Chheih Lam

The Mizo people, historically called the Lushais, are a Tibeto-Burman ethnic group primarily from Mizoram in northeastern India. They speak Mizo, one of the state's official languages and its lingua franca. Beyond Mizoram, sizable Mizo communities live in neighboring northeast Indian states like Manipur, Assam, Meghalaya, and Tripura, with minority populations also found in Myanmar and the United States. Mizoram is the most literate state in India, and the first to reach 100%.

The Chin people of Myanmar and the Kuki people of India and Bangladesh are the kindred tribes of Mizos and many of the Mizo migrants in Myanmar have accepted the Chin identity. The Chin, Kuki, Mizo, and southern Naga peoples are collectively known as Zo people ( Mizo: ''Zohnahthlak''; lit. "descendants of Zo") which all speak the Mizo language

Definition and subgroups

The term "Mizo" is a collective name for the people inhabiting the State of Mizoram who have close affinity in dialect, origins and customs. The words Mizo liberally refers to the hill people living in Mizoram but certain groups such as Chakmas, Reangs and Nepalis are not considered Mizo due to their lack of affinity. Mizo is thus used to include the people who share a common origin of migrating into present-day Mizoram. The main clans under the Mizo term are Hmar, Lusei, Ralte, Chawngthu, Khawlhring, Vangchhe, Chawhte, Ngente, Rawite, Khiangte, Paite, Renthlei, Tlau, Fanai, Lai, and other minor clans in certain cases of Thado, Sukte etc.

There are as many as 17 clans of the Mizos and numerous subclans within them. These clans have their own dialects and customs, however the dialects differ very little and it interchangeably understood. Duhlien functions as the lingua franca of the Mizos.

Etymology

The term ''Mizo'' is derived from two Mizo words: ''Mi'' and ''Zo''. ''Mi'' (cognate to zh, t=民, p=mín) in Mizo means "person" or "civilian". The term ''Zo'' has three meanings. According to one view, ''Zo'' means 'highland' or perhaps 'remote' (Willem van Schendel's term ''Zomia'').

During the British colonial era, the Mizo people were known as the Lushai people, an anglicised form of Lusei, one of the prominent clans among the Mizo people.

The Mizo people were known as the Ka Lin Kaw or the Kalinko () by the Burmans when 800 Mizo men joined Maha Bandula's cavalry in 1823 though detailed etymological studies specific to this name are limited.

There is a theory that due to the alpine climate, the hill people could've been named Zomi or Mizo as "people of the cold regions". By this definition, Zo means cold region, and Mi means men. However, outside groups' lack of continuation of this name doesn't support the theory.

Lalthangliana argues that the name derives from the town they built in about 1765. The town was Zopui under Lallula, the progenitor of the modern Sailo chiefs. Due to Lallula's success in raids against their enemies, the Chins, it is plausible that the people prided themselves on their settlement name as the Braves of Zopui. Pui means big, hence Zopui, which means the big town of Zo. Due to the fact the term Mizo wasn't included in the 1901 British census and became common by the 1960s, it supports the theory of Mizo being a modern name. In the 1961 census of India, 28000 Hmar, 109000 Lusei, 9000 Paihte, 40000 Pawi and 41000 Ralte declared themselves as Mizos which constituted 96% of the total population. In Burma, the identification of individuals as Mizos decreased. This was because unless they did identify as Chin, the government of Burma did not consider them citizens.

The popularisation of the term Mizo is also argued to be a political influence. The emergence of the Mizo Union began to replace the terms of Lusei or Lushai with Mizo as a conscious choice to incorporate all the tribes of the district at the time. In 1954, the Lushai Hills district was transformed into the Mizo District with a change of name act.

Mizo is a broad ethnic classification of subgroups or clans inhabiting Mizoram (in colonial times the Lushai Hills) in India. Members of many subgroups, especially speakers of the Central Kuki-Chin languages have joined and adopted the Mizo category.

Ancestral Origins

Chhinlung

Some Mizos have a belief that their ancestors left a place known as "Chhinlung" to immigrate. Some agree that this location is in southern China,https://landrevenue.mizoram.gov.in/uploads/files/historical-evolution-of-mizoram.pdf situated near on the banks of Yalong River. The Mizos have songs and tales that have been passed down from one generation to the next by influential people about the splendor of the old Chhinlung civilization. However, it has not been archaeologically confirmed. It is argued that Chin refers to the Qin Dynasty and that ''lung'' in the Mizo language refers to heart as well as rock, hence possibly referring to the heartland of the Qin Empire at the time.

Leaving 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. Joshi argues that the Mizos left China as part of one of those waves of migration.

