Puia 98: /* Bibliography */
==Zâwllung==
This Zâwllung is also called Sikpui Lung. It was erected for the drummer and the chanter of the Sikpui song to sit when the Sikpui Festival was celebrated by the Zopui people in 1897. Sikpui Kût is the most important Festival which is celebrated by the Hmar people only.
The exact date of the establishment of the Zopui village cannot be ascertained now. On the basis of oral tradition, we can say that the Zâwllung (Sikpuilung) was erected in 1897. There were about 60 households in this village which was founded by Chief Tuola Pulamte. It is said that Ngurpuilal Inbuon (Bawnga pa) was Khuongpu Zâilâk when the Sikpui festival was celebrated.
Later on Zopui village merged with other villages like Hmunte, Lohawi, Pamṭhul, Sâtṭhiek forming a single composite village at Kâwnzâr which later on came to be known as Senvawn today. Senvawn occupied a very important strategic place for British military officers, who at that time launched its northern column known as Cachar column which came to Tipaimukh through Barak (Tuiruong) river to subjugate the recalcitrant Mizo chiefs in December, 1870. The British army set up camp number 4 at Tipaimukh (Ruonglevaisuo), housing engineering section and mobile hospital. The British army under the command of Woodthorpe further moved up to Senvawn range where they set up camp number 5 on 19 December, 1870 and Woodthorpe and his army spent Christmas at Senvawn.
It may be pointed in this connection that Senvawn was one of the chosen places for the first Christian missionary, William Pettigrew to establish his mission station after he was asked to leave Imphal, according to R.Luikham. But this could be materialized because of the antagonistic attitude of the then ruling chief and his councilors. During those days, intra or inter-tribal war was also still very common and the second Hmar-Lushai conflict was also going on till 1887.
It was during the time of chief Kamkholun in 1910 and on his invitation that Watkin R. Roberts, a young Welsh missionary from Wales, UK (who was then at Aizawl, Mizoram) came to Senvawn with his native guides, Thangkai Vaiphei and Lungpau Vaiphei with several porters on 5th February, 1910 to preach the Gospel of Christ which was a great milestone in the history of Senvawn in pariticular and of the Hmars in general. Therefore, Senvawn is today known as the seedbed of the Gospel which soon spread throughout the length and breadth of South-west Manipur, Khuga valley and even beyond, say, Tamu (Myanmar) and Chittagong Hill Tracts, Bangladesh. The present Zâwllung was erected at the old Zopui village where the last Sikpui Festival was celebrated in 1897.
==Sikpui Lung at Râlvêngbûk, Phûlpui==
This Sikpuilung at Râlvêngbûk near Phûlpui village was erected for the drummer and the chanter of Sikpui song to sit when Sikpui Festival was celebrated by the Râlvêngbûk villagers during Chief Thlurolien Amo's reign in 1904.
The high mountain where this Sikpuilung was erected was about one kilometer from the present Phûlpui village. This place was also called Khawrâwtlâng. It was once a village of about 20 households. Broken pottery and trivets made out of solid rocks were discovered here and there in this place and these proved beyond doubt that Hmar forefathers once lived here for 10 years during 1850-1860. In the past, intra or inter-tribal war was very common and as this mountain range served as a defensive place against any possible aggressors, it was therefore called Râlvêngbûk.
Succeeding his father Darneilal who died at Khanpui village, Rova Amo (Thlurolien) and his followers came to settle first at Suongsâng in 1888, Mâulien in 1901, Dâider (Zeikhan) in 1902 one after another and finally came at Râlvêngbûk in 1902. The land was so fertile and the people became so prosperous that they celebrated the Sikpui festival in 1904 during the chiefship of Rova Amo and these Sikpuilungs and their surrounding stone-structures are the living testimony of the great feast. In this village Zâwlkêu and Khuonglâwm festivals were also celebrated.
