Mizo History

Mizo History

The origin of the Mizos, like those of many other tribes in the North Eastern India is shrouded in mystery. The generally accepted as part of a great Mongoloid wave of migration from China and later moved out to India to their present habitat.

It is possible that the Mizos came from Shinlung or Chhinlungsan located on the banks of the river Yalung in China. They first settled in the Shan State and moved on to Kabaw Valley to Khampat and then to the Chin Hills in the middle of the 16th century.

The earliest Mizos who migrated to India were known as Kukis, the second batch of immigrants were called New Kukis. The Lushais were the last of the Mizo tribes migrate to India. The Mizo history in the 18th and 19th Century is marked by many instances of tribal raids and retaliatory expeditions of security. Mizo Hills were formally declared as part of the British-India by a proclamation in 1895. North and south hills were united into Lushai Hills district in 1898 with Aizawl as its headquarters.

The process of the consolidated of the British administration in tribal dominated area in Assam stated in 1919 when Lushai Hills along with some other hill districts was declared a Backward Tract under government of India Act. The tribal districts of Assam including Lushai Hills were declared Excluded Area in 1935.

It was during the British regime that a political awakening among the Mizos in Lushai Hills started taking shape the first political party, the Mizo Common People's Union was formed on 9th April 1946. The Party was later renamed as Mizo Union. As the day of Independence drew nearer, the Constituent Assembly of India set up and Advisory Committee to deal with matters relating to the minorities and the tribals. A sub-Committee, under the chairmanship of Gopinath Bordoloi was formed to advise the Constituent Assembly on the tribal affairs in the North East. The Mizo Union submitted a resolution of this Sub-committee demanding inclusion of all Mizo inhabited areas adjacent to Lushai Hills. However, a new party called the United Mizo Freedom (UMFO) came up to demand that Lushai Hills join Burma after Independence.

Following the Bordoloi Sub-Committee's suggestion, a certain amount of autonomy was accepted by the Government and enshrined in the Six Schedule of the constitution. The Lushai Hills Autonomous District Council came into being in 1952 followed by the formation of these bodies led to the abolition of chieftanship in the Mizo society.

The autonomy however met the aspirations of the Mizos only partially. Representatives of the District Council and the Mizo Union pleaded with the States Reorganization Commission (SRC) in 1954 for integrated the Mizo-dominated areas of Tripura and Manipur with their District Council in Assam.

The tribal leaders in the North East were laboriously unhappy with the SRC Recommendation s : They met in Aizawl in 1955 and formed a new political party, Eastern India Union (EITU) and raised demand for a separate state comprising of all the hill districts of Assam. The Mizo Union split and the breakaway faction joined the EITU. By this time, the UMFO also joined the EITU and then understanding of the Hill problems by the Chuliha Ministry, the demand for a separate Hill state by EITU was kept in abeyance.

FACTS AND LEGEND: But folklore has an interests tale of offer. The Mizos, so goes the legend, emerged from under a large covering rock known as Chhinlung. Two people of the Ralte clan, known for their loquaciousness, started talking noisily while coming out of the region. They made a great noise which leg God, called Pathian by the Mizos, to throw up his hands in disgust and say enough is enough. He felt, too many people had already been allowed to step out and so closed the door with the rock.

History often varies from legends. But the story of the Mizos getting out into open from the nether world through a rock opening is now part of the Mizo fable. Chhinlung however, is taken by some as the Chinese city of Sinlung or Chinlingsang situated close on the sino-Burmese border. The Mizos have songs and stories about the glory of the ancient Chhinlung civilization handed down from one generation to another powerful people.

It is hard to tell how far the story is true. It is nevertheless possible that the Mizos came from Sinlung or Chinlungsan located on the banks of the river Yalung in China. According to K.S.Latourette, there were political upheavals in China in 210 B.C. when the dynastic rule was abolished and the whole empire was brought under one administrative system. Rebellions broke out and chaos reigned throughout the Chinese State. That the Mizos left China as part of one of those waves of migration. Whatever the case may have been, it seems probable that the Mizos mover from China to Burma and then to India under forces of circumstances. They first settled in the Shan State after having overcome the resistance put up by the indigenous people. Then they changed settlements several times, moving from the Shan State to Kabaw Valley to Khampat to Chin Hills in Burma. They finally began to move across the river Tiau to India in the Middle of the 16th Century.

The Shans had already been firmly settled in their State when Mizos came there from Chhinlung around 5th Century. The Shans did not welcome the new arrivals, but failed to throw the Mizos out. The Mizos had lived happily in the Shan state for about 300 years before they moved on the Kabaw Valley around the 8th Century.

It was in the Kabaw Valley that Mizos got the opportunity to have an unhindered interaction with the local Burmese. The two cultures met and the two tribes influenced each other in the spheres of clothing, customs, music and sports. According to some, the Mizos learnt the art of cultivation from the Burmese at Kabaw. Many of their agricultural implements bore the prefix Kawl which was the name given by the Mizos to the Burmese.

Khampat (now in Myanmar) is known to have been the next Mizo settlement. The area claimed by the Mizos as their earliest town, was encircled by an earthen rampart and divided into several parts. The residence of the ruler stood at the central block call Nan Yar (Palace Site). The construction of the town indicates the Mizos had already acquired considerable architecture skills. They are said to have planted a banyan tree at Nan Yar before they left Khampat as a sign that town was made by them.

The Mizos, in the early 14th century, came to settle at Chin Hills on the Indo-Burmese border. They built villages and called them by their clan names such as Seipui, Saihmun and Bochung. The hill and difficult terrain of Chin Hills stood in the way of the building of another central township like Khampat. The villages were scattered so unsystematically that it was not always possible for the various Mizo clans to keep in touch with one another.

MAUTAM FAMINE: In 1959, Mizo Hills was devastated by a great famine known in Mizo history as 'Mautam Famine' . The cause of the famine was attributed to flowering of bamboos which consequent resulted in rat population boom in large numbers. After eating up bamboos seeds, the rats turned towards crops and infested the huts and houses and became a plaque to the Villages.

The havoc created by the rats was terrible and very little of the grain was harvested. For sustenance, many Mizos had to collect roots and leaves from the jungles. Others moved out to far away places edible roots and leaves from the jungles. Others moved out to far away places while a considerable number died of starvation.

