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Petition to PM of India

LETTER TO

Prime Minister of India
The President of India,
National Human Rights Commission, India
Ministry Of Tribal Affairs
Ministry of Law and Justice
Ministry of Minority Affairs
Government of India

Stop killing! Separate administration for tribals of Manipur.

On the 31st August, 2015, the Manipur Assembly passed 3 Bills namely the Protection of Manipur People Bill, 2015, The Manipur Shops and Establishments (Second Amendment) Bill, 2015 and the Manipur Land Revenue and Land Reforms (Seventh Amendment) Bill, 2015. The bills passed, identified as a direct threat to the very existence of the various ethnic communities in the state, are condemned and highly contested in the hill areas. The tribal populace and their representatives were not consulted in the whole process of adopting, drafting and passing of the aforementioned bills amounting to a clear violation of the constitutional safeguards of the tribals where it is mentioned that the tribes will solely have decisions pertaining to their land.

The Constitution of India in its Article 371C provides special provisions for Manipur. This Article provides the base for the formation of Hill Areas Committee - made up of 19 members elected to the State legislative Assembly from all the tribal areas - was envisaged to be the guardian of the tribal interests. The law dictates that the HAC must be consulted in all legislative matters affecting the hill area of the state. Further, the state governor must send the President annual reports on the administration of the hill areas, and the Central Government has the power to give direction to the state government regarding administration of these areas.

Various tribal organisations and institutions have made their voices heard, conveniently disregarded by the Ibobi led government led to wide scale protests in the hill districts. The protests and strikes are held continuously and have completed 16 days as of now. In bitter turn of events recently, the tribals who were persistently harassed, oppressed, exploited and neglected for decades, expressed their grievances through demonstrations which led to the death of 9 innocent civilians including a minor; mercilessly gunned down by the Manipur Commandoes sent from the valley districts.

The Manipur tribals were historically independent and were never a part of the Manipur, culturally or traditionally. The recent sleazy attempt by the Meiteis in collaboration with the Manipur Government to seize the lands of tribals and the inhumane treatments received time and over again are clear illustrations of the conditions of the tribals in the state.

Therefore, we take this opportunity and choose this platform to make our suppressed voices heard. In order to attain peace and restore normalcy in the tribal areas, we humbly request your honour to:
● Consider the rights of the tribals provided by the constitution of India and repeal the passed bills aforementioned.
● Issue an official CBI enquiry to the deaths of 9 innocent civilians.
● Arrange a separate administration for the tribals under the existing provisions in the Indian Constitution.













https://www.change.org/p/prime-minister-of-india-the-president-of-india-national-human-rights-commission-india-ministry-of-tribal-affairs-ministry-of-law-and-justice-ministry-of-minority-affairs-government-of-india-stop-killing-separate-administration-for-tribals-of?recruiter=387316960&utm_source=share_petition&utm_medium=twitter&utm_campaign=share_twitter_responsive

Land Rights of Tribal

Land Rights of Tribal and State Land Laws : Manipur
D P Panmei *

Introduction: 

The State of Manipur is divided into two regions viz. the hills and valley. Its physical area measures 22, 327 sq. km. of which the valley portion covers 2,248 sq. km. whereas hill areas cover 20,089 sq. km. The valley area is surrounded by hill and this central plain portion covers about 10% of the total geographical area of the State. The remaining 90% area is under hill regions. Different tribal communities occupy this hill region (P. Binodini Devi � Tribal Land System of Manipur). The central region of the State is inhabited by the general people Meiteis including Muslims and some tribals. 

There are about 37 tribal communities, out of which 33 had been specified as Scheduled Tribes under the Constitution of India. These different tribal communities occupy the hill region of the State and the region is divided into five revenue districts and the plain region has 4 (four) districts. The tribals' representation to the State population, according to 2001 census is 38.43%. This figure does not include the population of three TD Blocks because of some controversy in enumeration. 

The State Legislative Assembly has a strength of 60 M.L.A.s. 40 M.L.A.s represent 4 (four) valley districts of Imphal West, Imphal East, Thoubal and Bishnupur, where as 5 (five) hill districts of Churachandpur, Chandel, Ukhrul, Senapati and Tamenglong districts are represented by 20 M.L.A.s of which one is dereserved seat. 

Land holding pattern in tribal areas 

The tribals have their own system of land holding based on customary and traditional practices. The founder of the village took all risk and responsibility to establish a village and as such he earned the title 'Founder'. Later on he became the chief of the village and the first owner of the entire village territory in respect of the Naga tribals. He had parceled out the territory from the vast area after proper or due rites performance and appeased the spirits of evil world in and around the area. 

They got and occupied the land from the powers of unseen forces as they believed. They claimed absolute authority over their land. Tribals considered that the land they possessed and occupied are out of their merit. Interference to their land is therefore, opposed with tooth and nail. They are the first settler of the land. Every tribal village was independent republic without outside interference. 

Land ownership 

Tribals claimed absolute ownership over their land. The one who established the village is the first owner in Naga society. There was two to three tier system of ownership among some Naga tribes. The first owner i.e. the founder of the village had to dole out some portion of land to any of his villagers in exchange of animals like dog, pig, mithun, rice-beer, for use in his ritual performance. The one who could offer his domesticated animals, food and other goods against a piece of land etc. become the owner of that portion of land. That person becomes the second owner. 

There were some chiefs who liberally shared the land on clan basis. The third owner was the one who claimed the cultivating plots within the portion of land given to the second owner by the chief or founder. He may get it by paying a price or by barter. In this way the existence of the third owner came into Naga society. There may be some minor variations in the system even among the Naga tribals. Those villages whose cultivation is of jhuming or shifting practice do have second and third ownership system. Even in the village where settled or terrace cultivation is practiced, the same system exist. So Naga society has at least two tier system of land ownership, the first being the founder of chief and the second owner is that of cultivating plot. 

As regard to Kuki system of land ownership, the chief is all in all. He is the supreme authority in the village affairs. He owns the entire land within his jurisdiction. There is neither clan land nor individual. It is unlikely of the Naga system. He distributes land for cultivation and plot for dwelling house construction. The Kuki chief has the authority to expel any villager from the village. Villagers live at the pleasure of the chief. The Kuki administration is autocratic and the chief is the autocrat. 

The tribals as a whole have their own time tested land holding system based on traditional practices by which they are governed. They consider that the lands they possess are acquired from the nature. As such the tribals do not have any land laws except that of traditional and customary base practices. 

Before application of any land law in Manipur, the Raja of Manipur claimed absolute ownership of all lands within his territory i.e. the valley area from the earliest time and collect land revenue. On the other hand, during the British period, the administration of the entire hill area of Manipur State was under the responsibility of the President of Manipur State Durbar who was a British ICS officer. 

The hill areas were separately administered as per a set of rules known as Hill Peoples' Regulation Act. The hill areas were at no point of time under the administration of the Raja of Manipur. The administration was carried on to the tune of the Hill Peoples' aspirations and their age old traditional practices. While such was the considered administration for hill/tribal people, a land act was enacted in 1960, which had rather frightened the tribals with the land being alienated from them. 

The Manipur Land Revenue & Land Reform Act, 1960 (MLR & LR Act, 1960) 

The Manipur Land Revenue & Land Reform Act, 1960 (MLR & LR Act, 1960) was enacted by the Parliament to consolidate and amend the law relating to land revenue in the State of Manipur and to provide certain measures of land reform. Before the enactment of the State land laws, the Assam Land & Revenue Regulation Act, 1886 was applied to Manipur by a State Durbar Resolution. 

The MLR & LR Act, 1960 intends to bring about uniformity in distribution of land throughout the State. However, Section 2 of the Act says, "It extends to the whole of the State of Manipur except the hill areas thereof". Thus the Act did not apply to the hill areas of the State. Under the Act, hill districts do not automatically mean hill areas. They Act assigned a special meaning to it. According to Section 2(1) of the Act, hill area means such areas in the hill tracts of the State of Manipur as the State Government by notification in the official Gazette declared to be hill areas. The State Government under different notifications Nos. had notified 1161 villages as hill areas in the 5 (five) Hill Districts for the purpose of this Act. 

Though Section 2, of the Act says that if does not apply to the hill areas of the State, it again says, "Provided that the State Government may, by notification in the official Gazette, extend the whole or part or any section of this Act to any hill areas of Manipur also as may be specified in such notification". The provisions for protection of the tribals had been curtailed off. The State Government under different notification Nos. had extended the provision of the Act to tribal areas. To the tribals, the extension of the Act to their areas is encroachment into their territory. The tussle between the State Government and the tribal chiefs, civil organizations etc. possess a grave situation. So far 89 villages of Churachandpur district and 14 villages each of Tamenglong and Senapati districts had also been covered by the Act (P. Binodini Devi � Tribal Land System of Manipur). 

There is a special protective provision of the Act on the transfer of land belonging to a tribal to non-tribal. Section 158 says, "No transfer of land by a person who is a member of Scheduled tribes shall be valid unless � 

The transfer is to another member of Schedule tribes; or 

Where the transfer is to another person who is not a member of any such tribes, it is made with the previous permission in writing of Deputy Commissioner provided that the Deputy Commissioner shall not give such permission unless he has secured the consent thereto of the District Council within whose jurisdiction the land lies; or 

The transfer is by way of mortgage to a co-operative society. 

The State Government had made an exceptional provision of the Act to the restriction of land transfer. This is the fear of the tribal population i.e. if the transfer is made by way of mortgage to a co-operative society, the consent of the District Council and written permission of the Deputy Commissioner is not required. This provision is a grave threat to the innocent tribals.


 D P Panmei wrote this article for The Sangai Express 
The writer is a Retd. Joint Director of Tribal Research Institute, Govt of Manipur 
This article was  Webcastedon January 10, 2010. 

MANIPUR BURNING : LAMKA ON FIRE

Lamka, August 31: A mob agitated over the passing of three bills that have infringed upon the rights of the state tribals, has tonight ransacked and set fire several properties of at least five MLAs from the district.
The mob that sprouts following a bout of alarm bells initially attacked the residence of health minister Phungzathang Tonsing located at New Lamka around 6pm. They ransacked the house and set aflame several furnitures. The fire is said to have caught the concrete structure by 7 pm as water tankers and fire tenders and the Police that had rushed to the spot were attacked and forced to withdraw.
Several of the mob then moves towards the residence of Thanlon MLA Vungzagin Valte also located at New Lamka wherein they set ablaze the security

sentry post and a vehicle.
The Deputy Commissioner Lunminthang Haokip, who has rushed towards the minister’s residence was also attacked. His official vehicle along with that of his escort’ was vandalised and overturned at Damkam Bazar.
The mob also attacked the residences of Singngat MLA Ginsuanhau Zou at Lailam Veng and that of Henglep MLA T Manga Vaiphei located at Hill Town.
The residence of TN Haokip located at Tuibuong was also burnt down by an irate mob around 7pm tonight.
Exact extend of damage caused in tonight’s mob fury was still difficult to comprehend as the situation is still simmering and the mob that had expanded across the township was still violent.
Manipur Police Commandos from Bishenpur have reached Lamka and started indiscriminate firing on the civilians with utter disregard for the life and property of the tribals. At least two persons have been killed and more than 20 have been injured. The ruthless killings speak volumes about the anti tribal attitude of security personnel which mainly comprises of Meiteis, who appear to be hellbent on what is an apparent manhunt for any tribal. Full display of the powers of the AFSPA in progress!
The state tribal population was against the bill, that is said to regulate outsiders but also scheme to discreetly remove the law that bars majority meitei community from owning tribal land, as they consider the bill nothing but an attempt to annihilate the rights they enjoy over their traditional land.
[LamkaHuihkhi]

Tutorial on how to Disable Right/left Click using JavaScript For Blogger

Today i will be  posting on  how to disable right click for blogger..
before doing this you can back up your Template if you like,, but here we will be just Adding GADGET, no need to worry
.
First we have Sign in to Blogger and then goto Dashboard

then select Layout. See Pic

After that you will see Add Gadget in sidebar/footer, click on that see pic 
After you Click  AddGadget,, Pop up will come up,, see pic 







In that Popup Tab Choose HTML/Javasccript
And you will see a Blank Field Poping up See Pic   






And in that Blank Content Paste This Script..below
                                                     



<script language=javascript>
<!--

var message="function disable by biakmuancj";

///////////////////////////////////
function clickIE4(){
if (event.button==2){
alert(message);
return false;
}
}

function clickNS4(e){
if (document.layers||document.getElementById&&!document.all){
if (e.which==2||e.which==3){
alert(message);
return false;
}
}
}

if (document.layers){
document.captureEvents(Event.MOUSEDOWN);
document.onmousedown=clickNS4;
}
else if (document.all&&!document.getElementById){
document.onmousedown=clickIE4;
}

document.oncontextmenu=new Function("alert(message);return false")

// -->
</script>

 or this one

 <!- START disable copy paste --><script src='demo-to-prevent-copy-paste-on-blogger_files/googleapis.js'></script><script type='text/javascript'> if(typeof document.onselectstart!="undefined" ) {document.onselectstart=new Function ("return false" ); } else{document.onmousedown=new Function ("return false" );document.onmouseup=new Function ("return false"); } </script><!-- End disable copy paste -->


Then Save your Template.
After that Refresh your blog.. it should work just fine..  







Jesus is the Son of God, then Who is the mother of Jesus, I mean God's Wife

The Otherday i got curious about this Question , so i ask question in gotquestion.org, below are the answer provideded which i am sharing with you because i think that if you have the same question with me it could really help you..
This is my question
Q: So i know that, Jesus is the Son of God, then Who is the mother of Jesus, I mean God's Wife, Yet i know Mother got pregnant by Holy Sprit then, Holy Sprit will become the biological father of Jesus,
To me Jesus have three Father, 
1) God, 
2) Holy Sprit  who got pregnat mary 
3)Josheph  ,
And his biological mother is mary,, then who is his Heavenly Mother ?

Can you clarify me  please

With Regards


C Jambiakmuan


Answered by: Gwen

Answer:
Hi, there. Thanks for your question. God does not have a wife. God is One God, but in Three Persons - Father, Son, and Holy Spirit. This is known as the concept of the Trinity. There is no "heavenly mother." The articles below should clear some things up for you. Please write back if you have more questions.
Question: "What does the Bible teach about the Trinity?"

Answer: The most difficult thing about the Christian concept of the Trinity is that there is no way to perfectly and completely understand it. The Trinity is a concept that is impossible for any human being to fully understand, let alone explain. God is infinitely greater than we are; therefore, we should not expect to be able to fully understand Him. The Bible teaches that the Father is God, that Jesus is God, and that the Holy Spirit is God. The Bible also teaches that there is only one God. Though we can understand some facts about the relationship of the different Persons of the Trinity to one another, ultimately, it is incomprehensible to the human mind. However, this does not mean the Trinity is not true or that it is not based on the teachings of the Bible.

The Trinity is one God existing in three Persons. Understand that this is not in any way suggesting thr ee Gods. Keep in mind when studying this subject that the word “Trinity” is not found in Scripture. This is a term that is used to attempt to describe the triune God—three coexistent, co-eternal Persons who make up God. Of real importance is that the concept represented by the word “Trinity” does exist in Scripture. The following is what God’s Word says about the Trinity:

1) There is one God (Deuteronomy 6:4; 1 Corinthians 8:4; Galatians 3:20; 1 Timothy 2:5).

2) The Trinity consists of three Persons (Genesis 1:1, 26; 3:22; 11:7; Isaiah 6:8, 48:16, 61:1; Matthew 3:16-17, 28:19; 2 Corinthians13:14). In Genesis 1:1, the Hebrew plural noun "Elohim" is used. In Genesis 1:26, 3:22, 11:7 and Isaiah 6:8, the plural pronoun for “us” is used. The word "Elohim" and the pronoun “us” are plural forms, definitely referring in the Hebrew language to more than two. While this is not an explicit argument for the Trinity, it does denote the aspect of plurality in God. The Hebrew word for "God," "Elohim," definitely allows for the Trinity.

In Isaiah 48:16 and 61:1, the Son is speaking while making reference to the Father and the Holy Spirit. Compare Isaiah 61:1 to Luke 4:14-19 to see that it is the Son speaking. Matthew 3:16-17 describes the event of Jesus' baptism. Seen in this passage is God the Ho ly Spirit descending on God the Son while God the Father proclaims His pleasure in the Son. Matthew 28:19 and 2 Corinthians 13:14 are examples of three distinct Persons in the Trinity.

3) The members of the Trinity are distinguished one from another in various passages. In the Old Testament, “LORD” is distinguished from “Lord” (Genesis 19:24; Hosea 1:4). The LORD has a Son (Psalm 2:7, 12; Proverbs 30:2-4). The Spirit is distinguished from the “LORD” (Numbers 27:18) and from “God” (Psalm 51:10-12). God the Son is distinguished from God the Father (Psalm 45:6-7; Hebrews 1:8-9). In the New Testament, Jesus speaks to the Father about sending a Helper, the Holy Spirit (John 14:16-17). This shows that Jesus did not consider Himself to be the Father or the Holy Spirit. Consider also all the other times in the Gospels where Jesus speaks to the Father. Was He speaking to Himself? No. He spoke to another Person in the Trinity—the Father.

4) Each member of the Trinity is God. The Father is God (John 6:27; Romans 1:7; 1 Peter 1:2). The Son is God (John 1:1, 14; Romans 9:5; Colossians 2:9; Hebrews 1:8; 1 John 5:20). The Holy Spirit is God (Acts 5:3-4; 1 Corinthians 3:16).

5) There is subordination within the Trinity. Scripture shows that the Holy Spirit is subordinate to the Father and the Son, and the Son is subordinate to the Father. This is an internal relationship and does not deny the deity of any Person of the Trinity. This is simply an area which our finite minds cannot understand concerning the infinite God. Concerning the Son see Luke 22:42, John 5:36, John 20:21, and 1 John 4:14. Concerning the Holy Spirit see John 14:16, 14:26, 15:26, 16:7, and especially John 16:13-14.

6) The individual members of the Trinity have different tasks. The Father is the ultimate source or cause of the universe (1 Corinthians 8:6;Revelation 4:11); divine revelation (Revelation 1:1); salvation (John 3:16-17); and Jesus' human works (John 5:17; 14:10). The Father initiates all of these things.

The Son is the agent through whom the Father does the following works: the creation and maintenance of the universe (1 Corinthians 8:6;John 1:3; Colossians 1:16-17); divine revelation (John 1:1, 16:12-15; Matthew 11:27; Revelation 1:1); and salvation (2 Corinthians 5:19;Matthew 1:21; John 4:42). The Father does all these things through the Son, who functions as His agent.

The Holy Spirit is the means by whom the Father does the following works: creation and maintenance of the universe (Genesis 1:2; Job 26:13; Psalm 104:30); divine revelation (John 16:12-15; Ephesians 3:5; 2 Peter 1:21); salvation (John 3:6; Titus 3:5; 1 Peter 1:2); and Jesus' works (Isaiah 61:1; Acts 10:38). Thus, the Father does all these things by the power of the Holy Spirit.

There have been many attempts to develop illustrations of the Trinity. However, none of the popular illustrations are completely accurate. The egg (or apple) fails in that the shell, white, and yolk are parts of the egg, not the egg in themselves, just as the skin, flesh, and seeds of the apple are parts of it, not the apple itself. The Father, Son, and Holy Spirit are not parts of God; each of them is God. The water illustration is somewhat better, but it still fails to adequately describe the Trinity. Liquid, vapor, and ice are forms of water. The Father, Son, and Holy Spirit are not forms of God, each of them is God. So, while these illustrations may give us a picture of the Trinity, the picture is not entirely accurate. An infinite God cannot be fully described by a finite illustration.

The doctrine of the Trinity has been a divisive issue throughout the entire history of the Christian church. While the core aspects of the Trinity are clearly presented in God’s Word, some of the side issues are not as explicitly clear. The Father is God, the Son is God, and the Holy Spirit is God—but there is only one God. That is the biblical doctrine of the Trinity. Beyond that, the issues are, to a certain extent, debatable and non-essential. Rather than attempting to fully define the Trinity with our finite human minds, we would be better served by focusing on the fact of God's greatness and His infinitely higher nature. “Oh, the depth of the riches of the wisdom and knowledge of God! How unsearchable his judgments, and his paths beyond tracing out! Who has known the mind of the Lord? Or who has been his counselor?” (Romans 11:33-34).

Recommended Resources: Making Sense of the Trinity: Three Crucial Questions by Millard Erickson and The Forgotten Trinity by James White.

Below is the best symbol fo r the Trinity we are aware of (click to expand):
"Trinity


Read more: http://www.gotquestions.org/Trinity-Bible.html#ixzz3gk8zoY59

"Mary
Question: "Is Mary the mother of God (Theotokos)?"

Answer: The phrase “mother of God” originated with and continues to be used in the Roman Catholic Church. One of the topics at the Council of Ephesus in AD 431 was the use of the Greek term Theotókos, or “God-bearer,” in reference to Mary. That council officially proclaimed Mary as the “mother of God,” and the doctrine was later included in the Catholic catechism. The idea behind calling Mary the “mother of God” is that, since Jesus is God and Mary is the mother of Jesus, she is the mother of God.

The major problem with this logic is that the term “God” implies the totality of Yahweh, and we know that Yahweh has no beginning and no end (Psalm 90:2). First Timothy 6:15-16 says that God is immortal. Being immortal, God never was “born” and never had a “mother.” The second Person of the Trinity, Jesus, did have a beginning to His earthly ministry when he was conceived in Mary’s womb and was born, but from eternity past He had always been the Son of God.

Philippians 2:6–7 gives us a bit more insight on what transpired when Jesus left heaven to become man. The New Living Translation says, “Though he was God, he did not think of equality with God as something to cling to. Instead, he gave up his divine privileges; he took the humble position of a slave and was born as a human being.” Jesus was already one with the Father, but He set aside His rights as Divinity and took the form of a baby (John 1:1). He went on to live the normal life of a Jewish boy, obeying His earthly parents (Luke 2:51).

A mother by definition precedes her child and at some point is more powerful than her child. So to call Mary the “mother of God” gives the misleading implication that Mary preceded and at one time was more powerful than the Lord God Almighty. Although Catholic doctrine tries to deny this implication, it is inescapable.

It is biblical to say that Mary was the mother of the Lord Jesus Christ during His incarnation on the earth. However, Catholics believe it is not enough to say that Mary was the mother of Jesus. Pope John Paul II, in a speech in 1996, encouraged people “not only to invoke the Blessed Virgin as the Mother of Jesus, but also to recognize her as Mother of God” (L'Osservatore Romano, 4 December 1996, p. 11). This is not biblical. The Lord God Almighty has no mother, since He has no beginning and no end (Genesis 1:1; Revelation 4:8).

Recommended Resources: The Gospel According to Rome: Comparing Catholic Tradition and The Word of God by James McCarthy

Read more: http://www.gotquestions.org/Mary-mother-God-theotokos.html#ixzz3gk93piCN

If Apes Evolved into Humans, Why Do We Still Have Apes?

by John D. Morris, Ph.D

This question often crops up among evolution disbelievers. And while it underscores the truth that most people truly don't believe man came from rats, fish, and single-celled organisms up through the primates, it ignores the fact that evolutionists have a ready answer to it.
First, evolutionists strongly deny the idea that men came from the apes. They insist that both man and the apes came from a hypothetical ape-like ancestor, the evidence for which has not yet been discovered.
Secondly, evolution does not propose that all members of a type evolved into another type, but that only a small group of individuals, genetically isolated from the others, evolved, leaving the others to remain the same.
A perceptive person will recognize that both of these points are nothing more than story telling. The hypothetical ape-like ancestor does not exist, and there is no evidence that it ever did. The "peripheral isolates" claim may sound reasonable, and there are recent examples of isolated groups acquiring new traits through adaptation, but none of any group acquired new suites of functioning genes through random mutation, such as production of either an ape or a man from an ape-like ancestor would require.
Instead of asking why we still have apes, we should be asking why don't we have the hypothetical ape-like ancestor, the real missing link? Or, why don't we have the required intermediate forms? How can such change happen? The claim that transitional individuals were few in number, and thus unlikely to be fossilized and discovered, rings hollow. The fact is, we don't have them! The evolution claims are only stories. In their story, man and apes diverged from the imaginary ancestor some seven million years ago. Surely some would be fossilized.
We should also ask, how could such a transition happen? The only way we know to acquire new genes is to alter existing genes through random mutation. The best alteration science has observed has produced only novel recombinations -- most deteriorate the genetic information and thus harm the offspring. Many mutations are fatal. Evolution requires trillions of innovative mutations to produce man from lower forms, and at least millions to produce man or apes from an ape-like ancestor. None have been observed.
Evolution tales are pseudo-scientific stories about an imaginary history. Evolution is best understood as an anti-God origins myth, attempting to explain man's existence without a Creator. We can do better.
*Dr. John D. Morris is the President of the Institute for Creation Research.
Cite this article: John D. Morris, Ph.D. 2006. If Apes Evolved into Humans, Why Do We Still Have Apes?. Acts & Facts. 35 (11).









RULES AND REGULATIONS OF ZOMI NATIONAL WORKERS WITHIN the ZOMI RE-UNIFICATION ORGANISATION


INTRODUCTION

We, the Zomi National Workers, resolutely affrim and give to ourselves this Rules and Regulation on
this day of the Thirty First October Two Thousand and Eight Anno Domini.
This Rules and Regulations is divided in to two parts. The two parts are binding to all the workers
within the Ministries under the ZRO. The Ministries may refer articles and sub-clauses in either or
both the parts whichever is relevant to them.

Central Executive Committee
Zomi Re-unification Organisation
Headquarters : Ciimnuai

PART-I
Category-A: Entry List of Tribunal {(Constitution Part-IV, Art. 74 (A)}
Introduction
In the event of any dispute regarding homicide/murder, the Tribunal may refer its finding to the
Cabinet Council, and the Cabinet Council may take decision as per the case
Capital punishment is the highest kind of punishment that can be awarded and such may be
awarded only after proved beyond reasonable doubt
Cabinet Council/Tribunal may take its own decision as per the intensity/severity of the crime/
offence committed.
Tribunal List
1. Any Zomi National Worker shall unreservedly commit to ZRO working policy, national
policy and collective leadership
2. No one shall organise/mobilise volunteer which is detrimental to ZRO and Zo nation
3. No one shall violate ZRO Constitution, Bye-law and rules and regulation framed from time
to time and oppose the aims and objectives, policy and programme of ZRO
4. No one shall sale/conceal/squander/siphon-off the properties and cash of ZRO
5. No one shall, without authorized by superior, shall cause physical handicap or cause to
inflict major/serious illness
6. False witness is prohibited
7. False accuse is prohibited
8. No one shall, without any reasonable reason, refuse to produce records/documents or
anything which the Court summoned
9. Judges shall judge without partiality
10. If the act or conduct and commissions of a Zomi National Worker is grossly Immoral that all
reasonable men will say that he/she cannot be trusted
11. If the worker is abusive or if he disturbs the peace of his working place
12. If he is assaulting, insulting and insubordinate to such a degree as to be incompatible
with the continuance of the relation of superior and worker
13. Raping of a woman is prohibited. Rape means forcible sexual intercourse without the
consent of a woman by means of overpowering/threatening/intoxicating/force etc.
14. No ZRA cadre shall collect money without the approval and knowledge of ZRO.
15. No ZRA cadre shall involve in mutiny.
16. No ZRA cadre shall desert with or without arms.
17. No ZRA cadre shall indulge in shameful acts of homosexual/lesbian/gay.
18. No ZRA cadres shall direct/point his/her weapons towards his/her comrades in time of
stress and outrage.
www.theirwords.org
CATEGORY- B: Entry List of Non-TRIBUNAL
Introduction
In Category- B, punishment may be awarded to without referring to the Tribunal. However,
based on the gravity and severity of the crime/offence committed, it may be referred to the
Tribunal
PUNISHMENT/ACTION ON MISCONDUCT
• Reproof/ Warning,
• Caning,
• Punishment without using sick,
• Demotion excluding the rank of officer and above can be done by the concern Ministry
Non-Tribunal List
1. There shall be no discrimination based on clan, dialect, domicile
2. The secrecy of the Organisation shall be strictly confided, no one shall leak/destroy the
properties/documents of the Organisation
3. No one shall engage in discouraging/mind-blogging of his/her co-workers
4. No one shall abuse power
5. Workers shall be a role model in conduct, manner, intoxicating, opposite sex and not to
involve in robbery.
6. It is strictly prohibited to feign illness/prolong illness/causing intentional injury and helping
to cause injury to abdicate from responsibility
7. It is strictly prohibited to rob properties/money by means of threatening/cheating
8. It is strictly prohibited to pass intentional false information and due to which someone is
adversely affected.
9. It is strictly prohibited to indulge in drunken brawling/fisticuff during on duty
10. It is strictly prohibited to indulge in habitual intoxicating, sale, manufacture, brew,
purchase, distribute
11. To take care of public properties and not to destroy
12. Contempt of judgement and threatening Judges or fail to appear before Judges or unwilling
to take oath
13. It is prohibited to create din/obstruct Cabinet Council meeting, Central Executive
Committee meeting and Annual Assembly meeting
14. If the act or conduct of the Worker is such that the superior cannot even rely on his/her
faithfulness
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15. Wilful insubordination or disobedience, whether alone or in combination with others to
any lawful and reasonable order of a superior
16. Habitual absence without permission and wanton negligence of duties
17. Theft/stealing is prohibited within the rank and file of ZRA
18. No ZRA cadre shall refuse and dishonour the directive of his/her superior.
19. No Battalion shall intrude into the area of another Battalion without the knowledge and
consent of ZRO/Defence Ministry. Clandestine meeting of Battalion Commanders without
the knowledge and approval of ZRO/Defence Ministry is prohibited.
20. No ZRA cadre shall withdraw/flee/hide in the battlefield without the directive of the
Commander.
21. No ZRA Officer/superior shall, without any reasonable reason punish/harass/threaten
his/her subordinates.
22. Except in case of life and death, no ZRA cadre shall fire even a single shot without the
direction of Battalion Commander.
23. No arms shall be displayed to threaten anyone without any directive from superior.

PART-II
GENERAL GUDELINES
1. ENROLMENT
i. All Zomi irrespective of their tribe affiliation/loyalty be accorded priority, apart from anyone
voluntarily willing to serve Zomi and Zogam
ii. Once enrolled into ZRA, a cadre has to serve at least seven years and cannot quit in his/her
own chosen time. However, in case of extreme hardship, a cadre may quit with the approval
of the Organisation after taking an oath

2. PROMOTION
i. There shall be a promotion course to secure promotion.
ii. A cadre may be promoted based on his/her performance during the Promotion Training
Course, seniority, Educational Qualification, character, command and control, discipline.
iii. Enlisted cadre from Graduate and above shall after completion of Basic Combat Military
Training serve as Private for six month. After the completion of six month, promotion
training course shall be arranged and based on his performance/fitness/ability he/she may
be accorded rank.
iv. To grant promotion from 2nd Lieutenant & above, the knowledge and consent of Cabinet
Council shall be obtained.
v. List of Precedence:
a) General
b) Lieutenant General
c) Major General
d) Brigadier
e) Colonel
f) Lieutenant Colonel
g) Major
h) Captain
i) Lieutenant
j) 2nd Lieutenant
k) Sergeant Major
l) Sergeant
m) Corporal
n) Lance Corporal
o) Private

3. LEAVE
i. A cadre may visit his homestead only in emergency and unavoidable circumstances with the
permission of Battalion Commander and the consent of Defence Director has to be
obtained.
ii. A ZRA cadre shall be declared a “proclaim deserter” if he continuously absent from his/her
post for 20 days.
4. CLOTHING
i. All Battalion shall maintain clothing register. The clothing register shall be in the custody of
Quarter Master (QM) and shall furnish a monthly report to the Battalion Commander and
that shall be dispatched to the Director, Ministry of Defence and shall be monitored
monthly.
ii. The Ministry of Defence shall set a life-system for clothing. Clothing includes both uniform
and civil dresses.
iii. In the event of loss due to laxity and misplacement of clothing, no cadre shall receive
clothing before the expiry of the life-term.

5. ARMS AND AMMUNITIONS
i. Arms and Ammunition shall be issued to every Battalion. Battalion QM shall maintain a
register. Since it is a control item BQM shall furnish daily report to the Director, Ministry of
Defence.
ii. Arms and Ammunition shall be the sole responsibility of Battalion Commanders & BQM. Any
loss or misplacement shall be severely dealt with.

6. FACILITIES
i. The ZRO, within its capacity, shall look after and extend assistance to the problems and
hardship of ZRA cadres.
ii. In the event of health problem faced by a ZRA cadre during out-of-post, he shall
immediately report to the Battalion Commander and necessary assistance may be rendered
with. Such assistance shall not be accorded to those failing to report to the Battalion
Commander.

iii. In the event of death during active service, a cadre may receive an ex-gratia as permissible
under rules enforce for the time being. He shall be draped with any Zomi shawls. Military
honour shall be accorded as and when convenience.

iv. No cadres shall get married before completion of 5 years of active service. No cadres shall
be entitled financial assistance if he/she marries before completion of 5 years of active
service. Cadres marrying after completion of the stipulated time shall receive necessary
assistance. In the case of woman cadre marrying/intending to marry, there shall be a
formalities to quit if she so desire.

v. Service benefits shall be earmarked for a ZRA cadre from the day of taking oath of loyalty as
decided by the Central Executive Committee Annual Assembly from time to time. If he/she
faithfully and satisfactorily serves for 7 years and retires with the consent of the
Organisation, the sum amount shall be handed over to him/her on the day of his/her
retirement. However, service benefits shall cease as and when a cadre receives welfare
benefits. In case of retiring due to health problems/household chores with the consent of
the Organisation and a cadre who dies during service is entitle to benefits. But a cadre who
is terminated for disciplinary action shall not receive service benefits.


DIRECTIVE PRINCIPLES OF ZOMI NATIONAL WORKERS WITHIN THE ZRO
Zomi National Workers shall:-
a. Maintain absolute integrity at all times;
b. Maintain absolute devotion/dedication to duty at all times;
c. Maintain impartiality in discharging of duties;
d. Maintain a responsible and decent standard of conduct in private life;
e. Render prompt and cautious service;
f. Manage private affairs in such a way as to avoid habitual indebtedness or
insolvency;
g. Respect superior in rank;
h. Not indulge in acts, which are unbecoming of a Zomi worker;
i. Not be discourteous, dishonest and partial;
j. Not adopt dilatory tactic in dealing with the public;
k. Not be a member of any association whose objects or activities are prejudice
to the interest of Zomi political movement, public order or morality;
l. Not consume any intoxicating drinks or drugs;
m. Not discriminate subordinate in rank
n. The Zomi Re-unification Organisation, considering its lethal and destructive
potential, treated the use of landmine as inhumane and a gross violation of
human rights and as such committed itself not to produce landmine and its
related components and exert its power and resources to eradicate landmine
and educate other revolutionary groups not to indulge themselves in the
inhumane act of producing, using and stock-piling of landmine.

Source :Geneva Call








Brief Early History of PAITE as Compiled in ZO HISTORY by Pu Vumson


Paihte or Paite is a name given by the Lusei and Pawi to people living in Tedim, in the southern and eastern parts of Manipur district and in the Somra Tract.
 Thaute or 'fat people' is also a name given to them by the Lusei.

 Among Paite themselves thaute refers only to the Sizang. In literature the term Kuki also covers part of the Paite. The clans of the Paihte are Guite, Ngaihte, Teizang, Thado (Khuangsai), Sukte, Sizang, Khuano, Saizang, Vaiphei, Baite, Gangte, and Yo. Most Paite clans claim to be descendants of Songthu, who is listed as one of the earliest Zo men. In the absence of written records however less important men have been forgotten, and only those with power have been remembered. Songthu, or Cawngtu, must have been a powerful man, as Songthu songs are still sung in ceremonies among the Lusei and Paite

The Paite tell of early settlement in the Tuikang or Chindwin valley, where they lived with the Khamang people, who may have been the Shans. According to Vum Ko hau97, the migration of these people to the hills was due to the oppressiveness of the Shan Sawbwa of Kale. Lai Biak Thanga39 also mentioned a cruel king as the reason for the Lusei's migration to the hills. Vum Ko Hau dated the time of the Sizang's migration to the hills as 1374, the time when the Kale Sawbwa was building the Kale palace.
The Paite claim they first settled down at Ciimnuai when they migrated from the Kale-Kabaw-Myittha valley. Ciimnuai offered them good cultivable land, but sometime during the sixteenth century Ciimnuai grew so overcrowded that people moved away. Some of-the Paite moved south, or 'down the hill side'; thus they were called "Sukte", a people going south. They founded their home in Mualbem. Sizang, Thado, Vaiphei and Yo said they lived together for many years, until the Sizang and Thado quarreled..... and so on if you Click this Link


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