Anthropologist B. Lalthangliana traces the origins of the Mizo people to northwestern China, particularly the Gansu region along the Yellow River valleys. Historical records, including the Shi Ji (Historical Records), Hou Han Shu (Book of the Later Han), and Xin Tang Shu (New Book of Tang), suggest that the ancestors of the Tibeto-Burman groups descended from the Di-Qiang people, who lived in the Yellow River valleys over 7,000 years ago.
Two major migrations of the Di-Qiang people contributed to the spread of Tibeto-Burman groups:

* First Migration (3000 B.C. – 2000 B.C.): Triggered by population growth due to agricultural abundance.

* Second Migration (1st century - 6th century A.D.): Driven by warfare and political instability.

In analysing Chinese history, Verghese and Thanzawna argue that based on religious beliefs of the Mizos, there was a lot in common with the Huns, Saks, Scythians and other slaves who were made to work on the Great Wall. The legend of a Mizo written language on scripture being devoured by a dog is likened to the possibility of referring to the destruction and burnings of scrolls, books and documents recorded on bamboo and palm leaves as ordered by Emperor Qin Shi Huang. K.S. Latourette states that the Chinese in their early dynasties believed in spirits in nature such as rivers, mountains, stars and other natural objects. They further believed that there were two souls, one in the flesh and another ascended higher. The Tarars during this period believed in a God known as Nagitay who watches over children cattle and Crops. Verghese and Thanzawna argue that Nagitay and Pathian are similar as being a one true God with dominion over earth but not interfering in mortal lives. The Mizo people also traditionally believed in two souls (''Thlarau''). Mizo animism believed in the prevalence of spirits in natural objects and an afterlife known as ''mitthi khua'' and pialral. Hence due these similarities it is argued that the Tibeto-Burman ancestors of the Mizos has contact with the Huns and Tartars to develop such religious beliefs.

The Mizos maintained an animist religion upon leaving China. This indicates that the migration from Chhinlung occurred before the introduction and adoption of Buddhism in the first century. By the 6–8th century it was assumed that the Mizos were in the Chamdo area of Tibet and moved further south during the rule of Empree Wu Zetian. This is argued as there is no influence of Nestorian Christianity in the influence of Mizo religion.

Genetics

Genetic studies have explored the origins of the Mizo people. Research indicates that the Mizo, along with other Kukish-speaking groups, have East Asians and Southeast Asians genetic markers. A study published in Genome Biology in 2004 found that the Y-DNA haplotypes of Mizo men were distinctly East and Southeast Asian. The Mizo people typically exhibit physical features common among East and Southeast Asian populations.

History

Shan States

The Zo tribes arrived in the Shan States for the first time in the fifth century. When they arrived there from Chhinlung or China, the Shans had already established themselves firmly in their States. The Shans did not accept the Mizos as guests but did not exclude them either. Before relocating to the Kabaw Valley in the 8th century, the Mizos had resided in the Shan States for almost 300 years. According to oral history, the Mizos had a famine known as ''Thingpui Tam'' during their stay in the Shan states. However, the Mizos were stated to have prospered with the exchange of culture with the Tai Shan states including learning the art of war and use of iron implements and moulding of brass pipes. Hranglien Songate argues that the Mizos developed their great festivals from the influence of the Tai Shan states and their culture.

During the 8th century the emergence of a Zo kingdom was evidenced in Chinese records. Fan Chuo a Tang dynasty administrator who published the ''Man Shu'' (; roughly means ''the book on the southern tribes'') records a kingdom on the Chindwin which the Chinese refer to as ''Mi-No''. Zou argues the document refers to the Chindwin people living south of the Nanzhao Kingdom. In the Chinese text, the people are termed as ''Mi No'', the Chinese name of the Chindwin and hence comparable to Chin. The Mi-No were stated to have been victims of Nanzhao's conquests in Western Yunnan. The kingdom was described as calling their princes and chiefs ''Shou''. The structures lacked inner or outer walls but the Mi-No king possessed a palace of pillars and gold and silver. In 835 A.D. the Nanzhao invaded the Mi-No and looted their gold and silver. Due to the lack of distinct cultural identities, Zou argues that the Chinese scholars simply demarcated the Zo people as the ''Shou'' or ''Mi-No'' of the Chindwin. Due to the pressure of the Nanzhao, Tibet and China, the Zo migrated southwards towards the Irrawaddy River and settled deeper in Burma by the 9th century.