Rova and some of his close relatives later on left Râlvêngbûk and further moved on and made permanent settlement at Patpuihmun Vangaisumtuk in 1906. After Rova's departure, Râlvêngbûk continued to flourish with about twenty odd households for another twelve years. In 1917, the people decided to move down to the present Phûlpui village, a hill lock which was profusely endowed with thick wild grass (phûl). So the new village came to be called Phûlpui with its first chief Lalsanglien Amo, close relative of Rova. The village was gradually expanded as people started constructing houses on the upper places on the northern side adjacent to the hill of Thangngur's Prayer Cave. On the upper beautiful plateau between Phûlpui and Ngampabung, there is a cemetery where the memorial stones of Pastor Thangngur and other important people of the village can still be seen today with three or four big banyan trees branching out on all sides thereby giving a pleasant cool atmosphere.
A few kilometers away from south Patpuihmun, there is Sartuinêk village where a revival broke out in 1920. Damsuok, an evangelist and his believer friends went out to carry the torch of the Light of Gospel to Phûlpui village which ushered in building new chapels and schools. Zamsei became the first teacher-evangelist in the village. However obscure and humble the village might be, Thangngur, Hmar Bûngpui, well-known for his awe-inspiring eighty hymns and Rev.Dr. Rochunga Pudaite, former President, Bibles for the World, Colorado, USA, whose fame is known in all corners of the world, were born and brought up in this village. Thus, Phûlpui in the present Vangai ranges is known to the outside world for other monuments like Thangngur's Prayer Cave and the Sikpuilung at Râlvêngbûk.
==Kûtpui Lungphun==
This stone post is called Kûtpui Stone Post which was erected along with the Sikpuilung nearby on 1904.
Râlvêngbûk village was also memorable for the celebration of other festivals like Zâwlkêu, Khuonglâwm and Lâwmpui festivals. Whenever Hmars celebrated these kinds of festivals, they used to erect a stone post at a certain place to signify that they once had a great feast at that particular place. In this way, Râlvêngbûk was a very unique village.
Of the innumerable festivals of the Hmars in Northeast India, Sikpui Feast is the most unique one and it is only the Hmars, descendants of Nelachal, youngest son of Manmasi's three sons, who celebrated this festival in the month of December, that too only in the year of abundant harvest. Such a year is said to be a year of ‘fapâng râlinsân’, when the granary was still left with the previous year’s yield at the arrival of the new harvest. Young men and women went out to collect the previous year’s yield, winnowed and husked the grain two or three months ahead of the festival. They then distributed the rice to every household in the village for brewing. This locally brewed drink is called rice beer or zu.
On the day of the Sikpui Feast, every family in the village would bring their own share of zu, drink and eat together with wild abandon. This kind of sharing is called 'sikpui'. So one opinion says that the name Sikpui Kût is derived from this word. Other opinion contends that the festival was celebrated usually in ‘thlasik, sikpui' (winter) so it was called Sikpui festival.
The all-embracing mood of the festival where everyone, rich or poor, young or old could take part without any social inhibition is another distinctive feature of the Sikpui Feast. On this auspicious occasion, everyone whether young or old, rich or poor danced in blissful harmony around the Zawllung where Khuongpu (drummer) and Khuongpu Zàilàk (song chanter) sat. The wealthier ones did not hesitate to part with their fineries and they used to readily give away their best clothes to their less fortunate fellow men.
Unlike the other public feasts and ceremonies like inchawng (a public feast given by a single individual or a family to ensure entrance to paradise), sahrang lumeng (a feast held when a large and dangerous wild beast was killed), ral lumeng (a feast held in celebration of a hero’s successful return with the head of an enemy) and bu inei (a feast given to mark an individual’s abundant harvest), Sikpui Feast did not signify any individual’s achievements but signified the general prosperity of the people as a whole. It is a community festival in which all people from the youngest children to the oldest member of the tribe participated and it is because of this all inclusive nature of the festival that everyone, irrespective of his/her social standing was given importance on the occasion and it is this unique feature that made Sikpui Feast an important cultural heritage, to be remembered and treasured for generations to come.
Remarkably, unlike the other feasts and festivals, Sikpui Feast had nothing to do with religion. The only faint connection with religious beliefs is the part played by the village priest who was asked to augur whether it would be an auspicious time to celebrate Sikpui Feast and on which day. No animal sacrifice was needed for this purpose. The priest hung a drum all night in the right-hand corner of the chief’s porch. He strained his ears all night for any sound of the drum beat. If he heard any drum beat, it was considered inauspicious not to celebrate Sikpui Feast, but if he did not hear any drum beat for the whole night, Sikpui Feast was celebrated with great excitement in singing, dancing and community feasting and it continued for seven days usually. Thus, Sikpui Feast was not a feast given to appease any evil spirit. Rather it was a celebration of nature’s bountiful blessings, expressing a tribe’s dependence on the earth for sustenance.
