THE CHINS IN THE EYES OF FOREIGNERS
Rev. Dr. Chum Awi
The genealogy of the Chin, according to the linguists, stems from Sino- Tibetan which is one out of three language groups, i.e., Altaic, Indo-European, and Austro-Asiatic. Sino-Tibetan gave birth to Tibeto- Burman which in turn gave birth to Tibetan, Yi( Lolo ), Pui( Minchia), TuChia, Hani( Woni), Lisu, Lahu, Nasi(Moso), Chingpo(Kachin), Chiang( Chin), Nu, and Tulung ( see Encyclopedia Britanica). Early writers, both British and Americans, mentioned the name of the Chins as Khang, Khiang or whatsoever. The words Chin, Chiang or Khiang were romanization of the original Chinese word " Yin."
The Chins are found in India, Bangladesh, and in Burma. There are Chins who live in plain areas and those who live on mountains have a word "zo" to describe places which are high and cold. Some Chins are propagating "zo-mi" as their original name. In fact, the genetic word "Chin" comes from the Chinese word "Yin" which means man. In the Pinyin romanization, "Yin" becomes " Chin." Thus, we have China as the country of the Yin people. culturally and traditionally, the Chins have many kinds of similarities with the Chinese. Sine 1889, the year in which the British empire annexed the Chin Hill, there were British political officers and American missionaries who have closely worked for the Chins. Some of these officers have remarks on the culture, way of life, attitude, habits, body structure, etc., of the Chins.
The ''Chin today are widespread in several other countries mainly because of their ill - feeling against the prevailing military rulers. It is necessary to introduce the Chins to other people for the purpose of mutual understanding and interpersonal relationship. To serve this purpose, this article depicts the remarks made by the British political officers and the American missionaries. The first person who made a remark on the Chins was Rev. Arthur Carson who lived and worked for the Asho- Chin in Thayer Myo. In his letter dated January 19, 1888 to the headquarters office of the Baptists in the United States of America, he wrote: There are so many dialects that we can never hope to know and use them all. Our hopes for the future are high. We find them naturally a superior people to the Burmans. They are not quarrelsome, may easily be taught to be independent and manly, and has a sense of gratitude for favors received. They have good mind and hearts capable of great love. Yet, they are just as capable as enmities as of friendships. The greatest evil we will have to meet among them is temperance.
A British medical officer Major Newland who himself married a Chin woman in Hakha town wrote a book called A Practical Handbook of Lai Dialect ( 1895). In his book he wrote: A Chin id manly and independent fellow. He has not the cringing, fawning habits of his neighbours the Burmans . He always considers himself the equal of anyone. This independent spirit is the only favorable quality of a Chin. He would be a fine fellow but for his drinking habits. Carey and Tuck, who expedited the Chin Hills, wrote volumes of book which they entitle The Chin Hills ( 1896). In their entitled one can find the following verses:
The slow speech, the serious manner, the respect of birth and the knowledge of pedigrees, the duty of revenge, the taste for and the treacherous method of hospitality, the clannish feeling, the vice of avarice, the filthy state of the body, mutual distrust, impatience under control, the want of power of combination and the continued effort, arrogance in victory, speedy discouragement and panic in defeat . . . The Chin Hills are peopled by many clans and communities, calling themselves to be distinct and superior origin . . . Owning firstly to the want of a written language and secondly to the intermiable inter-village warfare, has split up and resulted in Babel of tongues, a variety of customs, and a diversity of modes of living . . . Except in the prosecution of warfare, robbery is practically unknown. A.S. Reid in his book Chin -Lushai land observed the culture of the Chins as:
Owning no central authority, possessing no written language, obeying but the verbal mandates of the chiefs, Hospitable and affectionate in their homes unsparing of age and sex while on war path; Untutored as the remotest races in central Africa, and yet endowed with an intelligence. Rev. Dr East, a medical missionary to the Chin in the 1890s, called the Chins as " splendid people." His remarks is bases on what he found the existence of God in the hearts, words, and attitudes of the Chins. His diary was compiled in a book form and called it Burma Manuscripts (1910). He wrote: I was led to believe that these people had no knowledge God, no word of love, no word of home. However, I could not accept that ideas as I very thoroughly believe in racial unity and that God made all man out of one blood. It is a certainty that the Chins believe in the God of Heaven as Creator. This knowledge is universal among them.
Rev. Dr Strait, an American Baptist missionary to the Chins stationing in Hakha, did not accept the idea that the Chins are so civilized. Rather. he praised the social system of the Chins as well as the skills of women who could weave a high quality silk showls, garments etc., still keeps the Chins silk showls as a valuable thing of the family. Rev Dr J.H Cope, who served the Lord for the Chins associating with the British administrators during 1908 till 1938, mentioned that the Chins have been living in a higher civilization in the past. He indicated that the living situation on the hills makes constant deterioration of the prevailing culture. He wrote a book called Awakening of the Northern Chins. In his book he wrote:
There are evidences that these people once had a higher civilization. This is seen from the fact that they are completely clothed and do not appear ever to have been headhunters or cannibals. There is even a tradition of a written language. They differ from many hill tribes in that violent crime is rare polygamy not very common, women more respected, and warfare carried on less brutally than in many hill districts . . . After reaching the hills they quickly spread out in little villages in the narrow valley and many dialects soon developed.