Fan Chuo did not specify the location of the Mi-No palace, instead indicating it is 60 days stages south west of Yung-Ch'ang ( Pao Shan) in Nanzhao which is now situated between the Salween River and Mekong River. The directions would thus indicate towards the Kale and Kabaw valleys. Since Khampat in the Kabaw valley was established in the mid-9th century, according to Lalthangliana, it is more likely that the Zo lived under a Kale ruler. The Kale Valley was populated with a variety of tribes ranging from Sak, Kantu, Kaget, Kadu, Ingye, Kwan-yi, Shan etc. Despite being walled, Sing Khaw Khai argues that a succeeding Shan ruler built walls after the original rulers were conquered.

Arrived at Kabaw Valley, present-day Myanmar (Burma)

It was in the Kabaw Valley that Mizos had cultural influence with the local Burmans. It is conceivable that the Mizos learned the technique of cultivation from the Burmans at Kabaw as many of their agricultural implements bore the prefix ''Kawl'', a name given by the Mizos to the Burmese. Some agricultural tools with the kawl prefix are: ''kawlhnam'', ''kawlhrei'', ''kawltu'', ''kawlbahra'', ''kawlhai'', ''kawlthei'', ''kawlfung'', ''kawlhren'' and ''kawlper'', etc. The influence of Burmese culture is also indicated by similaries in early games, musical instruments, dresses, and customs. Lalrimawia argues that traditions such as throwing of quoits, gauntlet, wrestling, merry-go-round and ''inkawlvar'' were aspects influenced by Burmese culture or interactions.

The Mizos began to migrate further down via the Chindwin river. However, the earliest Tibeo-Burman settlers, the Kadu tribes had already established themselves along the upper portions of the Irrawady valley. The Kadu in Manipur were in conflict with the Kadu in Burma as the Mizos occupied the Chindwin valley. Furthermore the Kadu's desire to settle the Chindwin stopped the Mizos from further migration East or West. For this reason, the Mizos contained themselves in the Kabaw Valley. Lalthangliana argues that the Mizos and the Burmese cohabited in Khampat against the Kadu tribes. An informal alliance was formed where the Burmese would not go beyond the Monywa and Alon in the Chindwin area, hence why the Mizos and Burmese did not have conflicts in this period. The Burmese instead migrated north to Myedu and Khetthin, where the Mizos were not inhabiting. As a result, the Mizo-Burmese alliance lasted from the 9th century to the 13th century. The Burmese fought their way through the various tribes such as the Mon, Wa, Sak, Kantu but never the Zo. Luce argues that the Zo were termed ''Khyang'' (ally) by the Burmese and left them with possession of most of the Chindwin. Lehman however argues against this by stating that linguistic identity and ethnic identity don't respond neatly. This alliance and interaction were responsible for the cultural exchange. Lalthangliana notes that the Mizo language developed and borrowed significant loan words from the Burmese language. The Burmese origin words were absorbed into the Mizo language and considered core features rather than loan words. The Mizos also maintained a tattooing practice which is attributed to a Burmese introduced custom. The strongest legacy of Mizo-Burman relations are musical instruments. In particular, the brass gongs and drums, which were treated as heirlooms, were originally Burmese. Copper hairpins and similar heirlooms are assumed to be Burmese descended as the Mizos were largely isolated from foreigners and did not have access to copper mines. The cotton gin of the Mizo villages are also of a similar model to the Burmese and began in use during the settlements in the Kabaw valley.

Khampat in the Kabaw Valley (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 called Nan Yar (Palace Site). The construction of the town indicates the Mizos had already acquired considerable architectural skills. They are said to have planted a banyan tree at Nan Yar before they left Khampat as a sign that the town was made by them. The reason for leaving Khampat is not known but the Banyan tree was planted with the belief that they would return to Khampat when the branches reached the ground. It is speculated that either the Shans or the Manipuri were responsible for their departure.The population of the migration was exemplified in oral history which recounts how when the Mizos departed Khampat, they walked over two clusters of bamboo which was reduced to dust. According to the Cheitharol Kumbaba, the Meitei and Pongs (Shans) had a common enemy known as the Kyang of Kapo. Zou argues that the Kyang of Kapo refers to the ''Khyan'' (Chin) of the Chindwin Basin. The ''Cheitharon Kumbababa'' states:

" ing Kiyambawas victorious over the Kyangs of Kapo. Meetingu Kyampa and Choupha Khekkhompa, the king of Pong, made an alliance and fought (against the Kyangs). ... They attacked together Kyang Khampat of Kapo. They defeated Kyang. Captured in battle Mung of Takhen, Khamset, Khamkhai and Hokham."