Sikpui Feast was also unique because of its songs and dances that accompanied the feast. There are nine different Sikpui dances and the songs accompanying these dances are collectively known as Sikpui Hla. They are: (1). Buontlaw Hla, (2). Hlapui (Hla Ser), (3). Hranthli Hla, (4) Lamtluong Hla (4) Saia Ketet lam Hla, (5) Simsak Hla (6).Tangkâwngvâilâk Hla, (7). Inran Hla (8) Ṭînna Hla and (9). Hla Vuina (Hla Phumna). Of these, Sikpui Hlapui (Hla Ser) is held the most sacred and the Sikpui dance could not begin till this song was sung. This song has also aroused much interest among scholars, historians, theologians and anthropologists. It is still the subject of an endless debate.
==Chawnlût Lungphun==
This monument was erected to show that Chawnlût Lungṭâu was a Thangsuo. The Thangsuo title was conferred only upon an extraordinary person who hunted down a certain number of wild animals or a successful person who performed sesun inchawng (a ceremonial killing of a mithun to feed his community). According to Hmar's traditional belief, only Thangsuos had direct entry into paradise.
Chawnlût Lungṭâu, son of Thangzangûr, Zopui village, was a very successful hunter and great warrior who achieved the coveted title of thangsuo which was a title given to a man who had distinguished himself by killing a certain number of wild animals in the chase, and by giving certain number of public feasts (inchawng). The possession of this title, according to Hmar pre-Christian beliefs, was a passport to paradise. Chawnlût had as many as seven wives and many childrens including slaves.
The memorial stone was erected to commemorate Chawnlût's outstanding achievements for which he was recognised as a Thangsuo. The height of the stone was about 107 inches, 17 inches thick and 9 and half inches breadth. The stone was a living testimony of Chawnlût's outstanding achievements, wealth and innumerable treasure. He possessed four guns, one big gong and three small gongs. The pictures on the high monument also depicted that Chawnlût killed three elephants and two wild mithuns. One of the wild mithun's horns is still kept at the house of his great great grandson's house at Muolvaiphei, Tuiṭhaphâi. Chawnlût also took six enemy's heads including one captive of a small girl who later on became a part of his family.
Hmars at this time at Zopui village did not know the art of reading and writing. So Chawnlût's name was engraved on this monument by a person who was hired from Mizoram and the man was given one small-size gong (dârbu) for his work.
==Lungsum==
This Lungsum (stone-mortar) at this old Zopui village was carved out of a solid rock which was used for husking rice for the Sikpui Festival. A Hmar family could not afford to have this kind of stone mortar. So it is believed that this lungsum was made specifically for this great festival.
From time immemorial, when the Hmar forefathers began to take to agricultural activities, they usually made wooden mortar. It is strongly believed that the people of Zopui village made a cavity on a solid flat rock for husking rice for the special occasion of the Sikpui Festival in 1897. This involved a very laborious work because it required using iron tools and it was not easy to make a cavity on a solid rock. Maybe this kind of stone mortar was made for a common purpose like inchawng and Sikpui feast. On such occasions, young women and young men joined together to do the corporate work like husking of rice, because a huge quantity of rice was required for brewing zu and that too was to be done well in advance. Every Hmar family had its own wooden mortar which they carried with them wherever they migrated in the past.
==Vawmpalung==
This rocky cliff is called Vawmpalung where the two lovers Vawmpa and Vawmnu once took shelter and shared their happiest moments oblivious of their village folks. They fell from this high rocky cliff and died together below, never to part in life after death.
==Lungthu Lien Pathum==
These extraordinarily big trivets were erected by Hmar forefathers on the outskirts of the present Lungthulien village at around 1852. At the beginning, Hmar's forefathers first settled at Khurpui village and later on shifted to the present Lungthulien village which came to be named after these big trivets.
==Sârtuinêk and Hringtuinêk==
===Sârtuinêk===
This is the pond of the spirit who died of unnatural death. Hmars in pre-Christian era believed that all the spirits of those who died unnatural death passed through this pond and drank the water in it. Therefore, the village nearby is still called Sârtuinêk village.