In his hour of darkness, many welfare organization tried their best to help starving villagers to facilitate supplies to the remove villages, no organised porters, animal transport to carry the air-drop food supplies.

Earlier in 1955, Mizo Cultural Society was formed in 1955 and Laldenga was its Secretary. In March 1960, the name of the Mizo Cultural Society was changed to 'Mautam front' During the famine of 1959-1960, this society took lead in demanding relief and managed to attract the attention of all sections of the people. In September 1960, the Society adopted the name of Mizo National Famine Front (MNFF). The MNFF gained considerable popularity as a large number of Mizo Youth assisted in transporting rice and other essential commodities to interior villages.

INSURGENCY: The Mizo National Famine Front dropped the word 'Famine' and a new political oraganisation, the Mizo National Front (MNF) was born on 22nd October 1961 under the leadership of Laldenga with the specified goal of achieving sovereign independence of Greater Mizoram. Large scale disturbances broke out on 28th February 1966 government installations at Aizawl, Lunglei, Chawngte, Chhimluang and other places simultaneously.

While the MNF took to violence to secure its goal of establishing a sovereign land, other political forces in the hills of Assam were striving for a separate state. The search for a political solution to the problems facing the hill regions in Assam continued.

The Mizo National Front was outlawed in 1967. The demand for statehood was gained fresh momentum. A Mizo District Council delegation, which met prime Minister Mrs Indira Gandhi in May 1971 demanded a full fledge state for the Mizos. The union government in its own offered the proposal of turning Mizo Hills into a Union Territory in July 1971. The Mizo leaders were ready to accept the offer on condition into a Union Territory in July 1971. The Mizo leaders were ready to accept the offer on condition that the status of U.T would be upgraded to statehood sooner rather than later. The Union Territory of Mizoram came into being on 21st January, 1972. Mizoram get two seats in Parliament, one each in the Lok Sabha and in the Rajya Sabha

BIRTH OF THE MIZORAM STATE: Rajiv Gandhi's assumption of power following his mother's death signaled the beginning of a new era in Indian politics. Laldenga met the Prime Minister on 15th February 1985. Some contentious issues, which could not be resolved, during previous talks referred to him for his advice.

All trends indicated that neither the Centre nor the MNF would pass up the opportunity that has now presented itself to have a full lenient and flexible. New Delhi felt that Mizo problem had been dragging on for the long a time, while the MNF was convinced that bidding farewell to arms to live as respectable Indian Citizens was the only ways of achieving peace and development. 

Statehood was a prerequisite to the implementing of the accord singed between the MNF and and the Union Government on 30 June 1986.  The document was signed by Laldenga, on the behalf of MNF, and the Union Home Secretary RD Pradhan on behalf of the Government, Lalkhama Chief Secretary of Mizoram, too signed the agreement. 

 

The MNF volunteers came out of their hiding and surrendered arms to makeshift bamboo huts up for the purpose at Parva and Marpara. A total of 614 activists gave themselves up in less than two weeks in July. Large quantities of small and big firearms including LMGs and rifles were received from them.

While the MNF kept its part of the bargain, the Centre initiated efforts to raise the status of Mizoram to a full fledged State. A constitution Amendment Bill and another to confer statehood on Mizoram was passes in the Lok Sabha on 5 August 1986.

The formalization of Mizoram State took place on 20th February, 1987.Chief Secretary Lalkhama read out the proclamation of statehood at a public meeting organised at Aizawl's Parade Ground. Prime Minister Rajiv Gandhi flew in to Aizawl to inaugurate the new state. Hiteshwar Saikia was appointed as Governor of Mizoram.

MIZO ŢAWNG UPA ṭhenkhat

By Samuel Lalrozâma Hmar in ZO (Chin-Kuki-Mizo-Zomi) History & Culture · Edit Doc

(A) Chhun leh zan hun Ţhen te:

1. Thingchangvar- Khawfingchah hma lawk a khaw eng lai lawk hi.

2. Varţian- Khawvar tirh.

3. Khawfingchah- Zing khawvar hlim.

4. Khuantevik- Khawvar tirh ar khuan hun.

5. Kawl en- Kawlkil en tirh, Khawvar tirh.

6. Ni tlang san- Ni chhuah san tawh hnu.

7. Naurilţam- Tukţhuan eikham leh chawfak hun inkar.

8. Fehrehsan- Tukţhuan eikham leh chawfâk hun inkar.

9. Chawfak hun- Chhun chawei hun, Chhunlai.

10. Chawhnu tlang her- Ni a her hret tawh hun hi.

11. Behliang mun hun- Zanriah chhum hun hma deuh.

12. Losul haw hun- Ni tlak hma, feh haw hun.

13. Unau hmel hai- Thim hlim, inhmuh chian vak theih loh hun.

14. Leng len hun- Zanriah eikham hnu, zan tir.

15. Leng hnawt chhuak ar- Leng haw hun, dar 12 rik hma hian ar a khuang ţhin chu mi hun chu.

16. Zanlai ar khuang- Zanlai dar 12 vel a ar khuang hi.

B) Upat lam sawina:

1. Ni la vui zo lo- Naupang nileng a muhil lova la awm thei lo.

2. Se en rual- Naupang lei kang tawh tak.

3. Tual chai rual- Naupang kum 5-10 inkar vel hi.

4. Thingnawi fawm rual- Tlangval la hre lo, mipa naupang sawina.

5. Tuha kuai rual- Hmeichhia kum 14-17 inkar vel hi.

6. Ralkai rual- Mipa kum 14-17 inkar.

7. Ram ţangrual- Hmeichhia leh mipa kum 14-17 inkar.

8. Tleirawl- Hmeichhia nulat hre ţan.

9. Rawlthar- Mipa tlangval hre ţan.

10. Lenglai- Nula leh tlangval nupui pasal la nei lo.

11. Lengţul- Nula tlangva upa tawh nupui/pasal la nei lo.

12. Hmeithai- Mipa tel lova mahni choh va, inhrang chang ve hi.

13. Pahmei- Chhungkua a mipa chhawrtlak pakhat choh awm hi.

14. Parawl- Mipa mahni chauh a inhrang chang a awm.

15. Pathlawi Nuthlawi- Nupui pasal nei tawh, nei leh tawh lo te.

16. Val upa- Nupui nei tawh pawh nise, thiltih nikhua a nula tlangval ho peih tak te hi.

17. Tu mawngbeng- Fate’n a fa nei leh tawh hi.

18. Khupthum hmu- Tute’n tu leh chhawng an neih hmuphak.

C) Hlat lam sawina:

