REV. LIAN ZAM

LIFE SKETCH OF REV. LIAN ZAM

(7 Dec 1900 – 12 Jan 1940)

By Kenneth H. Suanzanang

EARLY LIFE

Birth of Rev. Lian Zam
Rev. Lian Zam (74–21) was born on December 7, 1900, in Khuasak, Chin Hills, Burma (now Myanmar). He was the firstborn of Pu Pau Suan (74–20) and Pi Kham Ciang (70–20), founders of Phuungkhawm—the endogamous marriage tradition that reshaped the Siyin-Chin community. Despite being fifth cousins within the same Pu Khan Vum family lineage, their union reflected the deep-rooted cultural and familial ties of their community. Raised in a family devoted to faith and service, Rev. Lian Zam’s upbringing laid the foundation for a life dedicated to spiritual leadership.

Born of Voices for the Voiceless
For generations, Phuungkhawm – endogamous marriage was taboo in Siyin-Chin villages, often resulting in depopulation due to societal tragedies like abortion and infanticide. Defying this long-standing custom, Pau Suan, from the Pu Lu Mang sub-family lineage (Nguazangte), fell in love with his fifth cousin, Kham Ciang, from the Pu Mat Tuang sub-family lineage (Nisa-te). When Kham Ciang became pregnant, Pau Suan boldly challenged tradition. Seeking to legitimize their union, he approached the village priest, a relative, but was refused due to the strict taboo.

Note: The suffix “te” is commonly used to denote a group of people, such as a tribe, race, clan, family lineage (bawng), or the inhabitants of a village. Examples include Sizangte, Khuasakte, and Thuklaite. Additionally, “te” functions as a plural marker, akin to “s” in English.

Not knowing what to do or where to turn, whether north or south, Pau Suan composed a Chin lyric that goes:

“Ka tungciang a, khaimuu laam vadial awng e,

Phuung taw tua khua na mu le tong-hil ka ve;  

Phuung taw tua tu ngilthang va-aal saan leang e,

Killam zawl a, sawmsial sai bang ban leang e.”

Tranlation:

“O eagle soaring majestically and free,
Glide gracefully above and search for me.
Find a land where love can stay,
Where customs will not bar our way.
A place where vows are bound with grace,
And destiny is read in fowl’s embrace.
Where wedding feasts with joy resound,
And mithun’s beef is richly found.”

Undeterred, Pau Suan devised a unique ceremony. He ventured into the wilderness to trap doves and pigeons, capturing a pair of each and placing them in two cages at the entrance of his home. On October 1, 1900, he called Kham Ciang from her father’s house to join him. At the threshold of their home, acting as his own priest, Pau Suan sanctified their marriage by spraying mild rice beer—zu phi—from his mouth over the birds while reciting blessings for abundance and prosperity in their life together. This bold act not only defied tradition but also laid the foundation for a transformative chapter in their community’s history.

The Chant in Siyin-Chin:

“Vakhuu awng, Huhee awng,
No zong unau kiteang-a,
Sim thing tung-a, Zo thing tung-a,
Tanu toai thei, Tapa toai thei,
Cidam thei, mul-maam thei

Na hi uh ciang,
No nung hong zui tu khu hi.”

“Vakhuu awng, Huhee awng,

Tanu na toai thiam vun,

Tapa na toai thiam vun!

Na khua, na tui, cidam-in na zuan ta vun!”

The Chant in English:

“O doves, O pigeons,
Siblings, brother and sister,
Born of the same gentle parents,
You brought forth sons and daughters,
In the trees of Sim valleys,
And the Zo hills of leafy embrace,
Healthy and joyful in your flight.

We, too, shall follow your way,
Seeking life and love as one,
Together beneath the sky’s watchful eye.”

“O doves, O pigeons,
May the Lord bless us as He blesses you,
With sons and daughters of our own.
Grant us fruitful lives,
With health and joy in abundance,
And many sons and daughters to carry forth your blessings.
Now, return to your abode,
To the place where you were born,
As we embark on a new journey,
Hoping for blessings to abound in our lives.”

The Worst Consequence
Pu Pau Suan and Pi Kham Ciang were married on October 1, 1900, inspiring five more other couples to follow their example within a week. However, their bold defiance of tradition soon brought severe challenges. When their son, Rev. Lian Zam, was born on December 7, 1900, the community demanded his life, placing both parents in grave danger for their refusal to comply.

The Dawn of a New Era
In response, Pu Pau Suan sought the assistance of Mr. Beckman, the township administrator, and Mr. E. O. Fowler, the district commissioner. Together, they issued an edict legalizing phuungkhawm and enforcing Indian Penal Code 312 to prosecute abortion and infanticide. Within a week of October 1, 1900, five couples embraced this reform, and many others followed after the edict. Among them was Rev. Lian Zam, whose spared life became a symbol of hope and transformation. He grew into a remarkable leader, much like Moses leading the Hebrews’ Exodus, guiding his people into a new chapter of their history.

Siblings of Rev. Lian Zam

The first five through Pi Kham Ciang were Rev. Lian Zam (December 7, 1900), Pu Tuang Khaw Hau (c. 1902), Pu Thang Khaw Kam (c. 1904), Pi Vung Khaw Cing (daughter, c. 1906), and Saya Vai Khaw Thang (c. 1908). The sixth through Pu Pau Suan’s second marriage to Pi Son Khaw Dim, he had a son, Dr. Vum Za Lian (D. Mn.), born on November 30, 1945. Except for Rev. Lian Zam, Saya Vai Khaw Thang, and Dr. Vum Za Lian (D. Mn.), the others passed away before marriage and had no descendants. 1

EDUCATION

In 1910, at the age of six, Lian Zam began his schooling under Rev. Shwe Zan at the Khuasak ABM School. He was baptized on March 29, 1914, by Rev. Shwe Zan. By 1918, Lian Zam had completed the 7th Standard, the highest level of education available at the time, under the guidance of teacher (Saya) Maung Paik, who was also the principal. In 1919, he entered Insein Seminary in Rangoon, where U Ba Han served as president. Lian Zam graduated in February 1923, earning second place in his class. During his studies, his father, Pu Pau Suan, spent Rs. 1,703 on his education. Hnawl Thling, from Hniar Hlawn, Thantlang, was his only schoolmate from the Chin Hills. Meanwhile, his cousin, Saya Suang Khaw Kam, son of Pu Thuam Hang, attended a Normal Teacher’s Training School instead of the seminary. (Note: “Normal” is derived from the French word normale, meaning “standard.”) In this regard, Pu Pau Suan composed a lyric in Siyin-Chin:

“Maa bang patpui von ngeal awng e, Phai mitsot etcim la’ng e; hian mang thin-thu simlei khanngual sing awng e.”

Translation:

“My two sons, with whom I began this journey,

My eyes never tire of seeing you;

Your deep knowledge of God’s word sets you apart from your peers,

shining with grace and wisdom.” 2

MARRIAGE

Destruction of Pu Pau Suan’s House
On April 10, 1925, Pu Pau Suan’s house was burned down by an anti-Christian, just the night before he was set to leave home to purchase corrugated iron roofing. In the chaos, everything they owned—including enough timber for a new building—was reduced to ashes, except for a trunk containing Rs. 1,000 in silver coins, their most prized possession.

Amid the turmoil, Pi Kham Ciang sat on the trunk to protect it from being stolen. Tragically, in the process, she sustained burns on her arms, an injury that jolted her awake from the frenzy. Her quick thinking saved the family’s most critical asset despite the devastating loss.

Rebuilding of Pu Pau Suan’s House
Using the silver coins saved from the fire, Pu Pau Suan purchased corrugated roofing sheets, along with the rafters and beams originally used for Fort White Hospital, and began constructing a two-story house. Because these materials adhered to British standards, the resulting structure stood out as the finest in the community.

The upper floor featured a worship room, three bedrooms, and a hall. The lower floor included a spacious sitting room, known as the mailim, and a versatile area, called the innpi, which also served as a granary. On special occasions, the mailim was reserved for men, while the innpi was designated for women.

Adjacent to the main building were a large kitchen, a spacious dining room, firewood storage, and a sumbuk for pounding grains. Each floor was equipped with common restrooms, adding to the convenience and functionality of the household.

Three Doltial with a Tuangdung
The house featured three teak platforms (doltial)—one at the back and two at the front. The two front platforms were on different levels: the lower aligned with the house floor and the upper raised by 7 inches. Each doltial measured 12 by 42 feet and was connected by a 3-by-24-foot raised walkway (tuangdung), elevated 14 inches above the lower doltial and 7 inches above the upper.

A 3-foot-high railing surrounded the platforms, supported by posts with wooden beams passing through three holes. Designed to host large gatherings for special occasions, the tuangdung and doltials were enclosed with railings on three sides, with the east side open to a multi-purpose ground, known as leitual.

If Not for the Fire
In Khuasak, only four two-story buildings stood out, owned by Pu Pau Suan, Pu Thuam Hang, Pu Khai Vum, and Jamadar Tun Zam. However, none surpassed Pu Pau Suan’s house in size and facilities. Had his original house, along with the timber stock for a new one, not been destroyed in the fire, his new home would have been even more impressive.

Double Wedding in the Rebuilt Home
On November 23, 1926, a double wedding was held for Rev. Lian Zam and his younger brother, Saya Vai Khaw Htang, in the newly rebuilt house. The three bedrooms were designated as follows: the northern room, closest to the restrooms, for Pu Pau Suan; the middle room for Saya Vai Khaw Htang; and the southern room, next to the worship area, for Rev. Lian Zam. A large hallway connected the bedrooms, worship area, and restrooms.

To ensure an orderly entrance, the two brides entered the grooms’ house according to a prearranged schedule. Pi Thang Khaw Cing (120-23), daughter of Pu Thuam Ngin (120-22) and Pi Cing Zam (164-21) from Len Teng Bawng, Suum Niang Tuu, Thuk Lai Suanh, Vang Lok Khang, Pumva village, and bride of Rev. Lian Zam, entered first. She was followed by Pi Dim Lian (65-21), daughter of Pu Lun Son (65-20), and Pi Huai Hau (121-21) from Khum Thang Tuu, That Lang Suanh, Nge Ngu Khang, and bride of Saya Vai Khaw Htang from Khuasak. Regarding the double wedding, Pu Pau Suan composed a lyric:

“Von ngualkoai tu, lia nguallai pan, Ka dei ci bang teal ing e;

Dei taang ci bang ka teal ni ngeal, Tai ni khat zial thiam ing e.”

Translation:

“From maidens fair, a choice was made,
For my dear sons, two brides arrayed.
As seeds are picked, the choicest rare,
So too were chosen, wives most fair.
Two unions joined with love and care.
Am I not wise, this truth to say,
To mark both bonds in one bright day?”  

Children of Rev. Lian Zam

  1. Suan Khaw Dim, daughter (born on September 28, 1927), passed away on December 4, 1927).
  2. Suan Khaw Pau (born March 10, 1929), after completing Pre-Matriculation from SHS Thuklai in 1950, began his career as a private teacher in Heilei village, serving from 1950 to 1952. Following military training in 1952, he joined the 17th Burma Regiment in Hpa-an, Kayin State. However, due to recurring malaria, he was hospitalized at Mingalardon Military Hospital in Rangoon (now Yangon). In December 1954, he was discharged and retired from the military with a medical pension.

Afterward, Saya Suan Khaw Pau attended the Teachers’ Training Institute in Mandalay and served as a Primary Assistant Teacher (PAT) in Phunom, Laibung, and Vangteh villages. While serving in Vangteh, he married Nu Son Za Dim (born in 1930), the only daughter of Pu Suan Vum of Khumthang Tuu and Pi Vung Zam of Kuntong Tuu Khan Vum Bawng, both from Theizang village. Together, they had five sons and four daughters. Tragically, Nu Son Za Dim passed away on January 3, 1979, at the age of 49.

Saya Suan Khaw Pau continued his teaching career as a PAT headmaster in Khuasak and Theizang in Tiddim Township. He later transferred to various villages, including Kantha, Nankyinsaung, Pyinkhonlay, and Hmunlai in Kalay Township. He was eventually promoted to Senior Assistant Teacher (SAT) and retired at the full age of 60. He received pensions from both the Military and Education Departments.

After retiring, he settled in Siyin, Kalay. He remarried Nu Lian Khaw Dim, but the marriage ended after a few years. He later married Nu Khup Cing (born December 5, 1940). Although they had no children, as Nu Khup Cing was beyond childbearing age, they remained together until his passing.

Saya Suan Khaw Pau passed away on September 20, 2020, at the age of 91.

  • Vai Cin Thang, son (born on 29 Aug 1931), also known as Vai Cin (74-22) retired from active military service before reaching pension age and left his native village of Khuasak to move to Siyin in Kalay, where he purchased five acres of land and built a house for himself. He established a business specializing in farming, gardening, and animal husbandry, including dairy cows, service oxen, and chickens. He served as an elder of the AG Church and was a member of the Village Ward Committee. He married Nu Ciang Za Niang (71-22), and had six sons and three daughters. He passed away at the age of 90, on September 22, 2021.
  • Zam Cingh (Siyin, Kalay), born on October 29, 1933, married Saya Hau Cin Pau (JAT) but later separated. Along with her younger sister, she worked in the weaving business. She passed away on September 22, 2011.
  • Ciang Za Lian (Siyin, Kalay), born on January 29, 1936, remains single. A professional trainee of Saungdar Weaving School in Amarapura, Mandalay, she operated her own weaving business, assisted by her elder sister, Zam Cingh.
  • Mang Za Cing, born on July 14, 1940, passed away at the age of three.

Note: Three daughters and two sons were born while Rev. Lian Zam served the church under Dr. J.H. Cope in Tiddim. His youngest daughter was born in Khuasak, six months after Rev. Lian Zam passed away. 3

Nine Grandchildren of Rev. Lian Zam through Saya Suan Khaw Pau

  1. Zam Khan Thang, also known as Thangpu, the firstborn son, born on December 1, 1958, resides in Siyin, Kalay), remains single.
  2. Sgt./Clk. Vum Pau, the second son, born on April 3, 1960, married Awi Zam Cing (Pyidawtha). He passed away on March 30, 2005 without having children. Awi Zam Cing, however, is still living and has relocated from Pyidawtha to Kalaymyo. Before Saya Suan Khaw Pau’s passing, she was a devoted and caring daughter-in-law. 
  3. Thang Khan Cin, the third son born on December 6, 1962, married Nuam Do Cing (deceased) and had three children. After her passing, he remarried Neam Pau and had one son. His family and he reside in Kalaymyo.   
  4. Kam Do, the fourth son, born on October 6, 1964, passed away in his mid-teenage.
  5. Zam Thian Pau, the fifth son, also known as Zamno (aka) Steven Zam Kuntong (USA), born on October 13, 1966, married Cin Lamh Cing (USA). They do not have children yet.
  6. Zam Neam Cing (Siyin, Kalay), the first daughter, born on March 13, 1968; married Hang Khan Mung (deceased) and had three children. After his passing, she remarried Kam Khan Lian and had three more children. 
  7. Cing Khan Uap (Aizawl, Mizoram, India), the second daughter, born on April 8, 1970, married Ko Kyaw Zaw, had two children.
  8. Kam Thian Vung (Lunglei, Mizoram, India), the third daughter, born on July 16, 1972, married Mawi Thanga (Hmar), had four children.
  9. Lian Mun Vung (USA), the fourth daughter, born on September 10, 1975, married Hau Khan Nang (deceased), had two daughters.

Nine Grandchildren of Rev. Lian Zam through Pu Vai Cin Thang

  1. Zam Khai (deceased), the firstborn son was a skilled football player and served as the captain of Khuasak Primary School’s team. Although he lived into his forties, he never married, as his health had been impaired by a fall during his boyhood.
    1. Tual Khup (deceased), the second son who was active in sports, but passed away in his late teens.
    1. Cing Khan Man (deceased), first daughter, passed away at early teen.
    1. Lian Tual (deceased), the third son, passed away at early teen.
    1. Cin Khan Mung (deceased), the fourth son, passed away at early teen.
    1. Pau Dal (deceased), the fifth son, passed away at early teen.
    1. Neam Cing Huai (Siyin, Kalay), the second daughter, residing at Siyin, Kalay, remains single.
    1. Lian Pum Cing (deceased), the third daughter passed away at late teens.
    1. Lian Pum Dal (USA), the sixth son, also known as William Kuntong, born on October 10, 1978, married Ning Khan Huai (USA), born on May 1, 1977. They had three children.

Eighteen Great-grand Children of Rev. Lian Zam through Saya Suan Khaw Pau

  1. Dim Len Huai (BA, English), a teacher at Khaikam, daughter of Pa Thang Khan Cin and Nu Nuam Do Cing (Deceased).
  2. Cing San Mang (BCompSc), working at Chin State General Administration Department (GAD) Office in Hakha – same parents as No. 1.
  3. Pau Thian Mung (Computer Science, 2nd Year at Kalay University) – same parents as No. 1
  4. Nang Thian Muan Mung, son of Pa Thang Khan Cin by remarrying Nu Neam Pau. 
  5. Hau Dim Neam, daughter of Zam Neam Cing (Siyin, Kalay) and Hang Khan Mung (deceased), and she married Cin Pum Dal
  6. Cin Pum Khai, same parents as No. 5; married Niang Khan Dim.
  7. Michael Pau Khai (Singapore), same parents as No. 5, still single.
  8. Dim Sian Lawh, daughter of Nu Zam Neam Cing by remarrying Pa Kam Khan Lian
  9. Ngin Kim Siiang, son of same parents as No. 8 
  10. Thang Thian Uap. daughter of same parents as No. 8.
  11. Cing San Ciang, daughter of Nu Lian Mun Vung (USA) and Pa Hau Khan Nang (deceased).
  12. Dim Mang, daughter of same parents as No. 11.
  13. Dim Khan Cingh (aka) Lal Hlim Puii, (B. Com; M. Com; MBA), daughter of Nu Cing Khan Uap and U Kyaw Zaw
  14. Cingh Lian Pau (aka) Lal Muan Kimi (B. Com; MBA), daughter of same parents as No. 13
  15. Dim Cingh Mang (aka) Lal Tan Puii [BA; MA (English); B. Ed] Teacher, daughter of Nu Kam Thian Vung and Pa Mawi Thanga (Hmar).
  16. Cingh Hau (aka) Lal Ruat Puii [BA; MA (English)], daughter of same parents as No. 15.
  17. Pau Khan Huai (aka) Lal Hlu Puii (B. Com; M. Com.), daughter of same parents as No. 15.
  18. Lian Thian San (aka) Lal Rin Feli, (First Year B.Sc), daughter of same parents as No. 15.

Three Great-grandchildren of Rev. Lian Zam through Pu Vai Cin Thang

  1. Niang Thian Sann, (USA), first daughter of Pa Lian Pum Dal (aka) William Kuntong (USA) and Nu Ning Khan Huai (USA), born on Oct 28, 2007.
  2. Cing Thian Hung (USA), born on July 12, 2009 (same parents as No. 1)
  3. Samuel Thang (USA), born on August 3, 2019 (same parents ad No. 1).

Eight Great-great-grandchildren of Rev. Lian Zam through Saya Suan Khaw Pau

  1. Cing Neam Huai, daughter of Hau Dim Neam and Cin Pum Dal.
  2. Timothy Nang Khat Khai (same parents as No. 1).
  3. David Mung Suan Pau (same parents as No. 1).
  4. Silas Khual Thian Muang (same parents as No. 1).
  5. Aung Thian Muan, son of Cin Pum Khai and Niang Khan Dim.
  6. Joshua Vum Nang, son of Cing San Ciang and Ngin Khan Nang.
  7. Gideon Nang Suan Khai (same parents as No. 6).
  8. Samuel Mun Suan Nang (same parents as No. 6).

JOURNEY IN MINISTRY
1923–1925: Pastor of Khuasak Church
After graduating from Insein Seminary in February 1923, Rev. Lian Zam was appointed pastor of Khuasak Church, beginning his ministry on April 1, 1923. In this role, he led evangelistic efforts in neighboring villages, including the Siyin Valley, the Khuano area, and Vangteh village.

1923–1925: Pastor of Khuasak Church
After graduating from Insein Seminary in February 1923, Rev. Lian Zam was appointed pastor of Khuasak Church, beginning his ministry on April 1, 1923. In this role, he oversaw evangelistic efforts in neighboring villages, including the Siyin Valley, the Khuano area, and Vangteh village. 4

1925–1929: Ministry for Sukte Gungal
On April 1, 1925, Rev. Lian Zam was appointed to evangelize Sukte Gungal, a region beyond the West Manipur River, with his base at the Tiddim Mission headquarters. Governed by Sukte chiefs, this territory stretched from the Manipur River in the east to Lentang Mountain in the west, with Kaptel centrally located. It included eight villages to the south and fourteen to the north, totaling twenty-three villages, from Zangtui in the southernmost area to Thalmual at the northern end.

Missionary Tours of Rev. Lian Zam
While serving in Tiddim, Rev. Lian Zam, along with Rev. Vial Nang from Tonzang and Pastor Vang Thual from Tuimui, frequently conducted missionary tours to Sukte Gungal. Consequently, even before Rev. Thang Ngin was stationed there, Kaptel already had three households professing the Christian faith.

Missionary Tour Led by Dr. Cope
Occasionally, Dr. Cope led these tours, accompanied by Rev. Thuam Hang, Rev. Thang Ngin, and Rev. Lian Zam, whose assistance was particularly encouraging. When these new Christians were summoned by the British court to face local chiefs, both Dr. Cope and Rev. Lian Zam stood by their side in support.

Appointment of Rev. Thang Ngin
When a circuit preacher was needed at Kaptel, Dr. Cope consulted Rev. Lian Zam. Initially, they considered a young man from Mualnuam, but he lacked community support and was dissatisfied with the offered monthly salary of Rs. 15. Consequently, Dr. Cope asked Rev. Lian Zam to recommend a more suitable candidate. Rev. Lian Zam responded, “I believe there is no better person than Thang Ngin,” and informed him of the appointment via a letter:

Letter from Rev. Lian Zam to Rev. Thang Ngin

March 9, 1928
Leilum, Tiddim

My dear and trusted friend, Thang Ngin,

After careful discussion with Dr. Cope, we have concluded that you are the most suitable candidate to serve as a circuit preacher, stationed at Kaptel village. As you are already married, your monthly salary will be between Rs. 15 and Rs. 20. Additionally, the people of Kaptel have expressed their strong support for you as their leader.

I trust that Dr. Cope will formally inform you of this decision. I encourage you to consider this opportunity with great care and prayer.

Yours sincerely,
Lian Zam 5

Thang Ngin is Appointed in Kaptel
Rev. Lian Zam sent a letter by courier to Thang Ngin in Dolluang, recommending him for the role of circuit preacher. Dr. Cope then formally extended the call to Thang Ngin, who felt humbled and initially hesitated to respond, considering himself unworthy of such a high calling.

Earlier, Rev. Lian Zam had commended him to Dr. Cope, saying, “I believe there is no better person than Thang Ngin for this role,” recognizing his sincere dedication to preaching.

On March 23, 1928, during the three-day Hakha Convention, Dr. Cope met with Thang Ngin, who expressed a willingness to accept the role on a trial basis. On April 11, Thang Ngin departed from Dolluang, staying overnight in Lophei. Rev. Za Khup from Thuklai joined him on the journey to Tiddim, where they reported to Dr. Cope.

Khoi Suan, a believer from Kaptel, had already arrived in Tiddim to welcome Rev. Thang Ngin. On April 21, Rev. Lian Zam accompanied them to Kaptel.

Later, when Rev. Thang Ngin fell ill in Kaptel, Rev. Lian Zam returned to provide care and moral support during his recovery. 6

1929-1934: Lian Zam Assists Dr. Cope in Tiddim
With Rev. Thang Ngin stationed in Kaptel as the circuit preacher for the Sukte Gungal region, Rev. Lian Zam was appointed pastor of the Tiddim Baptist Church. In this role, he assisted Dr. Joseph H. Cope in translating the Bible and hymns into Chin and contributed to the development of the Chin writing system.

Rev. Lian Zam played a pivotal role in translating the New Testament into the Kam Hau dialect and contributed to hymn translations for the Kamhau and Siyin communities. Together with Suang Khaw Kam, he developed and printed the Primer Reader in the Siyin dialect. He served in this capacity until April 30, 1934.

Dr. Cope played a key role in formulating a writing system for the Chin dialects, transitioning from an early Latin-based script to a more consistent and unified orthography. Prior to the colonial period, the Chin languages had no written form, so the Chins owe much to Dr. Cope’s efforts in devising a script that could be widely used and understood.

In the territories of the Kamhau-Sukte and Siyin chiefs, the Siyin dialect was initially adopted as the official language. British administrators who learned and spoke Siyin were granted salary increases, and the dialect became the primary medium of communication within the colonial administration.

However, over time, the dialect spoken in the Kamhau-Sukte territories—now commonly known as the Tiddim-Chin dialect—gradually became more dominant. It proved easier to adopt than Siyin, especially for neighboring ethnic groups such as the Thado and Zo, who lived in Kamhau areas. Although these groups spoke different dialects, they found the Kamhau dialect (now Tiddim-Chin) more accessible and adaptable than Siyin.

As a result, Siyin is no longer the official dialect. Today, Tiddim-Chin has become the most widely used, printed, and circulated Chin dialect across Chin State, which is home to 53 officially recognized ethnic groups.

Despite this shift, the Siyin-Chin people have continued to publish books, hymns, Holy Bibles, and other materials in their own dialect. With support from UNICEF, educational readers—from primers through fifth grade—are now printed and taught in the Siyin region, helping to preserve and revitalize the Siyin language.

Love Among Brethren
The following testimony by Gin Thual of Kaptel highlights the profound love and unity that defined the community:

“In those days, a deep love and unity bonded the preachers and believers. When a community member passed away, no distance was too far for others to travel. Leaders from Tiddim, along with fellow believers, would journey to nearby villages—even those six or ten miles away, and as far as eighteen miles to reach Kaptel—to share in both sorrow and joy. They gathered for funeral services, prayers for the sick, and celebrations.

Dr. Cope, Rev. Lian Zam, Rev. Mang Kam, and Saya Tun Ngin were always willing to go wherever they were needed. They prayed for the sick, officiated funerals, performed baptisms, and guided animist converts to Christianity. For those committing to Christ, they would perform the innphiat—a ceremonial cleansing of old, harmful practices—and lead them into their new faith.”

Dr. Cope, Rev. Lian Zam, Rev. Mang Kam, and Saya Tun Ngin were always willing to go wherever they were needed. They prayed for the sick, officiated funerals, performed baptisms, and guided animist converts to Christianity. For those committing to Christ, they would perform the innphiat—a ceremonial cleansing of old, harmful practices—and lead them into their new faith.”  7

Ministry in Suangdaw
Bad news reached Rev. Lian Zam that the Suangdaw believers had backslidden to the Laipian Pau Cin Hau religion, a reformed version of their traditional faith. Even Pu Vum Suan, the first convert through baptism in 1910, had become the village priest under the influence of Chief Khup Lian of Lophei. Without delay, Rev. Lian Zam rushed to Suangdaw, where he met Pu Sing Kam and his family, who remained steadfast in their faith. He stayed for a week, preaching the gospel.

During this time, both Pu Suan Zam and Pu Awn Lian suffered from severe abdominal pain and earnestly hoped for recovery through prayer. Rev. Lian Zam and Pu Sing Kam offered fervent prayers over them, and by God’s miraculous power, they were immediately healed. Both Pu Suan Zam and Pu Awn Lian, along with their families, became Christians. Inspired by these miraculous healings, the backslidden members returned to Christianity.

Pu Awn Lian was the father of Sgt. Vum Za Cin (father of Capt. Khai Nang), Pu Awn Za Vungh, Lt. Col. En Tual, and Rev. Cin Za Kap. Pu Sing Kam was the father of Sayagyi Son Thawng; Lt. Hang Khaw Khai; Capt. Ngin Khaw Mang (father of Tuang Khan Dal, a chief engineer on an ocean liner, and Rev. Eloi Thawng Khan Khai, pastor of Tahan Baptist Church, as well as Dim Thian Cing, who married Rev. Vum Khat Pau (a nephew of Rev. Lian Zam), former General Secretary of the SRBA and currently pastor of the Yangon Siyin Baptist Church (YSBC) in Yangon; Pu Tun Khaw Hau; Pu Lam Za Pum; Pu Suang Khaw Cin; and Pi Awi Khaw Dim, the mother of Rev. Thang Za Pau. 8

Facing Challenges in Muuizawl
On May 28, 1928, Rev. Lian Zam, accompanied by Rev. Thang Ngin, left Kaptel to tour the northern part of Sukte Gungal, eventually arriving in Muizawl. The village consisted of about fifty houses, and its people were deeply immersed in traditional customs and celebrations. As they reached the village gate, they were greeted by the sounds of traditional Chin musical instruments: Chin drum known as khuang, mithun horns known as sialki, and gongs of various sizes, accompanied by singing and dancing. This was their first visit to the village.

Upon arrival, they approached the house of Pu Pau Khan, (who was known for his hospitality) warmly welcomed the two men of God. They were invited inside and offered zu, a traditional beverage. Rev. Lian Zam, having been raised Christian since childhood, declined the zu, saying, “We do not drink zu.” Hearing this, Pu Pau Khan instructed, “Then bring tea for the guests.”

Thang Ngin was handed a khuang, and Lian Zam a sialki, but both declined, explaining they could not play the instruments. Pu Pau Khan responded, “What use is a man who cannot play khuang and sialki? Do you know the saying: “A man who cannot play the khuang is deprived of the gift of zu. A man who does not share zu with others is deprived of the gift of meat.”

To this, the two men answered, “Sir, if you offer food, we will accept it with thanks; if not, we will remain hungry.” When they resisted these temptations, the villagers gave up and allowed them to stay as they were. That night, they shared the gospel with the people.

The Next Visit to Muuizawl
It was winter, though the exact date is unknown, when Rev. Thang Ngin recounted their next visit to the same village with Rev. Lian Zam. The village chief greeted them with warm hospitality, providing food and allowing them to preach in the evening. However, they were not permitted to sleep indoors. Instead, they spent the night on a porch platform with only a light blanket. The blanket proved insufficient against the winter cold, forcing them to huddle tightly for warmth. At midnight, the chief poured a seven-span pot of ice-cold water over them. Unable to sleep any longer, they waited for dawn, and as soon as it arrived, they rose and left the village. 9

Suffering from Hunger in Laitui
On May 29, 1928, like Paul and Silas, Rev. Lian Zam and Rev. Thang Ngin set out from Muizawl early in the morning and arrived at Laitui by late morning.
They did not immediately enter the village but rested at Khuamual, a site with memorial stones where weary travelers could sit on stone slabs. While the village now held over 700 homes, it had about 90 houses at that time.

At noon, they entered the village and sought shelter in the home of the late village chief, Suang Khaw Kam, who had recently passed away, leaving behind his wife and children. They were welcomed with a meal and, despite their hunger, felt grateful. However, the meal consisted of a simple soup made with sour aunglauk (also known as aung-loun-pe or ngataam, a species of Canavalia) and millet, called miim. The blandness of the soup made it difficult for them to eat much, so they stopped, hoping for a more satisfying meal later.

They spent the afternoon sharing the gospel with the villagers, but few showed interest or appreciation. By evening, they returned to their lodging, only to find that no dinner was prepared. They waited hopefully until midnight but, in the end, retired for the night still hungry. 10

Suffering from Hunger in Tuitawh
Lian Zam and Rev. Thang Ngin, having suffered hunger in Laitui on May 29, 1928, set out for Tuitawh the next day, May 30, 1928, uncertain of what lay ahead.
They paused at Khuamual, a resting place for travelers, and spent the day reading their Bibles while awaiting the villagers’ return from their hillside fields.

In the late afternoon, they entered the village and sought out the chief’s home. Ironically, the chief shared Lian Zam’s name, though he was not at home when they arrived. His elderly mother greeted them kindly but provided no food. She lay on the porch, gazing upward and speaking to herself. At dusk, the chief and his wife returned from the fields, but still, no food was offered to the visitors.

Eventually, the chief’s wife began cooking, using a large seven-spanned pot in which she placed a few dry grains and a bitter herb called anzo-te. The meal was far from flavorful. Rev. Lian Zam asked if chilies were available, to which the woman replied, “Do you need chilies?” Before he could answer, Rev. Thang Ngin intervened, saying, “No.” The woman withdrew the chili bowl, prompting Rev. Lian Zam to protest, “Why refuse? I need it.” Rev. Thang Ngin reassured him, “Don’t worry about chilies; when we get back to Tiddim, your wife will serve you as you like” (laughing).

Upon their return, they shared the story of their adventure, and Pi Thang Khaw Cing, Rev. Lian Zam’s wife, sympathized by treating them to a warm, satisfying meal and milk tea—bringing a comforting end to their challenging experience.

On June 3, 1928, during the Divine Worship Service at Tiddim Church, Rev. Lian Zam preached based on James 1:5-18. In the afternoon service, Rev. Thang Ngin delivered a sermon on Philippians 3:5-11. Later, on August 3, 1928, Rev. Lian Zam, accompanied by Dr. Cope and Rev. Thang Ngin, made another tour to the villages of Gawngmual and Laitui. 11 

Facing Challenges in Vangteh
On October 13, 1928, Rev. Lian Zam and Rev. Thang Ngin traveled to Vangteh village to visit Tel Do, who had invited them earlier that year, on April 25.
After settling in Kaptel, Rev. Thang Ngin was on his way to Dolluang to visit his wife and children when he encountered Tel Do near Dimphut, beyond Tuisau village. Tel Do, a resident of Vangteh, had suffered from severe abdominal pain for six years without finding relief through traditional treatments. In his final days, he longed to drink zu, a sticky rice beer prepared by his mother in Thaangsan where she lived. He then returned to Vangteh and invited Rev. Thang Ngin, hoping for healing through prayer.

When the two pastors arrived, they found Tel Do’s relatives gathered but sensed apprehension rather than welcome. The family leader addressed the pastors, saying, “Your arrival brings the American way of life to our village, but for us, descendants of Guite and Thawm, this is unwelcome. If you make Tel Do a Christian, remember—you will face the consequences. If the nat (or doai/dawi in Chin), our spirit or gods, is angered, causing illness or death, it will be because of you. If you conduct Christian rituals of ceremonial cleansing of doai-worship [innphiat], Tel Do will surely die, and we will hold you responsible.”

Innphiat Ceremony
Despite the previous day’s warnings, the two pastors courageously conducted the Innphiat ceremony for Pu Tel Do the following morning, making him the first Christian convert among the Guite and Thawmte tribes in Vangteh. Traditionally, many animals had been sacrificed to appease the spirits—eight mithun, thirty hogs, and numerous dogs and chickens. As the pastors gathered these items to burn, the villagers watched anxiously. Concerned about a potential fire hazard within the village, they moved the items outside for burning. Neighbors, gripped by fear at the sight, quietly shut their doors and hid inside, not daring to speak.

Confronted by Relatives
At noon, Tel Do’s relatives gathered at his house, armed with swords and knives. They confronted him and the pastors, demanding, “Who gave you permission to do this? Tel Do and your wife, are you prepared to abandon your family and follow these strangers and their religion? From now on, you are no longer one of us.” Turning to Mrs. Tel Do, they added, “If your husband dies, you must return to your parents’ home.”

Pu Tel Do’s Faithfulness Until His Passing
Vangteh, one of the largest villages in the Tiddim Subdivision, held tightly to its traditions, making it difficult for Christianity to take root. Despite the challenges, Pu Tel Do made his choice. The writer, who met him on several occasions, recalls his steadfast faith in Christianity until his passing.

Villagers Sue Ministers
On another occasion, Rev. Lian Zam and Rev. Thang Ngin traveled to Vangteh, where they encountered a man suffering from a prolonged illness for many years. The man had come to believe in Jesus, and the pastors performed the innphiat for him. However, his wife was furious. Along with the village chief and other religious leaders, she chased the pastors away with swords and knives. The accusers even filed a complaint against the pastors with the township superintendent, who ultimately fined the accusers Rs. 30 for their actions rather than penalizing the defendants.

Humiliation in Vangteh
In one of Rev. Thang Ngin’s records, he described the humiliation he, Rev. Lian Zam, and the believers suffered in Vangteh. Among those who endured this hardship were Rev. Thang Ngin, Rev. Lian Zam, Pu Son Langh, Pu Suut Ko Vung, Pu Khen Zam, Pu Khai Suan, Pu Khual Ko Thawng, Pu Dam Ko Thang, Pu Tun Khai, Pu Zel Go, Pu Gin Za Cin, Pu Tun Ko Kam, Pu Khen Ngin, and Pu Neek Suan. 12

Testimony of Rev. Thang Lian
When Rev. Thang Lian was undergoing training from 1927 to 1931, he spent six months in classroom instruction followed by another six months of practical fieldwork each year for a total of five years. During the fieldwork, Thang Lian and his colleagues were guided by Dr. J. H. Cope, Rev. Thuam Hang, Rev. Lian Zam, and Rev. Thang Ngin. 13

Ordination of Rev. Lian Zam
Pu Vai Cin Thang, the son of Rev. Lian Zam, believes his father was the first pastor of Tiddim Baptist Church and was ordained on April 22, 1924. This is supported by Rev. Lian Zam’s name and the date in his Public Service Handbook (now known as the Ministers’ Handbook), authored by Rev. Adoniram Judson, DD, which is typically given on the day of ordination. Vai Cin Thang also claims his father was ordained at the Mualpi Convention on that same day. However, other records suggest that Rev. Lian Zam’s ordination took place at the Phuungmual Convention in 1929.
The first Tiddim Baptist Church was dedicated in 1935 and served until a new church, the Cope Memorial Church, was dedicated in 1960 to commemorate the Golden Jubilee of Dr. Joseph H. Cope. Pu Vai Cin Thang remembered the days when they worshipped at the old church. 14

Rev. Lian Zam Officiates the Lord’s Supper
The exact date of Rev. Lian Zam’s ministerial ordination remains unconfirmed due to the lack of records. However, it is documented that on Sunday, April 21, 1929, he officiated a Communion Service in Kaptel, which was attended by many believers from Hiang-awn.15

Records of Rev. Lian Zam’s Baptisms
As Rev. Lian Zam was appointed to oversee the churches in Tiddim Township, including the Sukte Gungal region, he remained the sole minister authorized to perform baptisms until Thang Ngin, stationed in Kaptel, was ordained on February 16, 1941. Fortunately, several records of his baptisms have been preserved:

  1. May 17, 1930 – In Pangsak village, 12 candidates were baptized.
  2. May 18, 1930 – A welcoming ceremony was held in Pangsak for new converts.
  3. November 25, 1930 – In Heilei, 4 candidates were baptized.
  4. May 12, 1933 – In Kaptel, 36 candidates were baptized.
  5. February 18, 1934 – At Keizaang, 5 candidates were baptized.
  6. January 27, 1935 – In Pangsak, 11 candidates were baptized.
  7. January 29, 1935 – In Heilei, 9 candidates were baptized.

Records of Rev. Lian Zam’s Converts from the Khuano Area
A report by Rev. Mang Kam of Thangnuai village, dated December 25, 1935, reflects the fruitful ministry of Rev. Lian Zam. Out of the 319 residents in the region, 139 were already Christians. Through Rev. Lian Zam’s efforts, 118 new converts were added, of whom 68 had already been baptized. 16

Records of Marriage Ceremonies Officiated by Rev. Lian Zam
A precious Marriage License Record Book, maintained by his son Pu Vai Cin, documents 16 couples united in Holy Matrimony. Unfortunately, entries from number 17 onward have become illegible over time. Among the recorded couples:

No. 4: Pu Vai Khaw Lian, younger brother of Chief Lian Thawng and heir to the Khuasak chieftainship, married Mang Khaw Cingh, a first cousin of Rev. Lian Zam.

No. 7: Pu On Sing (60), father of Rev. Mang Kam, married Pi Suak Cing (50), with Pu Hang Suan (50), the first convert from Thangnuai, as a witness.

No. 16: Rev. Thang Ngin of Dolluang, who married Pi Zen Nem, was colleague of Rev. Lian Zam.  

The record includes three couples each from Theizang and Khuasak, two from Bualkhua in the Falam Subdivision, and one couple each from Lophei, Siyin Ywa, Thangnuai, Voklaak, Thulzang, Heilei, Vangteh, and Dolluang. 17

Legacy of Rev. Lian Zam
While posted in Tiddim, Rev. Lian Zam assisted Dr. Joseph H. Cope in translating the New Testament into the Kamhau dialect, with the help of his colleague Suang Khaw Kam, who was a teacher. He also developed the Siyin-Chin Primer and published the second edition of the Siyin-Chin Hymnal.

During the time when Pastor Thang Kam was serving at Limkhai and Suang Khaw Kam was teaching at Limkhai-Bungh, Lian Zam frequently visited to teach tonic solfa. As a master of the Burmese language, in 1923, he contributed articles to the bimonthly Myanmar Thaman News.

When Pu Pau Suan’s house was tragically burned down, Rev. Lian Zam was away on a missionary tour. Upon receiving the heartbreaking news, he responded with remarkable calmness, saying, “It must be the will of God. Everything happens for the best.”

In composing a choir, Rev. Thang Ngin paid tribute by saying, “The guiding star: Lian Zam, Vial Nang, and Za Huat.” Rev. Lian Zam is remembered as one of the Siyin pioneers and heroes.

Rev. Lian Zam was known for his patience and unwavering trust in God. During his seminary days in Insein, all his belongings were stolen. However, he responded calmly, saying, “There must be the will of God.” The seminary president, U Ba Han, intervened and ensured that he received more than what he had lost.

Later, when Pu Pau Suan’s house was tragically burned down, Rev. Lian Zam was away on a missionary tour. Upon receiving the heartbreaking news, he responded with remarkable calmness, saying, “God must have His own will. It must be the will of God. Everything happens for the best.” Apostle Paul said, “And we know that God causes everything to work together for the good of those who love God and are called according to His purpose‘” (Romans 8:28, NLT). 18

A Miracle Recorded by Rev. Lian Zam
During my appointment as a circuit preacher in the Sukte Gungal region, beyond the Manipur River, I experienced an extraordinary event. The scorching sun beat down relentlessly, leaving me exhausted, hungry, and thirsty. As I reached the edge of a stream, hoping to find water, I found none. Overcome by weakness, I fainted.

An old man dressed in white linen appeared before me, holding cucumber seeds. He asked, “Do you want these?” Desperate, I replied, “If it is cucumber, I need them. I am very hungry and thirsty.” He dug into the soil, planted the seeds, and covered them.

In an instant, the harsh sunlight gave way to clouds, and rain began to fall. A cucumber plant sprouted, grew, and bore fruit. The old man picked the largest cucumber and handed it to me. As I ate, my strength returned.

Moments later, both the man and the cucumber vanished. I wondered whether I had been dreaming or in a trance. Regardless, I regained my strength and continued my journey, deeply awed by this miraculous encounter. 19*

Heritage of Family Hunting
Pu Pau Suan, an avid hunter, embodied the Chin people’s cherished tradition of hunting as a way of life. Though his son, Lian Zam, became a minister and did not abandon hunting entirely, his focus differed from that of his forebears. Lian Zam primarily hunted bucking deer, unlike his father, Pu Pau Suan, or his son, Vai Cin, and his youngest sibling, Dr. Vum Za Lian (D.Min.), who pursued larger game, such as bears.

According to Saya Thuk Kam, a close friend, Rev. Lian Zam had a unique gift: he often foresaw the location of his prey in visions, ensuring he never returned empty-handed. Reflecting on his success, he might have echoed the words of Jacob to his father Isaac, saying, “The LORD your God gave me success” (Genesis 27:20). 20

Like Father, Like Son: A Voice for the Voiceless
During British rule, local chiefs governed under colonial authority, often imposing taxes far beyond what was permitted by the British government. Burdened by these excessive taxes, the people approached Rev. Lian Zam for help.

Advocating for the Oppressed
As an educated man, Rev. Lian Zam formally submitted complaints on their behalf, leading to British intervention and putting an end to the unfair taxation practices. This earned him the animosity of the chiefs, although they did not dare harm him physically.

Facing Supernatural Challenges
Some supporters of the chiefs warned that they would test him with witchcraft and sorcery, adding, “If you suffer, come back to us for reversing the spell.” However, as a devout Christian, Rev. Lian Zam, who had never participated in traditional rituals or consumed rice beer (zu), dismissed these threats, confident in God’s power. Despite the opposition, he never spoke of the challenges he faced.

1934-1935: Return to Khuasak Church
After serving in Tiddim, Rev. Lian Zam returned to Khuasak Church on May 1, 1934, to resume his pastoral duties. While serving as a minister, Rev. Lian Zam received a monthly salary of Rs. 30, which was the maximum pay for local ministers at the time. Dr. Cope remarked, “Rev. Lian Zam is replacing you,” which brought great joy to Pu Pau Suan. However, after serving for barely a year, Rev. Lian Zam fell ill with an undiagnosed condition on the evening of June 7, 1935.

1935–1939: Struggling for His Life
Between 1935 and 1939, Rev. Lian Zam’s health deteriorated, leading to his admission to the Civil Hospital in Tiddim. Despite ongoing treatment, his condition showed no signs of improvement, and eventually, the doctor gave up and discharged him. He was brought back to Khuasak, where his father, Pu Pau Suan, became desperate to find a cure. Turning to local healers, he sought help from four indigenous practitioners, one after another. These individuals, however, were not trained physicians but magicians using deceptive tricks. They claimed to have removed his illness by producing objects like fish bones and fragments of broken glass, attempting to convince the family that the pastor would soon recover. Exploiting the family’s desperation, they profited from the situation without offering genuine help.

The Mysteries of His Illness
He suffered from severe abdominal pain and found it difficult to stay in one place for long, often moving around the house rather than remaining in his bedroom. Initially, he requested a house to be built in their garden, Kongtung-Huan, but quickly lost interest in staying there. He then expressed a desire to stay in front of the empty house owned by Pu Lian Khaw Mang, the Chief of Police of the Chin Special Division, who was stationed in Falam and declined. He also wished to stay at the writer’s maternal grandmother’s house. As a child, he often asked to be carried, and due to his size, strong men were hired to carry him.

His Declining Health but Unwavering Faith
Despite Pu Pau Suan spending Rs. 2,030.50 on Rev. Lian Zam’s treatment, there was no improvement—in fact, his health continued to deteriorate. Meanwhile, his health continued to decline, worsening over time. However, Rev. Lian Zam’s trust in the Lord was unwavering. Like Job of old, he could say, “Though He slay me, yet will I trust in Him” (Job 13:15 NKJV). He would rather die in the Lord than yield to the tempter.

1940: The Worst Moment of His Life
In the early hours of January 12, 1940, at 2:00 AM, a strange sound, like an alarm clock in the air, was heard. Rev. Lian Zam remarked, “The angels have come to welcome me. But for my body, let me go as our Lord Jesus did” (meaning no lamtak, butchering of animals). He was asked to wait for all family members to arrive, but he took his last breath at 6:00 AM.

Many believed that his untimely death was caused by supernatural forces. However, Rev. Lian Zam never doubted the cause of his illness, trusting fully in his powerful Savior rather than any other force. Despite his prolonged suffering, his faith remained strong.

Pu Pau Suan, the first Christian convert, who had never lost hope during his son’s illness, was heartbroken when his firstborn, upon whom he had placed his greatest hopes, passed away at the age of 39. In his grief, the faithful leader felt compelled to lament:

In Siyin-Chin:

Thianmang thinthu nau bang op tu,
Von lun duang a bang ta ze;
Kimpui khanngual na kai-liap e,
Vai in nial e; Vonmang in zal na’n nei ze.

Translation:

The ministry of God requires tender care,
Like a mother’s love, nurturing and rare.
My noble son, Lian Zam, was meant to rise,
But now he’s fallen, to my deep surprise.

To the chiefs, I share this heavy toll,
Your burdensome taxes took their cruel toll.
The British rejected your unjust decree,
And for this cause, my son has ceased to be.

Conclusion: His Later Life
While many influential leaders often lived into their 80s, Rev. Lian Zam’s life was tragically cut short, much like David Brainerd, the missionary to Native Americans who passed away at just 29, before marrying his beloved. Rev. Lian Zam died at the young age of barely 39, leaving behind a grieving family. His eldest surviving son, Suan Khaw Pau, was only ten years and three months old, while his youngest surviving daughter, Ciang Za Lian, had just turned four, born on January 29, 1936. To add to the heartbreak, his wife gave birth to their youngest child, Mang Za Cing, on July 14, 1940—six months after Rev. Lian Zam’s passing. Tragically, Mang Za Cing’s life was also brief; she passed away at the tender age of three, shortly after she had learned to walk. 21


Echoes of My Ancestors: A Tribute in My Own Words
I was born on November 15, 1943. By then, Papi Lian Zam, my father’s eldest brother, had already passed away on January 12, 1940. My Pupu (grandfather) often encouraged me with these words:

“Your Papi was a bright student. In the final exam at Insein Theological Seminary in February 1923, he earned second place in his class. He completed 7th Standard. Your Papa was just as clever—he too completed 6th Standard. You must also be a clever student.”

I remember only a few things from my early childhood. We had a cart with a roof, which originally belonged to Papi. I enjoyed riding in it, and after it broke down, I repurposed its wheels to make a handmade cart of my own. We also kept ponies. One of my uncles, KT Ngo, was especially kind to me. He taught me how to ride a pony and often accompanied me on horseback. Later, he let me ride in an American saddle made of genuine red leather—it was beautiful. He would lead the pony by a rope as I rode. He also taught me how to ride a bicycle.

When we no longer had ponies, my Nunu (Mama) handed the saddle over to U Vai Cin in memory of Papi, who had owned it. Before U Vai Cin passed away, I asked him about the saddle as a keepsake. Sadly, he told me it had been burned by a Pentecostal pastor, who believed it represented pride in worldly things.

I also remember Papi’s library. Most of his books were on Paul’s epistles, which likely influenced my deep love for the Bible and music.

“No wonder I became a passionate lover of music. One of my uncles, Vum Za Dal—a first cousin to both Papi and Papa—once told me, ‘Ken, you cannot compete with your ancestors. Your Papi had a good tenor voice. Your Papa had a strong bass voice.’ I can still hear Papa singing as he watered the garden in the moonlight: ‘All hail the power of Jesus’ name. At Jesus’ feet we’ll lay down our crowns. Honor Him—King of kings, Lord of lords.’”

In church, people were delighted by my father’s bass voice as he sang. I remember my Pupu singing, “Beyond the swelling flood! We’ll meet to part no more.”

Now, they all rest, awaiting the return of our Lord Jesus, when we shall be reunited. May that day come soon.

References:

  1. Kenneth H. Suanzanang, Life Sketch of Pu Pau Suan, pages 1-3; K.T. Ngo Za Lian, unpublished manuscripts; and Notebook of Pu Pau Suan.
  2. Notebook of Pu Pau Suan.
  3. Family Record Book of Kenneth H. Suanzanang
  4. Thuhilh Makaite Tangthu by Gin Za Tuang, page 104 quoted by Lam Za Tinh, Rev. Lian Zam Tangthu, page 12;
  5. Ibid, pages 15, 16
  6. Ibid, pages 16, 17
  7. Ibid, pages 12, 13
  8. Ibid, pages 13, 14
  9. Ibid, pages 17, 18
  10. Ibid, page 18
  11. Ibid, pages 18, 19
  12. Ibid, pages 20, 21
  13. Ibid, page 23
  14. Ibid, page 22
  15. Ibid, page 23
  16. Ibid, pages 23, 24
  17. Ibid, pages 24, 25, 26
  18. Ibid, pages 28, 29
  19. Ibid, page 27
  20. Ibid, page 28
  21. Notebook of Pu Pau Suan, quoted by Kenneth H. Suanzanang, Chin Christian Centenary Magazine, 2004 (CCCM, 2004), page 247.

End Note:

The Life Sketch of Rev. Lian Zam

The initial draft was completed on November 1, 2024, with subsequent updates made on November 11, 20, 21, and 22, and again on December 5, 11, 12, 13, and 20. The life sketch was finalized on December 29, 2024, at 4:00 PM.

The only assistance received during this process was from Steven Zam Kuntong.

Correspondence related to the sketch included emails sent on January 31, February 8, February 14, and the Final was sent on April 7, 2025.