===Hringtuinêk===
This is the pond of the spirit who died of natural death. Hmars in pre-Christian era believed that all the spirits of those who died of natural death passed through this pond and drank the water in it. Therefore, the pond is called Hringtuinêk.
==Bibliography==
*Darneilal Kholum, ''Senvawn Chanchin'', 1896-2006, Churachandpur, 2010.
*Chawngsangvung Pangote, ''Senvawn Chanchin''.
*Darthangluoi Faihriem, ''Sikpui Ruoi (Winter Festival the Hmars)'', Diphu, 2002.
*Field reports of RWUS Staff members.
*Hranglien Songate, ''Hmar Chanchin'',
*H.V.Vara, ''Hmar Hla Hlui (The Hmar Folk Dinga, Lyrics and Chants)'', Churachandpur, 1967.
*''Hmar Ṭobul Nun''
*John H.Pulamte, ''Thangngur Chanchin''.
*Lallungawi & V.K.Pangamte, Edited, ''Hnam Ro-2'', Hmar Writers' Club, Churachandpur, 2023.
*Lal Dena, ''In Search of Identity: The Hmars of Northeast India''.
*L.Keivom & David Buhril, ''Biethu: Selected Writings of Keivom & Buhril'', Sinlung Academy of Letters, 2020.
*Lienzathang, ''Parbung Chanchin''.
*Lienzuol Shunate's oral information.
*Oral Sources Collected through some selected Village Authority members of Lungthulien, Parbung & Senvawn.
*Pastor Chawilien, Lalkhawlien Pulamte & L.KiemloPulamte, ''Leiri-Changsan Pahnam Chanchin'', Churachandpur, 2020.
*Personal Interview with Thangsawihmang Sawngte (87), Muolhlum, Rengkai.
*Personal Interview with Kama (93), Bethel, Churachandpur.
*Phulpui Gospel Centenary, 2020.
*Thangsawihmang's (unpublished MSS); Some places of Historical importance in Pherzawl District, Pherzawl.
Okumaya devam et...
==Zâwllung==
This Zâwllung is also called Sikpui Lung. It was erected for the drummer and the chanter of the Sikpui song to sit when the Sikpui Festival was celebrated by the Zopui people in 1897. Sikpui Kût is the most important Festival which is celebrated by the Hmar people only.
The exact date of the establishment of the Zopui village cannot be ascertained now. On the basis of oral tradition, we can say that the Zâwllung (Sikpuilung) was erected in 1897. There were about 60 households in this village which was founded by Chief Tuola Pulamte. It is said that Ngurpuilal Inbuon (Bawnga pa) was Khuongpu Zâilâk when the Sikpui festival was celebrated.
Later on Zopui village merged with other villages like Hmunte, Lohawi, Pamṭhul, Sâtṭhiek forming a single composite village at Kâwnzâr which later on came to be known as Senvawn today. Senvawn occupied a very important strategic place for British military officers, who at that time launched its northern column known as Cachar column which came to Tipaimukh through Barak (Tuiruong) river to subjugate the recalcitrant Mizo chiefs in December, 1870. The British army set up camp number 4 at Tipaimukh (Ruonglevaisuo), housing engineering section and mobile hospital. The British army under the command of Woodthorpe further moved up to Senvawn range where they set up camp number 5 on 19 December, 1870 and Woodthorpe and his army spent Christmas at Senvawn.
It may be pointed in this connection that Senvawn was one of the chosen places for the first Christian missionary, William Pettigrew to establish his mission station after he was asked to leave Imphal, according to R.Luikham. But this could be materialized because of the antagonistic attitude of the then ruling chief and his councilors. During those days, intra or inter-tribal war was also still very common and the second Hmar-Lushai conflict was also going on till 1887.
It was during the time of chief Kamkholun in 1910 and on his invitation that Watkin R. Roberts, a young Welsh missionary from Wales, UK (who was then at Aizawl, Mizoram) came to Senvawn with his native guides, Thangkai Vaiphei and Lungpau Vaiphei with several porters on 5th February, 1910 to preach the Gospel of Christ which was a great milestone in the history of Senvawn in pariticular and of the Hmars in general. Therefore, Senvawn is today known as the seedbed of the Gospel which soon spread throughout the length and breadth of South-west Manipur, Khuga valley and even beyond, say, Tamu (Myanmar) and Chittagong Hill Tracts, Bangladesh. The present Zâwllung was erected at the old Zopui village where the last Sikpui Festival was celebrated in 1897.
==Sikpui Lung at Râlvêngbûk, Phûlpui==
This Sikpuilung at Râlvêngbûk near Phûlpui village was erected for the drummer and the chanter of Sikpui song to sit when Sikpui Festival was celebrated by the Râlvêngbûk villagers during Chief Thlurolien Amo's reign in 1904.
The high mountain where this Sikpuilung was erected was about one kilometer from the present Phûlpui village. This place was also called Khawrâwtlâng. It was once a village of about 20 households. Broken pottery and trivets made out of solid rocks were discovered here and there in this place and these proved beyond doubt that Hmar forefathers once lived here for 10 years during 1850-1860. In the past, intra or inter-tribal war was very common and as this mountain range served as a defensive place against any possible aggressors, it was therefore called Râlvêngbûk.
Succeeding his father Darneilal who died at Khanpui village, Rova Amo (Thlurolien) and his followers came to settle first at Suongsâng in 1888, Mâulien in 1901, Dâider (Zeikhan) in 1902 one after another and finally came at Râlvêngbûk in 1902. The land was so fertile and the people became so prosperous that they celebrated the Sikpui festival in 1904 during the chiefship of Rova Amo and these Sikpuilungs and their surrounding stone-structures are the living testimony of the great feast. In this village Zâwlkêu and Khuonglâwm festivals were also celebrated.
Rova and some of his close relatives later on left Râlvêngbûk and further moved on and made permanent settlement at Patpuihmun Vangaisumtuk in 1906. After Rova's departure, Râlvêngbûk continued to flourish with about twenty odd households for another twelve years. In 1917, the people decided to move down to the present Phûlpui village, a hill lock which was profusely endowed with thick wild grass (phûl). So the new village came to be called Phûlpui with its first chief Lalsanglien Amo, close relative of Rova. The village was gradually expanded as people started constructing houses on the upper places on the northern side adjacent to the hill of Thangngur's Prayer Cave. On the upper beautiful plateau between Phûlpui and Ngampabung, there is a cemetery where the memorial stones of Pastor Thangngur and other important people of the village can still be seen today with three or four big banyan trees branching out on all sides thereby giving a pleasant cool atmosphere.
A few kilometers away from south Patpuihmun, there is Sartuinêk village where a revival broke out in 1920. Damsuok, an evangelist and his believer friends went out to carry the torch of the Light of Gospel to Phûlpui village which ushered in building new chapels and schools. Zamsei became the first teacher-evangelist in the village. However obscure and humble the village might be, Thangngur, Hmar Bûngpui, well-known for his awe-inspiring eighty hymns and Rev.Dr. Rochunga Pudaite, former President, Bibles for the World, Colorado, USA, whose fame is known in all corners of the world, were born and brought up in this village. Thus, Phûlpui in the present Vangai ranges is known to the outside world for other monuments like Thangngur's Prayer Cave and the Sikpuilung at Râlvêngbûk.
==Kûtpui Lungphun==
This stone post is called Kûtpui Stone Post which was erected along with the Sikpuilung nearby on 1904.
Râlvêngbûk village was also memorable for the celebration of other festivals like Zâwlkêu, Khuonglâwm and Lâwmpui festivals. Whenever Hmars celebrated these kinds of festivals, they used to erect a stone post at a certain place to signify that they once had a great feast at that particular place. In this way, Râlvêngbûk was a very unique village.
Of the innumerable festivals of the Hmars in Northeast India, Sikpui Feast is the most unique one and it is only the Hmars, descendants of Nelachal, youngest son of Manmasi's three sons, who celebrated this festival in the month of December, that too only in the year of abundant harvest. Such a year is said to be a year of ‘fapâng râlinsân’, when the granary was still left with the previous year’s yield at the arrival of the new harvest. Young men and women went out to collect the previous year’s yield, winnowed and husked the grain two or three months ahead of the festival. They then distributed the rice to every household in the village for brewing. This locally brewed drink is called rice beer or zu.
On the day of the Sikpui Feast, every family in the village would bring their own share of zu, drink and eat together with wild abandon. This kind of sharing is called 'sikpui'. So one opinion says that the name Sikpui Kût is derived from this word. Other opinion contends that the festival was celebrated usually in ‘thlasik, sikpui' (winter) so it was called Sikpui festival.
The all-embracing mood of the festival where everyone, rich or poor, young or old could take part without any social inhibition is another distinctive feature of the Sikpui Feast. On this auspicious occasion, everyone whether young or old, rich or poor danced in blissful harmony around the Zawllung where Khuongpu (drummer) and Khuongpu Zàilàk (song chanter) sat. The wealthier ones did not hesitate to part with their fineries and they used to readily give away their best clothes to their less fortunate fellow men.
Unlike the other public feasts and ceremonies like inchawng (a public feast given by a single individual or a family to ensure entrance to paradise), sahrang lumeng (a feast held when a large and dangerous wild beast was killed), ral lumeng (a feast held in celebration of a hero’s successful return with the head of an enemy) and bu inei (a feast given to mark an individual’s abundant harvest), Sikpui Feast did not signify any individual’s achievements but signified the general prosperity of the people as a whole. It is a community festival in which all people from the youngest children to the oldest member of the tribe participated and it is because of this all inclusive nature of the festival that everyone, irrespective of his/her social standing was given importance on the occasion and it is this unique feature that made Sikpui Feast an important cultural heritage, to be remembered and treasured for generations to come.
Remarkably, unlike the other feasts and festivals, Sikpui Feast had nothing to do with religion. The only faint connection with religious beliefs is the part played by the village priest who was asked to augur whether it would be an auspicious time to celebrate Sikpui Feast and on which day. No animal sacrifice was needed for this purpose. The priest hung a drum all night in the right-hand corner of the chief’s porch. He strained his ears all night for any sound of the drum beat. If he heard any drum beat, it was considered inauspicious not to celebrate Sikpui Feast, but if he did not hear any drum beat for the whole night, Sikpui Feast was celebrated with great excitement in singing, dancing and community feasting and it continued for seven days usually. Thus, Sikpui Feast was not a feast given to appease any evil spirit. Rather it was a celebration of nature’s bountiful blessings, expressing a tribe’s dependence on the earth for sustenance.
Sikpui Feast was also unique because of its songs and dances that accompanied the feast. There are nine different Sikpui dances and the songs accompanying these dances are collectively known as Sikpui Hla. They are: (1). Buontlaw Hla, (2). Hlapui (Hla Ser), (3). Hranthli Hla, (4) Lamtluong Hla (4) Saia Ketet lam Hla, (5) Simsak Hla (6).Tangkâwngvâilâk Hla, (7). Inran Hla (8) Ṭînna Hla and (9). Hla Vuina (Hla Phumna). Of these, Sikpui Hlapui (Hla Ser) is held the most sacred and the Sikpui dance could not begin till this song was sung. This song has also aroused much interest among scholars, historians, theologians and anthropologists. It is still the subject of an endless debate.
==Chawnlût Lungphun==
This monument was erected to show that Chawnlût Lungṭâu was a Thangsuo. The Thangsuo title was conferred only upon an extraordinary person who hunted down a certain number of wild animals or a successful person who performed sesun inchawng (a ceremonial killing of a mithun to feed his community). According to Hmar's traditional belief, only Thangsuos had direct entry into paradise.
Chawnlût Lungṭâu, son of Thangzangûr, Zopui village, was a very successful hunter and great warrior who achieved the coveted title of thangsuo which was a title given to a man who had distinguished himself by killing a certain number of wild animals in the chase, and by giving certain number of public feasts (inchawng). The possession of this title, according to Hmar pre-Christian beliefs, was a passport to paradise. Chawnlût had as many as seven wives and many childrens including slaves.
The memorial stone was erected to commemorate Chawnlût's outstanding achievements for which he was recognised as a Thangsuo. The height of the stone was about 107 inches, 17 inches thick and 9 and half inches breadth. The stone was a living testimony of Chawnlût's outstanding achievements, wealth and innumerable treasure. He possessed four guns, one big gong and three small gongs. The pictures on the high monument also depicted that Chawnlût killed three elephants and two wild mithuns. One of the wild mithun's horns is still kept at the house of his great great grandson's house at Muolvaiphei, Tuiṭhaphâi. Chawnlût also took six enemy's heads including one captive of a small girl who later on became a part of his family.
Hmars at this time at Zopui village did not know the art of reading and writing. So Chawnlût's name was engraved on this monument by a person who was hired from Mizoram and the man was given one small-size gong (dârbu) for his work.
==Lungsum==
This Lungsum (stone-mortar) at this old Zopui village was carved out of a solid rock which was used for husking rice for the Sikpui Festival. A Hmar family could not afford to have this kind of stone mortar. So it is believed that this lungsum was made specifically for this great festival.
From time immemorial, when the Hmar forefathers began to take to agricultural activities, they usually made wooden mortar. It is strongly believed that the people of Zopui village made a cavity on a solid flat rock for husking rice for the special occasion of the Sikpui Festival in 1897. This involved a very laborious work because it required using iron tools and it was not easy to make a cavity on a solid rock. Maybe this kind of stone mortar was made for a common purpose like inchawng and Sikpui feast. On such occasions, young women and young men joined together to do the corporate work like husking of rice, because a huge quantity of rice was required for brewing zu and that too was to be done well in advance. Every Hmar family had its own wooden mortar which they carried with them wherever they migrated in the past.
==Vawmpalung==
This rocky cliff is called Vawmpalung where the two lovers Vawmpa and Vawmnu once took shelter and shared their happiest moments oblivious of their village folks. They fell from this high rocky cliff and died together below, never to part in life after death.
==Lungthu Lien Pathum==
These extraordinarily big trivets were erected by Hmar forefathers on the outskirts of the present Lungthulien village at around 1852. At the beginning, Hmar's forefathers first settled at Khurpui village and later on shifted to the present Lungthulien village which came to be named after these big trivets.
==Sârtuinêk and Hringtuinêk==
===Sârtuinêk===
This is the pond of the spirit who died of unnatural death. Hmars in pre-Christian era believed that all the spirits of those who died unnatural death passed through this pond and drank the water in it. Therefore, the village nearby is still called Sârtuinêk village.
===Hringtuinêk===
This is the pond of the spirit who died of natural death. Hmars in pre-Christian era believed that all the spirits of those who died of natural death passed through this pond and drank the water in it. Therefore, the pond is called Hringtuinêk.
==Bibliography==
*Darneilal Kholum, ''Senvawn Chanchin'', 1896-2006, Churachandpur, 2010.
*Chawngsangvung Pangote, ''Senvawn Chanchin''.
*Darthangluoi Faihriem, ''Sikpui Ruoi (Winter Festival the Hmars)'', Diphu, 2002.
*Field reports of RWUS Staff members.
*Hranglien Songate, ''Hmar Chanchin'',
*H.V.Vara, ''Hmar Hla Hlui (The Hmar Folk Dinga, Lyrics and Chants)'', Churachandpur, 1967.
*''Hmar Ṭobul Nun''
*John H.Pulamte, ''Thangngur Chanchin''.
*Lallungawi & V.K.Pangamte, Edited, ''Hnam Ro-2'', Hmar Writers' Club, Churachandpur, 2023.
*Lal Dena, ''In Search of Identity: The Hmars of Northeast India''.
*L.Keivom & David Buhril, ''Biethu: Selected Writings of Keivom & Buhril'', Sinlung Academy of Letters, 2020.
*Lienzathang, ''Parbung Chanchin''.
*Lienzuol Shunate's oral information.
*Oral Sources Collected through some selected Village Authority members of Lungthulien, Parbung & Senvawn.
*Pastor Chawilien, Lalkhawlien Pulamte & L.KiemloPulamte, ''Leiri-Changsan Pahnam Chanchin'', Churachandpur, 2020.
*Personal Interview with Thangsawihmang Sawngte (87), Muolhlum, Rengkai.
*Personal Interview with Kama (93), Bethel, Churachandpur.
*Phulpui Gospel Centenary, 2020.
*Thangsawihmang's (unpublished MSS); Some places of Historical importance in Pherzawl District, Pherzawl.
Okumaya devam et...