GOOD STEWARDS

TOPIC: GOOD STEWARDS

Text: 1 Peter 4:10-11, Ephesians 5:15-16, Haggai 2:8

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Summary: 

Eliezer chu apupa Abraham dinga neiching kitahtah khat anahi. Eihon jong Eliazar hi kihilna a iman uva kitah tah a ipan diu ahi. Eliezar kitipa hi achan chi akiha hetbeh pon ahi. Ahinlah hichi mipa hin Abraham hinkho a panmun lentah anei e. Genesis 15:2 na ah Eliezar hi Abraham neiching tin akimun ahi. Steward kiti teng a ahileh midang khat thil vesui a pang tina ahi. Eliezar chung chang thu a chun, amahi apupa Abraham thil vetsui in ana pang in avet kol ding atam e. Ajeh chu Abraham chu mi haosa tah khat anahin ahi.

Eliezer chu Abraham neijouse chunga avesui dinga mopohna apeh ahin ahi. Ama mopohna chu Abraham insung a thil leh lo ho, business ho jangkei a kisuhmo na umlou a achilhah di chu ahi. Neiching khat ahina a chu apupa Abrahm deibang a thil ho avet tup ngai ahi.

Hitichun Abraham chun Eliezar chu kitah na ho ahen kingap nathei ahi ti an het phat in, achapa Isaac jiding hol in anasol in ahi. Genesis 24 lam a chun Eliezar in ajinu ding Pathen gingmi khat ahool ngai tan ahi. Hitichun Eliezer in Pathen kithopi na jal in Isaac ji ding in Rebecah ahin mudoh tan ahi.

Abraham in ichan in Isaac a din natoh hahsa koipeh jongleh, apupa in boldinga aseipeh ho chu kitah tah le lolhing tah in abol jin ahi. Kahin seiloo napen chu ahileh Eliezar kitipa hi eiho jouse dinga kihil na phatah ahi jeh a ama thusim chu kahin tah lang ahi.

Deuteronomy 10:14 lam ah chun phatah in akisun in ahi. Pathen in van leh leiset leh asung a  umjouse ana sem in ahi. Pathen in hichi ho jouse chunga mopoh na leh avetup dia mihem te akoi ahi. Pathen in asemsa ho jouse chingtup dia mopohna eipeh u ahi.

Tuni hin Good Stewards (Neiching phatah) hithei na dinga point thum tabang kahin tah lang nom in ahi.

1. Spiritual Gifts (1 Peter 4:10-11):

Amasapen a neiching pha ihithei nadiu va demonstrate ibol na diu chu Spiritual gifts ahi. 1 Peter 4:10 na a chun spiritual gifts man dan kichihtah in atahlang in ahi. Hichi gift mi khat cheh in aneipa chu khat leh khat kithopi naleh kijen to na man ding dan jong akimun ahi. Mijousen gift akinei cheh in ahi. Chuleh hichi gift chu khat leh khat kijen naleh kithopi na a man ding, ahahsa, agenthei, angaicha ho kithopi na a pan nathei a pan ding ahi. Hichi gift inei pau hi eima eima capacity dungjui a Pathen in eipih u ahin, hichi eima capacity dung jui a chu Pathen na itoh diu ahi. I gift pau chu phatah a Pathen loupe na dinga iman teng a ahileh neiching phatah ihithei diu ahi.

Romans 12:6-8 lam chu ivet leh Paul in kitah tah a spiritual gifts iman diu eihil un ahi. Teaching, encouragement, exhortation, Giving, Helping, Cheerfulness, Acting, Singing etc. Hichi Pathen in gift eipeh u hi mijouse a akibang poi, ahinlah athupi na akibang cheh ahin ahi. Mi khat a chu thupi chom jong ahideh poi. Ahinlah mi khat chu a gift chu active tah a ahin manchah teng leh amang them loupe toh chun aki khet na hung umji ahi. Chuteng leh Lhagao lam a amadia khantouna leh mihon vetjui thei na ahin neithei u ahi.  

Pathe in eipeh u gift ho hi ahina ding banga iman u hinam? Ahilou leh iman lou u ham? Matthew 25:14-30 lam chu ivet leh mi khatchun a gift chu itabanga aman hinam, kitah tah a Pathen loupe nadia aman hinam tichu Pathen in thu ahin tan ding ahi. Pathen in nabolpha tangei e eihin tithei na diu vem? Ahhilou leh wicked slave pa tabnga chun Pathen chu ichunga along hang dem? Eima chunga aki ngam in ahi.  EIma gift chu ipi ham ti ikihet cheh diu ahi. Mi kimkhat dingchun, lasah hintin (singing), kimkhat ding chun mi kitthopi na hintin (helping), mi kimkhat ding chun mihil (teaching) hintin, mi tilkhou (encouragement), acting, dancing, etc. Hichi gift dungjui cheh a chu ipiti Pathen in eipeh u talent leh gift a ch Pathen na itoh diu ham tihi iki gel diu deisah aumin ahi.

2. Time (Ephesians 5:15-16):

Neiching phatah (Good stewards) hithei na dinga a step nina chu ahileh Pathen in phat (time) eipih u phate cha a man ding hi ahi. I neo lai uva hinkho hi sot tah banga kigel vang hin, athengtah a chu hinkho hi chomcha bou ahi. Eima ho leh eima ho iki doh jing diu khat chu Pathen in phat eipih hi chingthei tah a Kaman hinam tipa hi ahi. Paul in Ephesians 5:15-16, nah a phatah in asun in ahi. “Be careful how you walk, not as unwise men, but as wise, making the most of your time.”(Hijeh chun iti nachon um chingthei un kihong phauvin. Mi lungbei ho banga chon louvin, mi chingho bangin chon un. Tulai nikho aphat tahlou jeh hin phat kijen pet cha hi kichoh un).

Neiching phatah ihi nau va Pathen deibanga ama loupe na dinga phat iman u hinam? Ahilouleh iphat u hi imoh suhmang uva, leiset nopsah na a ama deilou a iman chah uvam> Pathen toh ikikah relationship semna dia phat ijat ipeh u vem? Taona hinkho leh Bible simna a iphat u ijat ipeh jiu vem? Eima leh eima kisemphat na dia phat ijat ipeh uvem? I hinkho uva hin lhahsam na akinei cheh in ahi. Question ikoi nom u chu ahileh hichi ilhahsam na ho leh Pathen deilou a i chon naho khel na dia phat ichan ipeh uvem? Hinkho thah a hin thei na dinga chuleh Pathen deibang hinkho mang mipa minu hithei na dia phat ijat ipeh khah uvem? 

Galatians 6:10, “While we have opportunity, let us do good to all men, and especially to those who are of the household of the faith.” Thilpha bol na ding lampi hi tamtah aumin ahi.

Matthew 5:16, "Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven.”(Hichi bang chun navah uchu miho angah kilang hen, chuteng amahon na chonphat nau chu muthei yun tin chuleh van a um nap au chu avahchoi dingu ahi).

