Oral tradition maintained that the Zou people once have had their own written script in olden days. Emperor Shih Huang-di (First Sovereign Qin Emperor – Chinese: ????; Qing Shih Huang-di) defeated the Warring States (Seven Kingdoms) and became the first emperor of China in 221 BC, until his death in 210 BC. Between the period of 213 and 206 BC, the Hundred Schools of Thought were pruned and legalism survived. Beginning in 213 BCE, all classic works of the Hundred Schools of Thought — except those from Li Si’s own school of philosophy known as legalism — were subject to book burning. It was during that period that the Zou script was confiscated and burned down by the Chinese emperor Shih Huang-di, who enslaved them to build a certain portion of the Great Wall of China. Another tradition maintained that the Zou script that was written on a leather scroll. The leather scroll that was inserted on the inner-roof of a house felled down on the muddy wastewater. The leather decomposed and later was eaten by a dog. The third tradition maintained that the Zou script was written on leather and a bark. The first one was written on leather, and the last written on a bark. Unfortunately, a hungry dog ate the leather on which the script was written, and the script written on the bark was burned. Quite ridiculous, yet the late Rev. Khup Za Go said “The Zo script was eaten up by a hungry dog” in his book entitled Christianity in Chinland. The story goes such that the only script that they have was written on a piece of animal skin and there was only one person taking care of it. The person who took care of the script traveled to another place on foot, with his dog. It apparently was a hot and sunny day. He passed by a creek and stripped off his load and went down the creek to get a sip of it. Then, the saddest story ever told happened there – The script was eaten up by his hungry dog.
One must be very clear of the Zou culture that gives derogatory names such as dog, jackal, wolf, tiger-man, etc. to someone they hate or someone who is foreign to them. This is true even today. This could be found in one of the Zou folklores which says, “Nidang in la Kawl Mangpa zi’n ka um ee; Tunla tunla ngahsanu nau ka ching ee.” (I was once the queen/wife of the lord of Ava; Now, I am baby-sitting the she-jackal’s child). This is also true with the Chinese culture who called their neighboring Yao tribes ‘Wild dog or jackal.” This might have been true with the incident of the lost script. So, if this was true, the Zou script might have been confiscated by their enemies. The event of the lost script was followed by a Dark Age in Zou history where they didn’t have time to rewrite the script. Barbarism because of staying in the caves for long times could possibly contribute to the lost script. Dr. David Vumlallian Zou opined, “In traditional Zou society, the knowledge of script (If at all it existed) would have been confined to a small section of the people like the village priest or the tribal chieftain.” The lost script has become legends and myths to the Zou people now. Whatever the case it might have been, I am reminded of Sing Khaw Khai’s words, “In fact, legends and myths are not the creation of memories, but are the reminiscence of the past experiences.” Therefore, it would be safe to conclude that there was the Zou script in ancient times.
The second generation of the Zou script came in multiple forms – the Pau Cin Hau’s script in 1902, Dr. Khuplam’s script in 1949, and the Siahzathang’s script in 1952. These three scripts were invented by Zou natives based on their revelation of the last script. It did not get any popularity mainly because of the fact that the Zou people of that time were uncivilized, and don’t really bother if or not they have any script.
In the Chin Hills of Burma, Pau Cin Hau claimed to have been revealed a script which he called Tual Lai (Local script). “The Pau Cin Hau script is the ecclesiastical script of the Laipian religious tradition, which developed in the Chin Hills region at the turn of the 20th century. The script is named after Pau Cin Hau (1859–1948), a ‘Sukte’ (Tedim) Chin, who founded the Laipian tradition and developed the script in order to convey his teachings” says Anshuman Pandey who made a research on the Pau Cin Hau’s script. The revised alphabet consists of 21 consonants, and the Sermon on the Mount in St. Matthew was printed in this script in 1931.
In Manipur, Dr. Khuplam Milui Lenthang claimed to have been revealed a script by YHWH for the Chikim people (Chikim is an abbreviated form used by some Zou writers to denote the Chin, Kuki and Mizo ethnic groups). Although he had been struggling to rewrite the lost script since 1949, his hard work on the script got paid off in 1967. He was quoted to have said that after a profound prayer to YHWH and deep meditation on the Scripture, he got the revelation of the lost script. His script called “Bulpizem” has 32 characters and numerals 1 to 10. He sent his Bulpizem to Mr. Lal Thanhawla the then Chief Minister of Mizoram for further research.