1. Chil chhak phak- Hnai te sawina (Uar taka a hnaihzia sawina)

2. Dumde ruang chen- Hla tehchiam lo, hlat zawng sawina.

3. Lung vawm phak- Lam hnai te sawina.

4. Kei daidan, Vawk tlat phak- Khaw ţhenawm inhnaih tak vawk leh kel te pawh intlat pawh phak.

5. Chawhma kal- Chawhma a ban tawk.

6. Nikhat kal- Nileng a ban tawk.

7. Ram tuk khat- Khaw khatin kum khat a lo an neih.

8. Kawlvalenchham- Sava thlawh thlen phak. Ram hla tak.

9. Mitthim tlin tawk- Mita hmuh phak tawk.

D) Hun rei lam sawina:

1. Arkai den zan- Thla bial zan(Thla det a ţanga ni 15-ah)

2. Thla hlei nga- Thla bial zan.

3. Thla hlei pai- Naupai hun pangai aia rei pai.

4. Tuanna saruh khel- Upa tawh si ţhang thei lo.

5. Tuibur hmuam da- Hun rei lo te chhung sawina.

6. Vaibel bengkhat zuk daih- Hun rei lote chhung sawina.

7. Kumpui linglet- Kum tluan, kum tling chiah lo mahse kum a chhiar thei.

8. Hmakhaw sang- Hun rei tawh tak, hriat chian hleih theih tawh lo.

9. Hmanlai- Hun rei tawh tak, hriat chian hleih theih tawh loh.

10. Murakeka khuangchawi- Hun rei tawh tak, hriat chian hleih theih tawh loh.

11. Thlanrawk pa khuangchawi- Hun rei tawhtak hriat chian hleih theih tawh loh.

12. Tuan leh Mang- Hun rei tawh tak, hriat chian hleih theih tawh loh.

E) Tlem leh tam lam sawina:

1. Ar chil zat- Uar deuh tak a thil (tuiril) tlemzia sawina

2. Ui hum- Tlemte sawina

3. Vei khat- Tlemte sawina

4. Hawp khawp- Chhungkuain kumkhat a buh an ei tawk.

F) Lenzawng sawina:

1. Hriau tiat- Thilte tak te, thil zai sinte te sawina.

2. Phunthli tiat- Tlema thilte ve si, hraw deuh sawina.

3. Vaibel dawn rual- Tlema thilte ve si, hraw deuh sawina.

4. Sum- Kuttum in a awh chen a lian.

5. Hmer khat- Hmer zawh tawk a lian.

6. Hreiha rual- Saiphir hmer vel a lian.

7. Khanchhuk rual- Malpui tiat vela lian.

8. Pa pawn- Patling in kut hmawr tawn inkhawi phak tawk a pawm tawk a lian.

9. Diar vet- Diar veh chhuah tawk lian.

10. Hrei ha hlang- Patling in hrei ha hmawra a vawn a kut khing leh lama a pek theih tawk kual khung chhung tiat a lian.

11. Hmeithai in tiat- A tiat chiah tak tak nikher lo, thil lian pui.

12. Ar hmaitiat- Uar deuh taka ram tet zawng sawina.

G) Inkungkaihna lam:

1. A thlum a al ei za- Thil engkim kilho va, ei ho ţhin.

2. Ai hnah phah pui- A bul a ţang a thil tih pui.

3. Chul khat kual- Unau piang hmun, nu khat hrin.

4. Phung leh chang- Laichin unau leh ţhiante.

5. Sangawizawnpui- Thurualpui

6. Tu leh fa- Tunu tupa, tuchhuan te zawng2.

7. Tual tlan za- Chi hrang si chikhat ang a awm.

8. Vua leh vang- Chhungkhat hla deuh pawh a huam.

9. Ţhian leh rual- Ţhiante leh laina te.

10. Zemkhat zen- Eitur leh intur thil engkim inţawm tlang.

H) Hun bik nei te:

1. Arpa chanlai- Hnehtu chanlai.

2. Chhiatni Ţhatni- Thihni leh nupui pasal neihni, ţhatni.

3. Furkhaw hnawlai- Fur lai hun.

4. Hmel chhiat lai- Chawei lai.

5. Kûtni vangthla- Kût hunlai, hlim lai hun.

6. Vahsan lak lai- Lovah hun lai.

7. Ţampui mitthi- Chawei tur pawh awm lo ţam hun lai.

8. Ţhalva êk char- Ţhal khawro vanglai.

I) Nupui Pasal chung chang:

1. Charsut phâwi- Unau hmeichhia naupang zawkin pasal a neih khalh.

2. Fanghmano ei- Hmeichhe man pangai bak thildang chhuanlam a pek tel hi, man a chhiar tel a ni lo. 3. Hringkir- Pasal nei a fa neih tawh hnua kir leh.

4. Karkalak zau- Laina ngah nana man eitu tur dik tak ni lem lo man ei tir.

5. Lamthlang rapthla- Hmeichhia pasal nei.

6. Makpa hnam hrual chat- Hmeichhe pasal nei lai an thih in.

7. Ranngo zawng- Nupui tur zawng.

8. Rem ar talh- Tluang taka innei a fanau maltluan chawi turin lawi ar le mipa lam ar an talh a (ar zang tuak an ti) Rem ar talh an ti bawk.

9. Sehrui sat chat- Innei tur a sawi fel vek tawh, midangin an ţhulh tir.

10. Thisenpal- Hmeichhia fa nei tawh.

11. Ţang ţhen- Inţhen tihna a ni.

12. Ţangdang vuan- Pasal nei tawh, a dang nei leh.

