the old Burmese way of hunting for authority and power without democratic educational achievement. They love Autocracy. More than anyone else in the world, Chin people love Autocracy and Hierarchism. Thus they were known for their own hieratic style of defining things and subdue the other tribes. I bet, you are one of them. Let each member of Khumi family speaks clearly enough his or her own language. Lai is Chin. But Lai cannot say Lai is Chin language referring to the common language. Each language is Chin language but not the only Chin language for Chin referring to the common language. Similarly, Jawnpang is Khumi. But Jaungpang cannot say Jaungpang is Khumi language referring to the common language. Each Khumi dialect and language is Khumi language too but not the only Khumi language for Khumi referring to the common language. Freedom of liberty opens her doors simply 100%. But you determine your own security. By knowing this, you cannot create your own Freedom and Liberty so that your force people to adopt that (it might work for short-term but not desirable for long-term) – it is for the weaker and unfortunate folks too. Beware of the Yeast of Pharisees!!! – Jesus in the Gospel Book published in 1st Century (AD)”
[Note: Next time, I will try to write in Khumi. Be a good scholar for the sake of Freedom and Liberty cause]
Any way, thanks to Khumimedia group for reaching out to Khumi community.
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မွတ္ခ်က္ မ်ားကိုလြယ္ကူစြာ ေပးႏိုင္ပါသည္ ။ သို ့ေသာ္ မွတ္ခ်က္မ်ားကို စိစစ္ၿပီးမွ ေဖာ္ျပေပးမည္ ျဖစ္ပါသျဖင့္ ဤစာမ်က္ႏွာေပၚမွာ ခ်က္ခ်င္း ျမင္ရမည္မဟုတ္ပါ။ မၾကာခင္ ေနာက္တခါ ျပန္လာၿပီး မိမိ၏ မွတ္ခ်က္ကို ျပန္ၾကည့္ပါရန္ ေမတၲာရပ္ခံပါသည္။