The Meitei and the Shans divided the occupation of the Kabaw Valley among themselves. The Mizos through oral history maintained two ''hla'' regarding the legend of the banyan tree:

After reaching present-day Khampat in the Kabaw Valley of Myanmar, the Mizos established themselves there. According to L.H. Songate, they started the system of a chieftainship. Three chiefs (Hmar: ''Reng'') were chosen by the Hmar King (Hmar: ''Rengpui'') Chawnmanga to lead his realm. Chawnmanga then gave Lersia authority over the kingdom's southern region, Zingthlova over its northern region, and Luopuia over its central region. Then split to three kingdoms that later became chiefdoms.

King Lersia Chawngthu ( 920–970 A.D.) was considered one of the greatest Kings of the Mizo people, as he established trade with the Shans and Burmans, with his kingdom spanning 40,000 miles.

In the Kabaw Valley, the Mizos and Shans were cooperative due to the common enemity of the Kadu people. Around this time from the 10–13th centuries, the Mizos developed musical instruments. Instruments such as the drum and gong were adopted most likely from the Burmese. It is argued that the Mizos left the Kabaw valley in the 13th century after Thai-Shan tribes invaded Assam in 1229 and the Mongol Empire conquered China, leading to an influx of Shans into the region. In accordance with the Mongol conquest of Burma, Kublai Khan had penetrated the Irrawady Valley down to South Mandaly. Since the Mizos did not adopt a written language or script it is extrapolated by historians that the Mizos did not encounter Kublai Khan's armies and avoided contact with the expedition routes taken. The Mongols replaced the successors of the Nanzhao kingdom and contributed to rise of ancestors of the Tai-speaking modern Shan. The power vacuum left after the withdrawal of the Mongol Empire empowered militant Shan states to begin expansion campaigns in Burma. This would ultimately push the Zo westwards into the Chin Hills.

Chin Hills

The Mizos arrived in the Chin Hills around the 13th century in successive waves of migration. Their movement southward has been linked to the expansion of Tai-Shan states (Tagaung, Mogaung, Mohnyin, Wuntho, Homalin, Kale, Bahmo, Putai and Khamti), as well as a joint Manipuri invasion of the Kabaw Valley with the Pong kingdom. The rugged highland terrain limited large urban settlements, leading to the formation of small, distinct village communities with unique socio-cultural identities. Over time, the lack of communication between settlements led to the emergence of different dialects, clothing styles, and customs. The ancestors of the Mizos split into two groups. One group passed the tributary of the Chindwin River and established Didim (Tiddim). The tribes in this first group consist of Meitei, Ralleng, Mirawng, Thado, Paihte, Zo and others to settle on the southern borders of Manipur. The second group[ moved to the southeastern side. The group halted at Thang Tlang where tribes such as Ngon, Lente, Tlaichhun and Zagiat settled down. The rest of the second group continued where the tribes of Laizo, Zauhan, Khuangli and Thlan Rawng settled on the southern side of Lentlang. Mattu and Mara tribes settled in the southern corner neighbours the tribes of the Arakan Hills.

In tracing the migration of the tribes, Zawla purports that there were three stages. The tribes originally halted at Le Tlang or Imbuk Tlang. The tribes then moved south towards the Tiddim area and further south towards Falam. The Sukte and the Siyin tribes of Falam forced the tribes to halt further migrations, as a result the Mizos crossed the Manipur river and occupied Leng Tlang. It is estimated the Mizos lived in Len Tlang within a range of 200–400 years according to varying historians.

Seipui, one of the chiefdoms that lasted till the 1700s, was strategically located with natural defenses and year-round water sources. It was 20 miles west from Falam and contained ancient stone monuments, speculated to have been erected by the Lusei clan of the Mizo people. In regards to prominent settlements in the Chin Hills, the Lusei tribes mainly settled at Seipui and Khawkawk. The Ralte settled at Suaipui and Saihmun. The Chawngthu clan settled Sanzawl and Bochung. The Khiangte at Pelpawl, Belmual and Lungchhuan. The Hauhnar, Chuaungo and Chauhang settled in the Hauhnar hills. The Ngente, Phunte and Parte at Chawnghawih and Sialllam. The Pautu and Khawlring settled in the namesake locations of the Pautu Hills and Khawlring Hills.

By the late 16th century, the Luseis at Seipui engaged in conflict with tribes who resided east of the Manipur River. These wars led to the capture of Chhuahlawma, a Paite warrior. Chhuahlawma was adopted by his captors and given a wife. His son, Zahmuaka, would later become the first Lusei chief, marking the beginning of Lusei chieftainship in Mizo history.