[source: Vangva site]

ZOHNAHTHLAK HNAM TE LEH NAGA POLITICS

By Isaac ZoTe in ZO (Chin-Kuki-Mizo-Zomi) History & Culture · Edit Doc

kan hriat threuh angin Mizo hnahthlak hnam dang2 te cu Mizoram ah chauh nilo ram dang heng Myanmar,Tripura,Bangladesh,Assam,Manipur ah te mahni chi peng tawng hmang thliah2 in kn inzar pharh hlom a..heng ho zingah hian a bik takin Manipur ah hian kan tam zual a..Manipur a Mizo hnahthlak hnam tam tak heng(Tangkhul,Aimuol,Anal,Chawthe,Maring,Mayon,Muonsang,etc etc) zinga thenkhat te chuan Naga ah min lo luh san ta a..rilru poh a na duh khop mai..He thil hi eng vanga thleng ta mai nge ni ang aw tih hi k rilru in k lo ngaihtuah ngaituah ve fo thin a..A backgrund tlem a zong ron tarlan ve mai2 k duh a..Chungte cu:

1) A hmasa berin Mizo leh Naga hi hnam inhnaih tak.,nihphung leh ziarang poh inhnaih tak kn ni a.."Mizo" tih leh "naga" tih term hi Umbrella term ani ve2 a..A chhungah hnam tam tak an awm ve2 ani tih cu kn hre threuh awm e..Amaherawhchu Naga le Mizo hian danglamna tam tak an nei ve tho va..Mizo kan han tih hian Tribal a duh apiangte Mizo intih ve ngot theih ani lova..Mizo hnam te cu tawng chi hrang2 hmang ni mah ila kan tawng inhriatthiam theih tawnna( Mutual Intelligibility which may be of a large or small degree)kan nei theuh hlom a..Tin, kan culture,tradition,customs,History,original religion(animism),folk tales n songs,etc te a in ang tlangpui hlom ani..chuvang chuan kan chheh vela cheng hnam thenkhat heng Chakma(Takam Vai),Tuikuk,Meitei etc te hian eng angin Mizo kan ni poh inti mahse a chunga kn soi tak characteristics te khi min share pui ve loh avangin engtik ah mah Mizo an ni ve thei ngai don lo ani..Naga erawh ve thung cu a chhunga hnam om ho te hian heng mizo a kan hmuh characteristics te hi an nei ve mang lova..Hnam in hlat tak2 leh tawng inhlat tak2 vek anni hlom a.Sema leh Ao poh omna inhnaih hle mahse engmah in an na an nei mang lo tih theih hial ani..a khaikhomtu om chhun cu Naga hming chiah hi ani..Chuvangin Naga tribes han tih hian well-defined boundary tak2 anei lova..An hotuten an lakluh duh leh an pawm apiangte cu Naga an ni thei top ang tluk ani..Miin Naga ka ni an tih toh chuan an pom zel mai niin a hmuh theih

2) Naga politics leh Naga Movement hi Manipurah cuan a chak em2 a..An hel pol NSCN-IM phei hi cuan power an nei in Naga Politics ah hian an inrol thuk em2 mai a..Manipur a naga chengte ram hnam dang lak a humhim hi an thil tum thenkhat zinga pakhat ani..Cutia an humhimna kawng a lo om hnam dang te cuan an tuar lo thei lova..Meitei politics ah lah an tlatlum toh bok si lo.Hnam te zok leh chak lo zok te tan chuan Naga nih ve mai kha an tam a hlawk zok avangin kan mizo hnakthlak unaute poh hian an thlang mai thin niin a lang..Thawkkhat lai phei khan cuan Unau Paihte ho zingah New Naga in ti duh pol te hial poh an lo piang anih reng kha..

3)Mizo te hi Naga ho ai hian kawng tam takah kan changkang zok a..keini angin Common language ( Lingua Franca) standard tak naga hnam tin in a hman tur an neih ve lova.An common language ber atan an hnam Nagamese lah hi language poh ni lo,Dialect poh ni lo..Pidgin mai2 ani a..Thiamlo taka Assamese an hman na atanga tualchher tawng lo chhuak mai2 ani a..Official thil taka hman theih ani lova..ziak leh chhiar thil a hman theih ani hek lo.Hei vang hian Thu leh Hla lampangah te hian an chaurau hle..Hei vang hi ani Naga hla 1 mah tun thleng a Naga hnam pumpui deng chhuak thei khop kan la hriat ngai loh ni..mahni tawng thliah2 a an phuah tih mai loh cu..Amaherawhcu inpumkhata leh Politics lamah hian Naga ho hi kn pha lo hle thung..Anni cu Naga ah hian an lungrual em2 vek a..keini erawh thung cu chi leh chi,hnam leh hnam la in ti buai reng kan ni..Mizo tih umbrella term pom lo hnam tam tak kan la om reng a..keini Zoram a om ho lah Mizo tawng(duhlian tawng) hmang lo/thiam lo cu hmusit a Mizo a pom duh lo te poh kan la om zel tho a..Hetia unau kn intihbuai a kan inhnial chhung hian naga movement cuan chak takin Kan unau te min lak sak zel ani tih hi kan hriat theuh k duh ani..

A tawp ber na a kan sawi duh cu Mizo hnam hian Inpumkhat lehzual kan mamawh tih hi ani a..A state nei tu leh U zok chan changtu keini Mizorama cheng te hian abikin mawhphurhna kan nei nasa bik em2 a..Kan unaute mizo inti duh toh lote poh an chunga thinrim mai lovin koh let a..zaidawh taka kan hrilfiah a kan connect pui that leh a trul takzet a..Unau kn nih zia kan hriattir fo hi a trul ani..Chutia kan tih cuan Naga kher ni lo hnam dang2 ah poh an inpek luh thin hi a tawp ang tih hi ka beisei tlat ani.

Khampat Kulhbing leh Bungpui

istory & Culture · Edit Doc

KHAMPAT hi Mizoten an chenna khawpui hlui zinga an sawi theih hla ber a ni a, Kabaw phaikuam laili,tlema chhim lam hret,Kalemyo leh Tamu inkar motor kawng,Kalemyo atanga mel sawmli pasariha awm a ni.Khampatah chuan kulh ropui tak,mel khat bial vel dawn lai,mual tenau deuh tiata chhunpawn a awm a.Chu mi chhungah chuan kulhbing sawm lai a awm leh a.Bung hi chu mi kulhbing lai ta ber bula phun chu a ni,Kulhbing lai ta ber chu lalpa awmna a ni a.A dang pakuate chu khawnbawl awmna an ni.Khampat lalpa chu Kawl lalber hnuaia lal pakuate zinga pakhat a ni tih a ni bawk.

Khampat atanga an chhuah dawn chuan Luseite chuan Bung an phun a.An upate chuan malsawmin thu an thlung ta a.Hetiang deuh hian –

“Ka phun Bungpui dawi-ai ka sanna,

Mi khawih loh,sa khawih loh tein,

Thangin lian la Khuanu leng hualin;

I tangzar piallei a zam tikah,

Seifaten vangkhua rawn ding leh nang e.”

An kal chhuak chu an tam khawp mai a.Thlang lam kulh kawngkaa  mau tel hnih awm chu an rap ral raih a ni an ti.

Thlang an tlak zel hnu chuan rei fe hnuah pawh an la hre reng a ni awm e.An lung a leng hle a ni ang –

“Chhak tianga kan sulhnu,

Chumchi leng romei a kai chiai e,

Kan khaw phun bung a tha her liai e,

Kan khaw phun bung a her liai e,

A tang zarah kulva kawl leng maw?”

Hengte hi hla hlui leh titi an lo hriat dan chu a ni a.Tunlaia Mizo History chhuitute tan a zavaia pawm vek har deuh mah se,tlem azawng a dik hlauh takin tia tarlan a ni.A chhunga hma sang hla hlui leh titi ang deuhva thil lo thleng  dik thenkhatte a awm a.Chungte chu thenkhat chuan,mak an ti viau.

Khampat Bungpui zarin 1918-ah lei a dek a.He mi kum vek hian Zoram atangin Pu Sainguauva leh a hote chu Kawbaw phaikuam an lo thleng a.Khampat Bungpui chanchin sawi tan leh masa ber chu Rev.Dengkunga a ni a.1936 kham Khampat Bungpui hmunah a va kal a,Bungpui chu awm thleng vela sangah a teh ta a.Hlam sawmhnih leh pali laia lian a ni an ti.Tin,chhim lam zar chuan kulhbing a dek tawh a.Malu khuaa Kawl putar pakhatin Khampat Bungpui hi hmasang Luseiho phun Bung a ni e,tiin a lo hrilh a.

Zohmun khua 1947-a sattu Pu Hauliana(58) chu kum sawmriat laia upa Thenzen Kawl lalin Khampatah hman laiin Lusei te an lo cheng tawh thin a.He hmun hi an chhuahsan hmain Bung an phun thu te leh chu Khampat hmunah ngei chuan khua sat leh turin a rawn thin niin a sawi.

Rev.Tuahhranga chu Missionary pakhat Rev.Gordon nen 1924 nipui laiin Yazaju khuaah Pathian thu an sawi a.An sawi zawh veleh hcuan Kawl puatar tak pakhatin Khampat Bungpui chanchin a lo hrilh bawk niin a sawi a.

Thenzen Kawl khaw lal U Taih Nyunt(52) chuan a pa U Kyaw Oo(kum 75, thi tawh)-in Khampat Bungpui chanchin a hrilh thin a,Lusei te Bungpui a nih thu a lo hriattir tawh thin a ni.

Kawl ramah 1920-a pem lut a,Tuivar khaw lal Pu Sawithuama (73) pawhin Khampat Bungpui chanchin hi Kawl upate ka atangin a hre thin.

“Kum 1950 khan kan pi pute hmun hlui cheimawi leh turin Kawl sawrkar hnenah dil a ni a.Lusei sipai zinga officer thenkhat,Burma Lushai Association hruaitute nen Bungpui leh a a thuthlung leh Lusei chanchin tlem nen Pumphlet te siamin sawrkar hruaitu tam tak hnenah sem darhin kan hriattir a.

Tichuan sawrkar hriatpuiin 9 February 1952-ah Khampat ram awptu Thinzen lal (headman) hnenah mi pasarih kan va thleng ta a.A upahote ne hlim taka inkawmin,kan pi pute chanchin ngaihnawm tak leh Bungpui tangin lei a deh leh atanga Luseite lo kir leh mai tura an lo thlir kumkhua thu te min hrilh mawlh mawlh hlawm a.A tukah lal lehkha keng chuan,chuta tanga mel sarih laia hla Khampat Kawl hotu U Aung Ling-a in kan pan ta a.U Aung Ling-a leh a upa U Mya Pe chuan Khampat kulh chhung Bungpui hmunah chuan min hruai ta a.

Tlai dar thum velah kan zu thleng a.Kulh kawngka kan han lut a,Bungpui hmel kan hmu chu,engnge maw ti takin thinlung a thar a,lungte pawh a chhe rum rum mai a.Awm nghet tura kal kan nih avangin Bungpui bulah chuan,chu hmun chu tluang taka kan luah zel theihna turin Pathian hnenah kan tawngtai a.

Kan Bungpui chu a ziding sang tak,diar tiat zet a lian laiah chuan a tliak a,a lo tla thar sur mai a.Engtiziaa tliak nge a nih a,eng tika tliak nge a nih kan han zawh lah chuan anni chuan,”Kan hre bik lo,ni hnih khat lek a la ni ang,keini pawh tunah kan hmu ve chauh a ni,” an ti ve mai a.Tichuan chu mi hmunah chuan bawkte khawhin kan awm chilh a.

Tahan lamah chak dapa kan va kal haw lam chu 20 March 1952 velah Khampat chu kan thleng leh a.Kan Bungpui chu a kakpui hnuai mar tha lai tak,inchung chen zeta sangah chuan a lo tlik sawm leh rup mai a.Chutiang thing hlam sawmpariat vet laia lian, kawrawng leh him lohna dang pawh nei hauh si lo va,thing tangro ulh tliah hmawk ang maia rual taka lo tliak sawm ta rup mai chu hrilh a haiin ngaih te pawh a tha lo rum rum mai a.

Kan ngaihtha mang lo chuan kan vela Kawl upate kan han zawt a.Anni lah chuan, “In Bungpui a ni a,nangmahniin in hre zawk ang chu,” te min tihsan mai mai a.A tawpah chuan Yazaju puitiam un ber kum sawmkaw mi lai hnenah kan va kal a.

Ngaihthat loh tur a ni lo ve.Bungpui kha in aiawh a,pi pute thuthlunna a ni a.An thuthlun ang ngei khan mi khawih loh sa khawih lohin a lo thang lian a,a vel thing zawng zawng aia lian ber leh sang ber a ni a.A rah duh em em a,a zar leh lam rah chu lupui chunga tlain sanghaten an lo ei a.Chung lamah savaten an tlan a,hnuai lamah ramsaten an lo blan bawk a.Chutiang chuan Luseite hi heng lai vela ropui ber tur i ni.In pi pute thuthlung ang zelin thil a lo awm a.Bung zarin lei a deh a,in lo kir leh hnu hian Bungpui chu a nun a thiang tawh lo.In awm loh hlani in aiawhtu chauh a ni a,a thuthlung vawn chu a hlen tawh a,a thih a tul tawh a ni,” tiin min lo hrilh a.

Kum 1953 tir lamah khan Bungpui hmun chu kan chhuahsan leh a.Mel khat vela hla motor kawngpui bulah kan insawn ta a.March 1954 thla-ah bawkte tein in sawmsarih kan tling ta.

Chutih lai chuan Kawl ram hruaitute zinga hmingthang ber pakhat Minister U Kyaw Nyein lo kal chuan,”Khampatah chaw ka ei ang,” a ti a.Tichuan kan upa Pu K.Manliana nen kan pi pute sulhhnu leh Bungpui chanchin te chu an sawidun ta a.An titi zawh chuan U Kyaw Nyein-a chuan “Hei K.Manlianan Khampat ram hi kan ram tih leh Bungpui thu a sawi te hi a hriatpui in awm em?,” tiin Kawl upate chu a zawt a.Khampat chhehvel lal,kum sawmkua laia upa pakhat chuan a hma lama kan sawi tawh ang bawk khan, fiah takin a rawn chhang a.

Chutia thil engkim an hrilhfiah hnu chuan U Kyaw Ngein-a chuan ,”Khampat Bungpui ka hmu duh e,” a ti a.A tluk chhiat tawh thu an hrilh pawhin,”Ka hmu duh reng reng e,” a ti talh a.An zuk kal ta a.Bungpui tlu luangah chuan Kawl upa leh Pu K.Manlaian teho chuan Bungpui leh Lusei chanchin te chu an sawiho leh ta a.U Kyaw Ngein-a chuan,”Luseite hi in lo awm ngei tawh a,in hmun a ni ngei tih kan hriatpui a che u,”a ti a.

Tichuan U Kyaw Ngein-a haw hnu rei lo teah chuan Bungpui chu ram kangin a kangfai ta vek a.A zung mut te chu a kum leh February (1953) thla thlengin a la mut ta vang vang reng a ni.”

Heng zawng zawng hi mi hmasaten Khampat Bungpui leh kulhbing chanchin an lo hriat dan,mite sawi an lo dawn te leh anmahni ngei pawhin an hmuh leh hriatte an sawi leh an lo ziak chhuah te chu a ni a.A ngaihnawm hle a.Amaherawhchu History dik leh pawmawm a nih leh nih loh thlur atangin Historicity eng ang thleng nge a neih sawiho leh ta ila.

Khampat bungpui hi Pu Puna phun a ni, thenkhat chuan an ti a.He bungpui hi kulh nambar pathumna bula to a ni.Tunah chuan a vap tlingkhawm pawng deuh hlek chauh hmuh tur a awm tawh.He Bungpui khaw chhak lam hretah a zungpuak ni awm tak Bung lian fe a ding bawk a.Chung lai vela thing lian ber a tling tawh a.Tiang pawh pahnih lai a thlak nghe nghe.Tin, a kiang lawkah hian bung dang,Bungpui thi ta tiang atang a kung chang ta nia an sawi a ding leh bawk a.Kulh tlangpui pawn lamah hian bung dang pali lai a awm bawk.

Engpawh ni se,Bungpui ber a thih tawh avangin leh a dangte la awm bawk mah se hmasang Mizote phun a nih leh niengti kawng mahin finfiah theih a ni lo va.Thawnthu leh titia kan hriat ang hian awm rih mai sela.

Khampat kulhbing chungchang erawh hi chu chik deuha kan zir a ngai.A hma lamah khan,”Khampat lal chu Kawl lal ber hnuaia lal pakuate zing a mi a ni,” tiin an lo sawi thin na a.Hei hian pakua chiah tak tak kawk lovin,”tam tak zinga mi” tih ang deuha pawm tur a ni ang.A chhan chu pakua aia tam daih an awm avangin a ni.

Khampat kulh hi hrechiang turin ka study ngun hle a.Kan beih dan te,thian thaten tlawmngai tak ni tin min puih dan te chu dah thain kan hmuh chhuah,chhiattu tan hlawkna tur leh tangkai awmte chauh tarlang ila.He Khampat kulh hi lei chhun pawn vek a ni a.A kulh pawn lamah hian tuia hual vel niin a lang.Kulh san lam hi hmun thenkhatah chuan a pawn lam ft.75,46,65-a sang te an ni a.Kulh chhung san lam chu ft.46,35,42-te an ni thung.A chung zawl zau lam chu ft.13,16 te an ni.Heng kan tehna hmun te hi kulh la tha lai deuh,hmasang kutchhuak hmel pu lai ber awm hmun te thlan bik a ni nghe nghe.Tui hualna(tui kulh) ni awma rin te chu ft.25 laia zau te an ni.

Kulh kawngka te hi kawr a tlak hnem tawh em avangin hman lai kutchhuak nge, tui luanpawh chawp a,bawng rah khuar belh zel tih hriat thiam a har fu.

Kulh tlangpui ber (a pawn ber) h i a sang thain a chhah rinawm bik hle a.A chhunga mite erawh chu a tenau fe.A thente phei chu kulh a nih hriat harsa khawpa tenau leh pherh sawp tawh an ni.Kulh sawh tlangtu Nampalawng lui hmar lamah hian kulh a awm zel leh zel loh ni lengin kan zawng a.Kna hmu zo lo va.Chuvangin kulh hian hmar lamah lui a tlawhchhan niin a rinawm.

Kulh hi engtia zau nge tih hriat tumin kan teh chhuak ta vekl a.Kulh namber 7-na atang namber 16-na inkar hi mel 2.383 a sei a ni a.Nampalawng lui ding zela tehin kulh namber 1-na atanga 6-na inkar hi furlong 5.775 a ni.

Khampat hming hi Shan tawng a ni a.”Rangkachak thi khua” (Kham = rangkachak , pat = thi) tihna a ni.Nampalawng lui hming pawh hi Shan hming bawk, “Nghakhing lui”(Nam = lui emaw tui, Palaung = Nghaking)  tihna mai a ni.Hetiang deuh bawk hian Kabaw phaikuamah hian Shan tawng hming pu khaw sawmpahnih, lui hming pali aia tlem lo a awm.

Hmasang Mizote chu Khampatah hian an lo awm ngei tawh a ni tia upa titi leh thawnthua kan hriat thin hi record tha leh a ziak meuhin kawl lo mah ila,thu dik ngei a nih kan ring a.Amaherawhchu, zawhna pawimawh tak kan hmachhawn nghal rap a.Chu chu thenkhat rin angin tuna kan hmuh theih Khampat kulh hi hmasang Mizo kut chhuak a ni ang em? tih hi a ni.Hei hi ngun deuhin i han ching leh teh ang.

Burma ramah hian khawpui hlui tam tawk tak a awm a.Chungte chu Arial Photo Department, Archeaological Survey leh Historical Commision  te tangrualin a map te nen fel taka record tumin tun hma deuh atang khan an bei a.Tunah hian chung atanga an thawh rah khawpui hlui mep sawmnga lai lem chu kan nei tawh .Heng khawpuite hian pianhmang hrang hrang an nei hlawm.Killi (apuare) neia din khawpui te,kulli nei , a dung leh vang inchen lo (retangular) te, a bial (circular) te an ni.A then chu tuipui emaw, tui emaw tlawhchhana din te,tlang rinchhana tlang chunga din te an ni.

Khampat kulh hi chu a bial ang deuh, sawi ang reng si leh lui tlawhchhana din khawpui hlui zinga telh tur a ni ang.

Hetiang khawpa kulh nghet leh tha an din chuan hmelma chak tawk tak an nei ngei tihna a ni a.Hetiang din thei tur hian hmanrua leh hriamhrei tha tawk an neih a ngai ang. Tin, khawpui nun (urban civilization) nei tawh an ni ang a.An hmun hlui an chhuahsan hnu pawhin khawiah emaw,eng hunah emaw chuan chutiang zawl deuh thaw talin an indin chhuak leh ngeiin a rinawm.Heng hi khawvel history  kalhmang tlangpui leh awm dan an ni.

Hetiang tehna leh thlirna hawl pha tur hian Mizo History hi khalh chhuah tum ta ila.Bung hmasa lama sawi tawh ag khan Kabaw phaikuama an lo thlen hian Manipur leh Burma ram laili vela awm Kadu-hote inzawmna chu an chhu chat a.Chuvangin an indo thin kha a ni a.Kulh pawh inhumhim nan an mamawh ngei ang.

Tuna kan hmuh Khampat kulh ang din tur hi chuan hmanrua leh hriamhrei tih tlak an la nei lo ang.Thlai chin nan leh ram lama hna thawh nan hmanrua eng eng emaw te nei bawk mah se,hetiang kulh tha leh rinawm , tha tam tak seng a,hmaraw tha tawk nei mang lo chuan puitlin chi rual a ni lo.Puitlin theihna khawpa hriamhrei an la nei lo awm e.

Khampat kulh tuna kan hmuh ang chi-a chengte hi chu khawpui nun leh khawsak dana cheng ngei tawh an nih a rinawm.An khaw chhungah dawr te, bazar te,kut themthiam hmanga ei zawng te leh khawpui nihphung eng eng emaw hi chu an pha ngei tur a ni a.Mahse, Mizote hi chu 1890 hun daih tawh, Sapho an lo chhuah tirh lai meuh pawh khan hmasanga hnam mawl nunphung leh khwsak dan (primitive society) chauh niin an rawn hmu a.

Tin , mi tupawh khawpuia an chen tawh a,khawpui nun anga an lo khawsak thin tawh chuan, kum eng eng emaw chhung harsatna avangin hloh mah se,a hnuah a ni lo berah a ngai ang tal chuan nun an duh leh thin a.An ngaihtuahna khawvelah khawpui nun ang kha a bo thei lo va.An suangtuahnaah a cham fo thin.Chuvangin a hnu kum sawmngaah emaw, zaah emaw an din leh thin a ni.

Mizote Khampat atanga an chhuah hnu hian khawiah mah khawpui nun anga an chen leh thu hriatna a awm lo va.In tam deuhin khaw khatah chengho mah se,thingtlang nun hniam tak,khawpui pianhmang tel lo, mawl takin an khawsa thin niin a lang.

Chhiarpui hmasa ber 1901-ah khan Zoram mipui zat chu 78,478 a ni a.Kabaw phaikuama chen lai hi chuan hei ai hian an tlem ngei ang a.Mahse Khampat kulhbing chhunga cheng vek tur chuan an tam lutuk deuhin a lang.

Khampat kulh chhungah hian an cheng ngei lo ni ta sela.An aia chak zawk hmelmaten an nawr chhuak ni ngei tur a ni a.Mahse titiah leh thawnthuah chauh tal pawh an hmelmate an sawi hriatna a awm lo.Khawpui mi anga cheng leh nunphung hniam lutuk lo an nih chuan chhinchhiah theih a awm hle a.An hriat tlat lohna atang hian hetih lai hian khawpui nun leh khawsak dan chu an la pha lo hle niin a lang.

Hetianga chik fea kan han chin kan han chin hian,Khampat hmunah titi angin hmasang Mizote an chen ngei a rinawm na a,tuna hmuh theih kulhbing hi erawh chu an kutchhuak a nih kan ring thei lo a ni.A nih leh tu te kutchhuak leh eng huna an siam nge ni ang?

Kawl-ho leh Manipur-ho hi hman lai atangin an indo fo a.Ram an inchuh reng reng thin a.Konbaung Period (1752-1885)-ah phei chuan Khampat hi ramri khaw pawimawh tak a ni tawh a.Manipur-ho dan nana hmun pawimawh a tling.Chuvangin Khampat kulh hi a siam dan te,a pianhmang te, a kutchhuak hmelhman g te thlirin Kawl-hovin Manipur-ho dan nana ramri kulh anga an siam a nih a rinawm hle.Kum zabi 17 velah din a ni ang a.A pawimawh ang zelin hmun danga hmasang kulh thenkhat ang bawkin an belhchhah zel niin a lang.Tichuan kum zabi 18 leh 19 thlengin an siam belh chho zel a ni mai thei.Kulhbing hrang hrang a awm te,kulhbing insawhnaa kawngka an dah thliah te hi hmelma an lo luh huna kulh pawn ber atangin an lo do ang a.An hneh loh chuan a pahnihna, pathumna ti ang zelin do chunga hnungtawlh nan an siam a nih a rinawm hle a ni.

[Source: mizo tahan web]

Who are the Zomi?

By Samuel Lalrozâma Hmar in ZO (Chin-Kuki-Mizo-Zomi) History & Culture · Edit Doc

The term 'Zomi' meaning, 'Zo People' is derived from the generic name 'Zo', the progenitor of the Zomi. In the past they were little known by this racial nomenclature. They were known by the non-tribal plain peoples of Burma, Bangladesh and India as Chin, Kuki, or Lushai. Subsequently the British employed these terms to christen those 'wild hill tribes' living in the 'un-administered area', and was subsequently legalised to be the names for the newly adopted subjects by Queen Victoria of England. However, they called themselves Zomi since time immemorial. They are Zomi not because they live in the highlands or hills, but are Zomi and called themselves Zomi because they are the descendants of their great great ancestor, 'Zo'. 

In this regards, F.K. Lehman, Professor of Anthropology and Linguistics, University of Illinois (USA), who had done extensive study on the Chin of Burma, said:

'No single Chin word has explicit reference to all the peoples we customarily call Chin, but all - or nearly all of the peoples have a special word for themselves and those of their congeners with whom they are in regular contact. This word is almost always a variant form of a single root, which appears as Zo, Yo, Ysou, Shou and the like.'     Relating to this generic name, Fan-Cho a diplomat of the Tang dynasty of China, mentioned in 862 AD a Kingdom in the Chindwin Valley 'whose Princes and Chiefs were called Shou (Zo)' . In 1783, Father Vincentius Sangermano in his book, 'A Description of the Burmese Empire' described them as, "a petty nation called JO (JAW)" Sir Henry Yule, as early as 1508 mentioned about the YO country the location of which was "west of the mouth of the Kyen-dwen (Chindwin) the interior of Doab, between the Irrawaddy and the Chindwin, from Mout-Shabo upwards and the whole of the hill country east and north-east of the capital, towards the Ruby-mines, the upper course of Hyitnge, and the Chinese frontier" . Rev. Howard Malcolm also testified thus, "The YAW (ZO) is on the lower waters of the Khyendiwen (Chindwin) not far from Ava. The district is sometimes called YO or JO". 

Another early use of the name ZO with reference to the Zomi (Kuki-Chin-Lushai), the first on the Lushai Hills side which till then was a terra incognito, was by Col. T.H. Lewin, the first white man to know the inhabitants of Lushai Hills (Mizoram). He wrote that he came to know, during the Lushai Expedition of 1871-72 that, 'the generic name of the whole nation is Dzo' Dr. Francis Buchanan also wrote of Zomi and Zomi language , while Captain Pemberton mentioned Zo or Jo in his 'Reports on the Eastern Frontiers of British India, 1835'. The fact that the Zomi were known as ZOU or YO or YAW, before their society evolved into clan based organisation and lineage segmentation, was pointed out by Dr. G.A. Grierson in his survey, thus,

'The name (Kuki and Chin) is not used by the tribes themselves, who use titles such as ZOU or YO or CHO'.

Rev Sukte T. Hau Go, a former lecturer of Mandalay University (Burma) also shared the same view,

"Zomi is the correct original historical name of our people, from the Naga hill to the Bay of Bengal. To the north of Tedim, the Thadous and other tribes call themselves Yo; in Falam, Laizo. The Tedim people call themselves Zo; the Lushais, Mizo; in Haka, Zotung, Zophei, Zokhua. In Gangaw area Zo is pronounced as YAW, in Mindat Jo or CHO; and in Paletwa Khomi. In Prome, Thayetmyo, Sandoway and Bassein areas they call themselves A-Sho. So, inspite of slight variations Zomi is our original historical national name ".

Regarding the truth of Zomi as the racial designation of the so-called Kuki-Chin people, U Thein Re Myint, a well known Burmese Writer, who knew Chin history, perhaps better than the Chin themselves remarks:

'Even though these tribes of people, who are called Chin, do not necessarily protest their name, their original name is, in fact, Zomi '.

Two British administrators, Bertram S. Carey and H.N. Tuck who place Zo people under modern system of administration record as thus:

'Those of the Kuki tribes which we designate as "Chins" do not recognise that name……they call themselves YO (ZO)…and YO (ZO) is the general name by which the Chins call their race'

Another European writer, Sir J. George Scott also claimed that, the Zomi never called themselves by such names as Kuki or Chin or Lushai. He wrote:

'The names like Kuki and Chin are not national, and have been given to them by their neighbours. Like others, the people do not accept the name given by the Burmese and ourselves; they do not call themselves Chins, and they equally flout the name of Kuki which their Assamese neighbours use. They call themselves Zhou or Shu and in other parts Yo or Lai.

It is, therefore, no wonder that Zomi use the term Zo, Zou, Zhou, Chou, Shou, Yo, Jo, Yaw, Shu, etc in their speech and poetic language as Zo-Vontawi, Zo-lei, Zogam or Zoram, Zo-tui, Zo-fa, etc; in naming geographical names such as Zotlang, Zopui, Zobawks; and in some of the clan names like Zophei, Zotung, Zokhua, Laizo, Bawmzo, Zote, etc. All these have a common derivation from the generic name, "ZO".

It is also because of this fact that scholars like Dr. Vum Kho Hau, Prof. Laldena, Dr. Vum Son, Dr. Tualchin Neihsial, Dr. H. Kamkhenthang, Dr. Mangkhosat Kipgen, Cap. Sing Khaw Khai, Dr. J. M. Paupu, Pu K. Zawla, Pu R. Vanlawma, B. Langthanliana, Dr. V. Lunghnema, Dr. Hawlngam Haokip, Pu L. S. Gangte, Pu T. Gougin, Pu Thang Khan Gin Ngaihte, Rev. S. Prim Vaiphei, Rev. Khup Za Go, Pu L. Keivom, Rev. S. T. Hau Go, Dr. Khen Za Sian, Prof. Thang Za Tuan, Rev. Sing Ling etc. concluded that ZO is the ancestor of the Zo people (Zomi).

[Source: Zogam web]