Rev. Sowards, Secretary of American ( Burma) Baptist Missionary Society during 1950s prophesized that the Chins will make great contributions to the whole of Burma. He played a leading role in the forming of Zomi( Chin) Baptist Convention and a theological in 1953. School and Hospitals opened for the Chins by British governors and American missionaries opened the eyes of the Chins in many ways. The British administrators recruited the Chins for their army because they knew that they were faithful and dutiful. Today, the Chins are working hard for their seif identity, self- determination, self- dependency, and self-reliance. The only thing that they need to gain the above is freedom which can bring chance for them
Showing posts with label chumawi. Show all posts
Showing posts with label chumawi. Show all posts
Saturday, September 8, 2007
IN SEARCH OF THE LOST SOULS OF THE CHINS
IN SEARCH OF THE LOST SOULS OF THE CHINS
A CENTENNIAL ESSAY
WRITTEN BY REV DR CHUM AWI
Introduction
To serve the purpose of the celebration of Chin Evangel
Centennary in Burma, I want to limit myself to write a short
sketch of mission history among various Chins who live
in three major places within the Union of Burma today.
Searching of the lost Chin souls was done by first the
American Baptists and later by the Anglicans from Great
Britain. The first pioneers from the USA were Rev. Arthur
Carson and his wife, Laura Carson. They were helped by
the Karen evangelists. Later, the Chin Christians organized
themselves to carry out God's given task, i.e., to continue to
evangelize their own brothers who never have never heard
about the saving grace of Jesus Christ.
AMERICAN BAPTIST MISSIONARIES TO NORTHERN CHINS
(1) THE ASHO-CHINS: They live in Ayeyawadi and Bago
divisions of the Union of Burma. Rev. Carson and his wife
started their mission works among the Asho-Chins in 1888.
They chose Thayetmyo for their mission station. But, they
moved their mission station to Hakha, Chin State, in 1899.
Then, mission works among the Asho-Chins did not grow
well. Most of them became Buddhists. They do not have
a written established literature. Very few Asho-Chins
became Christians. Many lost their souls as well as
their identity. Burma Baptist Convention has no works
with these Asho-Chins. In 1996, while I was General
Secretary of Zomi (Chin) Baptist Convention, we orga-
nized "JOINT MISSION PROJECT" between the ZBC
and Ayeyawadi Asho-Chin Baptist Association. Then,
we sent six missionaries from Hill Chin State. Local
Churches, such as Hakha Baptist Church, sent some
missionaries at their own program. There have been
some converts since then. Today, young people of
Asho-Chins are ready to become Christians. They
invite and challenge you and me for the saving of
their lost souls. For them, 1999 is the 111th year of
the arrival of the Carsons to the land of Asho-Chins.
(2) THE ARAKAN CHINS (Now Rakhaing Chins):
There are several tribes of Chin people in the
present Rakhaing State of the Union of Burma.
In the 1880s, Rev. Willis Thomas was an
American Baptist missionary to the Karens in
Sandawway where many Asho-Chins live
side by side with the Karens. This indicates that
there were American Baptist missionaries who
were working for the Asho-Chins. Unfortunately,
many Americans died in this particular mission
field because of malaria.The mission work was
on and off.Local leaders continued the mission
works.The Karens have been working among
these Rakhiang-Chins since long time.Growth
was very slow.The Kachin Baptist Convention
also is sending its missionaries among these
Chins.Today, Zomi Baptist Convention works
hard among the Rakhiang-Chins.Moreover,
local churches,such as Thlantlang Baptist
Church,sent young missionaries to this area.
The mission and evangelization program in
this area is a great challenge to every one of us
today.These are approximately 15 Chin
missionaries sent to this area by Zomi Baptist
Convention.
(3)THE HILL-CHINS: When the Carsons
moved their mission station from Thayetmyo
to Hakha,Chin State, on March 15, 1899,
the British administrators already were there
for 10 years.Unfortunately, the British
administration and jurisdiction were exercised
only among the Chins in the Northern part of
Chin State of the Union of Burma (Myanmar).The
British empire was not extended into the Southern
part of Chinland in those days. They called it
"unexplored or unadministrative area". The
Carsons dedicated themselves for education,
evangelism, literature, agriculture, and other
kinds of development programs. The Karen
teachers and evangelists helped them in their
programs. Dr. Tilbe, a friend of Arthur Carson,
reinforced their efforts to establish their
new mission field in 1900-1901. They were
joined by a medical doctor, Dr. East and his wife
in 1904. Dr. East was not only a physician, but
also a real evangelist. Rev. Carson died in
1908 just after he finished creating a written
language for the Chins in the Roman alpha-
bet system. He was buried in Hakha. Rev. &
Mrs Cope came to Hakha in 1910 to help
Mrs. Laura Carson. But, in 1911 they decided
to move to Tedim. There they worked hard for
30 years. Cope was dedicated for education
and literature of the Chins. In 1911, Dr. Woodin
and his wife came to Hakha as physicians of
Hakha Mission hospital. Mrs. Laura Carson left
the Chin Mission station in 1920 for good. She
continued her husband's mission for 12
years. She was a strong woman! In 1926
Rev. Chester U Strait and his wife came to
Hakha and worked there until 1941. When
Rev. Cope died in 1938 in Hakha, Rev. & Mrs
Nelson came to Tedim to continue Cope's
works in Tedim. For Hakha Mission station,
Rev. & Mrs. Johnson came to Hakha in 1947
and were forced to leave the mission field by
the Revolutionary Military government of the
Union of Burma. They worked in Hakha 26
years. In their time, Zomi (Chin) Baptist Con-
vention was born. 1/10th tithes system was
well established. Budget system in the Church
and her organizations were also established.
HOW LOVELY ARE THE KAREN MESSENGERS!
The most loveliest people in Burma to care and
nourish the souls of the Chins were Karen tea-
chers and evangelists who were employed by the
American Baptist Mission Board in Chinland.
I post this page in fond memory of their works:
1. Thra Shwe Zan worked among the Siyins;
2. Thra Maung Kun among the Laizos;
3. Thra Maung Lun among the Zokhuas;
4. Thra Po Kun among the Tonzangs;
5. Thra Maung Kya among the Thantlangs
6. Thra Kyi Khin among the Hakhas; and
7. Thra Aung Dwe among the Falams.
CHIN CHRISTIANS SOUGHT LOST SOULS
In 1905 Pu Thuam Hang and Pu Pau Suan were
baptized as believers in Christ. They were the
first fruits among the hill Chins. In 1906 Pu Sia
Khaw in Hakha and Pu Thang Sin in Lumbang
were baptized as new believers. In 1907 there
were 12 Chin Christians gathering together for
a meeting and it was called First Chin Baptist
Association. Later in 1948, they were organized
as Falam Baptist Association, Hakha Baptist
Association, and Tedim Baptist Association.
Again in 1953, these three associations agreed
to organize Zomi Baptist Convention under the
leadership of Rev. S.T. Hau Go. He was a gra-
duate with Master of Religious Education from
Eastern Theological Seminary in Philadelphia.
The Tedims proposed the name Zomi Baptist
Convention while the Hakhas proposed the
name Zotlang Baptist Convention. They decided
to open the Convention office in Falam, the then
District Headquarters of the government. The
objectives of the forming of the Convention were:
1. Agriculture High School: This was never mate-
rialized due to insufficient fundings from the Mission
Board. In fact, this was one of the most needed
project for the development of the entire Chins.
Today, Sloping Agriculture Land Technology, a
sustainable technology for the Chins, is being
introduced with the funding from Lutheran Church
in Germany.
2. Mission Hospital: The Chins misunderstood the
modern medicine during the first era of mission
works. Hospital was built in Hakha. It was burned
during World War II. The doctors were on and off.
Even though the a sanction was given to the Zomi
Baptist Convention, leaders did not come together
to choose a location. The sacntion was withdrawn.
3. Theological Education: To train pastors and
mission workers, Zomi Baptist Theological School
was established in Tedim in 1953, then it was
transfered to Hakha, and then again in Falam in
1959. It became Zomi Theological College, a degree
offering institution, during the administration of Rev.
Dr. Chum Awi in 1983. It was recognized by Asso-
ciation for Theological Education in South East Asia
in the same year. A sister school was founded by Zomi
Baptist Convention in 1984 in Matupi town. It is called
Union Theological School.
4. Chin Hills for Christ: Since its conception, the Zomi
Baptist Convention tried to evangelize their brother in
the Southern part. This program was highly prormoted
by Rev. Dr. Hre Kio during his service as Treasurer in
the Zomi Baptist Convention. This was the forerunner
of the Chins for Christ in One Century (CCOC).
5. Chins for Christ in One Century: Laymen like Col.
Kim Ngin, Pu Khup Piang of Education Ministry, and
Pu Lian Uk, a private lawyer and politician, who lived
and worked in Matupi, Mindat, Kanpetlet, and Paletwa
wrote to Zomi Baptist Convention office about the
urgent need of evangelization among the Southern
Chins. It was the time of Rev. Charles Hrang Tin Khum,
General Secretary of the Convention. Mission secretary
at that time was Rev. Dr. Cuai Sang. The motivation
came directly from kachin State. It was the year 1982
when Kachin 3/300 - Three years-three hundred evan-
gelist program was winding up. Rev. Khum attended
their Winding up Program. When he returned from
Kachin State, he was convinced that he must call a
consultation seminar which later adopted Chins for
Christ in One Century evangelistic program. It aims
to bring the Good News of Christ among the Southern
Chin brothers until 1999 which is the centennial of
the arrival of the Carson among the Chins. For the
past 15 years young ministers and lay people dedi-
cated themselves for the cause of the Lord. Then,
the result was that almost all Chins heard the saving
news of the Lord. They became followers. They orga-
nized themselves as Associations. Thus, Kanpetlet
Baptist Association, Mindat Baptist Association; Palet-
wa Baptist Association; and Gangaw Baptist Association.
The revival of local sending churches happened. There
were new associations coming out of mother asso-
ciations to be able to expand the Kingdom of God.
Now, Zomi Baptist Convention has 25 associations.
6. Beyond Chin Evangel Centennary: 1999 marks
the 100th year of the arrival of the Carsons which
means the arrival of the Godpel to the Chins. Many
Chins all over the world are celebrating this auspi-
cious occasion. After this celebration, their mission
strategy will be extended to the Asho-Chins and the
Arakan-Chins.
CONCLUSION: THE UNENDING TASKS
When Dr. East baptized Pau Suan and Thuam Hang
in 1905, Rev. Carson made a report to the Mission
Board. He entitled his report, "DAY BREAK IN CHIN
HILLS". The day of the Lord is broken in the last century
in Chin State. But, greater tasks are awaiting and chal-
lenging all Chin Christians today. The tasks have to do
with developments in the areas of moral upbuildings;
education upbringings; making use of Sloping Agri-
culture Land Technology as a sustainable technology;
economic reconstruction; new spiritual pilgrimages;
Sending of missionaries to Asho-Chins and Rakhaing-
Chins; political transquility in the whole of Burma; unity
among all Chins who live in Burma as well as who
live in Bangladesh and India; and recreating a new
language for all Chins. A century is gone. But it was
just a reminder that the Chins need more strong faith
in the Lord in order to continue to work on the tasks
given to us by the Lord. These tasks are still waiting
for us!
Note: A century of Chin Christianity is just a reminder
that all of us need to know
"How lovely are
the messengers
that preach us
the Gospel of Peace."
God bless you all!
A CENTENNIAL ESSAY
WRITTEN BY REV DR CHUM AWI
Introduction
To serve the purpose of the celebration of Chin Evangel
Centennary in Burma, I want to limit myself to write a short
sketch of mission history among various Chins who live
in three major places within the Union of Burma today.
Searching of the lost Chin souls was done by first the
American Baptists and later by the Anglicans from Great
Britain. The first pioneers from the USA were Rev. Arthur
Carson and his wife, Laura Carson. They were helped by
the Karen evangelists. Later, the Chin Christians organized
themselves to carry out God's given task, i.e., to continue to
evangelize their own brothers who never have never heard
about the saving grace of Jesus Christ.
AMERICAN BAPTIST MISSIONARIES TO NORTHERN CHINS
(1) THE ASHO-CHINS: They live in Ayeyawadi and Bago
divisions of the Union of Burma. Rev. Carson and his wife
started their mission works among the Asho-Chins in 1888.
They chose Thayetmyo for their mission station. But, they
moved their mission station to Hakha, Chin State, in 1899.
Then, mission works among the Asho-Chins did not grow
well. Most of them became Buddhists. They do not have
a written established literature. Very few Asho-Chins
became Christians. Many lost their souls as well as
their identity. Burma Baptist Convention has no works
with these Asho-Chins. In 1996, while I was General
Secretary of Zomi (Chin) Baptist Convention, we orga-
nized "JOINT MISSION PROJECT" between the ZBC
and Ayeyawadi Asho-Chin Baptist Association. Then,
we sent six missionaries from Hill Chin State. Local
Churches, such as Hakha Baptist Church, sent some
missionaries at their own program. There have been
some converts since then. Today, young people of
Asho-Chins are ready to become Christians. They
invite and challenge you and me for the saving of
their lost souls. For them, 1999 is the 111th year of
the arrival of the Carsons to the land of Asho-Chins.
(2) THE ARAKAN CHINS (Now Rakhaing Chins):
There are several tribes of Chin people in the
present Rakhaing State of the Union of Burma.
In the 1880s, Rev. Willis Thomas was an
American Baptist missionary to the Karens in
Sandawway where many Asho-Chins live
side by side with the Karens. This indicates that
there were American Baptist missionaries who
were working for the Asho-Chins. Unfortunately,
many Americans died in this particular mission
field because of malaria.The mission work was
on and off.Local leaders continued the mission
works.The Karens have been working among
these Rakhiang-Chins since long time.Growth
was very slow.The Kachin Baptist Convention
also is sending its missionaries among these
Chins.Today, Zomi Baptist Convention works
hard among the Rakhiang-Chins.Moreover,
local churches,such as Thlantlang Baptist
Church,sent young missionaries to this area.
The mission and evangelization program in
this area is a great challenge to every one of us
today.These are approximately 15 Chin
missionaries sent to this area by Zomi Baptist
Convention.
(3)THE HILL-CHINS: When the Carsons
moved their mission station from Thayetmyo
to Hakha,Chin State, on March 15, 1899,
the British administrators already were there
for 10 years.Unfortunately, the British
administration and jurisdiction were exercised
only among the Chins in the Northern part of
Chin State of the Union of Burma (Myanmar).The
British empire was not extended into the Southern
part of Chinland in those days. They called it
"unexplored or unadministrative area". The
Carsons dedicated themselves for education,
evangelism, literature, agriculture, and other
kinds of development programs. The Karen
teachers and evangelists helped them in their
programs. Dr. Tilbe, a friend of Arthur Carson,
reinforced their efforts to establish their
new mission field in 1900-1901. They were
joined by a medical doctor, Dr. East and his wife
in 1904. Dr. East was not only a physician, but
also a real evangelist. Rev. Carson died in
1908 just after he finished creating a written
language for the Chins in the Roman alpha-
bet system. He was buried in Hakha. Rev. &
Mrs Cope came to Hakha in 1910 to help
Mrs. Laura Carson. But, in 1911 they decided
to move to Tedim. There they worked hard for
30 years. Cope was dedicated for education
and literature of the Chins. In 1911, Dr. Woodin
and his wife came to Hakha as physicians of
Hakha Mission hospital. Mrs. Laura Carson left
the Chin Mission station in 1920 for good. She
continued her husband's mission for 12
years. She was a strong woman! In 1926
Rev. Chester U Strait and his wife came to
Hakha and worked there until 1941. When
Rev. Cope died in 1938 in Hakha, Rev. & Mrs
Nelson came to Tedim to continue Cope's
works in Tedim. For Hakha Mission station,
Rev. & Mrs. Johnson came to Hakha in 1947
and were forced to leave the mission field by
the Revolutionary Military government of the
Union of Burma. They worked in Hakha 26
years. In their time, Zomi (Chin) Baptist Con-
vention was born. 1/10th tithes system was
well established. Budget system in the Church
and her organizations were also established.
HOW LOVELY ARE THE KAREN MESSENGERS!
The most loveliest people in Burma to care and
nourish the souls of the Chins were Karen tea-
chers and evangelists who were employed by the
American Baptist Mission Board in Chinland.
I post this page in fond memory of their works:
1. Thra Shwe Zan worked among the Siyins;
2. Thra Maung Kun among the Laizos;
3. Thra Maung Lun among the Zokhuas;
4. Thra Po Kun among the Tonzangs;
5. Thra Maung Kya among the Thantlangs
6. Thra Kyi Khin among the Hakhas; and
7. Thra Aung Dwe among the Falams.
CHIN CHRISTIANS SOUGHT LOST SOULS
In 1905 Pu Thuam Hang and Pu Pau Suan were
baptized as believers in Christ. They were the
first fruits among the hill Chins. In 1906 Pu Sia
Khaw in Hakha and Pu Thang Sin in Lumbang
were baptized as new believers. In 1907 there
were 12 Chin Christians gathering together for
a meeting and it was called First Chin Baptist
Association. Later in 1948, they were organized
as Falam Baptist Association, Hakha Baptist
Association, and Tedim Baptist Association.