Moved westwards toward the Lushai Hills

In the early 14th century, they moved westward to Indo-Burmese border into the Lushai Hills. They built villages and called them by their clan names such as ''Seipui'', ''Saihmun'', ''Bochung'', '' Biate'', ''Vangchhia'', etc. The hills and difficult terrains of Chin Hills forced division into several villages and ethnic diaspora arose.

Establishment of chieftainship

The origins of Mizo chieftainship can be traced back to Zahmuaka and his sons, who established the earliest ruling clans. These included the Zadeng, Thangluaha, Thangura, Paliana, Rivunga, and Rokhuma families.. The Zadeng chieftains were among the first to migrate, reaching as far as the Chittagong Hill Tracts. Subsequent migrations followed, with the Palian clan moving next, succeeded by the Rokhuma, Rivung, and Thangluaha clans.

By 1890, following the British annexation of the Lushai Hills, colonial records documented the status of these ruling families. The Rokhuma chieftains were assimilated into the predominant Sailo house, leaving little historical trace beyond oral tradition. The Zadeng, Thangluaha, and Palian houses, once powerful, were significantly weakened under British rule, retaining authority over only a few settlements under colonial protection. Meanwhile, Rivung chiefs settled near the Twipra Kingdom, becoming the first Lushai leaders recorded in historical sources as early as 1777. The Thangura house, later known as the Sailo clan, emerged as the most influential ruling group, consolidating power over much of the Lushai Hills frontier..

Selesih

Selesih was one of the largest and most renowned settlements of the Mizo clans. This settlement was formed around 1720 with the cooperation of seven chiefs who sought to defend against raids from tribes across the Tiau River. Sailova's sons Chungnunga and Lianlula, with their sons, established Selesih, which was originally a settlement under Pu Kawlha. The coalition consisted of Lalhlume, Rona, Lalchera, Pu Kawlha, Darliankula and Darpuiliana. The settlement, with a population estimated to be between 50,000 and 100,000, housed approximately 7,000 homes, making it one of the most prosperous and populous settlements in ancient Mizoram.
In terms of modern-day Mizoram, it was situated between Khawbung South and Zawlsei in Champhai district.

Spoken by the Sailo clan, the Lusei dialect emerged as the dominant form of speech within the settlement. As the settlement expanded and mingled with neighbouring clans, the Lusei dialect gained prominence and eventually became the cornerstone of the modern Mizo language.

Lallula

Chief Lallula left the settlement of Selesih to establish Zopui. Lallula consolidated his power by invading the Ralte settlement of Siakeng and overpowering its chief, known as Mangngula. The Khawlhrings, who were harassed by the Haka tribes, also fled to Lallula's settlement of Zopui. His power would grow and challenge the Zahau clan known as the Thlang Rawng. The Thlang Rawng continued to harass, raid and demand tributes. Lallula hence concocted a plan to end Zahau domination in the Lushai Hills.

Lallula invited the Thlang Rawng chief Thanchhuma to give him tribute and arrange a feast for him. Thanchhuma arrived with a delegation of his ''upas'' and his champion pasalṭha, Thanghlianga. The delegates were fed zu and intoxicated. At midnight Lallula beat a gong to signal the ambush. The delegation was killed by the villagers and warriors and Thanchhuma was captured. His pasaltha Thanghlianga escaped to tell the news. Thanchhuma was humiliated and Lallula immortalized the tale in a ''hla'' (song). To avoid reprisal, Lallula migrated westwards away from the Thlang Rawng.

Old Tualte

The exact date of Tualte's establishment remains uncertain, though its earliest recorded acknowledgement dates back to 1861. At that time, it comprised approximately 1,000 households and supported a substantial population. Tualte was home to several prominent figures in Mizo history, including Pasalṭha Vana Pa (Thangzachhinga), Chawngduma, Zampuimanga, Keikawla, and Tawkthiala, among others. Unlike settlements such as Selesih, which were governed by multiple chiefs, Tualte operated under the singular authority of Vanhnuailiana, whose father, Lalsavunga, was among the wealthiest chiefs in Mizo history. The decline of Tualte coincided with the devastating impact of the mauṭam famine.

Clans

There are five major clans or tribes of the Mizo people which are Hmar, Lusei, Ralte, Lai (Pawi), and Mara (Lakher) which are known as the ''awzia''. Some Lais and Maras may not identify as Mizo due to political and linguistical differences.

Hmar

''Hmar'' in the Lusei dialect of Mizo means "north," indicating that the Hmars lived at the north of the Luseis. They are descendants of Manmasi, who came out of the Chhinlung cave, known as Sinlung in the Hmar dialect. Historical settlements of Mizoram such as Biate, Champhai and Vangchhia were historically inhabited by the Hmars.

Lusei

The Luseis were the first Mizo people whom the British encountered and so all were was initially known as the Lushai people. The Luseis are also a relatively new clan, as they started entering present-day Lushai Hills around 1700 AD.http://mzuir.inflibnet.ac.in/bitstream/123456789/540/1/C.%20Lalhmingliana%20,%20Pol.Sc.pdf The word ''Lusei'' comes from two Lusei Mizo words, ''Lu'' meaning "head," and ''sei'' meaning "long."

The Lusei are also known as Duhlian. They can be identified easily as they tie their hair on the back of their head It is said that Lalsavunga was the richest Mizo Chief. The existing Lushei Chiefs all claim to descendants of a certain Thangura, who is sometimes to Shakespear said to have sprung from the union of a Burman with a Paihte woman In Mizo historiography, Thangur is the son of Zahmuaka, the first Lusei chief.

Ralte

The word ''Ralte'' is made up of two words: ''ral'' meaning "enemy" and ''te'' being a plural marker. Because of their high-pitched voice, the Ralte people are regarded to be the noisiest members of the Mizo.

Lai (Pawi)

Pawi is a name given by Lusei to those who tie their hair on the top of their foreheads. The Pawi refer to themselves as Lai. Hakha, or ''Halkha'' in the Mizo language, is the capital city of Chin State which is the main settlement of Pawis in Myanmar, where they are known as the Hakha Chin people.

The Hakha Chin people do not identify themself as Mizo and prefer the name Lai or Chin.

In 1953, India adopted a constitution defining itself as a sovereign democratic republic. At that time, the Lai people of the southern part of Mizoram, a segment of the much larger population of Lai/Chin, were granted an Autonomous District Council under the Sixth Schedule of the constitution in support of their identity. Lawngtlai was created as the headquarters of Lai Autonomous District Council.

Mara (Lakher)

The Mara people are known by different names: they are referred to as Lakher by the Lusei, Shendu by the Arakanese, and Zotung by the Pawi, though they identify themselves as Mara. They primarily inhabit the southeastern region of the Lushai Hills. While the Maras are believed to have originated in the north, historical accounts suggest that they migrated from various locations within central Chin State, likely due to external pressures from the east. Their migration route to their present settlements can be traced with relative accuracy. Their settlement in the Lushai Hills is estimated to have been established around 200 to 300 years ago.

Language

The modern Mizo people speak the Mizo language, a member of the Sino-Tibetan languages and one of the official languages of Mizoram, along with English. Like the Chinese language, Mizo is a tonal language, meaning one syllable's meaning changes depending on the tone.

Mizo Proverbs and Sayings

# ''Lal ngai lo lal a na, an lal a kha''
English: A man who never ruled, rules oppresively.
# ''Lung lian pawh lungtein a kamki loh chuan a ding thei lo.''
English: Even the big boulders cannot stand without the support of small pebbles.
# ''Mahni infak leh saki ngalah engmah a bet lo.''
English: Praising oneself is as bare as the shin of a deer.
# ''Mi chhe sawi chu koh aiin an hnai.''
English: Bad people are often nearer than expected.
# ''Mi thang awk ruk a thiang ngai lo.''
English: Collecting the traps of others is prohibited.
# ''Mi kawng dalin an awm ngai lo.''
English: One shouldn't be in the way of others.
# ''Piangsual an nuihsawh ngai lo.''
English: One shouldn't laugh at handicaps.
# ''Anchhe lawh chu mahni chingah a tla ṭhin.''
English: The curse you place upon others often befall upon you.
# ''Kawng laka chau ṭanpui zel tur.''
English: One should help the weary on the roadside.
# ''Sem sem dam dam, ei bil thi thi.''
English: As long as you share, you live, those who hoard, perish.
# ''Ṭhenawm do aiin khaw sarih do a thlanawm zawk.''
English: It is better to battle seven villages than to battle one's neighbour.
# ''Ṭhiante chhan ngam lo chuan pawnfen feng rawh se.''
English: He who is too afraid to save his friend should wear a skirt.
# ''Mihring hmelma ber chu amah a ni.''
English: Man's greatest enemy is themselves.
# ''Ṭhenawm thawm emaw, mangang thawm reng reng emaw hriaa chhan ngam lo chuan pawnfen a feng tur.''
English: He who is too afraid to save his neighbour or go to help someone should wear a skirt.

Writing system

It is commonly believed that Mizoram and the Mizo people lacked a writing system before the arrival of the British, though this claim is only partially accurate. Mizo folklore recounts a tale of a lost script once written on parchment. According to the legend, the parchment was consumed by a mad hound, leaving the Mizo people without a script for much of their history. While these are myths and not verifiable historical facts, they have sparked speculation among historians about the story's origin. Some historians suggest the tale was never intended to be taken literally; instead, the "mad hound" might symbolize a foreign ruler or authoritative figure who invaded the Mizos and destroyed their records. This aligns with historical accounts of invading forces erasing the cultural and intellectual heritage of the conquered. For example, the Meitei people (Manipuris) recount the burning of the Puyas—their religious texts—by a Hindu king, illustrating a similar pattern of cultural erasure.

Currently, in Mizoram, the Roman script is used to write the Mizo language using the Hunterian transliteration. Locally, it is commonly known as the ''"Mizo A AW B"'', or ''"Mizo Hawrawp."'' The Mizo language can be read by 91.3% of the population of Mizoram, making the state to have the highest literacy rates in India and the first at 100% in 2025.

Culture and society

The Mizo culture is diverse and rich due to the various tribes and clans. After the 19th century, it has been heavily based on Christianity—the main festival of the Mizos is Christmas, or locally known as ''Krismas.'' In addition, the attire for men are influenced by the Western culture; they wear coats. Even though the Mizos still valued their ancient customs and values, much has changed beyond recognition. There has been a recent trend toward going back to the basics.

Art and Craft

A wide range of art and craft products are sold at Mizoram's markets. The main subset of craftwork is textiles, bamboo, cane, and basketry. Many women engage in weaving and basketry, but because Mizoram is known for its expertise in bamboo cane craftwork, the bamboo cane industry blossoms and prospers. Besides producing bamboo baskets, the Indian economic census covered that Mizo artisans create cane stools, gourd crafts, and pottery across its districts and subdivisions.

Cuisine

Traditionally, most non-vegetarian dishes among the Mizos were served on banana leaves, reflecting a rich and distinctive culinary heritage. Mustard oil was commonly used in cooking, along with ingredients such as garlic, ginger, and chilli—though overall, Mizo cuisine tends to be milder than that of many other regions. Rice is the staple food, typically accompanied by both vegetarian and non-vegetarian curries. Bamboo shoots are often used to impart a distinct aroma to many dishes.

Notable traditional dishes include Bai (a mixed vegetable stew), Vawksa Rep (smoked pork), Buhchiar (rice porridge), and Arsa Buhchiar (chicken porridge). However, certain traditional practices—such as serving food on banana leaves or the widespread use of bamboo shoots—are now largely reserved for special occasions rather than everyday meals.

Dance

Cheraw dance, also referred to as the bamboo dance, is considered to be the oldest dance of the Mizos, dating back until the 1st century while the Mizos were still in Chhinlung, China before their great migration. The dance is now performed in almost all festivals and occasions. Other dances include Chheih Lam, Khual Lam, Chai Lam, Tlang Lam, Par Lam, and Sarlamkai. Note that ''Lam'' in Mizo means "dance."

Musical instruments

Mizos have been using different musical instruments. They can broadly be divided into three: striking instruments, wind instruments, and stringed instruments.
*Striking instruments include the Khuang (drum), Dár (gong), Darkhuang/Zamluang (large brass drum), Darbu (three-note gong), Darmang (small gong), Bengbung (xylophone-like instrument), Talhkhuang, and Seki (hollow horns).
*Wind instruments include the Rawchhem (bagpipe-like instrument), Tumphit, Tawtawrawt (bamboo trumpet), Phenglawng (bamboo flute), Buhchangkuang (Reed or paddy stalk flute), and Hnahtum (leaf).
*Stringed instruments include the Ṭingṭang (pronounced treeng-trang, guitar), Lemlawi (harp), and Tuium Dar (three strings with unique notes each).
Khuang is the only Mizo traditional musical instrument that is popularly used in the present day. In the olden days, Khuang had no role in religious functions; but today, the use of Khuang is a must in every church service.

Traditional clothing

A typical Mizo traditional attire for men comes with a big ''puan'' that varies colors, and different style of wearing it. They wear a shorter puan that are above the knees at the bottom. In order to protect themselves from the heat during the summer, they are often seen with clothing around their waists and a type of turban on their heads. In modern days, people prefer t-shirts with traditional patterns.

There are numerous Mizo women's traditional outfits. The most popular one is the ''Puan'', which has three items of clothing—a shirt, a pair of leggings, and a head covering that resembles a dupatta—and is pretty similar to a churidar and a kurta. Even though puan is one of their favorite outfits, they like to wear 'Puanchei' on special occasions and during weddings. It is essentially a two-piece outfit with a top or shirt worn over the long skirt-like lower portion. The stunning blouse is called ''Kawrchei''. It is hand woven from cotton stuff. When dancing, the blouse is frequently paired with puanchei. These have typically vivid colors and chequered patterns.

Marriage

Mizo marriage customs are deeply rooted in traditional practices, though they have evolved over time, especially with the influence of Christianity. The process typically begins with Mangkhawn, a formal proposal where the groom's family sends an elder, known as the "Palai," to the bride's home to ask for her hand in marriage. Once the proposal is accepted, the groom's family pays a bride price to the bride's family, a practice that underscores the social contract of marriage in Mizo society. The wedding ceremony includes the Buh-faak, a cherished rice-feeding ritual where the couple feeds each other, symbolizing their commitment and promise to support each other. After the ceremony, the bride moves into the groom's house, marking her permanent entry into his family. While traditional customs are still practiced, many Mizo couples now incorporate Western elements into their weddings, such as wearing Western-style wedding gowns.

Tlawmngaihna

Tlawmngaihna (t͡lɔmŋaɪʔna) is a social code of conduct in Mizo culture that has no direct translation into English. It essentially means to be ethical, gracious, considerate, and helpful to others without thinking of yourself. A saying in the Mizo culture goes:

which can be interpreted to:

This saying was important during the 1958 famine in the Mizo Hills.
Another part of the Mizo's tlawmngaihna is the Nghah Loh Dawr shops. In Mizoram, it is quite typical to see sheds or small shops by the side of the road where vegetables and fruits are stored with signs stating the prices of things, but no merchant in sight. It is trusted that onlookers will pick up what they require and deposit the cash in a box. The customers are urged to assist themselves from the same container if they need to make a change. The shops operate under the tenet of trust.

Religion

Sakhua

''Sakhua'' (lit. "deity divine force"), also known as Mizo religion, Lushai animism or ''Khua'' worship, is a traditional polytheistic ethnic faith practiced by the Mizo people prior to the widespread adoption of Christianity during the British annexation of Mizoram. As of the 2001 census, 1,367 people in Mizoram continued to practice this indigenous faith.

Christianity

Mizo people were influenced by British missionaries in the 19th century, as the British Raj subjugated the chieftainship under its dominance, which they later abolished by Assam-Lushai District (Acquisition of Chief's Rights) Act, 1954. The spread of education by Christian missionaries led to a high literacy rate of 91.58% by 2011. Almost all the Mizos also adopted Christianity, and most continue to be so till the present day.

Buddhism

Within the Mizo tribe, a very small minority practices Buddhism. According to the Joshua Project, approximately 0.16% of the Mizo Lushai people in India adhere to Buddhism.

Bnei Menashe

In the 19th century, European Christian missionary activity in the region led to conversion of some Chin, Kuki, and Mizo peoples. In the mid-to-late 20th century, a rather small number of Mizo and related ethnic peoples in Assam and Mizoram began practicing Judaism, after a community leader had a dream in 1951 that they were descendants of the biblical figure Manasseh, a lost tribe of Israel. They number, at most, several thousand in a population of more than 3.7 million in these states. Genetic studies have shown very low affinity with Middle Eastern peoples (including ethnic Jews), and rabbinic authorities in Israel have acknowledged Bnei Menashe people as Jews subsequent to their conversion to Judaism under normative Jewish practices. Several hundred have already emigrated to Israel, where they must undergo complete conversion to be accepted as Jews.

Calendar

The Mizo have their own calendars which is a lunar calendar. They have 12 months in a year. They are: Pawlkut Thla, Ramtuk Thla, Vau Thla, Ṭomir Thla, Nikir Thla, Vawkhniahzawn Thla, Thiṭin Thla/Thlazing/Thlado, Mimkut Thla, Khuangchawi Thla, Sahmulphah Thla and Pawltlak Thla.

Political, linguistic and economic situation

After Indian independence, the democratic change in the administrative setup of Mizoram led to an anti-chief movement. The feeling was widespread against the autocratic chiefs and for the Mizo Union. In 1955, at a meeting of representatives of various Mizo villages held in Aizawl, the demand arose for a separate hills state. The local people felt they had been ill-served by the Assam Government during the Mautam famine.

When in 1960 the government introduced Assamese as the official language of the state, there were many protests against the Official Language Act of 1961. That was followed by the March 1966 Mizo National Front uprising, resulting in attacks on the military installations in Aizawl, Lunglei and other towns. The Mizo National Front, formerly known as Mizo National Famine Front, declared independence from India.

The Indian government designated Mizoram as a union territory on 21 January 1972. