Manasseh: The Lost Tribe of Israel &The Voice of God

By The Manasseh International


 

Manasseh: The Lost Tribe of Israel &The Voice of God


 

Contents:

  1. Manasseh the Lost Tribe of Israel

  2. The Voice of God

  3. Speech of Shillong Conclave

  4. Letter to Prime Minister of Laos

  5. Letter to Chinese Prime Minister

  6. Kuki, Chin, Mizo: Are They The True Descendants of Israel? By B Sanghuna IAS (rtead), translation by Lal Roubul Pudaite


 

MANASSEH THE LOST TRIBE OF ISRAEL

&

THE VOICE OF GOD


 

INTRODUCTION

Manasseh; The Lost Tribe of Israel

And,

The Voice of God

 

The year 2014 witnessed the gathering of eight of the descendants of Manasseh at Galngam Lentol, Moreh. In 2015, forty-five groups gathered at Peace Ground, Tuibong, Churachandpur in 2015. In commemoration, a stone was erected with the names of each of the forty-five groups. Additional groups have emerged since. Manasseh; The Lost Tribe of Israel is an account of God’s revelation of how His people, who were dispersed in many parts of the world, must come to Him through His son Jesus Christ.

 

Concerning the history of Manasseh people, the year 70 AD witnessed the siege of Jerusalem by the Roman army led by the future Emperor Titus. Following the siege, the Jews were taken captives as slaves the world over and later on they were massacred in large numbers. Among those taken into slavery was the Manasseh tribe.

The Lord has revealed to His chosen servants in no uncertain terms that this present age and time is the era of Manasseh. I would like to reiterate the fact that we are brothers, and descendants of Manasseh, as God has clearly revealed to His servants, Rev Chomlhun and Pastor Hnamtinkhum. According to the divine revelation, the people who share a common history and ancestry are as follows:

 

  1. Kuki, 2. Mizo, 3. Kachin, 4. Chin, 5. Karbi, 6. Zeliangrong, 7. Konyak, 8. Singpho, 9. Heimi, 10 Nahen, 11. Para, 12 Makury, 13. Lainau, 14. Naowa, 15. Phom, 16. Khiamniungan, 17. Chang, 18. Yimchunger 19. Sangtam 20. Mising, 21. Bodo, 22. Kachari, 23. Sikkim, 24. Adi, 25. Upper Chindwin Shan, 26. Wa, 27. Tagin, 28. Miji, 29. Kareni, 30. Nocte, 31. Wancho, 32. Apatani, 33. Bugun, 34. Misi, 35. Padam, 36. Sherdukpen, 37. Tani, 38. Khamba, 39. Khamti, 40. Lishpa, 41. Memba, 42. Milang, 43. Mishmi, 44. Monpa, 45. Nyishi, 46. Sangkhen, 47. Tangsa, 48. Zekhring 49. Shan, 50. Karen, 51. Mon, 52. Palaung, 53. Paoh, 54. Lahu, 55. Akha, 56. Karenni, 57. Kayah, 58. Rakhine (Arakan) 59. Out-Chin/ Asho Chin, 60. Tai Phake, 61. Tai Ahom, 62. Reang, 63. Chakma, 64. Limbu, 65. Tamang, 66. Gurung, 67. Thapa 68. Meitei, 69. Sema, 70. Ao, 71. Lotha, 72. Garo. 73, Khasi, and 74. Jaintia, 75. Angami, 76. Chakesang, 77. Mao, 78. Paumai, 79. Rengma, 80. Pochury. Last, but not the least, Khasi, Jaintia, Angami, Chakesang, Mao, Paumai, Rengma and Pochury are the latest addition to the Manasseh family, based on revelations following Chavang Kut celebrations in November 2016.

 

In regard to the revelation, by AD 75, our forefathers, the descendants of Manasseh, were taken captive by the king of China following the fall of the kingdom of Israel in AD 70. Even though the Chinese king wanted them to work daily, they did not obey his order. Rather, they devoutly observed the Sabbath and worshipped God according to the order of worship written in the scroll. Therefore, the king made a devious plan to stop observing the Sabbath. While they were at work, the king took hold of the scroll and hid it. The scroll contained their religious tenets, doctrines, laws and commandments related to their religion. At that stage, even in the absence of the scroll, our forefathers could still observe the Sabbath and other religious feasts as long as the high priests, who memorized the order of worship, were alive. However, after their death they were unable to perform the religious rites and worship God. In due course of time they forgot their God and eventually lost their Jewish identity. After a gap of six hundred to seven hundred years, their physical features transformed and they became part of the Mongoloid stock. However, a thousand years passed and the thought of freeing themselves from captivity preoccupied their minds. One day, a hunter discovered a tunnel dug by a porcupine. He followed the tunnel, which led to the outer side of the wall, i.e. the Great Wall of China. Gradually, the people widened the tunnel and made their escape.

 

Following their escape, a section of the population settled in Mongolia and Inner Mongolia, while the rest proceeded towards Siberia and reached near the North Pole. They stayed only a week because it was the time when the sun did not shine in the North Pole. The elders referred to this extraordinary event as Mujin Lhun, darkness for seven days and seven nights. In the folklore of the Gangte people, who had become snake worshippers, they feared the sun God was angry and so reverted to Sun worship. In the North Pole there is sunshine for six months of the year, and darkness for six months. Similarly, in the South Pole there is darkness for six months and daylight for six months. There is no such occurrence on earth as darkness for one week; our ancestors must have wandered in to the North Pole region during the fag end of six-month period of no sunshine because they experienced darkness for seven days and seven nights.

From Mongolia, the Manasseh people headed eastwards, the direction from which the sun rises and went on to North Korea, South Korea and to Japan. As it was difficult to cross the Pacific Ocean, many advanced and settled towards the east coast of China, Taiwan, Philippine, Yunnan Province in China, Vietnam, Thailand, Laos, Cambodia, Malaysia, Indonesia, Singapore, Burma, North East India, and Bhutan. From Siberia, a section of the population settled in Western China, Ladakh in Jammu & Kashmir, and Sikkim.

 

Our forefathers who settled in Northeast India, Burma and Chittagong Hill Tracts of Bangladesh were known by the names of two brothers, namely, Songthu and Songja. Pu Songthu (the warrior-leader) led the exit of the children of Manasseh, and Pu Songja and his group remained as the last guard. In the course of their long journey from China, Pu Songthu left a trail (marks cut on the lhanket, a common local tree and slashed plantain trees) for his younger brother, Pu Songja’s group to follow. The Lhanket is peculiar specie; once cut, the mark would turn darkish in no time. The plantain tree would sprout out fresh shoots in a very short period. When the group who were in the middle reached the trail left behind by Pu Songthu, they appeared very old. This made them think their brother’s party was too far ahead to keep up with, and decided to move towards present-day Myanmar, Nagaland, Assam and Arunachal Pradesh. Similarly, when Pu Songja’s group saw the trail left by Pu Songthu and his group and found it to be old, they thought their brothers were too far ahead to catch up with and so decided not to proceed further and settled in present-day Karen State, Shan State, Mon State, Karanni State, Chin State, Sagaing Division, Arakan State, Kachin State. Pu Songthu’s group moved towards the Chin Hills, Mizoram, Chittagong Hills Tract of Bangladesh, Manipur, Nagaland and Assam. Our forefathers were scattered and dispersed, which is the will and purpose of God: dispersion, loss of the scroll in China and their Jewish identity has made them receive God’s salvation through Jesus Christ.

To strengthen our fraternal bonds, we have been observing Chavang Kut, a post-harvest festival with the theme ‘Celebration of Brotherhood’ for three consecutive years in Manipur, in 2014, 2015 and 2016. We do not by any means imply that the Kut festival is the grandest of all. It is only that out of the deep affection for one another we have been inviting the Manasseh brethren for the cultural festival year after year. We have partaken, we have reaped the harvest of brotherhood, of oneness by feasting together, sharing a drink, singing, dancing our cultural dances together, conversing with one another and just enjoying each other’s company thus further cementing our familial ties. It would not be an overstatement to say that we all have grown much closer in these last three years, and the bond of brotherhood has been immensely strengthened. We have also had the privilege of having in our midst exemplary and eminent leaders such as Pu Lal Thanhawla, the Hon’ble CM of Mizoram, Pu Conrad K. Sangma Member of Parliament, and our Laos brother Pu Khamphone Viengluang and his wife. Their presence has been a real blessing and also reassuring and memorable in many ways. Similarly, it has been a tremendous blessing that you all came from different places for the festival and we had the opportunity to meet one other, and for that we are extremely grateful.

 

Yes! However, if the interactions of our Manasseh brotherhood were to be confined to just annual cultural exchange alone, the meaning and the significance of our brotherhood will not hold much weight. I am really delighted that the desire to unite was borne out of interactions among our leaders, who on the concluding night of Chavang Kut Festival 2016 unanimously agreed to form a formal body, an organization or a platform for the descendants of Manasseh. Thingnong Umbu, our Singpho brother, said in the course of the evening’s discussions, “We say we are blood brothers with the Kachins, then how can we remain silent, how long can we remain a mute spectator to the untold atrocities committed upon them by the Myanmar Military, to the extent that Jet Fighters have been deployed to bomb them in Kachin inhabited areas in Myanmar. What is the point of saying we are brothers when we remain indifferent to their sufferings in their darkest hours?

 

The pained and insightful statement made by brother Thingnong got the leaders thinking, and thus the deliberation at the dinner program held on the last and final night of Chavang Kut festival to form a formal platform for the brotherhood of Manasseh. Questions that emerged included, “How may we all help the Kachin brothers, the descendants of the same progenitor Manasseh?” “How do we deter the Burmese Military from further attacking our brethren?” Practical suggestions were put forth by the members and all agreed that singularly criticizing or condemning the Burmese Military actions in our respective community’s name will hold no water, the Burmese Military would hardly be deterred, but only look down on us. The members then realized the dire need to form a body, a platform where we could collectively raise our voices as one, as a family, as the children of Manasseh.

 

When the Burmese Army attacked the Kachin Independent Army camp near Laiza on the 19 November 2014 in which 22 young Kachin fighters made the supreme sacrifice, Kuki National Organisation (KNO) as blood brothers of the Kachins issued a stern condemnation against the gruesome attack. In fact, I also emphasised the condemnation in my statement at the 14th Session of the UN Permanent Forum on Indigenous Issues held at the UN Headquarters, New York (20 April to 1May 2015). I must admit that KNO’s lone condemnation against the atrocities committed by the Burmese Army was of little consequence. Therefore, when the leaders collectively decided on night of 1November 2016 to form a body named Manasseh Asia Foundation and names and signatures of the leaders were taken down to endorse the same, I was overjoyed, deeply humbled and truly moved. Words alone were not enough to express the joy I felt, I really was elated and could not hide my excitement. I gave thanks to God for I knew for certain that this was His handiwork and that He has been watching over all of us, the descendants of Manasseh; and that He was multiplying the seed of brotherhood that was first sown at Chavang Kut celebrations held at Moreh in 2014, trusting in His providence alone.

 

A WhatsApp Group @ Manasseh Family was also subsequently created to facilitate better and real time communication between the Manasseh brotherhood living in different parts in India and in different countries. Since its inception, the Manasseh Family WhatsApp group has been an important tool of communication to exchange ideas, appreciation of one another among the Manasseh fraternity, and as a forum for continued discourse on how far back we can trace our common roots and ancestry, for which I am truly grateful. As the Psalmist eloquently puts it in Psalm 118:23: “The Lord has done this and it is marvelous in our eyes”

 

1. Thailand, Cambodia, Laos, Etc

75.Tai Lam, 76. Lao Song Dam, 77.Tai Muan, 78.Tai Tan, 79. Green Tai, 80. Red Tai, 81. White Tai, 82. Black Do, 83. Jinping Dai, 84.Tai Dan, 85.Tai Do, 86.Tai Noir, 87.Thai Dan, 88. Bru, 89.Tai Lai, 90. Kaifeng, 91. Tai Yong, 92. Kaya

 

2. CHINA:

91. Tai Ya, 92. Tai Hongjin, 93. Khamti, 94. Tai Laing, 95. Tai Phake, 96. Tai Aiton, 97. Khayang, 98. Tai Ahom, 99.Turung, 100. Sapa, 101.Thai, 102. Northern Thai, 103.Tai Daeng, 104. Tai Don, 105.Tai Hang Tong, 106.Tai Lu, 107. Tai Dam, 108. Khun, 109. Phuan, 110. Thai Song, 111. Tay Tac, 112. Southern Thai, 113.Tai-Kadai, 114. Tai Hongjin, 115.Rauz, 116.Bouyei, 117. Tai Chong, 118. Lu, 119. Han Tai, 120. Huayao Tai, 121. Paxi, 122. Dong, 123.E, 124. Tai Eolai, 125. Fuma, 126. Hongjin Tai, 127. White Thai, 128. Tai Kaihua, 129. Kang, 130. Tai Lai, 131. Minggiay, 132. Mo, 133. Isan, 134. Tai Nuea, 135. Pachen, 136. Tai Payee, 137. Pemiayao, 138. Pulachee, 139. Pulungchee, 140. Puyai, 141. San Chay, 142. Shan, 143. Coa Lan, 144. Yai Tai, 145. Cun, 146. Tay, 147. Thuchen, 148. Thula, 149. Tai Ya, 150. Yoy, 151. Zhuang, 152. Buyang, 153. Dian Bao, 154. Pusha, 155. Tulao, 156. Yongchun, 157. Nung, 158. Li, 159. Kra, 160. Kam-Sui, 161. Cao Miao, 162. Lakkia, 163. Biao, 164. Lingao, 165. Gejia (Miao), 166. Ayi (Nu), 167. Deng, 168. Mishmi, 169. Hu, 170. Khmu/Khammu, 171. Kucong, 172. Mang, 173. Sherpa (Nepal Eastern region...), 174.Tankas, 175.Tebbu, 176. Tuvans, 177. Waxiang, 178. Yi, 179. Tujia, 180. Uyghurs, 181. Mongols, 182. Hui, 183. Mangchu, 184. Achang, 185. Bai, 186. Blang, 187. Bonan, 188. Bouyei, 189. Chaoxian, 190. Dai, 191. Daur, 192. Deang, 193. Dong, 194. Dongxiang, 195. Dulong, 196. Ewenki, 197. Gaoshan, 198. Gelao, 199. Gin, 200. Hani, 201. Hezhen, 202. Jingpo, 203. Jino, 204. Kazak, 205. Kirgiz, 206. Lahu, 207. Lisu, 208. Luoba, 209. Man, 210.Maonan, 211. Miao (Hmong), 212. Monba, 213. Mulam, 214. Naxi, 215. Nu, 216. Oroqen, 217. Primi, 218. Zang, 219. Wa, 220. Salar, 221. Tagik, 222. Shui, 223. Yao,

 

3. Other Tai People:

224. Bajia, 225. Han Tai, 226. Shui Tai, 227.Huayao, 228. Lao Ga, 229. Lao Krang, 230. Tai Khang, 231. Lao Lom, 232. Lao Ngaew, 233. Lao Ti, 234.Lao Wieng, 235. Paxi, 236. Tai Bueng, 237. Tai Gapong, 238. Tai Kaleun, 239. Tai Khang, 240. Tai Kuan, 241. Tai Laan, 242.Tai Loi, 243. Tai Men, 244. Tai Meuiy, 245. Tai Nyo, 246. Tai Pao, 247. Tai Peung, 248. Tai Pong, 249. Tai Sam, 250. Tai Song, 251.Tai Wang, 252.Tai Yuan, 253.Tak Bai Thai, 254.Yang, 255.Moro, 256.Minangkabau, 257. Maranao, 258. Peranakan, 259. Dayak, 260.Toraja, 261. Igorot, 262.Montagnard, 263. Tai-Dam, 264.Tai-Dehong, 265.Tai-Kheun, 266.Tai Lanna, 267.Tai Lue, 268. Tai Nung, 269.Tai Yai (Shan), 270.Tai Zhuang, 271.Tai Nua, 272. Northern Tai, 273. Upper Tai, 274. Chinese Shan, 275. Hmong, 276. Akha, 277. Akha-Hani, 278. Lahu, 279. Mein, 280.Tao, 281.Yami, 282. Ami/Amis, 282. Meitei/Meetei (Manipuri), 283. Ao, 284. Garo 285. Sema, 286 Lotha. 287. Khasi, 288. Jantia,

 

Country:

1. India, 2. Burma, 3. Chittagong Hill Tracts, Bangladesh, 4. China, 5. Bhutan, 6. Mongolia, 7. Cambodia, 8. Laos, 9. Singapore, 10. Vietnam, 11. Thailand, 12. Malaysia, 13. Indonesia, 14. Taiwan, 15. Philippines, 16. North Korea, 17. South Korea, 18. Japan

In God’s revelation to Rev Chomlhun and the oral tradition of the people, in 75 AD, the Chinese king, who enslaved the descendants of Manasseh deprived them of their leather scroll in which was inscribed the order of worshiping Yahweh, their God. Within a span of time, after the priest who recited the order of worship from memory died, the people forgot how to worship God, ceased to practice their age-old traditions and eventually forgot who they were. This, I believe was God’s plan for the Manasseh people in order that they may be freed of Judaism and receive salvation and eternal life through Jesus Christ, the son of God. This revelation concurs with the Jewish belief that ‘the children of Manasseh will bring forth new seed’. The ‘new seed’ is salvation through Jesus Christ.

 

That the children of Manasseh should deliver the good news of salvation in Christ to the Jewish nation, and that the Lord God will deliver the Manasseh people in Asia and establish them as a nation, is His will. Therefore, it is pertinent that our people realise we are the descendants of Manasseh and Accept Jesus Christ as our Lord and personnel saviour.

Over time, assimilation by neighbouring communities’ cultures and vice versa, resulted in the ‘completion’ of being lost, a fulfilment of God’s plan, also His merciful blessing because wherever they were He led them to embrace the Christian faith and celebrate to His glory the first Centenary in 2014.

 

It was in December 2013 that God revealed to Rev Chomlhun that our people are descendants of Manasseh. The booklet, Manasseh: The Lost Tribe of Israeland The Voice of Godby Rev Chomlhun provides an account of his vision.

 

May the Lord Almighty Yahweh bless every reader of this booklet and may His revelation be disseminated among His people.

 

God bless!

 

PS Haokip

President, KNO


 


 


 


 


 

MANASSEH, THE LOST TRIBE OF ISRAEL

Rev Chomlhun Haokip

 

Praise be to God, who has inspired me to write this message.

At the outset, I would like to mention that I am a humble servant of God. I have no formal education to speak of; I never attended even Lower Primary School nor attended any Biblical seminary. I am not a politician and do not possess any worldly wisdom. However, as a faithful servant of Jesus Christ, in His name, I write this account regarding His people, the Israelite, who have been once lost, as instructed by Him.

God is the creator of the heavens and everything on earth.

Genesis 1: 1-2

1In the beginning God created the heavens and the earth.

2The earth was without form, and void; and darkness was on the face of the deep. And the Spirit of God was hovering over the face of the waters.

Having conquered death, on the third day I rose again – that is the God I Am.

Matthew 28:6

‘He is not here; for He is risen, as He said. Come, see the place where the Lord lay.’

Jesus Christ will return.

Act 1:10-11

10And while they looked steadfastly toward heaven as He went up, behold, two men stood by them in white apparel,

11Who said, men of Galilee, why do you stand gazing up into heaven? This same Jesus, who was taken up from you to heaven, will so come in like manner as you saw Him go into heaven.’

I am the living God; I am one who died, but look I am alive forevermore, and I have the key of Hades and the gate of death.

Revelation 1:18

‘I am He who lives, and was dead, and behold, I am alive forevermore. Amen. And I have the keys of Hades and of death.

I am the Alpha and the Omega. The first and the last, and I am the beginning and the end.

Revelation 22:13

‘I am the Alpha and the Omega, the Beginning and the End, the First and the Last.’

 

Phase 1

The Lost tribe of Israel

August 2007

 

I am a pastor. Every Saturday I fast and read the Bible and pray. Around 3 PM, I took rest and while taking a walk around the house, Jesus revealed himself to me said, ‘See, I have heard the cry and prayers of my people, the Israelites (Kukis) on mount Koubru, Manipur, India and He showed me (as on a Television screen) how His children, the Israelites got lost. Israel said Jesus Christ is not our king to Pilate, the Roman Governor, which led to His death on the crucifix. Pilate asked, ‘is He not your King?’ They replied, ‘it is He who says He is our King!’ But, as He said, He rose from the dead after three days and God was glorified. And whoever believed in Him was born again and was known all over the land. A revival followed and all those who believed were filled with joy. In AD 70, as prophesized, Israel was conquered and were taken as slaves to Rome and Babylon. Hearing of Israel’s fall, the descendants of Manasseh were taken captives by the king of China in AD 75.

 

The descendants of Manasseh took along with them a leather scroll on which was written about the Sabbath and the seven Kut of the Israelites. A high priest, who was loved and held in high regard, helped to maintain the traditions of the Israelites as written in the scroll. Although they were slaves, on the Sabbath, they refused to follow the king’s order to work. Rather than obey the king, they worshipped God and followed their age-old traditions. Therefore, one day the king ordered everyone, young and old to go to work. In the meantime, he stole the scroll of the Israelites. At sunset, when they returned to their tents, the Israelites could not find the scroll. Feigning ignorance, the king enquired what they were looking for. When they replied they were looking for their leather scroll, the king said a dog had dragged it, which several dogs fought over and devoured it.

 

The high priest, who had memorized the laws written in the scroll, was able to administer to the Israelites as long as he was alive and they worshipped God. However, after he died, they forgot about the Sabbath and did not worship God and worked every day. This was around AD 150. By AD 400, they completely forgot about their living God; in AD 600, they even forgot they were Israelites. As time went, they decided escape, lest they remain slaves. In AD 1000, a hunter discovered a tunnel dug by porcupine and followed where it emerged on the other side of the wall, i.e. the Great Wall of China. The hunter re-entered through the tunnel and plans began for the people to make good their escape. This was towards the end of AD 1000. The tunnel is referred to as khul in our oral tradition.

 

 

Phase 2

From China towards the southeast

 

Pu Songthu, the warrior leader, led the exit of the children of Manasseh from China. In course of the long journey, Pu Songthu left behind a trail (cuts on the lhanket, a common local tree and slashed plantain plants) for his younger brother, Pu Songja’s group to follow. The lhanket is a peculiar tree: once cut, the mark would turn dark in no time. The plantain plant would sprout fresh shoots in a very short period. When Pu Songja reached the tracks left behind by Pu Songthu, they appeared like they were very old. This made Pu Songja and those with him to think his elder brother’s party was too far ahead to keep up with, and so decided to settle down and not proceed further. And so, according to the oral tradition, the two brothers were separated in the latter part of AD 1000.

 

Around AD 1010, the Burmese people enquired Pu Songja’s people who they were. Having lived in China for millennia without the scroll to follow their customs and tradition, they had even forgotten their identity. Unable to tell their identity, the Burmese observed their unique ability and fondness to dance, and so named them ‘Kachin’, meaning people who dance well.

 

 

Phase 3

 

Around AD 1003, Pu Songthu and his group settled at Mongjang (Mongja) and Pa Khupkho (Pakhopo), along the river Irrawady, on the east of which dwelt the Burmese.. The Burmese enquired of Pu Songthu who they were. Similar to Pu Songthu’s predicament, they were unable to state their identity. Observing their traits of being hard-working and the men perpetually with a bamboo-woven knap sack (paipeh) and the women with a type of basket (longkai), which they carry on their backs, decided to name them Singcha poho or Chin in the Burmese dialect.

Pu Songthu and his people lived in peaceful coexistence with the Burmese. However, in AD 1200, owing to increase in population, they decided to settle eastwards, along a riverbank and the surrounding hills, which are in present-day Manipur, Assam, Mizoram, Chin Hills, etc. At the time, i.e. AD 1200, there was no country, such as India, Burma, or Assam, Nagaland or Manipur associated with the region we settled in. Around AD 1450, the people spoke a common dialect. However, from by AD 1600, the area of settlement being rather large, communication was difficult and owing to influences of various neighbouring communities, our dialect began to change. The process of assimilation had set in, and although most dialects remained mutually intelligible, certain variations developed. Over several centuries, the people began to forget one another’s kith and kin and that they were one people, leading to assumptions that they were not the same; that each community, based on variant dialects, were different peoples. The people began to take on the identity of their location’s name. In other words, their identity was geographically determined. For example, those from Khalkha came to take on Khalka as their identity, and so on with Falam, Tiddim, etc. Attributed to this predicament is the lack of a known script of the people, and consequently absence of education and literature, trade, and most importantly the absence of God in their midst.

 

 

Phase 4

The Naming of river Chindwin

 

In AD 1200, those named Chin lived along the banks of a river. In AD 1300, the Burmese saw there lived no other inhabitants and so named the river Chindwin, meaning river of the Chin people.

 

 

Phase 5

The identity Kuki

 

 

The Kukis are indigenous people of Zale’n-gam, ‘Land of Freedom’. Zale’n-gam refers to the contiguous ancestral lands situated in present-day Northeast India, Northwest Burma and the Chittagong Hill tracts in Bangladesh. The Kukis lived in this part of the Indian sub-continent without being separated by international boundaries up until the early part of the twentieth-century. They were an independent people comprising numerous clans, each governed by its chieftain according to Kuki law, customs and tradition. Beginning from 1937, the British colonial’ administration broke up Kuki ancestral territory and incorporated the upper Chindwin and Kale Kabow valley in present-day Sagaing Division to Burma, the Chittagong Hill Tracts to East Pakistan (now Bangladesh), and the adjoining Kuki Hills stretching from present-day Manipur to parts of Nagaland, Karbi Anglong and North Cachar Hills in Assam, Tripura and the former Lushai Hills to India.

The dismemberment of Kuki territory and its incorporation within the three independent nations: India, Burma and East Pakistan (now Bangladesh), has caused immense socio-economic and political hardships to the people. The effects continue to haunt the people to this day. Another major impact of this state of dispersal concerns the people’s identity. However, despite the absence of a known script, and consequently a lack of written contemporaneous history, the oral tradition, recognized as a key stone in the reconstruction of communities dispossessed of written documents (Vansina, 1985), has served to retain vital elements of the Kuki people’s past and their identity. Other aspects that connect the people with the earlier period are their shared history, the mutually intelligible dialects, a common culture, customs and traditions, which have remained intact. Folklore, genealogy and traditional forms of compositions and musical instruments have also remained unaltered. These characteristics of the people define them as a distinct entity and combined with the oral traditions, help to preserve the people’s shared past and ethnicity. Carey and Tuck (1978 (reprinted), p2) observed that the (Kuki) people’s rich traditions, wealth of manners and customs all point to one origin.

Who Are The Kukis?

Various scholars and British colonialist officials broadly describe the Kukis as belonging to the Mongolian stock. For example, Yule (1885), Col Phyre (1886) and McCabe) concluded that the Kukis belong to the Indo-Chinese family, and Capt Forbes and GA Grierson categorise them as belonging to the Tibeto-Burman group. Taw Sien Kho, a lecturer at Cambridge University classified the Kukis as a sub-family of the Turaneans, which include the Japanese, Chinese and Siamese. A pertinent query that arises is how the term ‘Kuki’ came to denote a particular ethnic group. According to Col Reid (1893), the term ‘Kuki’ is a Bengali word meaning ‘hill-men’ or ‘highlanders’. In his view, from the time of Warren Hastings, ‘Kuki’ had come to be regarded as a conglomeration of various tribes. Capt Lewin (1870), the then Deputy Commissioner of Chittagong Hill Tracts, observed that the Kukis are a powerful and independent people. MacCrea described the Kukis as a nation of hunters and warriors, ruled by their principal hereditary Chiefs or Raja, but divided into clans, each under its own chief.

Regarding the categorisation of Kukis, William Shaw (1929), a British civil servant, stated that the Koms, Aimols, Kholhangs (Hmars), Doungels, Haokips, Lushais, Pois (Pawis) Paites, Gangtes, Darlungs (Darlong), Khelma, Biete and several others are undoubtedly all connected. Lt Col Shakespear (1912, introduction) noted that the term ‘Kuki’ has come to have a fairly definite meaning, and we now understand by it certain closely allied clans, with well-marked characteristics, belonging to the Tibeto-Burman stock. In Shakespear’s view the term Kuki includes Aimol, Chothe, Chiru, Koireng, Kom, Purum, Anal, Lamgang (Lamkang), Moyon, Monsang, Gangte, Vaiphei, Simte, Paite, Doungel, Hmar and Zou. According to GA Grierson, in Linguistic Survey of India, the tribes connoted by Kuki includes Anals, Aimols, Chirus, Gangte, Hmars, Koms, Lushais, Paites, Purums, Raltes, Suktes, and Doungel, each able to understand the other’s dialect and having a common social and cultural life and place of origin. A classification of Kuki by Prof JK Bose (1934), a renowned anthropologist, includes Chiru, Chothe, Anal, Kom, Tarao, Aimol, Purum, Lamgang, Wainem, Doungel, Lushai and Paite.


In specific regard to the existing predicament faced by the people, the present may prove to be an opportune moment to reconsider the credence of Kuki as a historically bona fide identity. With regard to Kuki’s historicity, reference can be taken from, and as published in The Telegraph (17 Jan 1994), the Pooyas, the traditional literature of the Meitei people of Manipur, which testify that ‘two Kuki Chiefs named Kuki Ahongba and Kuki Achouba were allies to Nongba Lairen Pakhangba, the first historically recorded king of the Meithis [Meiteis], in the latter’s mobilisation for the throne in 33 AD’. When Kuki chiefs wield such prominence in 33 AD (referred to above), it can safely be assumed that the Kukis and the identity, Kuki, existed preceding that period. The Kuki identity is also endorsed by eminent personalities associated with the Kukis in the past, such as Grierson (1904), Shakespear (1912), Lewin (1856), and Mackenzie (1884). Their accounts provide a rich cultural heritage of the Kuki people and their identity. Their narratives are also singular indicating that no other nomenclature existed to be regarded as an alternative identity for this group of people. In other words, owing to its antiquity, Kuki’s appropriateness as a terminology for the collective identity of the people is self-evident. The Kuki identity is particularly important with regard to the crisis of identity in Manipur. It forms the basis of indigenity of the people and the ancestry of their land ownership. Besides, identity is an inheritance endowed by history, best preserved and gainfully promoted to rightfully claim the rights and heritage associated with it. It hardly matters what the term connotes. What matters more is the wisdom to utilize the identity by which history testifies a group of people as a collective to bargain for the Socio-political and economic rights of the collective.

 

 

 

 

Phase 6

 

Kuki war against the British

 


1. The Anglo -Kuki War, 1845-1871

When the British Empire expanded in India in the early 19th century, they began their incursions into the borders of Western Zale’n-gam, namely in the Chittagong Hill tracks and Assam. The British wanted to expand their rule in the area that was under Kuki dominion. In the first instance, they began the Kukis right to tax collection in New Cachar Hills and the Karbi Anglong areas. Predictably, the Kukis resented
the aggression upon their territorial suzerainty. The resolution and determination to drive back the alien presence was passed to all of the Kuki clan members. That was the genesis of the hostilities between the Kukis and British.
To deal with the challenge posed upon their supremacy, the Kukis of Zale’n-gam held meetings at various places in the hills in order to organise a concerted campaign against the British. They fought the British as early as 1845-1871, to drive them out
of Zale’n-gam. A series of raids were launched against the British out-posts.
The British have chronicled the account of the war as ‘The Great Kuki Invasion of 1860s.’ Col.EB Elly, Asst. Quarter Master General, (in ‘Military Report on the Chin –Lushei country’, p. 8), writes:

In 1845, 1847-1848, 1849-1850 and 1850-1851 there were raids, culminating in what is called the Great Invasion of 1860s, where 15 villages were burnt or plundered, 188 British subjects killed, and 100 carried into captivity. In 1864 raids recommenced, and
were continued in 1866-1867, 1868-1869, 1869-1870, and in 1870-1871.

The spirited struggle of the Kukis against an imperialist government eventually proved a great strain. In strength and resources, the Kukis in Tripura and Chittagong hill tracts unable to sustain the state of conflicts had been effectively kept at bay by the 1870s. In the decades that follow, the Lusheis and Pois in the south, the Naga tribes in the north, as also the Meitei kingdom in the Manipur valley were all eventually subjugated by the colonial British. After this war, the British suppressed the Kukis of North Cachar Hills, Karbi Anglong, Tripura and Chittagong Hill tracks.

 


The Kuki rising, 1917-1919

The British recorded ‘The Kuki Rebellion 1917-1919’ refers to the Kuki rising, 1917-1919. This is the perspective of the victors, who inevitably are the writers of
history. To represent the view of the British, the following extracts are quoted: ‘The Kuki rising of 1917-1919, which is the most formidable with which Assam has been faced for at least a generation. ‘The suppression of the rebellion has cost Government Rs. 28,00,000, and had absorbed men, money and material which should have
been devoted to the great war’. The next defence against the British imperialist was
in central and eastern Zale’n-gam. Kuki encounters with the British had been horrifying in the past. The Kukis were left with no option but to prepare for the defence of their sovereignty, against the insatiable colonial thirst for territorial
expansion. Aware of the British expansionist policy, the Kuki people realised that Zale’n-gam would not be spared. Battle with the British was inevitable. Having already experienced the powerful might of the British imperial machinery during the 1860s, the Kukis knew that they needed help and must manufacture more effective war weapons.
The great Kuki chiefs of Aisan, Pu Chengjapao Doungel and Pu Lhukhomang Haokip alias Pache chief of Chassad, as well as, Chief of the Haokip clan, took upon themselves the responsibility to defend Zale’n-gam. They began to organise political meetings at regular intervals. During one of these meetings, with a view to forming an alliance against the common enemy, feelers were sent to Bengali militants. Positive response to the initiative was received. An instance of such activity is recorded by Maj. Gen. D.K. Palit (1984, p.62): ‘Bengali Nationalist Organisation from Sylhet and Cachar sent emissaries to the Kuki chiefs of the Southern clans encouraging them to resist the high handed methods of the British’. On subsequent meetings, secretly attended by militant nationalists from Bengal, the Kukis were greatly encouraged that British colonialism was deeply resented by many other kings and nations of the world. The Kukis were well informed about the Axis powers Germany, Japan, Austria, and many others who agreed to wage war against the British. The Bengalis encouraged the Kukis to join hands with the others in the war. The Bengali leaders prepared the way for the Kukis and helped them to set-up an understanding with the Germans.
As the Bengalis and the Kukis began to establish a close tie, their papers, i.e. Memorandum of Understanding (MOU) were somehow leaked to the British. Consequently, due to British intervention the Bengalis could not extend help to the Kukis. However, during the Second Kuki rising, 1942-1945 (i.e. during World War II), the Bengalis and the Kukis, under the banner of Indian National Warriors (INA) and along side the Japanese, fought against the British. The leader of the INA was Netaji Subash Chandra Bose. Pu Onkholet Haokip, alias Japan Pakang, led the Kukis.


The Kuki - German relation

The British entered what are now called Bangladesh, Tripura and Assam, and annexed parts of the territories in those regions ruled by the Kukis. In the given circumstance, the Kukis were desperate to find allies. With the help of the Bengalis the Kukis made contact with the Germans. The Germans appear to have indicated agreement to extend co-operation to the Kukis. However, this was to happen after the war in Europe was won. The evidence of German-Kuki links is noted by Maj. Gen. D.K. Palit (1984, pp. 81-82), an excerpt follows:

An interesting fact about the motivations of the uprising came to light during the course of the operations. Mention has been made earlier that the Kukis had been encouraged by emissaries from Bengali nationalist in Assam, but any thought that the Germans had also had a hand in it had not occurred to any one. However, at Tamu in May 1918 after the first phase of operations, Medical Officer on his round of inspection came upon some Sikhs of the Burma MP in a hut tearing up some papers they said they did not want. The M.O. picked up some of the papers and found among them photos of two Germans, one in uniform. On the back of one of them was written in Hindustani: “If you fall into rebel hands show these and they will not harm you”. The Sepoys could only state that when they were leaving Burma for the scene of the disturbances a “Sahib” had given them these papers. No one ever found out who the “Sahibs” were - or if any of them had visited the Chindwin valley.

The Kukis hoped that the Axis powers would win the war in Europe. They anticipated help from the Germans to boost their military strength to fight against the British forces in Zale’n-gam. Unfortunately, the Axis power lost World War 11 and subsequently there was no German support to the Kukis. It may be argued that had the British been defeated in WW 11, the history of the Kukis with regard to a sovereign Zale’n-gam would have been different. Under those circumstances it is not difficult to imagine a free Zale’n-gam, recognised by the rest of the World. In the absence of known contemporary accounts of the Kuki-German relations, one is left with versions handed down by the oral tradition, with the exception of the documentation by Gen. D.K. Palit. Further research will perhaps reveal more in the

future.
 

 

 

 

 

 

 

 

 

The British and Germans were at war in Europe in 1910. At that time the Kukis were already familiar with the musket and adept at utilising it effectively, making gunpowder from acidic ash formed from urine and bat droppings. The British decided on conscripting Kukis for the war and also as porters. This was not well received. Following inconclusive debates over whether to accept British orders or die fighting the Germans, Pu Tintong of Laijang called for war in the face of imminent death under the circumstances. The ensuing war against the colonialists has been recorded in the archives of the British Library in London as ‘The Kuki Rising, 1917-1919’, equipped with muskets, home grown pumpi (cannon, made of dried mithun hide) and stone traps. After the war, over twenty-three eminent chieftains served three-year prison terms in Taungkyi Jail in Burma (Myanmar) and Sadhiya jail in Assam, India.

 

The Government of India Act 1935 divided Kuki Country between British India and British Burma. However, following the suppression of the Kuki Rising, 1917-1919, the British issued land Pattas (legal ownership deeds) and presented red shawls to the Kuki chieftains.

 

 

Phase 7

 

Customs and traditions of the Kuki people are proof that they are descendants of Manasseh, one of the ten lost tribes of Israel

 

As a pastor, I fast every Saturday. In 2003, while on a fast around 11:00 AM, a coffin appeared. Rather alarmed and bewildered, I could not utter a word. While in this stupefied state, the Lord Jesus came and sat next to me and said, ‘Do you see that?’ I replied, Lord, ‘I see a coffin’, and He said, I have come to take your wife.’ I asked, ‘Why, O Lord, do you wish to take my wife away? I have not yet fulfilled the tasks you have assigned to me. If you take away my wife, how would I continue my work? Lord, it is not possible,’ I argued. However, the matter did not change, and I said, ‘Lord, in that case, take me instead.’ Thereafter, the coffin vanished. Then, I thought to myself, ‘what could I have done that such a thing could happen to me?’ However, nothing came to my mind, and could not even read the Bible. About 2:00 PM, my two children who were playing called out complaining of severe headache and cried. I thought they had quarreled and said why they were hitting each other on the head. They replied they did not quarrel, but their heads ached and so I asked them to come inside the house. I felt their temperature and they were extremely hot. I called their mother to bring some cold water and bathe them. We gave them medicine and put them to sleep and prayed. After three minutes, the older brother got up and said his headache was gone, but the younger sister’s continued and she kept crying and passed away at 4:00 PM. I could not tell people what happened and prayed, ‘Lord, it is not time for my daughter yet, it is my fault.’

On Sunday, we buried my daughter. On Monday, I went to Church, knelt down and opened my mind to God. I said, ‘God, if I have sinned against you, chastise me, punish me instead, and complained why take it out on my wife and children. Suddenly, Christ appeared and said, ‘Why have you shifted your house down to the south? That is why I wanted to take your wife, but you refused, which is why I took your daughter, instead.’ Then, I said, to God, ‘does doibom, the customs and traditions of my forefathers still have any bearing on us today now that we have you, the living God? How is it possible that the sins of my fathers should befall on me.’ God replied, ‘your forefathers doibom was not given by the devil, it was given by Me, although they thought it was from the devil. Your forefathers did not receive Me, therefore, in order that they do not lost the doibom, which contain spiritual utterances. Let me explain doibom to you’, He said:

The law of Doibom Law of Salvation 

1. Sithing tree installed in the compound of the house, Represent the Cross

usually in front yard

2. White rooster used in ritual : Lamb of God, Jesus

3. Summer, time to sacrifice the white rooster: Christ crucified at Calvary in summer

4. White rooster sacrificed for three days : Christ’s death in Calvary for three days

5. Forbidden to shift a house downwards : Christian life must not diminish

6. Restriction to shift a house backward    : Backsliding will incur God’s wrath

7. Doibom bound by a string : God’s binding Agape Love 

8. Sacrifice of the first-born cattle to God : Offering of the first-born animal at the altar 

9. Bones of the rooster unbroken : Jesus’ bones were not broken  

10. Eating the white rooster’s meat bland : Eating the flesh of Christ signifies eternal life

11. Drinking of the clear broth of the white rooster: Drinking the blood of Christ to wash away our sins

 

In the days of our forefathers, when sickness could not be diagnosed, a rooster was sacrificed as propitiation to God. If the sickness prevailed, an animal such as a cow or goat was sacrificed. In the propitiation, the high priest traces the genealogy of the sick person; beginning from his forefathers and concluding with him, he would be healed. The high priest would admit should he be unable to trace the names of the forefathers. In such circumstance, the town crier would be asked. The town crier would begin tracing the genealogy, starting from Manasseh and all the way to the sick person, following which he would be healed.

Then, the Lord Jesus explained: ‘When you are re-joined with the lineage of your ancestor, Manasseh, your nation will be healed.’ We must recall that in the event of an earthquake, our forefathers used to say, ‘we are the children of Manasseh!’ My grandfather was unable to explain this phenomenon to me, but the Lord Jesus did, saying, ‘that you are my people has been maintained through the customs and traditions of your forebears.’

 

 

 

 

 

 

 

 

Phase 8

 

God has showed the way for the Kuki people to return to Him

The second reason for the customs and traditions of our forefathers is at the end of the year, following harvest we observe ‘Chang Nungah’ (bushel maiden), bushels of harvest being carried. The bushel maiden would be there if it the paddy field was owned by a Kuki. The surrounding areas would be cleared, and a small hut would be set up. Seven bushels would be tied together and a person is assigned to carry it. The female owner of the paddy field offers a prayer and when the high priest finished the rituals, the bearer of the Chang Nungah bring three bushels and places a staff and says, ‘Madame, Madame, let me tarry at your house’. If the reply was ‘you cannot tarry here tonight because we are cursed’, the bushel bearer would say, ‘my staff has already been set, let me stay’. ‘In that case’, Madame would ask, ‘what have you brought?’ ‘Tens and hundreds of paddy bushels, money in tens and hundreds, remedies and treatments for body and headaches’, I have brought. The owner of the paddy field replies, ‘if you have brought with you ‘Tens and hundreds of paddy bushels, money in tens and hundreds, remedies and treatments for body and headaches’, you may stay. Then the bearer sets down three bushels, returns and brings two more bushels, and for the third time brings two more bushels. Having brought in seven bushels, the thrashing of the harvest would begin.

 

Christ explained to me what the tradition of Chang Nungah meant: In AD 33, the Israelites rejected Christ and nailed him on the cross, which is why Jesus comes to us as a stranger. The Madame of the threshing floor represents the Kukis; the bushel bearer is Christ. ‘I have already placed my staff’ means, my word of life and salvation has already been established among you. Christ is reconciled with Kukis, the children of Manasseh, upon whom His authority reigns and wealth, bounty, and salvation is come.

 

 

 

 

 

 

 

 

 

 

 

Phase 9

Christ’s reign has begun among the Kuki people

 

In June 2011, at Jacob Prayer Mountain, several of us fasted and prayed for the salvation of the Kuki people and the Kuki nation. On the second day, the Lord showed me: He struck his spear upon the Kuki nation. The spear went about among the people as the leaves of trees blown by a strong wind, some went into the earth, some emerged from within the earth, but no one was hurt.

The Lord said, ‘do you see?’ I answered, ‘Lord the spear and the leaves were all mixed’, and He said, ‘with this spear I shall protect the Kuki people’. ‘The spear symbolises the Lord’s people and His Government’, He said to remember that My reign is upon the Kuki people.’ ‘With this spear I will destroy anyone who is against the Kukis. Any problem from within the Kuki people will also be destroyed, including those who are against the Kuki people and descendants of Manasseh, those who curse them, I will curse, too, those who bless them, them will I bless, too, He said. The Lord also told me to go to Myitkyina the Capital city of Kachin state and tell the Kachin people that they are Manasseh, Israelites,they are My people and pray for them. I said, ‘yes, Lord, I will do as You say.’

 

 

 

 

 

 

Phase 10

My prayer to go to Kachin

 

My wife and I fasted and prayed, ‘Lord, you have sent me to a place and among people whom I do not know, I am nobody, you must go with me’, and committed everything to Him. Two days later, the Lord gave me a vision. A large movie screen appeared, and the building was about two millennia old. The ceiling was covered in spider webs, was overgrown with various types of trees and in a state of virtual collapse. Then the Lord told me to go into the house. As I was about to touch the front door, it opened by itself. It was pitch dark inside the house, but as I entered there was light and it was all very new, bright and freshly decorated. I closed the door and the light dimmed, as I reopened it shone bright again. If I closed the door, the light dimmed again, so I left the door open. Then the Lord said, ‘do not be afraid, wherever you go, there will be light.’

 

 

 

 

 

Phase 11

I proceed to Myitkyina in Kachin state

 

In October 2013, from Tamu near Moreh I reached Mandalay and proceeded by train and arrived at Myitkyina around 2:00 AM. As I did not know anyone, I spent the night in a hotel room. The next morning I hired an auto rickshaw and the driver asked where he should take me. I told him to take me to any church of the Assemblies of God. We arrived at Emmanuel AG church in Titus Veng. I spoke to the caretaker and told him my mission to pray for the city and sought his permission to do so. He enquired where I came from, who I was and my profession. I replied I am a servant of God from Tamu. He then allowed me to enter the church and pray, and informed the Pastor would arrive later and I could speak with him. The Pastor asked how many days I wished to pray. I said I could not tell how many days; it would depend on when God answers my prayer, whether it is three days, four, seven, or ten days. The Pastor told me not to be bashful, but pray as long God wanted.

 

 

 

 

 

 

Phase 12

God’s first revelation

 

After three days of prayer, the Lord showed me a vision: a king brought with him a cane into the city; outside the city in a hut he dwelt and entered into one and dragged out the owner and beat him blue and black and returned quietly. When he returned home, he told his caretaker, I beat up the person living outside city because he drifted away from me and never returned. Go tell him, and if he does not return, I would go and beat him again. His son, whom he beat, had not recovered yet; his tears were rolling down his cheeks. When the caretaker enquired what the matter was with him, he replied a nasty man had come and without saying a word, beat him severely. Then, the caretaker told him, that was not a nasty man; he is your father, who beat you, the king of this city. He replied, I was lonely thinking I had no father, please take me home to him. When they reached, he fell in front of his father and said, ‘father, it is because you love me that you chastised me’, and asked his forgiveness. ‘Father, I will not leave you again,’ he said. Then his father called the elder brother and said, ‘ build a house for your younger brother’, but his son replied, ‘there is already a house for my brother. I let another person stay in it because he had not returned. I will ask those people to leave.’

The Lord said, ‘if my people do not come to Me, they will be cursed. If they return to Me, I will bless them.’ Then He said to me, ‘eat and drink, but for seven days you must pray without ceasing.’

 

 

 

 

 

 

 

 

Phase 13

 

Christ’s second revelation

 

On the fifth day of praying, Christ showed me another vision. I was lying on my bed at home with eyes closed. I was extremely sleepy; my wife sitting nearby watched me without falling asleep. My own eyes were shut, but I could sense everything that was happening around me. It was around 12:00 midnight, and I called my wife and said she should go to bed and I also slept. I lay on my side, and my wife stood straight in front and stared at me. It was about 4:00AM, and I tried to touch her, but her body did not feel at all like a human being. This scared me and the person was not my wife; it was someone draped in pure white raiment and the brightness of the face shone on me. I realised this was an angel keeping watch over me and I felt warmly comforted and slept in peace. A bit later, I woke up and thanked God. I realised the things I saw was not a dream, but a revelation from God that He has come down to help the Kachin people and that I should go and spread the news to them.

 

 

 

 

 

 

 

 

 

 

 

Phase 14

 

The third revelation from God

 

God pointed towards a house for me to enter. I stood on the veranda and noticed there was a fish in my hand. The fish jumped out of my hand and landed in a pigsty, where there were two pigs that tried to eat it. I jumped into the pigsty and grabbed the fish with my left hand. Out of the blue, a young man and a young woman appeared and tried to snatch the fish from me. Not to give in, I pulled away my hand and stood up thinking the one piece of fish was with me, but here were two instead. Just as I wondered about this, God said ‘it is my will that the descendants of Israel, the two children of Manasseh, Songthu and Songja, i.e. Kuki and Kachin should stand together as one.’ Then God said again, ‘the people around Leisi Township are not Naga, but they are the children of Manasseh – go and tell them!’

 

 

 

Phase 15

 

My journey to Leisi

 

To follow God’s instruction to go to Leisi, my wife and I held a fast and prayed that If the Naga in Leisi are truly Manasseh’s children, show me an elderly man. In September 2014, my wife and I reached Homalin, Molvailup Township and were guests at Pastor Jamkholun’s house. The next day, we sat at Pastor Jamkholun’s hotel and chatted. Sometime later the people sitting around left and only one elderly man stayed back. For about five minutes, both of us sat quietly, and the Lord said, ‘this is the man you must speak to’. Then, I spoke to the man, ‘friend, which village are you from and to which tribe he belonged? He replied, ‘he is Kuki’, and I said, ‘in that case we are the same because I am also Kuki’. However, he insisted we were not the same, that he is Naga-Kuki. I explained there is Naga and there is Kuki, but not Naga-Kuki, and he did not know what to say. I enquired his origins, but he did not know. Therefore, I told him he is a descendant of Manasseh, who was among the lost tribes of Israel; that God had sent me to tell him he is not Naga and would not be able to be a real part of the Naga tribes. He replied, ‘I never go to this hotel, but that morning he was compelled to sit there.’ I told him, our people lost contact with one another since 1830, that we settled along the riverbank from 1200. He replied, ‘Pastor, that fact has always been on my mind. At that point, the Lord said to me, ‘it is not only him; Heimi, Makury, Para, Nahen, Naowa, Lainau, Konyak, Khimnungan, Yimchunger, Phom, Bodo, Karbi, Kachari, Mishing, Zaliengrong, etc are also belong to the Manasseh group. Only the Somras in Somra Tracts are Naga.

 

 

 

 

 

 

 

 

Phase 16

 

Manasseh, one of the twelve tribes of Israel

 

Manasseh is the elder son of Joseph; Ephraim is the younger brother (Genesis 48:14-19).

Genesis 48:14 And Israel stretched out his right hand, and laid it upon Ephraim’s head, who was the younger, and his left hand upon Manasseh’s head, guiding his hand wittingly; for Manasseh was the first born.

15 And he blessed Joseph, and said, God, before whom my fathers Abraham and Isaac did walk, the God which fed me all my life long unto this day,

16 The Angel which redeemed me from all evil, bless the lads; and let my name be named on them, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the midst of the earth.

17 And when Joseph saw that his father laid his right hand upon the head of Ephraim, it displeased him: and he remove it from Ephraim’s head unto Manasseh’s head.

18 And Joseph said unto his father, Not so, my father: for this is the firstborn; put thy right hand upon his head.

19 And his father refused, and said, I know it, my son, I know it: he also shall become a people, and he also shall be great: but truly his younger brother shall be greater than he, and his seed shall become a multitude of nations.

Ephraim are in Israel. Manasseh has been lost for two millennia. It is only from 2012 that God revealed them as children of Manasseh. (Isaiah 51:14-17; 54: 6-8).

 

Isaiah 51:14The captive exile hastened that he may be loosed, and that he should not die in the pit, nor that his bread should fall.

15But I am the Lord thy God that divided the sea, whose waves roared: The Lord of hosts is his name,

16And I have put my words in thy mouth, and I have covered thee in the shadow of mine hand, that I may plant the heavens, and lay the foundations of the earth, and say unto Zion, Thou art my people.

17Awake, awake, stand up, O Jerusalem, which hast drunk at the hand of the Lord the cup of his fury; thou hast drunken the dregs of the cup of trembling, and wrung them out.

 

Isaiah 54:6-8

Isaiah 54:6 For the Lord hath called thee as a woman forsaken and grieved in spirit, and a wife of youth, when thou was refused, saith thy God.

7 For a small moment have I forsaken thee; but with great mercies will I gather thee.

8 In a little wrath I hid my face from thee for a moment; but with everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer.

 

 

 

 

 

 

Phase 17

 

The lost tribe of Israel – in short

 

In AD 70, Jerusalem was destroyed and Israel was dispersed. From AD 75, Manasseh became slaves in China, building the Great Wall. In AD 150, as they observed the Sabbath and refused to work, the Chinese king stole their Tora (book of law) inscribed in a scroll made of leather. By AD 400, without the scroll, they began to forget their traditions and in AD 600, even forgot their God. In