3. Money (Haggai 2:8):

Achaina a neiching phatah ihithei na diu chu sum chunga mopohna ahi. Phat tamjo in eihon sum inei pau hi aneipa dan in ikigel ji un, atheng tah a chu aneipa chu Pathen ahin eiho hi a chingtup bou a ipan ua hi. (Ezekiel 16:17; Haggai 2:8). Sum leh pai inei hou hi nitin a ikiman chah na ho suhbulhit dia pathen in eipih u ahi.

Pathen in ei nganse nau Neiching phatah hithei na dinga Question 2 ikidoh diu deisah umin ahi.

Firstly, Pathen sum ipeh chu ahina ding bangtah a iman chah u hinam?

Sum ineipau hi Pathen sum ahi ti ihet uva, eima sum ahipoi iti teng leh sum chu kimoh man thei pon ahi. Achina ding dol louva akiman chah nom pon ahi. Sum iman chah pau hi alamdol a chi hinam ahilou leh alamdol louva iman u vam? Neiching phatah hina dinga chun Pathen in ipeh u sum chu ahina ding dol a iman chah u angai in ahi. Nikho hung lhung ding ahi, Pathen in mihem te thu ahin tan nikho teng leh ama masanga accountable ihi diu hinam?

Secondly, Pathen lenggam a dia sum leh pai ito jing u hinam?  

Pathen mite chu ama leng gam kehlet be na dia chu sum a kiphaltah a kipeh na hi neijing angai in ahi. Maicham, offering, hopsom chuleh eima voluntary a kiphal na ho chu jokham kham a peh jing ding ahi.

Bible a thilpeh chung chang a kimang jing khat chu 1 Corinthians 16:1-2 ahi.

Pasal chapng khat hi ana umin ahi. Amapa hi houin kai dinga ahung doh in, Rs.10 coins anei in ahi. Rs.5 chu ice cream kichoh na ding atin, Rs.5 chu offering ding ahi. Huipi hat tah ahung nung in ahileh Rs.5 chu lampi a canal sungah akitah lhahsah tan ahileh, Pathen na sum peh ding kati chu akileh lhatai, themmo nei hin chan hih in an ti doh in ahi.  

Eiho jong hichi chapang pa banga chun ium nakal u atam jin ahi. Sum ihin mu teng u leh, choh ding man na ding adim jin ahi. Chuteng leh, som a khat peh ding ahung umji lout eng le, akit teng leh alom in kipeh that ante ti lunggel ahung umjin ahi. Hichi chu ahung um teng leh akit tengleh abep bep ahikit jitan ahi. Chuteng leh kitahtah a som a khat chu peh ding bang in ahin kipe jou jip on ahi. 

Pathen in hichu ipi ati am atileh “GUCHA” (Robery) tia akou ahi.  

Malachi 3:8-12, “Mihem in Pathen achom ngai hinam? Nanghon keima neichom u pi hi. Ahinlah nanghon iti nangma kachom diu ham? Natiuve. Na hopsom tolou jeh uleh thilto ding natolou jeh uva neichom u ahiye. Hitia keima neichom jeh uva najat pumpiu va naki gaosap soh hel u ahitan, na chung uva gaosapna chua ahitai. Hopsom lhingset in hintoh uvin lang thilkholna insungah lhutsoh keiyun, chutengleh keima houin sunga nehleh chah thalhing ding ahi. Chutengleh keijeng jong nei patep uvin, tin thaneipen Pakaiyin aseijin, nangho dia vangam bangkot jouse kahon doh a nangho dinga phatthei na chu twi sunna kasun lhah ding, aletlha hel a sunglha louva ka umlou hel ding ahi. ”

Hichilai text a hin Pathen in kamite Israel ten eichom uve anatin ahi, ajeh chu hopsom leh maicham ana pepou vin ahi. Ahileh ipi jeh pen tah a chu Israel te chun Pathen a pehding a lom chu ana pehlou u ham? Ajehchu amaho gel dan a chu amaho income toh avet uleh afford abol jou lou diu chu akihet jeh uva chu ahipen in ahi.

Pathen in adonbut na chu ahileh Nanei namu hou chu kakemsuh sah ahitai ajeh chu amaho chu sapsetna achung uva chu ahitai. Pathe a dia pehdi lom ho kitah tah a apeh lou jeh uva, amuthei nauleh a haosat nau chu Pathen in asuh tang ahi.

Ahinlah pathen in thutepna (promise) anabol in ahi. Hichu ipi ham itileh, Tahsan na neipum a Pathen a peh dinga lom hopsom, maicham ho ahin peh uleh valset a phatthei kaboh ding ahi atin ahi.   

Hichi passage hi Old Testament lai a ahi in eiho context toh akitoh poi tia gel jong ium Meithei u ahi. Hichu igel uleh hung dihlou ding ahi. Mitheng Paul in hitabang thupeh hi 2 Corinthians 9:6-8 sung ah ana tahlang kit in ahi.

2 Corinthians 9:6-8, “Ahivangin hichi thudol a hin alhom tua chun alhom at ding, chuleh atam tua chun atam at ding ahi. Lungphat mo pump um leh peh louva phamo tia pelou vin, nalung got bangtah cheh in peuvin, ijeh inem itileh lunglhai sel a pea chu Pathen in angailui. Chuleh imalam jousea imatih chana ijakai a bulhing soh nahiuva natohpha tintang natoh theina ding uva , Pathen in lungset na letset nangho napeh theiyu ahi.”

Steward phatah ihi nau vah hin Pathen hi imajouse a ichung nun sah diu ahi. Pathen akitep na chu ahileh sumleh pai hihen lang, thil leh lo hijong leh kitah tah a ama pehdinga lom ipeh leh ajat ja a phatthei na eiboh diu ahi.  

Conclusion:

Good steward hithei na ding chun lampi chom chom um nante, hijongleh tunia isei nom pen u chu hichi area 3 ho hi ahi. Firstly, Pathen in Spiritual gift eipih u hi phatah a man them ding. Secondly, Pathen in phat (time) eipih uhi kitup sel cha a iman chah diu. Thirdly, Sum, neileh gou ho jouse hi Pathe a ahin, achi na ding dol a manchah ding chuleh Pathe a peding a lom ho phatah a ipeh diu pa hi ahi.

Chuti henlang hileh Pathen jong ichung uvah kipah in tin chuleh asemsa ho chunga mopohna eipih u hikitup tah a isuh bulhit thei diu ahi. Pathen in asemsa ho chunga avetup ding leh avesui a eipan sah u hieiho dinga priviledge lentah khat ahi. Hichi hi phatah a serious tah aigel diu imopoh nau hi kitah tah a itoh diu ahi. Chuti hen lang hileh Pathen in jong soh kitah nabol pha tangei e eiti thei diu ahi.   

Becoming a Champion

Topic: Becoming a Champion

Bible Text: 2 Timothy 2:1-5

Introduction:

It is said of Abraham Lincoln, that before he became one of the greatest presidents America has ever had, that he tried but failed in many different positions, but with the spirit of determination, he was able to become the president of this country in 1860. Abraham had in him a desire and a determination to be a champion. Do we ever have that desire to be a champion in our life? Do we ever had that spirit and determination, to be even a champion in our class, village or in any area of our life?

When Paul was writing his second letter to a young man Timothy in 2 Timothy, he challenged this young minister to strive, to endure hardness to become a champion of Jesus. From the time Paul was converted, he himself endured hardness, persecutions and afflictions, that he became a great champion of Jesus Christ. By the time he wrote his second letter to this young man Timothy, he had already done his best for Jesus that he even felt he was ready to die as a great champion of his master Jesus Christ. To Paul standing a few hours before his persecution, he knew he was not just losing his life but was giving it up for Jesus who died for him, he was ready to die because he had done his best for his master.

Many times we are blinded by the possessions of this world yet time comes and we live them all behind. But we can be confident like Paul if only we have lived our lives for Jesus. One thing that helped Paul to keep on keeping on was a fact that he was constantly looking forward to the great and glorious return of our Lord Jesus Christ, he lifted up his eyes beyond every obstacle and challenge in his way he realized that Jesus is the only answer to all the longings in this world.

This letter is not only for Timothy but a challenge most especially to us young people living in the very end time, that in all our ambitions in life, all our endeavours in life, this desire should be above all others, to become champions of Jesus Christ. As like Paul, this is the greatest achievement a young man can attain in this world, the same made Paul died with hope that he had indeed fought a good fight.

Illustration: A young man was dying from cancer, he said he was not afraid of cancer but he was afraid to die because he felt he had not done enough with his strength for Jesus who died for him. Do we as a Christian especially the youths of this generation think that we had done enough for Christ? What if you are faced with situations like this young man who was diagnosed with cancer and can’t do anything for the Lord? Higher that the highest human thought can reach is God’s ideal for His children. Godliness, godlikeness is the goal to be reached.

We will look at four ways in which we should become a champion for Jesus.

1. BE STRONG (2 Timothy 2:1):

If we look the first verse of 2 Timothy 2, we see a striking words ‘Be Strong’ in Jesus Christ. Paul was urging Timothy to be strong always in the Lord despite of the hardships, struggles, problems that he faced in his ministry. Paul knew for sure that Timothy was going to face lots of obstacles in his path in proclaiming the good news of Jesus Christ. So, he encourages his servant Timothy to be strong in the Lord and not to give up.

Talking about strength we may be tempted to think of the strongest men in the whole world, but this verse talks about spiritual strength, the kind of strength that is found in the grace of our Lord Jesus Christ. It’s the kind of strength that Daniel depended upon to stand before Kings and to hung out with hungry lions that Jesus depended upon to accomplish His mission in this world. It’s no other but the strength of prayer and reading God’s word by faith. Christian youth need to depend on God’s strength and not on our own strength. If we really want to be a true Champion for Christ, we need to depend and submit totally on God. To be strong means to totally depend upon God in everything that we do and not to lean on our own understanding. This can be done through constant prayer and reading of His word.

Illustration: David was a young man who always depends on God in everything that he does. When the Israelites were upset and have nothing to do with the Giant Goliath, David step up in the name of the living God. Because he came in the name of the Lord, he slay down the big enemy Goliath with a piece of stone. He is a true champion for the Lord. He could achieve that feat not because of his might but because of God’s strength. If we depend on God in our life, the impossible could turn to possible. Trust God and depend on him and most importantly, be strong in the Lord in order to become a champion for God.

2. ENDURANCE (2 Timothy 2:3):

The second criterion to become champion for God is endurance. Paul encouraged this young man Timothy to endure hardness as a good soldier of Jesus. Satan seeks to discourage us, to even press big obstacles in our way but if we are to be champions of Jesus, we need to endure hardness, to be patient, to press on. Paul himself endured hardness, the disciples endured hardness, Jesus lived in this sinful world, He endured hardness away from His Father’s home, was despised, forsaken, bitten, spit upon yet He endured pain and suffering simply because he had a mission to fulfil, He said in John 16:33 and Philippians 2:5.

Here in this verse 3, Paul compared hardness to a soldier sent to war, he faces many challenges on the battlefield but he endures hardness and that makes him a good soldier. Our Christian journey is like a battlefield and our enemy is attacking us every day in order to lose our battle. In spite of many temptations, failures, discouragement, and persecution we need to endure all these things in order to be a true champion. We are all Christians and soldiers of Jesus Christ. We are in the battlefield and our enemy is Satan. We should try to defeat our enemy with patient endurance.

Illustration: The best example for us can be the life of Job who endures all forms of hardships in his life and family. He lost his children, he lost all of his wealth and possessions, his body was filled with leprous. However, despite of all those setbacks in his life, he waits patiently on the Lord. He endures all of them for the Lord. And God gave him victory at the end. And he became a true example for the Christians. We should also be like Job who endures everything for the Lord. Only then can we become true champions for Christ.

3. DEDICATED LIFE (2 Timothy 2:4):

The third point in order to become a champion for Christ is a dedicated life. If a person wanted to become a soldier, he should firstly realised and know that he should face many problems in his work. Because a soldier life is full of dedication, hardships, working under the rain, sun and have to face many challenges in his life. It requires lots of commitment and dedication. He should also know that he is under the control of the commanding officer. He should obey every command that is given to him. The task of a soldier is to please his commanding officer.

In the same way, in our Christian journey, life we need to have a dedicated life for God. God is our commanding officer and we need to please Him in every circumstance. A soldier gives his 100 % in his work and lives out his life to safeguard his country. Likewise, we should give our best to the Lord. We should give 100% and work for God. In order to become a true champion for God, a life of dedication is necessary in every sphere of life.

4. FOLLOW GOD'S INSTRUCTION (2 Timothy 2:5):

Lastly, in order to become a true champion for Christ we need to follow God’s instruction. In verse 5 we see clearly that if anyone wants to compete in an athlete, he or she should competes according to the rules and regulations of the sports. Unless he or she follows that instruction, he should not be qualified to compete. In the times of Paul, they give importance to ‘Isthmian games’ (Olympic Games). They have strict rules and whoever does not follow the rules are disqualified and given punishment. So, it is important and necessary to follow any instructions carefully set by the authorities in order to win the crown. Likewise, in our Christian walk we should also follow the instruction that is set before us by God. We ought to follow God’s instructions carefully in order to achieve the crown and become a true champion for God. We become champions of Jesus by following His rules, instructions and no other but His Ten commandments, guidelines of our lives simply because we love Him, we obey Him.

Illustration: There was a great marathon runner, who competes on a race. After he competes he came first and won the race. However, the authorities realise that he did not register his name, so he was disqualified in spite of winning the race. This led to the loss of a medal he would have won; instead it was given to the second person to him who followed the rules of the game. He had to forfeit his medal because he did not follow the instructions. So, it is important to follow the instructions which are set before us. As a Christian youth, we are the hope and future of the generations to come. We need to set an example to others. We should follow God’s instruction in order to please God and become champion for Christ.

Conclusion:

We have listed down four important points from the given text on how to become a champion for Christ. It needs courage and to be strong, it also requires endurance, dedicated life and also following God’s instructions. As a Christian youth, God requires us to come out for him and be a true champion for Him. We are the energetic, the future hope of the society and church. We need to set an example for the coming generations. 

THE ARRIVAL OF CHRISTIANITY AMONG THE KUKIS

The Arrival of Christianity among the Kukis

When the fullness of the time came, the gospel of Christ reached and pierced the hearts of the Kuki people. Indeed, the coming of Christianity among the Kukis is now already one hundred year, and today the Kuki churches are flourishing and have a Christian population of approximately 98 percent. The coming of Christianity brought a life of spiritual salvation and also an end to the old ways of living. 

The Northern Missionary, William Pettigrew

The missionary who is the father of the Kuki churches of northern Manipur is William Pettigrew. He was an Englishman born in Edinburg, Scotland on January 5, 1859 and was educated in Livingstone College, London. He was at first a member of the Anglican Church working as a Missionary under the Arlington Aborigines Mission. However, he joined the American Baptist Church at Sibsagar in 1896 (Johan M. Solo and K. Mahangthei, “Forty Years in Manipur Assam, An account of the work of Rev. and Mrs. William Pettigrew, pp. vii-viii, 1986).

When the British polity was set up in the soil of Manipur, he was given an opportunity to enter and work among the people. He landed at Imphal on the 6^th February, 1894, which proved later to be Red-letter day in the history of Manipur as far as the history of Christianity is concerned, and he became the first missionary who ever landed in Manipur (Champhang Jajo, Rev. William Pettigrew’s Mission Reports and Letters 1891- 1932, p. 1). He started a school among the Manipuris, mainly the Hindus, and could work only six months due to opposition (Frederick S Downs, The Mighty Works of God, 1971,p 76 ).

The then Political Agent, Major Maxwell, advised Pettigrew to leave Imphal and work among the Hill People, the Kukis and the Nagas. This compelled him to move to the Tangkhul areas in Ukhrul district in the northern Manipur. He started a school at Ukhrul and began his ministry which he longed for a long time. He later worked with the Kukis.

The Beginning of Mission Work among the Kukis in Northern Manipur

The establishment of Kuki church in the northern area can be traced back to the first two converts of Kuki Baptists. The first convert among the Kuki Baptists was Nehseh Chongloi, from Makui who had accepted Christ with the help of Angami (Naga) Christians while in Nagaland, followed by Ngulhao Thomsong who was also from Nagaland. Both came to Manipur in 1910 to assist the mission work at Ukhrul centre. The next converts were the ones who attended Pettigrew’s school at Ukhrul. They were, Teba Kilong, Longkhobel Kilong, Seilut Singson, Jamkithang Sitlhou, Tongngul Gangte followed by Helkhup, Pakho Sitlhou ( K.B.C. Thusim Bu,1958-1993, p3).

The mission expanded to the Kuki areas and Tujangwaichong became the first Christian village among the Kuki Baptists in 1914 largely through the work of Ngulhao Thomsong. The first baptisms were conducted by U.M. Fox in December, 1914, while on his way from Imphal to Kohima for furlough. Altogether 26 people were baptized at that time. Rev. U.M. Fox also pronounced the establishment of the Church among the Kuki Baptists on the 12th December 1914. The Church was formally organized by Pettigrew in 1916 to become the third Baptist church in Manipur after Ukhrul and Keishamthong village churches near Imphal and the first Baptist church among the Kukis followed by Tongkoi and Chaljang in 1919, Karakhun, Songphel Khulen, Gelnel, Kachai Kuki all in 1920, and Lhongchin in 1922 (Thongkhosei Haokip, Towards overcoming Church division in Manipur: A perspective drawn from the Kuki people’s experiences,www.kukiforum.com).  

The Growth of Mission Work among the Kukis in Northern Manipur

The growth of the mission is characterized by the responses of the people.  After the war (Kuki Rebellion, 1917-1919), evangelization among the Kukis became effective. A report of William Pettigrew in 1917 reveals that in the north, most at Tujangwaichong, there were 86 members of the church which was established through Ngulhao. In Lankhong village (50 miles due west of Imphal), Longkhobel, the evangelist cared for his community in a small group and had at least 32 members. In Shenbang-yang, a village south-west of the capital about 30 miles, there were 21 adult baptized members (Elungkiebe Zeliang,  History of Christianity in Manipur,  2005,p.55,56)The opening of Mission Headquarters at Kangpokpi (Northern Manipur) in 1919 also saw a great growth every year in the number of converts from the villages. In 1940-41 there were at least 660 baptized members of the Kuki churches. The great growth of the Kuki church actually began late in the 1940s and by 1945 there were 3,000 baptized believers (Prime Vaiphei, Church Growth among the Hill Tribes in Manipur, 1981, p 56).

The Southern Missionary, Watkin R. Roberts

Thirteen years after Pettigrew landed in Manipur, Mr. Roberts left England and sailed to India on October 14, 1908. He was physically born in Carneervon Village in Wales and spiritually born again through the reading of RR Torrey’s sermon on September 21, 1889. He joined Keswick convention in England in 1907. Through this convention he had a mind to step out for India (Thangkholal Singson, Houbung Kalsoun, 2000,p 6) Along with Dr. Peter Fraser of the Welsh Mission he reached Aizawl, the then British outpost towards the end of the same year. Dr Fraser, who came as a Welsh missionary took charge of the Medical Clinic and Mr. Roberts acted as a dispenser of medicine and a private helper of Dr. Fraser. It was from Aizawl that Roberts heard about the area and explored the place for evangelization (T.S Gangte,The Kukis of Manipur, a Historical Analysis, 1993, p. 38).

Roberts was a young man of only 24 years when he first came to Manipur. On the other hand, for others he was just a self-appointed, unpaid, unordained and untrained missionary who came to north-east India (John H Pulamte,Christianity in Manipur South West A Problem of Dating http://www.scribd.com) Through him the Kukis in the south heard the gospel and he became the second missionary who entered in Manipur. He was the founder of Thadou Kuki Pioneer Mission (TKPM).   

     

The Beginning of Mission Work among the Kukis in Southern Manipur

In the south, while Roberts was assisting Dr. Fraser in the clinic and engaging in evangelistic works, some young men with a slightly different outlook came to the clinic. They were Hmar Kuki from Senvon in Tipaimukh, Manipur.. Robert’s heart was greatly touched and gave them a copy of St. John’s gospel. One copy was sent through some students to the chief of Senvon, Mr. Kamkholun.

Upon the request of Kamkholun which Roberts took as a ‘Macedonian call,’ he (Roberts) set off for Manipur with his two Vaiphei students, viz. Thangkai and Lungpao, as his porters. They arrived at Senvon on 5th February, 1910. Right away he reached out; he preached the Gospel to them and visited the neighboring villages preaching the good news. Six of them, including the chief were converted to Christianity on that day. Thus, the church was established at Senvon in 1910, which was the first Kuki Christian village in Manipur followed by Leisen, Khopibung, Malte, Bualtong and Chawngkhozo (Thongkhosei Haokip).

The Growth of Mission Work among the Kukis in Southern Manipur

Since the formation of TKPM by Roberts, the church in the south grew rapidly. The first conference of TKPM was held at Senvon, on December 26, 1914, and it was attended by nearly a hundred people. Another conference was held at Zekra-dawr, on the bank of the Tuilang River on January 12, 1922. Altogether, four hundred delegates attended the conference. It was also reported that in 1923, there were already two thousand eight hundred forty Christians in southern Manipur (Paokhohao Haokip,  Re-Discovery of Traditional Institutions of the Kukis in Manipur with special Reference to Lawm and Sawm, 2006, p. 45).

The name TKPM was later changed to North East India General Mission (NEIGM) for a wider mission field. The General Secretary, H.H Coleman and the missionary Paul Rostad adopted more vigorous efforts towards consolidation to improve the Bible school with better curriculum and discipline and it paved the way for the growth of the church to a certain extent.  When Dr. Crozier joined NEIGM he contributed medical assistance to the people. Thus the combination of education and medical work of the missionaries fostered the growth of the church. According to the statistic of 1940, the Christian population totaled to 30,000 consisting of 357 churches (Ibid, 46).

                                                                                                                                      

The Mission Work of the Kukis within Manipur

           

Pu Ngulhao Thomsong was the backbone of the establishment of the first Kuki Baptist Church at Tujangwaichong in 1914. He also served as a voluntary evangelist among the Anal Kuki and converted 334 during his three years of service (Downs, 170).  Pu Teba and Longkhobel worked among their own tribe, the Kom Kuki. In 1923, they both witnessed the gospel to their hometown, and within a short period, they had gathered 200 believers. (Elungkiebe Zeliang, p.126). Both of them were also sent to the Anal Kuki group for evangelism, and within a short period of time they brought some 800 souls to the Lord (Ibid, p. 127-9).  According to Downs (Mighty Work of God, 170) Pu Pakho Sitlhou gave most of his life to serving the Rongmei Nagas. He mastered their language and had translated many hymns and songs from Thadou Kuki into Rongmei. He also assisted in translating of the scriptures.

In the south, the Kuki people worked effectively under the Thadou Kuki Pioneer Mission till 1925. The evangelistic work was done through a total number of 22 workers. These workers were known as Teacher Evangelists with a payment of Rs 6 per month. In this way, the work was done and progress was made especially to the Gangte Kuki, Hmar Kuki, Paite Kuki, Thadou Kuki, Simte Kuki, Vaiphei Kuki, and Zou Kuki inhabited areas.

The Mission Work of the Kukis in North East India

In the course of time, the mission field was so vast that the name Thadou Kuki Pioneer Mission was thought too small in scope. So it was changed into North East India General Mission (NEIGM) in 1925 (EBC Secretariat, Evangelical Baptist Convention Tangthu, 1998, p. 7). They started working in different states in the northeast like, Tripura, Assam, etc. Pastor N. Luaia was sent to Tripura, Pastor Laibat and Thanghrim to Darlong, Pastor Khuma to Lakhipur (Evangelical Convention Church, Tangthupha gen Mite Kalsuan, 1974, p.5-6).

The Mission Work of the Kuki to Foreign Land

The Kuki people not only witnessed for the Lord in India but also to foreign lands like Myanmar in their post Christian dispensation, 1940s to 1980s. Tongkam Singsit was the first foreign missionary among the Kukis and he was a missionary to Burma in response to the request of the Haokip Kukis in the Joujang area in 1932 (Downs, p. 170-1).During his three years of service, he baptized some 60 persons. Letjavum Sitlhou replaced him in 1935. The churches were later organized into two associations-the Upper Chindwin Kuki Baptist Association with more than 3,500 members and the Kabo Valley Thadou Baptist Convention with more than 1,000 members, both of which are affiliated with the Burma Baptist Convention (Prime Vaiphei, p.56,57).

Tamu Area, upper Chindwin Kabaw valley of Burma, is also said to be one of the mission fields of NEIGM during 1925-1930. Seven tribes within some 38 villages with some 8,000 population inhabited the area. NEIGM sent Aikil as an Evangelist to this place and he baptized 13 people. After him Rev. Raltawn was sent, who worked some eight years and returned back to Manipur due to some inconveniences which occurred in the land (Thangkholal Singson, p. 17-18).

PHAAT MANLUT DAN

"HINKHO SUNGA THIL MANLU - PHAAT"
By: Lalboi Doungel
(17/04/2017)

Colossea 4:5 (cf. Ephesia 5:16) "Polam miho koma chihna mangchan chon un; Phat chu kitup kei chan mang chauvin"

📌Mihem hinkho sunga hin Bible sei hihen seilou hijongle thil amantam tampi aume.
1. Psalm Labu a chun David in Nulepa te dingin chate hi goulu ahi ati - Psalm 127:3.
2. Mihem khat ding chun neile gou, sum le sel, sana dangka ho jong hi thil mantam tah ahi.
3. Khat khat in ibonuvin kidong leuhen atamjon tahsa damtheina hi thildang sangin amantam jo e ti jong ium diu katahsan e. Henge, adihsoh kei nai....

📌Hinlah hoitah a ingaito le mihem a dingin hinkho sunga hin PHAAT (time) hi amantam pen khat ahi. Ipi jeh a phaat hi amantam e kati ham itile, phaat hi acheleh second khat jong khungai lou, nungchon lou a chal chal jing ahi. Sumle pai neileh gou toh lheh a nung kou theikit jong ahipoi.
# Idammo teng Hopital a doctor ho iki vetsah le kidam kit thei ahi.
# Sana, Dangka, Neile Gou thupi tah tah jong imansah le avel a kilam doh kit thei ahinai.
📯Amavang, iti chih in chingin lang, iti bol in bolthei nama jong leh chun naphaat man chu naman khel le second khat jong nanung kou kit thei ahipoi. Hijeh chun Mikangten TIME IS MONEY atiuvin ahi. Ajeh chu sum hin chohlel aneipon amavang PHAAT hi sum in jong alona je ahepon ahi. "Phaat hi sum a dinga a Lengpa ahi"

📌Ahileh, iti dan a / ipi dinga Phaat hi hiti mantam hitan tem?
$ Ajeh chu Vannoi pumpi le thildang jouse kisem masanga Pathen in jong ana manchah chu phaat hi ahi.
$ Chuleh a phaat toh kitoh chet chet a Pathen jong chatloh ahi.
$ Eternity past apat Eternity future geija Pathen in phaat hi kitup chet a aguontup sa ahitai.

📌Chuti ahile Mihem a dinga Pathen thilpeh ho lah CHRISTA & HUHHINGNA ti louvin PHAAT hi amantam pen ho lah a khat ahi.

TILKHOUNA:
📝1. Ka Pakai kangailui natile niseh a na phaat ijat sung ama toh nakivop/nakilhon khom lhon em?
📝2. Hibanga mantam, sumle pai, neilegou tampi toh jong lhet thei hilou chu; nape pa Pakai loupi nadinga nikhat sunga nidan ijat naman chah jou em?
📝3. Mihem dam kumkho phaat sung hi ingaito le sauval bon nalai ahi. Ajeh chu PHAAT free a eipe pa, niseh a iphaat atamjo a ama deilou lam le ama dounan imang jiuve.
📝4. Phate a ingaito a ahile Pakai hi mihem kam a aphatna hi jakhat lah a khat jong seijou hoi hilou ahi. Ajeh chu, vetsah nan- Nachapa/nanaupa chu gophel vacha kapna dinga nasempeh chun nang nahin doi hen lang nahin kap tale e nalo dem? (Tamseibe umlou a gophel chu nalah peh a chujongle najep nahlai ding ahi).
📝5. Ahin, Pathen in vang aphat nale khotona jal in PHAAT mantam tah eipeh u phate a imanpeh lou vang uvin, phatseh in gotna eipe pouve. Ajeh chu ei ngailu behseh un chule nikhatle ihet them diu chu adei jal ahi.
📝6. Hijeh chun tukal teng PHAAT hi Pakaijin free a eipeh ahin, sumle paija choh thei ahipoi ti sumil louvin kitupchet in mangcha go tan. Phaat naman them chan a nang dia jong thilpha/khantouna di joh ahi.
📝7. Chuleh phaat phate a chingthei tah a man a, apepa Pakai loupina dinga ijochan a !man chu Pakai ijabolna lei gin na vetsahna jong ahi.

THUCHAINA:
Milungset them Pathen in iphaat mantam tah hou Ama loupina le chingthei tah / kitup tah a iman jing theina diuvin, ibon un phatthei eibuoh suohkei tau hen. Kakipah E!

The Status of Women in Kuki Society: An Evaluation from Human Rights Perspective

The Status of Women in Kuki Society: An Evaluation from Human Rights Perspective

Introduction                                                   

The concept of human rights has assumed great significance globally during the recent past and it has become a matter of serious concern all over the globe in the present day to day life in all the societies irrespective of social, political, economic, ethnic, ideological disparities and differences.[1] It recognizes the inherent dignity and fundamental freedoms of all members of human family and is the foundations for all basic freedoms, justice and peace in the world. Human Rights being dynamic, inalienable and indivisible are fundamental to the dignified existence of individuals. It ensures prosperity in society. Social and economic rights take care of the weaker and less privileged sections of the society by providing them equality of opportunity in the matter of education, employment and mobility. Equality in enjoyment of public facilities and in access to public employment enables upward mobility of the down-trodden. So it helps in promoting communal amity.[2]

The march of civilization, the impact of social changes and developmental efforts benefit the (Kuki) women much less than men even today. The scenario of the Kuki society reveals that women were still kept lower and neglected and this makes them unable to exercise their potentials and talents. The paper will discuss the condition of women in the Kuki society, evaluating from Human Rights perspective with a response from theological basis.  It will reflect that the needs for uplifting women in the Kuki society in various aspects are the concern of the research.

1.      The status of women in Kuki society

The Kuki society is patriarchal set up society. The women were treated as half human beings in the society and elsewhere as according to the culture. Even if they participated in the social and religious activities, they were partially ignored and never given high position. The status of women in the family as well as in the social life was subordinate to men.

1.1.Family:

The family is the primary and smallest unit in Kuki society. It consists of parents, grandparents, and all unmarried children. The Kukis maintain a patriarchal family system in which the father is the head of the family. He is the one who possesses exclusive powers. He is the owner and administrator of the property and rights of the family.[3] Before married, the women are dominated by her father, brother (s) and mother. Again, after married, by her husband, father-in-law and mother-in-law. Whenever the woman control over their husband he will be condemned and mocked by the society. Woman had no voice in the family administration, her words is not accepted just because it was the word of woman even if it may be right. The Kuki women work very hard as the duties compel them to do, they get up early in the morning and start working, their daily work included fetching water and firewood, cooking, washing clothes, weaving, pounding and winnowing rice for the family, etc. In addition to their daily work, women are supposed to take care the whole family.

1.2.Society:

Many traditional sayings, “Numei vah hat nin thuse apolut e” which means the roaming woman bring bad words in the family, “Numei thusei chu intoma vacha ham bep seu ahi” meaning the word of woman is same as the singing birds at the jungle behind the house at night, “numei le balke in alhah thei nading a k hol e” meaning Women and Yam will easily melt down wherever they are suitable and not stable, “Numei  chu kengkleh te a te ding ahi” which says, women should be beaten like a big bamboo which is used to chase away birds and animal in the field. All these sayings are men’s addressing words to women’s inferiority.

1.2.1.  Lom: it is an important Kukis social organization. Lom is a vocabulary in a Kukis dialect, literally meaning ‘team work’ or ‘corporate labour’. It is comprised of youth, both male and female members of each household in the village. The members used to work in each other’s fields in rotation regardless of the capability of each individual.[4] The Lom is also a centre where the young people learnt discipline and social etiquette. According to T.S Gangte, “Lawm, as the basic life giving system is a revelation of the basic concept of the community-based economic system of the Kukis,” and he terms it as an agro-based economic institution.[5] The Lom society in fact included the women, but the impressive thing is, women were expect to serve the needs of the men and never given leadership status and even not allow speaking out in the meeting.

1.2.2.  Shom: Shom is another form of socio- educational institution of the Kukis where all the young boys of the village sleep together at night. It was the centre wherein the young people were shaped into a responsible adult member of society. It was a place to develop friendship and leadership among the youth people.[6] The crucial thing is, the word shom itself is ascribed to men folk but the women are expected to confine in their home. It is one of the contributing factors for unprivileged to women in learning and equipping.

1.3.Culture:

Culture has been considered a unique possession of human beings that represent one of the most distinguishing traits of human society. The Kuki people’s unique identity is based on their common culture, customs and traditions.[7] The Kuki people have a very distinct culture and customs, which all the family of the Kuki, from Bulpipa[8] to the youngest (the one who is in the bottom of the list in genealogy of the Kukis) have been practicing.[9] They have a typical way of conducting their normal daily lives where we could see that the practices of Kuki culture basically marginalised the women. The culture tradition itself is patriarchal and any kind of festivals and functions in a family or society are always instituted by the men. There is no provision for women in this regard; the only way of their involvement is to serve the menfolk whenever necessary. For the women in Kuki society culture rather provide them duties and task where they must serve and obeyed. So it becomes one of the factors which keep the Kuki women inferior and unable to speak out their rights in the society.

1.4.Political:

The Kukis live in villages with the administration under chieftainship. The haosa (chief) is the head of the village with absolute authority in village administration.[10] The Kuki Haosa or chieftain system of administration embodies the core of Kuki polity and is the essence of Kuki custom and tradition.[11] The Haosa or chief is never been ascribed to the woman. Due to the patriarchal observation, even if the chief does not have son but only daughter(s), his land and properties will be all inherited by the nearest relatives of the father. So the political system of the kuki society ignored women’s right badly.

1.5.Inheritance:

The heir of Kuki society is the eldest son of the family. The properties of the parents were distributed among the sons only but daughters had no share. Because according to the Tradition and Custom of the Kukis, the eldest son in the family that came out first from the father will inherit the father’s inheritance. The eldest son will share this inheritance with his brothers when they got married. Land for each brother is apportioned by the eldest brother.[12] Even if the parents had no sons, the property went to the nearest male relative. So women have no inheritance from her parents.

2.      Human Rights

The term ‘human Right’ is a twentieth century phraseological invention. However, the idea of the inalienable rights of man is much older and in fact was often articulated by poets, philosophers and politicians since antiquity. Human rights are essential for full development of human personality and for human happiness. They are indispensable for physical and mental upliftment of the human race. It underlines the point that every human being is entitled to enjoy certain basic conditions of civilized life, irrespective of the socio-economic and political system he lives in. As the horizons of human socio-economic and political experiences have expanded, so has the connotation of the concept of human rights increased. Today, human rights conceptually include not only the negative rights such as the right to life and liberty against possible State actions, but also the positive rights such as the right to minimum wage for subsistence living, right to medical treatment, right to leave with pay under certain circumstances, and so on. [13] So Human rights are the inherent rights of a human being, without which one cannot live with dignity.

3.      Evaluating the Condition of Kuki Women from Human Rights Perspective

The condition and treatment towards women by the men folk in the Kuki society demands an immediate analysis with creative steps for the upliftment of the women for stability and equality of the society.

3.1.KWHRO (Kuki Women’s Human Rights Organization)

The formation of the Kuki Women's Human Rights Organization (KWHRO) is one of the reasons for the struggle of rights by the women. It believes that the role of Kuki women should be improved within Kuki society as stated under: "History and tradition might have denied us (women) any positive role in society and women might have been confined within the four walls of the kitchen, but with the changing times and the progress of civilization, the time has come where women have to play an important role in society and politics that is equal to that played by men. In fact there are areas where women even excel men.

 Therefore, KWHRO (B) appeal to all Kuki women to shake off their shackles and emerge out of  the kitchen to play  an active and positive role in shaping the future of the Kuki nation. It is time we realize that unless we go forth and play the roles expected of us during the times we are in, the struggle of the Kuki nation will be that much weaker. [14]

3.2.The Constitution of India

The preamble of the constitution of India stress on the equality of status and of opportunity; and to promote among them all. Socialist in the preamble which was introduced in the 42th amendment Act, 1976, principle aim is to eliminate inequality in income and status and standards of life. The basic framework of socialism is to provide a decent standard of life to the working people and especially provide security from cradle to grave.[15] For example, in the fundamental rights, Right to equality stress on the rights for a person before law, right to freedom, right to cultural and education.[16]  Such as, “equality of sexes and non-discrimination on the basis of sex” has been assured in articles 14, 15 of fundamental rights and article 39(d) assures women equal pay for equal work along with men. Good and congenial working conditions for women have been assured under article 39(e) and article 42 spells out social security for women.[17]

3.3.Human Rights Commission in India

In India the Human Rights Commission was initially constituted on 12 October 1993 under the protection of Human Rights ordinance of 28 September 1993. The proposal for a Commission was originally contained in a Human Rights Commissions Bill which was introduced in the Lok Sabha on 14 May 1993. The ordinance of 28 September 1993 was drafted in the light of the comments made on the Original Bill, which was presented to parliament on 25 November 1993 to replace the ordinance.[18] The commission plays important roles to lift up the women in the country.

3.4.Human Rights of Women in India

The human rights of women in India recognized the rights of all human beings throughout the nook and corner of the world irrespective of caste, colour, creed, sex country or region to have good quality of life free from diseases, want, degradation, tensions and worries. They said, human rights is a claims made by virtue of the fact that, “we are human beings with an inalienable right to human dignity”. [19]

3.5.Universal Declaration of Human Rights                  

To promote respect for human Rights, the United Nations Organisation has proclaimed the Universal Declaration of Human Rights, Covenants on Political, Civil, Economic, Social and Cultural Rights and many international instruments. The United Nations Organisation held that all human rights and fundamental freedoms are invisible and interdependent; equal attention and urgent consideration should be given to the implementation, promotion and protection of civil, political, economic, social and cultural rights.[20] In the Preamble, the peoples of the United Nations have in the Charter reaffirmed their faith in fundamental human rights, in the dignity and worth the human person and in the equal rights of men and women and have determined to promote social progress and better standards of life in larger freedom. [21]

Ever since the Universal Declaration of Human Rights in 1948, political violations of human rights have been brought to the awareness of world public opinion. It serves to sharpen people’s conscience and renders any inhumanity illegitimate.[22]

4.      Theological Response

The Church is claim as the Body of Jesus Christ, but so long as the body does not treat women, who are also members of the Body of Jesus Christ, as they should be treated and regarded. It is not possible to accept such a church as the Body of Jesus Christ. The Body should pay equal regard and place equal responsibilities to all the members regardless of gender, caste/class and race. The church should be a place where everyone enjoys Christ’s gift of freedom and practice and maintain the priesthood of all believers.[23]

4.1.Women are created in God’s image: In Genesis 1:26-27, it records that,

“Let us create humankind (adham)[24] in our image, according to our likeness and let them have dominion over the sea, and over the birds of the air, and over cattle, and over the wild animals of the earth… So God created humankind in God’s image, in the image of God, he created them, male and female God created them”.

Adham is created in God’s image, that means man and woman are created in God’s image and God’s likeness. The creation of the two sexes in God’s image accomplishes God’s purpose of creating adham. Mary Evan’s state clearly that, “Sexual distinction in creation is therefore clear, Nevertheless, in this account there is no distinction between male and female in their creation as the image of God”.[25]

4.2.Jesus’ life and example: In the New Testament, Jesus’ attitude to woman is one that is

radical particularly of his own times and he firmly faced the situation even at the cost of being criticised. Jesus’ attack on traditional hold against women and his action for women is a remarkable paradigm for Christians who are his followers. It is rightly stated that,

It was not so much in what Jesus said but in how he related to women that Jesus was a revolutionary. In this relationship his life style was so remarkable that one can only call it astonishing. He treated women as fully human, equal to men in every respect; no word of deprecation about women, as such, is ever found on his lips. As the Saviour who identified with the oppressed and the disinherited, he talked to women and about women with complete freedom and candour.[26]

Wherever the Jewish culture discriminates and condemns women Jesus restores them to their full dignity and humanity. People and women of all walks of life, whoever came in contact with Jesus received their healing in one aspect or the other. The true mission of Jesus is that of empowering and restoring women to their full human status. There are a number of an instance which show Jesus’ concern for women and is attempt to bring them to equal status in the society and religion. For example, Jesus treats woman as equal to man as revealed in the story of the healing of the bent-over woman (Lk.13:10-17), Samaritan woman becomes Jesus’ messenger (Jn.4:1-29), Jesus liberates the adulterous woman from death (Jn.8:3-11). Jesus’ humane concerns transcends religious law and cultural traditions. Jesus restored women to their rightful place in the society. That Jesus is on the side of women should be our source of encouragement and empowerment as we continue to serve God and strive for a full and equal ministry.[27]

Conclusion

Human Rights awareness is essential for friendly relations among peoples and nations.[28] But it is quite true to some extend that Kuki society is still unconscious about the importance of human rights, and women’s right in particular. The culture and traditional structure of the society are the area of problems in Kuki society towards women. The attitude and understanding are inherited from the parents and grant parents. There is no reason to blame anyone, but it is all about the past understanding and practices. But with the growing development and civilization of the society, immediate changes of our attitude towards women must be shifted to inclusive and upliftment motive. Jawaharlal Nehru said, “You can tell the condition of a nation by looking at the status of its women”[29] It is quite a suitable statement for Kuki society.

The uphill task and long drawn out battle of protecting human rights of (Kuki) women and empowering them can be only won when sincere efforts are constantly made at every level i.e. individual, family, society etc. Let us take a pledge to work to attain this noble goal with commitment through concerned efforts and strive.[30] Today, women in the world are coming up with their potential and gifted talents. But our society is still calm in this issue. We must strike to become blessings for women from being the hindrance in the past.

Some hints are pointed out as regarded to be the role model for Human Rights towards the (Kuki) women. Firstly, Human rights will recognise the inherent dignity and fundamental freedoms of all members of human family and the foundations of all basic freedoms, justice and peace in the world irrespective of sex or race. Secondly, Active involvement of all the people of the society alone can change and make the Human Rights Mission the road to stir up (Kuki) women. Thirdly, awareness for human rights should be inculcated through the syllabus and curriculum of all educational and training institutions so that the coming generation may not be infected with the primitive mindset.

Therefore it is the right time to value mutual respect with regards to opposite sex and avoid gender discrimination in an outside of the society so that the true humanity of God’s creation may reveal.

Bibliography

Biju, M.R. Human Rights in a Developing Society. New Delhi: Mittal Publications, 2005.

Haokip, Letkholun. An Appraisal of the Interaction Between Christianity and Kuki Culture,  BD   Thesis, 2008.

Haokip, P.S. Zale’n-Gam the Kuki Natiion. Zale’n gam: Kuki National Organisation, 1998

Hnuni, R.L. Vision for Women in India; Perspectives from the Bible, Church and Society.  Bangalore: Asian Trading Corporation, 2009..

Jewett, Paul K. Man as Male and Female, A Study in Sexual Relationships from a Theological Point        of View. Michigan: William Eerdmans Publishing Co., 1975.

Khongsai, Lunzalien.  “Church’s Response on the Ecological Crisis Among the Kukis in Manipur,”          BD Thesis, 2009.

Parbakar, Charles and Pal Mohan, Rights and Responsibilities or the Minorities. Bangalore:        Theological Book Trust,1999.

Subramanian, Dr.S. Human Rights; International Challenges. New Delhi: Manas   Publications, 1997.

Touthang, Thangkholun. “Ancient Israelites’ Concept of Land in Comparison with Kukis’            Concept of Land”. BD Thesis, 2008

Webliography

http://www.warc.ch/dt/erl2/01a.html

http://kwhro.webs.com/  (30-July-2012)

Magazine/Article  

Geetha, K.T.  & B.Usha, Women’s Employment and Social Security, Women’s Link, Vol.15.No.1. New Delhi:Jan-Mar 2009.

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[1] M.R.Biju, Human Rights in a Developing Society, (New Delhi: Mittal Publications,2005),p.57

[2] Dr.S. Subramanian, Human Rights; International Challenges, (New Delhi: Manas Publications, 1997),p.73

[3] Letkholun Haokip, “An Appraisal of the Interaction Between Christianity and Kuki Culture,” (BD Thesis, 2008), p.7

[4] P.S. Haokip, Zale’n-Gam the Kuki Natiion(Zale’n gam: Kuki National Organisation, 1998), 79.

[5] Haokip, Zale’n-Gam the Kuki Nation…, 7.

[6] Lunzalien Khongsai, “Church’s Response on the Ecological Crisis Among the Kukis in Manipur,” (BD Thesis, 2009), p.10-11.

[7] P.S. Haokip, Zale’n-Gam the Kuki Natiion…72

[8]“Bulpipa” is the first man of the Kukis through him comes all the Kuki people. His generation bears the name Bulpipa, meaning “origin” or from where it begins.

[9] Letkholun Haokip, “An Appraisal of the Interaction Between Christianity and Kuki Culture”…2.

[10] Letkholun Haokip, “An Appraisal of the Interaction Between Christianity and Kuki Culture”…5.

[11] Haokip, Zale’n-Gam the Kuki Nation…73

[12] Thangkholun Touthang, “Ancient Israelites’ Concept of Land in Comparison with Kukis’ Concept of Land in Manipur”. (BD Thesis, 2008), p.47.

[13] M.R.Biju, Human Rights in a Developing Society…1-2                     

[14] http://kwhro.webs.com/  (30-July-2012)

[15] Charles Parbakar and Pal Mohan, Rights and Responsibilities or the Minorities,( Bangalore: Theological Book Trust,1999),P-3

[16] Parbakar and Pal Mohan, Rights and Responsibilities or the Minorities…4-7

[17] M.R.Biju, Human Rights in a Developing Society…129

[18] M.R.Biju, Human Rights in a Developing Society…73

[19] M.R.Biju, Human Rights in a Developing Society…130

[20]Dr.S. Subramanian, Human Rights; International Challenges… 5

[21] Parbakar and Pal Mohan, Rights and Responsibilities or the Minorities…16-19

[22] http://www.warc.ch/dt/erl2/01a.html

[23] R.L. Hnuni, Vision for Women in India; Perspectives from the Bible, Church and Society, (Bangalore: Asian Trading Corporation, 2009),p.153

[24] Adham in Hebrew is a generic term for humankind, not male alone. The two sexes – male and female are embedded in the term and separating male from female in attempting to explain the image of God is a total distortion of the text.

[25] R.L. Hnuni, Vision for Women in India…174

[26] Paul K.Jewett, Man as Male and Female, A Study in Sexual Relationships from a Theological Point of View, (Michigan: William Eerdmans Publishing Co., 1975), p.94

[27] R.L. Hnuni, Vision for Women in India…179-185

[28] Dr.S. Subramanian, Human Rights; International Challenges, (New Delhi: Manas Publications, 1997),p.1

[29] K.T. Geetha & B.Usha, “Women’s Employment and Social Security,” Women’s Link, Vol.15.No.1 (New Delhi: Jan-Mar 2009), p.9

[30] M.R.Biju, Human Rights in a Developing Society…130