In Manipur, M. Siahzathang Zou claimed to have discovered the old Zou Lai (Zou script) in his father’s diary book. If this was true, where did Siahzathang’s father get the script? He further developed the original 25 characters of the alphabet into the present form of 27 characters with numerals 1 to 10 in 1952. The Manipur State Kala Academy has twice honored the achievements of M. Siahzathang Zou both in 1976 and in 1991. The United Zomi Organization adopted the M. Siahzathang’s system of writing as the Zou script in 1976 at its General Assembly held at Tuaitengphai. This system of writing gained momentum among the Zou students of the 1970s for the first time that was followed by gradual decline in the late 1980s. It has been resurrected again in the late 1990s when the Zou Literature Society became functional again. The ZLS had their sub-committee named Zou Laimal Saipawl who brought out mimeographed copies of Zoulai Sinna (Zoulai Self-instructor) in 1999. Furthermore, the Zolai Simpat Bu (Zou Primary Book) was released on October 10, 2009 at the Zoumunnuom Community Hall, Churachandpur, Manipur, by the then Education minister of Manipur L. Jayantakumar Singh.
The third generation of the Zou script began with the formation of International Phonetic Association. In 1886, a group of French and British language teachers, led by the French linguist Paul Passy, formed what would come to be known (from 1897 onwards) as the International Phonetic Association. The original alphabet was based on a spelling reform for English known as the Romic alphabet, but in order to make it usable for other languages, the values of the symbols were allowed to vary from language to language. It was only after the IPA formation that the missionaries in Zou inhabited areas begin to introduce new scripts for the Zou people, at different period and region.
In Mizoram, this dialect (Duhlian dialect of the politically dominant Lusei clan) received a further boost when Christian missionaries arrived in 1894, namely, Rev. F.W. Savidge and Rev. J.H. Lorrain, who reduced the language into writing, using a simple and effective phonetic Hunterian system of Roman script. In the Chin Hills, Rev. JH Cope introduced Kamhaw dialect into writing in 1910.
Written by KhaiMinthang, USA
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Development and Growth of Zo/Zou language and its literature
Like Mizo, Tiddim-Chin, Paite, Thadou-Kuki, Hmar, Siyin, Gangte, Vaiphei, Zotung, Zophei, Mara and other Kuki-Chin languages, the Zo is writtten in Roman script which was introduced by Rev. J.H Cope in about 1910 A.D in Tedim town the Chin Hills of Myanmar(Burma).
The development and growth of the Zo language and its literature owes to one great missionary; Rev. Joseph Hebert Cope of American Baptist Mission. In December 21,1908, he reached Haka and learnt the Haka and Falam dialects to spread the word of God but he was not very successful. In 1910, he arrived at Tedim town in Chin Hills, Myanmar (Burma) and he learnt the Tedim-Chin or Tiddim-Chin the local language of those areas. He had to face a lot of resistance and hardships especially from the orthodox Zo people. The practice of social drinking was prevalent in those days. Due to the orthodoxy of the Zo people who used to worship the supreme being called ‘Pasièn’ and their ancestors’ spirits called ‘Pusá’. The form of worship is known as ‘Pusá Biehna’. Their form of ancient ancestor worship or religion may be termed as ‘Lawkism’ in anglicized terminlogy. It took many years to convert souls for Christ.
Since, the Zo/Zou orthography and its literature developed side by side with the Tiddim Chin language especially in Burma(Myanmar) and partly in India, it will be befitting to highlight the development of the Tiddim Chin language also. In order to trace the development and growth of Zo/Zou language and its literature, it would be rather incomplete without tracing the devlopment and growth of the Tiddim-Chin(Tedim Chin) language. The Tiddim Chin or Tedim language is an amalgamation of different Kuki-Chin languges(dialects) which was spoken mainly in Tiddim/Tedim settlement almost coinciding with the rise of the Sukte Chiefs of the Chin Hills. Prior to the development of Zo/Zou language(orthography) and its literature in Myanmar(Burma), the most developed language and literature, was Kamhau dialect which was later on rechristened as Tedim Chin or Tiddim Chin dialect spoken in the region covering Tedim, Tonzang, Teizang, Mualpi etc the Northern Chin Hills of Burma. The loconym Tedim is the allograph of Tiddim-Chin vice-versa.
In the beginning of the 20th century Pu Kamhau one of the Sukte Chiefs(Innpite) of the Chin Hills, patronized and propagated his own dialect which was very similar to the present Tiddim-Chin dialect. He made it as the official language of his tracts with the patronage of the British Rulers and British missionaries of those days. It was known as Kamhau dialect. In many books it is also recorded as Sukte dialect. The Zote who settled in the high hills in northern Chin Hills used to called the Tedim people as Simte people; ‘people of the south’. This fact is evident from the sayings in Zo language; simsiel southern mithun’; simsing ‘southern tree’; simlei ‘southern land’;simsing pa ‘flower of southern tree’; zosing pa ‘flower of zo tree’; tùhdu kùikùi khatvei Simlám nga, khatvei Zolám nga tâsíng dàwn a khuvá àw, mîmnâi tângnâi na kinêh…etc. Rev. J.H. Cope compiled hymn book in Tedim(Kamhau) dialect and he also published portions of the Gospels. In 1913, he compiled the first Chin Primer in Tedim dialect using Roman Scripts called Mang Tual Lai. In 1915, J.H Cope translated the ‘Mate Lai Siangtho’ (Gospel of St.Mathew) in Kamhau dialect and it was printed by British & Foreign Bible Society, Rangoon and the ‘Zawhang Lai Siangtho’(Gospel of St.John) in Kamhau dialect, 1923. These Bibles were the forerunners of the later days Tiddim-Chin Bibles. In 1931, The Sermon on the Mount was published in Pau Cin Hau script with the help of Mrs. Cope and Pu Thang Cin Kham of Tonzang village. Due to the non-availability of printing technology for this script it could not be fully developed as a means of education in schools. He began to publish a 16 page bulletin called Tedim Thukizakna with the help of local pastors and literates from 1919 till his death in 1938.
About 1920-21, there was Educational Conference at Falam which agreed to develop the Roman alphabet as a medium of instruction for schools in place of Burmese. The Chin Education Conference at Maymyo was held on 23rd October 1923, wherein the members resolved to prepare school text-books in Tiddim-Chin language. Consequently, in 1925, Rev. J.H Cope was confered the rank of Honorary Inspector of Schools for the whole of Chin Hills. Henceforth, he was known as Sângmâng Pa ‘Master of Schools’. In the year 1925, he organized all the Primary Schools into Tedim Chin Primary Schools.
As informed by Rev. Thang Kho Chin(aged 85 years in July 1996 A.D) of Phaitu village, it is recorded that when Rev. J.H Cope tried to prepare folktales in the Tiddim-Chin Readers he could not satisfactorily gather detailed accounts of the Zo folktales among the Tedim/Tiddim speaking people, it is said that some Tedim/Tiddim speaking elders advised Rev. J.H Cope, to collect the Zo folktales and stories from the the Zo people who still preserve their ancient customs, traditions and folktales, still in tact. So, he consulted and interviewed Pu Tuong Za Go of Lomzang village in Tongzang Myuone who knew many Zo folktales and stories, thus many Zo folktales and legends were incorporated into the Tiddim Chin reader. Much of the original and native Zo speech patterns and language were also incorporated in it. By 1925 A.D he prepared the Tiddim-Chin Readers. Later on, through revisions, the original Zo speech patterns and language usages found in the Tiddim-Chin Readers were gradually dropped in place of native Tiddim-Chin dialect. Perhaps, due to these historical facts of its origin and same ethnicity of the people of the regions, the Tiddim-Chin dialect is also named as Zo Lai in vernacular context by the scholars and writers, further linguistically it can also be proved that Tiddim-Chin dialect is a developed form of Zo language or a variety of Zo language.
In 1931, Rev J.H Cope translated portions of the New Testament in Tedim dialect. In 1932, assisted by Sia Vial Nang, Rev. J.H.Cope completed the first complete New Testament Bible in the Chin Hills which was published by British and Foreign Bible Society(Rangoon) in Kamhau/Tiddim-Chin dialect. In 1948, Sia Hau Go reprinted the New Testament, in Tedim Chin (Lai Siangtho thak, Tedim kam). In 1967, the New Testament and Psalms in Tedim kam was published by Bible Society of India, was officially released at Guwahati Conference of CBCNEI. On 12th June 1977, under the aegis of the Tedim Baptist Association and Chin Baptist Association(Lamka), with the assistance of the Bible Society of India published the complete Holy Bible(minus Apocripha) translated and edited by Rev. Kam Khaw Thang of Burma, was released at Churachandpur, Manipur. Thus, the development and growth of Zo language in Burma vis-a-vis Tiddim-Chin language through the pioneering works of Rev.J.H Cope, benefited the people from the point of history, culture, literature and religion.
The various Tedim Chin scholars of different professions have been trying to rechristen this language into full-fledged Zo language i.e Zokam since the early times of its inception, but their efforts have not really come to fruition till date due to lack of patronage in Myanmar and India. It seems that there is conceptual conflicts amongst the Tiddim Chin speakers as regards to naming Tiddim Chin language as Zokam thereby, totally abandoning of the old nomenclature i.e Tiddim Chin which has found its way into world famous libraries and vernacular books since 1925 A.D. The Golden Jubilee of Tiddim Chin Vernacular(Zo Lai kum sawnga cin’na Pawi) was commemorated under the leadership of Pu Shiing Khan Thang and Rev. Khup Za Go, in December, 1975 at Tangnuam, Churachandpur, Manipur, known as Tiddim Chin Vernacular Golden Jubilee(1925-1975).
The reasons for the long period of obscurity of the Zo or Zou language is their rejections for alien religion of the colonial rulers, which retarded the pace of their conversions into Christianity which took place rather late, as recent as 1950-60s; the reason being they were orthodox ancestor worshippers practising their ancient religion of Lawkism[Zo religion of ancestor and polytheism spirits propiations and indigenous healing through traditional medicines and sacrifices by the village priest or clan priest. This i coined it as Lawkism]. The other possible reason for its obscurity is political in nature, as we know from history of Chin Hills under the Sukte rulers; known as Innpité in vernacular parlance, perhaps, because of the constant struggle for supremacy and dominance between the Zo chiefs andthe Sukte rulers76, the Zo people and its language must have been looked upon with disdain and scorn, combined with the patronization and chauvinism of the ruling clans for Tedim or Tiddim Chin language. The word Zo is the allograph of Zou or Jou vice-versa.
After the Britishers left India and Burma, the Kuki-Chin linguistic family of cognate languages suffered much disintegrations, differentiations, diversifications and divergences in terms of their orthographies especially in North East India. With floodgates of the tribe recognitions in the early part of the 1950s by Government of India(vis a vis Government of Manipur), various speech communities of the Kuki-Chin linguistic groups began to adopt their own dialects as the basis of their ethnic identity and differentiation to attain the new tribal status or tribalhood. Thus, the Kuki-Chin linguistic families and its socio-political world was split up into various ethnic minority groups or components namely; Aimol, Anal, Chiru, Chothe, Khuoibu, Kom, Lamkang, Paite, Simte, Thadou, Gangte, Vaiphei, Zo/Zou or Zomi/Zome etc, thus, in general we may say that they moved from their self-contained independent and self-respecting chieftainship status to newly created tribalhood or tribal status in post Independence era; which became a boon for them on socio-economic and rather a bane on political fronts.
Prior to the 1950s, like the Zos in Burma, the Zous in India were similarly, staunch believers of their ancient fore-fathers religion; ancestor worship which I called it Lawkism. In the early 1950s,with the advent and the full invasion of foreign religion in the form of Christianity, slowly the majority of the Zos were converted into Christian faith while some were converted individually, the major chunk of population underwent mass conversion under their clanhead or chieftain of the village, resulting in drastic transformations of their social systems, kinship systems, customs, cultures,and their tribe unity and solidarity. With the advent of that new faith and its missionary activities came together with the modern education. Many youngmen became literate and enlightened into Christianity. In course of time, the newly educated persons felt the necessity of having a Church denominations based on their tribe or community to enable them to worship in their own mother tongues. They longed to have hymn books and the Bible in their own mother tongues. Since the beginnning of the 20th century in the early period of Christianity, the Zo/Zou community of India and Burma were using either the Paite or Tedim Hymn Books and Gospels. Some even used the Lushai Bible.
In 1946, some schools were opened among the Zos in South district of Manipur state. The E.C.C missionaries Mssrs.Vungdal, Khamzalian, Thongluon used to preach the Gospel among the Zo people of the then South District of Manipur state, India. Some people were converted to Christianity. However, in those days, there was no single organised Zo Christian denomination amongst them, in fact, they were scattered among various denominations such as E.C.C, E.A.C, ABM etc. After few years many Zos left their parent denominations MCConvention/ECC which were under N.E.I.G later on, it was rechristened as Evangelical Congregational Church of India (E.C.C.I) in November, 1986 A.D.
Some newly educated Jou/Zou people like Mr. Thawngzakhup and Mr. T. Kamzakhup began to organise the new converts into their own association perhaps, due to various reasons like tribal solidarity, linguistics incompatibility or some reasons as perceived by them. On 20, February1, 1954, they founded a new denomination known as ‘Jou Christian Association’ (J.C.A) at Daijang village, South district, Manipur under the Chairmanship of Ngulzakhup. In 1956, they held the second J.C.A session at Buhsau village in which they renamed it as Manipur Christian Conference(MCC) so as to get a separate Presbytery affiliation under NEIGM.
Through their newly established church denomination, the Zo/Zous began to develop their own language and literature in their mother tongue. The first hymn book called ‘Zomi Christian Labupi’ was printed in 1954(500 copies) compiled and edited by Zomi Theme Committee, Tuaitengphai under the leadership of Pu. Thonghang(T.Tungnung), Pu.Kaizakham (K.Phiemphu) and Pu.Semkhopao (S.K.Samte). The hymn book is a unique piece, in a sense that the songs are written using much of the Zo poetical words, metaphors and similes which touches one’s heart and soul even today. They can be given the status of the Pioneers of Zo literature in Manipur(India). The second, third, fourth editions came out in 1956(2,000 copies), 1970(3000 copies), 1985( 1000 copies) and 1989(3000 copies; tonic solfa) respectively. In the early period before Independence there was no such thing as International boundaries between India and Burma. People of both countries used to freely move from one country to another. Therefore, the writing styles or spelling usages of the earlier some Zo/Zou writers were much influenced by the Tedim Chin(Zolai) readers. We may, therefore, safely claim that the earliest orthographical styles of writings at first, seems to be influenced by the Tedim Chim(Zo Lai); one of the evidences is in the form of frequent mentionings of the words Zolai Tan I, Zolai Tan II, Zolai Tan III and Zolai Tan Li(IV) by old and elderly persons which i used to hear them quite often, also the spelling usages employed by the Zo elders as i saw and heard about them as a young boy and even to some extent still employed by some elders tilldate.
Although, the Tedim Chin spellings(J.H Cope orthography) had much influence on the Zo/Zou literature. The other important orthographic influences upon the Zo/Zou spelling usage came from the Paite literature and the Thadou-Kuki literature respectively. For we find that one of the unique features of the Zo/Zou literature of that period is that; the writing styles or spellings used by them consist of a curious mixture of A, B, Ch, Ou orthography(phonetical orthography), J.H Cope orthography(Tedim-Chin) and J.H Lorrain orthography(Hunterian; Lushai/Mizo) respectively.
It is proven by the usages of O as Ou dipthong as in Zomi, Zo, Zola, Zothau, Zokuomthawn etc and ou as an independent dipthong as well in dou, hou, lou, tou, mou, kou, phou, vou, zou etc and the consonant ch is used in stead of c (J.H Cope’s system of writing) which is employed by Paite, Thadou-Kuki, Hmar and Mizo(Lushai) orthographies and also the beginning of the new kind of spelling usages (orthography) which comes very close to the faithful phonology of the Zo speech respectively. The faithful phonetics is perhaps, preserved by the Hma%r orthography, Ga%ngté orthography and Tha%dou-Kuki orthography the classic examples are found in Mr.T.S. Agou Singson’s Thadou-Kuki ‘Suongmantam Dictionary 2001 A.D.
The consonant ch seems to be adopted from either the Paite or Thadou-Kuki orthography via Lushai/Mizo orthography or perhaps, even from the Hmar orthography. The dipthong ou seems to have come from Paite or Thadou-Kuki spelling usages. The newly educated persons of the Zo/Zou society who were in fact, the last people to receive the Gospel of Jesus alongwith its modern education began to use the various orthographies which were already in usages by other cognate tribes, in a well-mixed and balanced manner to suit their mother tongue, at the same time, they strived towards giving the Zo/Zou language; a more meaningful phonetic spelling usages for their unwritten language for the first time, as far as possible. So, they started to use, mixing the ou dipthong as well as o dipthong[zo as well as zou]; ie dipthong in place of ia dipthong, uo dipthong in stead of ua dipthong , ch in place of c; thus, arriving at spelling usages or orthography which is more suitable to their language as they perceived and found to be. Consequently, they adopted a new system of orthography i.e spelling usages; departing from the existing old orthographies in vogue,further blending them in consonance with the phonetics of their mother tongue in the early 1980s with the printing the Holy Bible in Zo in 1983 A.D.
Pu.S.K Samte published the first newspaper known as ‘Jougam-Thusuo’ in March, 1954. He used a mixture of J.H. Cope orthography; A, AW, B, C…Z etc and the A, B, C….Z system based on some resemblance of phonological features of the then unwritten Zo/Zou language, as it is evident from the spellings found in the newspaper.
In 1956 A.D, (L) Pu. T. Nengkhogin prepared and published a Zo primer known as ‘Jou Simpat Bu’ with the assistance of Pu S.K Samte. In that book he used the Roman Script, which is modified version of the English Alphabet. Since, he was the pioneer in Zo orthography(reading and writing system) in Manipur he could be given the title of the Father of Zo/Zou Literature(Zou La%ipá) or both of them in Indian context.
Pu T.Gougin, Subedar Peter Thangkhokam, Pu Vummâng and Pu Jâmkhogin painstakingly collected, compiled and edited the ancient mores, cultures, customs and traditions of the Zo/Zou people from the various Zo chiefs of Manipur and got it published by Pu Nengjakham and Pu Sianjahao in July 1957, the first ever Jou Customary Law book alongwith the patronage of all Jou/Zou chiefs. Thus, all of them may be given the titles of the Fathers of Zou Customary Law book.
In the year 1958, Pu S.K.Samte prepared 4(four) books they are; Jou Lai Bu Ina, Jou Lai Bu IIna, Tuottung Bu and Jou Hindi Simpat. In 1961, Pu T.Gougin M.A published a book on Zo people known as ‘A Brief History of Zou’. In 1967, the first New Testament in Zokam was translated and published by Pu.S.K.Samte.
In the year 1967, Pu Thangkhanlal prepared books on Zo language viz; Zolai Bu Khatna, Zolai Bu Nina, Naupangte Zolai Patna, Learners English Grammar. He followed the Hunterian system i.e A, Aw, B, Ch orthography which is adopted by the Lushai(Mizo) literature and partly of Rev. J.H Cope’s orthography which is still used by the Tedim-Chins and some Zo people in Burma. Pu Mangsuanthang also prepared some Zo Primers following the same orthography. But the spelling usages employed by the two authors are not same.
Sometime in the year 1965-67, Mr. Thonghang, Mr. Semkhopao and Mr. Kaizakham translated the New Testament in Zomi which was published by the Bible Society of India.
In the year 1973 the Catholic Church Sugnu, Manipur published Doxology and Hymn book known as “Katholik Pawlpi Thungetna leh Mass Labu” in Zou language edited and compiled by Late Catechist Samuel Khamzakhup containing spelling usage very similar to the present day spellings usages of dipthongs ie, uo etc.
Throughout the ages, the world over, in almost all cultures and societies the sacred books and hymns of the society have always, been the sources of literature and literary styles, therefore, they play paramount role in the development and progress of the people’s language and literature. Now, i shall briefly give the outlines of the genesis of the Holy Bible in Zo which is the springboard of Zo/Zou literature and orthography for public general knowledge. The dawn of the 70s saw the rise of newly educated class of Zo/Zou society with renewed resurgence in terms of language and literature amongst the Zo/Zou society. The educated people as well as religious leaders and pastors of the Zo/Zou society were earger to have the complete Holy Bible in their mother tongue. To this aim in mind, M.G.P leaders prayed to B.S.I to publish the complete Holy Bible in Zo. But their prayers were rejected by B.S.I on the grounds of lack of market and jealousy of others. Those events led to more zeal amongst the people to have the complete Holy Bible in Zo, and that was the beginning of Zo/Zou Catholics and Protestants collaborations for a common Bible, so as to have a larger common market. Bro. A.Nehkhojang who was undergoing priestly training at Bangalore met Mr. C. Arangaden and Dr. M.P John, both of them agreed to print the complete Holy Bible in Zo. They presented him the a booklet titled ‘The Guiding Principles for Inter-Confessional Bible Translation’. On the 4th July, 1974 the Zo/Zou religious leaders and secular leaders welcomed Dr. M.P John at M.G.P house, Zomi Colony, Churachandpur with a Zo traditional shawl followed by a high lunch. In that meeting he spoke about the benefits of having the complete Bible and he also declared his approval to print the Zo Holy Bible infront of the people.
On 14th June, 1975 Rev. T. Ginzapao and Rev. Fr. Joy had a joint meeting at Don Bosco School, Phailien. Thereafter, ‘Zomi Inter-Confessional Bible Translation Project’ took off with much enthusiasm. The ‘Zomi Inter-Confessional Bible Translation Committee’ was set up with Elder Tunzakap as first Chairman and Mr. Stephen Semkholun as its Secretary.
On 29th June 1975 the second meeting took place where a Review Committee comprising the following members; Rev. Lienchinkhup Taithul B.D, Bro. A. Nehkhojang and Mr. P. Kaizakham with Mr. S.K Hao and Mr Felix Hemkhosoi as their assistants. As per the ‘The Guiding Principles for Inter-Confessional Bible Translation’ two committees were formed viz; Consultative Committte and Translation Committee.
The following were the composition of the Consultative Committee.
Members from M.G.P
1.Mr. Ngulzaneng 2. Elder P. Kaizakham B.A
3. Mr. Kaikhohao Finance Secy 4. Elder T. Dongzagin
5. Mr. Huatzakhai 6. Elder Langginmang
7. Mr. Thongpao Taithul 8. Mr. Ngulkhohen
Members from Catholic
1. Mr. Stephen Semkholun 2. Mr. T. Leo Kamchinthang
3. Bro. T. Aloysius Nehkhojang 4. Mr. John Lunkhohao B.A
5. Catechist Peter Kammang 6. Catechist Samuel Khamzakhup
7. Mr. Paul Zamkholun
The following were the members of the Translation Committee.
1. Rev. L. Taithul B.D (MEP) 2. S.K Samte L.Th (MEP)
3. Rev. Ginzapao (MGP) 4. Rev. P.Khupdoukham (MGP)
5. Pro.Pastor T. Goulien L.Th (MGP) 6.Samuel Khamzakhup (Catholic)
7. John Amchinkam(Catholic) 8.Peter Kammang (Catholic)
9. Bro. Aloysius Nehkhojang(Catholic) 10. Evan. Chinzakhai B.Th (ZBC)
On 24th July 1975, on its third meeting, Rt. Rev. Abraham Alangimatathil D.D, Bishop of Kohima-Imphal Diocese and Rev. Fr. Augustine Reinbort attended the meeting at Don Bosco School Hall, Phailien. They assured the meeting that the Zo Holy Bible would be surely printed and Bishop exhorted them to work hard for the translation of the Bible and the rest would be taken care of by him. On its 4th meeting at Don Bosco School Hall, Phailien under the Chairmanship of Mr. Tunzakap, the Review Committee was expanded to include new members; Mr. M. Siehzathang, Mr. Lienzakap Dopmul, Mr. Peter Kammang, Mr. T.C Tungnung and Mr. Ginzapao.The First Review Meeting took place form September 1-30, 1975.
On 18th February 1976, the 6th meeting was held at Elder T. Dongzagin’s Residence, Rengkai under the Chairmanship of Mr. T.Thongpao, the ZICBTC was expanded to include Vice-Chairman and Joint Secretary.
The Review Camp started on 24th February 1976 at Daizang village and it ended on 22nd February 1977 with grand celebration with Rev. Fr. Joy as its Chief Guest, the event was attended by Bishop, Fr. Devasy and Fr. Joy.All of them were gifted with Zo traditional shawl.
The 11th meeting was held at Mr. Kaikhohao’s Residence at Zomi Colony, to review the N.T from April-May 1977 since the Chairman, Mr. Kamzadou Samte was not present the chair was occupied by Elder Chinzakhai. On 11th July 1977 Mr. Thongpao, Mr. Semkholun and Bro. Nehkhojang met Bishop and they got his approval to place the Apocrypha (Deuterocanonical) in between the O.T and N.T. On 13th August 1977 under the Chairmanship of Mr. Thongpao the ZICBTC was re-constituted with the following persons.
Chairman: Bro.Aloysius Nehkhojang, Vice-Chairman: Thongpao, Secretary: T. Semkholun, Jt.Secy: H.Chinzakhai, Treasurer: T. Ngulkhohen.
On 26th November 1978 Bro. Aloysius Nehkhojang left for SIGA, Madras. On 19th March 1982 Catechist Samuel Khamzakhup left for SIGA, Madras to assist Bro. Aloysius Nehkhojang in the press proof-reading. After more than 5 years of hard work and difficulties, the Holy Bible in Zo was finally released by Rt.Rev. Joseph Mittathany D.D, Bishop of Imphal at Good Shepherd Parish, Churachandpur, Manipur State, India for the first time in Zo history with grand and sumptuous lunch. Mr. T. Thongpao grew his beard from 1977 till 1983 waiting for the Holy Bible in Zo, it is said that he shaved off after the release of the Bible. His photos with long beard can be seen in some magazines.
In the late 1970s Pu Siehzathang claimed to have discovered the lost script of Zo language in his dreams!. On detailed analysis it seems to be admixture of some Indic and Burmese scripts. By this findings, it is not intended to belittle his great love and efforts to develop a completely new Zo or Zou script and its literature. The discovery rather the invention of this script shows his creativity and the love of his language. However, if one has to adopt it as the Zo script or the script for Kuki-Chin languages this script needs fine tuning in terms of the tones and its vowel system. The Zo Script Development Society was recently formed in Churachandpur, Manipur for furtherance of this script. It published a Primer in 2009 A.D.
The Zo/Zou linguistic or language history in India saw a great turning-point beginning with the translation of Holy Bible in Zo in 1983 A.D. In 1995, under the aegis of the Bible Society of India, Bangalore, Rev. L.Taithul published the Holy Bible in Zomi minus Apocripha. This bible is also another unique piece of work in a sense that it preserved many linguistic structures, phrases and idioms and terminologies of ancient Zo language. These two versions of the Holy Bible in Zo language has been instrumental in bringing about uniformity in orthography and has greatly influenced the literature world of the Zo/Zou community. Thus, the Zo/Zou people came to terms with two synonyms for Lord or Master ‘Mângpá or ‘Tópá’[Tóupá]. Of course, the term ‘Mângpá’ used more widely and it is preferred form by the majority in India for the meaning of the term ‘Lord’. The older orthographies of Rev. John.H.Cope and James Herbert Lorraine(he followed the Hunterian system developed by Sir William Hunter-author of Imperial Gazetteer,1900), underwent profound changes during the past 27 years of the existence of the Bibles in Zokam/Zohâm(Zo language) in India and Burma. The older orthagraphies have been modified to suit the Zo phonetics and phonology. The pioneer in this modernization of Zo/Zou orthography(spelling usages) none other than Mr. T. Aloysius Nehkhojang B.A, B.Th. Thus, we may conclude that the older spelling system was modified and modernized to suit and fit the Zo phonetics rather than being a simple discarding of older spelling systems on flimsy grounds. Thus, he may be given the title of the Father of Modern Zo/Zou orthography.
In the year 1995 Zou Literature Society Manipur was registered under the Manipur Societies Registration Act 1989. In the year 1998 Zou Cultural-cum-Literature Society Delhi was registered under the Indian Societies Registration Act, 1860 at Delhi, which is now rechristened as Zou Cultural-cum-Literature Society India with its headquarters ar New Delhi. Besides, these societies there are other literature committees set up and maintained by various Church denominations for the development of Zo/Zou language; prominent among them is Zomi Christian Literature Committee of the former Zomi Christian Church now converted into Manipur Evangelical Lutheran Church(MELC), which is publishing a monthly magazine ‘Gospel Tangkou’. The Zou Presbyterian Church is regularly bringing out a bulletin called Khristian Tangkou. Both these bulletins more or less follow the Bible orthographies.
In 2000, the Zou Literature Society, Manipur published books for Cl.IX and X which is studied in the state of Manipur India. The orthography used in these books are mostly based on the Bibles in Zo language but there are lot of double vowels, which were devised by myself in my book ‘Zou Haamdih’ approved by the U.Z.O General Assemby-cum-Election at Singat in 1995. The punctuations adopted by Zou Literature Society Manipur contains a lot of hyphens and dashes in between compounds which is not so desirable. Thorough revision needs to be done at the earliest time possible.
In 2001, the Zo Baptist Association Hqtrs,Kalaymyo, Myanmar(Burma) published a magazine known as ‘A.D 2000, ZO MAGAZINE’ dated March 2001 which gives a lot of information about the history, language, culture and religions of Zo people in Burma. One notable feature of this book is that it is written according to the orthography followed in the Holy Bibles in Zo language(1983 and 1995 versions). The magazine contains proper blends of the old orthography(J.H Cope, Hunterian) and new orthography A,B,C,D,….Z system propounded by Mr. T. Aloysius Nehkhojang B.A, B.Th which also again consists of beautiful blends of the old ones and the new ones. The orthography adopted in this magazine is easy to read but this newest trend in Zo linguistics still requires much more fine tuning if one has to adopt the orthography for Zo language.
In 2001 Rev. Fr. Andrew Gou Lien published a book called Catholic Biehpiehna leh Missa Bu with help of Catholic Church of Haka diocese using the same orthography as found in the Zo Bibles. In 2006, under the aegis of the Zou Cultural-cum-Literature Society India, Delhi, 5 books were published viz: 1)Dictionary of Zo Poetic Words, Metaphors and Similes Vol.I. The other books are:- 2) The Brief biography of Subedar Peter Thangkhokam Tungdim 3) Ka Hinkhuo Tomkim by Mari Lienzanieng 3) Ka Katekizam Masapen 5) Katholik Zailaté leh Mass Zu%ida%n.
In 2006, the Zou Literature Society Manipur published two books for Cl.X and XII viz; Chinthu Zaila by ZLSM and Zou Grammar and Composition(Zouham Zahda%n) written by me.
In 2006, the Zo Baptist Association, Hqtrs, Myanmar with the help of Bible Society of India, Bangalore published the Zo Lai Siengtho; Zo Bible consisting of the New Testament version with Psalms for their own use in Burma and India. In September 2009, a new version of bible called Holy Bible in Zou was published in Churachandpur, Manipur state, India this led to a major departure of Zo spelling usage from the traditional spelling. ‘Minimal Dictionary and Self-tutor Functional Grammar in Zo-English-Hindi’ and the revised version of ‘Dictionary of Zo Poetic Words, Metaphors and Similes Vol.2 both with phonetic symbols rather the Zo tone symbols were published by Zou Cultural-cum-Literature Society India, Delhi to preserve the Zo speech in 2009-2010.
Written by Philip Thanglienmang, Delhi