Again in 1953, these three associations agreed
to organize Zomi Baptist Convention under the
leadership of Rev. S.T. Hau Go. He was a gra-
duate with Master of Religious Education from
Eastern Theological Seminary in Philadelphia.
The Tedims proposed the name Zomi Baptist
Convention while the Hakhas proposed the
name Zotlang Baptist Convention. They decided
to open the Convention office in Falam, the then
District Headquarters of the government. The
objectives of the forming of the Convention were:
1. Agriculture High School: This was never mate-
rialized due to insufficient fundings from the Mission
Board. In fact, this was one of the most needed
project for the development of the entire Chins.
Today, Sloping Agriculture Land Technology, a
sustainable technology for the Chins, is being
introduced with the funding from Lutheran Church
in Germany.
2. Mission Hospital: The Chins misunderstood the
modern medicine during the first era of mission
works. Hospital was built in Hakha. It was burned
during World War II. The doctors were on and off.
Even though the a sanction was given to the Zomi
Baptist Convention, leaders did not come together
to choose a location. The sacntion was withdrawn.
3. Theological Education: To train pastors and
mission workers, Zomi Baptist Theological School
was established in Tedim in 1953, then it was
transfered to Hakha, and then again in Falam in
1959. It became Zomi Theological College, a degree
offering institution, during the administration of Rev.
Dr. Chum Awi in 1983. It was recognized by Asso-
ciation for Theological Education in South East Asia
in the same year. A sister school was founded by Zomi
Baptist Convention in 1984 in Matupi town. It is called
Union Theological School.
4. Chin Hills for Christ: Since its conception, the Zomi
Baptist Convention tried to evangelize their brother in
the Southern part. This program was highly prormoted
by Rev. Dr. Hre Kio during his service as Treasurer in
the Zomi Baptist Convention. This was the forerunner
of the Chins for Christ in One Century (CCOC).
5. Chins for Christ in One Century: Laymen like Col.
Kim Ngin, Pu Khup Piang of Education Ministry, and
Pu Lian Uk, a private lawyer and politician, who lived
and worked in Matupi, Mindat, Kanpetlet, and Paletwa
wrote to Zomi Baptist Convention office about the
urgent need of evangelization among the Southern
Chins. It was the time of Rev. Charles Hrang Tin Khum,
General Secretary of the Convention. Mission secretary
at that time was Rev. Dr. Cuai Sang. The motivation
came directly from kachin State. It was the year 1982
when Kachin 3/300 - Three years-three hundred evan-
gelist program was winding up. Rev. Khum attended
their Winding up Program. When he returned from
Kachin State, he was convinced that he must call a
consultation seminar which later adopted Chins for
Christ in One Century evangelistic program. It aims
to bring the Good News of Christ among the Southern
Chin brothers until 1999 which is the centennial of
the arrival of the Carson among the Chins. For the
past 15 years young ministers and lay people dedi-
cated themselves for the cause of the Lord. Then,
the result was that almost all Chins heard the saving
news of the Lord. They became followers. They orga-
nized themselves as Associations. Thus, Kanpetlet
Baptist Association, Mindat Baptist Association; Palet-
wa Baptist Association; and Gangaw Baptist Association.
The revival of local sending churches happened. There
were new associations coming out of mother asso-
ciations to be able to expand the Kingdom of God.
Now, Zomi Baptist Convention has 25 associations.
6. Beyond Chin Evangel Centennary: 1999 marks
the 100th year of the arrival of the Carsons which
means the arrival of the Godpel to the Chins. Many
Chins all over the world are celebrating this auspi-
cious occasion. After this celebration, their mission
strategy will be extended to the Asho-Chins and the
Arakan-Chins.
CONCLUSION: THE UNENDING TASKS
When Dr. East baptized Pau Suan and Thuam Hang
in 1905, Rev. Carson made a report to the Mission
Board. He entitled his report, "DAY BREAK IN CHIN
HILLS". The day of the Lord is broken in the last century
in Chin State. But, greater tasks are awaiting and chal-
lenging all Chin Christians today. The tasks have to do
with developments in the areas of moral upbuildings;
education upbringings; making use of Sloping Agri-
culture Land Technology as a sustainable technology;
economic reconstruction; new spiritual pilgrimages;
Sending of missionaries to Asho-Chins and Rakhaing-
Chins; political transquility in the whole of Burma; unity
among all Chins who live in Burma as well as who
live in Bangladesh and India; and recreating a new
language for all Chins. A century is gone. But it was
just a reminder that the Chins need more strong faith
in the Lord in order to continue to work on the tasks
given to us by the Lord. These tasks are still waiting
for us!
Note: A century of Chin Christianity is just a reminder
that all of us need to know
"How lovely are
the messengers
that preach us
the Gospel of Peace."
God bless you all!
CHRISTIANITY IN EASTERN CHINLAND
CHRISTIANITY IN EASTERN CHINLAND
(Rev. Dr. Chum Awi)
1. CHIN STATE It is situates in the North-Western part of Burma. The State borders with Bangladesh and India in the West. It is full of mountains and deep valleys. These make communication difficult. People speak various dialects.
The population is estimated 400000. People are dependent on slash and burn system of agriculture. This system make the soil barren year after year.
2. CHRISTIANITY The first missionaries to Eastern Chinland were Rev. and Mrs. Arthur Carson. They founded mission station in Haka in 1899 AD. This town is now the present capital town of the State. Mr. Carson, invented Roman alphabets for Chin literature in 1907. He planned to work on development in the areas of agriculture, literature, medicine, and basic education. The people were so unfor-tunate because he died of appendicitis in 1908.
These American Baptist missionaries were followed by Dr. East and his wife (1902). They were medical missionaries. Another medical missionary couple were Dr. & Mrs. J.G. Woodin. They came to Haka in 1910 and didn't work long.
Rev. & Mrs. Chester Strait arrived in Haka in 1925. He established Bible school in Haka. He finished translation of the New Testament and published in 1940.
Rev. & Mrs. robert R.G. Johnson arrived in Haka in 1946. They began to translate Old Testament. They started to build a stone Church building in Haka. The Revolutionary Government of Burma which dethroned parliamentary democracy government in 1962 required them to go home in 1966. They were the last missionary couple to the Chins.
3. ZOMI (CHIN) BAPTIST CONVENTION In 1953 Baptist Chins organized them- selves as Zomi (Chin) Baptist Convention. The total population of Baptists in Chin State is estimated 100000 baptized and another 100000 non-baptized members. There are around 1000 local small Churches in the villages.
Because of dialects and regional feelings, the Convention is comprised of 25 associations. 1. Haka Baptist Association 2. Falam Baptist Association 3. Tedim Baptist Association 4. Thantlang Association of Baptist Churches 5. Kale Valley Baptist Association 6. Matu Baptist Association 7. Matu Association of Baptist Cchurches 8. Senthang Baptist Association 9. Lautu Baptist Association 10. Kabaw Valley Thado Baptist Association 11. Zotung Baptist Association 12. Maram Baptist Association 13. Zophei Baptist Association 14. Tonzang baptist Association 15. Siyin Region baptist Association 16. Zo Baptist Association 17. Kuki Chin Baptist Association 18. Tamu Valley Baptist Association 19. Paletwa Baptist Association 20. Gangaw Baptist Association 21. Kanpetlet Baptist Association 22. Mindat Township Baptist Association 23. Chin Baptist Association 24. Kale Zomi Baptist Association 25. Lairawn Baptist Association
4. OTHER MISSION & PARA-CHURCHES There are mission Churches and para- churches which are established in the Chin society today. These include: 1. Roman Catholic Mission Churches 2. Presbyterian Churches 3. Methodist Churches 4. Gospel Baptist Churches 5. Fundamental Baptist Churches 6. Evangelical Baptist Churches 7. Evangelical Presbyterian Churches 8. United Reform Churches 9. Evangelical Free Church of Burma 10. Church of Jesus Christ 11. Church of God 12. Church on the Rock 13. Assemblies of God 14. Full Gospel Churches 15. United Pentecostal Churches 16. Christian Mission Alliance 17. Four Square Gospel Church 18. Christian Church of Myanmar 19. Seventh Day Baptist Church 20. Seventh Day Adventist Churches 21. Independent Church of Burma 22. Thangzakam baptist Churches
Note: These small Churches are part of Christian growth in the State.
5. FUTURE OF CHRISTIANITY The present military government of Burma is implementing its unwritten high policy in the country. This high policy is summed up in three words: Amyo, Batha, Thathana. It can be translated as:
"Only one race = Burmese
Only one language = Burmans
Only one religion = Buddhism"
Because of this policy Chin language is prohibited to be taught in public schools. Christianity is suppressed in many ways. Pagodas are constructed on mountains of Chin State with state government funds while churches are destroyed indirectly.
The future of the Churches in Chin State is very unstable at this point of time. It is hoped and prayed that believers in the State continue keeping their faith in the midst of torturings and persecutings.
( Rev. Dr. Chum Awi is former principal of Zomi Theological College ( ZTC ), and General Secretary of Zomi ( Chin ) Baptist Convention. He was township law officer at Haka before he served as ZTC principal )
DEVELOPMENT
Ecological System and Renewable Energy in Chin State Provided by: Chin Research and Development Society
A Brief Review of The Ecological Destruction and the Feasibility of Renewable Energy in Chin State
Provision of an energy supply in the Inner Chin State, Burma has been difficult for a long time, and has seriously obstructed economic and social development. The state has not been invested large amount of financial and materials resources here, only a very limited about 5% to 10 % of the population in this area accessed to electricity. Insignificant numbers of farmers, villagers and households have been connected to the electricity grid or to local small hydro generating stations. To extend the grid, the construction of high and low voltage lines alone would require large amount of investment that only the international NGO will best meet these requirements as the local or the State Government has no other alternative resources for implementation. Not only the one-time cost is high, but also the energy usage at any given location is low that the economy benefits are also very low.
Because of a shortage of fuel, energy, and electricity the farmers here still rely mainly on firewood, straw for their daily use - this has resulted in deforestation, destruction of the reserved forest for rain, soil erosion and draught that are affecting a larger area every year.
The second cause of the deforestation is done by Orchid hunting in the forest of Chin State, because of the price of the wild orchid per kilogram is as high as 4000 Kyats to 6000 ks ( Kyat is Burmese currency ) per kilogram which is an equivalent salary of a government servant per month. People cut every huge tree that bears Orchid flowers. The jungle of the reserve forest in Chin State now has been totally wipes out.
There are two main orchids which the Orchid hunters are mainly interested in:
(a) small white colour flowers with the shape of pearls , a rather short plant, which is highly demanded in China and can cost up to 5000 ks per kilogram,
(b) the second one has a delicate shape spider like structure flowers which has exotic beauty in nature, and can cost up to 6000 ks per kilogram.
The Chinese, Indians and Thais have the technique to do tissue culture that include mass production from a single plant to over a million plants in a- three -year period. Orchid cultivation became one of the sources of their main national income, rolling millions and millions of dollars in to their countries each year.
The third cause of deforestation would be shifting cultivation and the usage of slash-and-burn method of cultivation that devastated the ecological system of Chin State. The fourth cause of deforestation is burning forest that destroyed natural habitats for the animals and ecological system as a whole, to the extent that the fire occasionally resulted to the destruction of houses in the villages.
To depend on conventional energy to solve the energy problem of the vast, extremely dispersed areas is fraught with difficulties. To do so even within a relatively long period of time will be next to impossible. However, Chin State has abundant wind and solar energy resources. The region's wind energy reserves are very large and still being unused. In the region as a whole, average wind speed would be around 5 meters per second, and 75% of the region has utilizable wind resources. Inner Chin State also has a rich solar resource that 3000 hrs to 4000 hrs of sunshine available per year. Learning how to make use of these favorable resources that nature has bestow upon humanity, and turn them into a wellspring and motive force to accelerate economic and social development, is the objective towards which we have been striving.
The road to renewable To solve the energy problem of the areas, to develop the regional economy and protect the fragile ecological environment, Chin State has traveled a difficult road toward the development and utilization of new energy sources.
Between 1950 and 1970 the initial steps were taken towards new energy development. The first steps were made towards solving the scientific questions involved in producing equipment for converting wind energy into mechanical and electrical energy, and devices for utilizing solar electricity and solar heat. Through medium-scale testing arranged by the local and the region, initial steps were taken to explore the feasibility of using wind power to address energy needs in this area. These steps established a firm foundation for the development and use of new energy in Chin State.
From 1980 to 1990, new energy development and utilization moved into the key stage of organized and planned development. By late 1990 it was possible to buy Tata Company made solar panel from India that the relatively wealthy people of Chin State have access in purchasing, for their family electricity consumption. We need a reliable group of Local NGO with the task of supervising and co-ordinating the issues of renewable energy at a regional level. All major issues in new energy development are to be studied, planned organized and co-ordinated between NGO organizer for rural development. This will vigorously ensured the healthy development of the region's energy work.
New energy development guidlines are to establish with, policies and specific measures well suited to the region's conditions. That specified :-
The primary objective of new energy development and utilization had to be the solution of the energy problems of rural and remote areas, and that the development of small-scale wind generators, solar cells, and balance of system products for stand-alone applications is a top priority.
Reliable to use, convenience to maintain, and affordable to local usage should be the basic principle of the new product.
Small-scale products and energy use for daily life should be the main focus, and the needs of production and daily life should be integrated.
Local people should be in charge, with the State and NGO providing appropriate support.
Local NGO and expertise are to be organized to tackle the key technical problems. Simultaneously, with the region's resources in mind, provisional standards are formulated for the technical parameters of small wind generators, in order to push them as fast as possible toward technical reliability and practicality of use.
(Rev. Dr. Chum Awi)
1. CHIN STATE It is situates in the North-Western part of Burma. The State borders with Bangladesh and India in the West. It is full of mountains and deep valleys. These make communication difficult. People speak various dialects.
The population is estimated 400000. People are dependent on slash and burn system of agriculture. This system make the soil barren year after year.
2. CHRISTIANITY The first missionaries to Eastern Chinland were Rev. and Mrs. Arthur Carson. They founded mission station in Haka in 1899 AD. This town is now the present capital town of the State. Mr. Carson, invented Roman alphabets for Chin literature in 1907. He planned to work on development in the areas of agriculture, literature, medicine, and basic education. The people were so unfor-tunate because he died of appendicitis in 1908.
These American Baptist missionaries were followed by Dr. East and his wife (1902). They were medical missionaries. Another medical missionary couple were Dr. & Mrs. J.G. Woodin. They came to Haka in 1910 and didn't work long.
Rev. & Mrs. Chester Strait arrived in Haka in 1925. He established Bible school in Haka. He finished translation of the New Testament and published in 1940.
Rev. & Mrs. robert R.G. Johnson arrived in Haka in 1946. They began to translate Old Testament. They started to build a stone Church building in Haka. The Revolutionary Government of Burma which dethroned parliamentary democracy government in 1962 required them to go home in 1966. They were the last missionary couple to the Chins.
3. ZOMI (CHIN) BAPTIST CONVENTION In 1953 Baptist Chins organized them- selves as Zomi (Chin) Baptist Convention. The total population of Baptists in Chin State is estimated 100000 baptized and another 100000 non-baptized members. There are around 1000 local small Churches in the villages.
Because of dialects and regional feelings, the Convention is comprised of 25 associations. 1. Haka Baptist Association 2. Falam Baptist Association 3. Tedim Baptist Association 4. Thantlang Association of Baptist Churches 5. Kale Valley Baptist Association 6. Matu Baptist Association 7. Matu Association of Baptist Cchurches 8. Senthang Baptist Association 9. Lautu Baptist Association 10. Kabaw Valley Thado Baptist Association 11. Zotung Baptist Association 12. Maram Baptist Association 13. Zophei Baptist Association 14. Tonzang baptist Association 15. Siyin Region baptist Association 16. Zo Baptist Association 17. Kuki Chin Baptist Association 18. Tamu Valley Baptist Association 19. Paletwa Baptist Association 20. Gangaw Baptist Association 21. Kanpetlet Baptist Association 22. Mindat Township Baptist Association 23. Chin Baptist Association 24. Kale Zomi Baptist Association 25. Lairawn Baptist Association
4. OTHER MISSION & PARA-CHURCHES There are mission Churches and para- churches which are established in the Chin society today. These include: 1. Roman Catholic Mission Churches 2. Presbyterian Churches 3. Methodist Churches 4. Gospel Baptist Churches 5. Fundamental Baptist Churches 6. Evangelical Baptist Churches 7. Evangelical Presbyterian Churches 8. United Reform Churches 9. Evangelical Free Church of Burma 10. Church of Jesus Christ 11. Church of God 12. Church on the Rock 13. Assemblies of God 14. Full Gospel Churches 15. United Pentecostal Churches 16. Christian Mission Alliance 17. Four Square Gospel Church 18. Christian Church of Myanmar 19. Seventh Day Baptist Church 20. Seventh Day Adventist Churches 21. Independent Church of Burma 22. Thangzakam baptist Churches
Note: These small Churches are part of Christian growth in the State.
5. FUTURE OF CHRISTIANITY The present military government of Burma is implementing its unwritten high policy in the country. This high policy is summed up in three words: Amyo, Batha, Thathana. It can be translated as:
"Only one race = Burmese
Only one language = Burmans
Only one religion = Buddhism"
Because of this policy Chin language is prohibited to be taught in public schools. Christianity is suppressed in many ways. Pagodas are constructed on mountains of Chin State with state government funds while churches are destroyed indirectly.
The future of the Churches in Chin State is very unstable at this point of time. It is hoped and prayed that believers in the State continue keeping their faith in the midst of torturings and persecutings.
( Rev. Dr. Chum Awi is former principal of Zomi Theological College ( ZTC ), and General Secretary of Zomi ( Chin ) Baptist Convention. He was township law officer at Haka before he served as ZTC principal )
DEVELOPMENT
Ecological System and Renewable Energy in Chin State Provided by: Chin Research and Development Society
A Brief Review of The Ecological Destruction and the Feasibility of Renewable Energy in Chin State
Provision of an energy supply in the Inner Chin State, Burma has been difficult for a long time, and has seriously obstructed economic and social development. The state has not been invested large amount of financial and materials resources here, only a very limited about 5% to 10 % of the population in this area accessed to electricity. Insignificant numbers of farmers, villagers and households have been connected to the electricity grid or to local small hydro generating stations. To extend the grid, the construction of high and low voltage lines alone would require large amount of investment that only the international NGO will best meet these requirements as the local or the State Government has no other alternative resources for implementation. Not only the one-time cost is high, but also the energy usage at any given location is low that the economy benefits are also very low.
Because of a shortage of fuel, energy, and electricity the farmers here still rely mainly on firewood, straw for their daily use - this has resulted in deforestation, destruction of the reserved forest for rain, soil erosion and draught that are affecting a larger area every year.
The second cause of the deforestation is done by Orchid hunting in the forest of Chin State, because of the price of the wild orchid per kilogram is as high as 4000 Kyats to 6000 ks ( Kyat is Burmese currency ) per kilogram which is an equivalent salary of a government servant per month. People cut every huge tree that bears Orchid flowers. The jungle of the reserve forest in Chin State now has been totally wipes out.
There are two main orchids which the Orchid hunters are mainly interested in:
(a) small white colour flowers with the shape of pearls , a rather short plant, which is highly demanded in China and can cost up to 5000 ks per kilogram,
(b) the second one has a delicate shape spider like structure flowers which has exotic beauty in nature, and can cost up to 6000 ks per kilogram.
The Chinese, Indians and Thais have the technique to do tissue culture that include mass production from a single plant to over a million plants in a- three -year period. Orchid cultivation became one of the sources of their main national income, rolling millions and millions of dollars in to their countries each year.
The third cause of deforestation would be shifting cultivation and the usage of slash-and-burn method of cultivation that devastated the ecological system of Chin State. The fourth cause of deforestation is burning forest that destroyed natural habitats for the animals and ecological system as a whole, to the extent that the fire occasionally resulted to the destruction of houses in the villages.
To depend on conventional energy to solve the energy problem of the vast, extremely dispersed areas is fraught with difficulties. To do so even within a relatively long period of time will be next to impossible. However, Chin State has abundant wind and solar energy resources. The region's wind energy reserves are very large and still being unused. In the region as a whole, average wind speed would be around 5 meters per second, and 75% of the region has utilizable wind resources. Inner Chin State also has a rich solar resource that 3000 hrs to 4000 hrs of sunshine available per year. Learning how to make use of these favorable resources that nature has bestow upon humanity, and turn them into a wellspring and motive force to accelerate economic and social development, is the objective towards which we have been striving.
The road to renewable To solve the energy problem of the areas, to develop the regional economy and protect the fragile ecological environment, Chin State has traveled a difficult road toward the development and utilization of new energy sources.
Between 1950 and 1970 the initial steps were taken towards new energy development. The first steps were made towards solving the scientific questions involved in producing equipment for converting wind energy into mechanical and electrical energy, and devices for utilizing solar electricity and solar heat. Through medium-scale testing arranged by the local and the region, initial steps were taken to explore the feasibility of using wind power to address energy needs in this area. These steps established a firm foundation for the development and use of new energy in Chin State.
From 1980 to 1990, new energy development and utilization moved into the key stage of organized and planned development. By late 1990 it was possible to buy Tata Company made solar panel from India that the relatively wealthy people of Chin State have access in purchasing, for their family electricity consumption. We need a reliable group of Local NGO with the task of supervising and co-ordinating the issues of renewable energy at a regional level. All major issues in new energy development are to be studied, planned organized and co-ordinated between NGO organizer for rural development. This will vigorously ensured the healthy development of the region's energy work.
New energy development guidlines are to establish with, policies and specific measures well suited to the region's conditions. That specified :-
The primary objective of new energy development and utilization had to be the solution of the energy problems of rural and remote areas, and that the development of small-scale wind generators, solar cells, and balance of system products for stand-alone applications is a top priority.
Reliable to use, convenience to maintain, and affordable to local usage should be the basic principle of the new product.
Small-scale products and energy use for daily life should be the main focus, and the needs of production and daily life should be integrated.
Local people should be in charge, with the State and NGO providing appropriate support.
Local NGO and expertise are to be organized to tackle the key technical problems. Simultaneously, with the region's resources in mind, provisional standards are formulated for the technical parameters of small wind generators, in order to push them as fast as possible toward technical reliability and practicality of use.
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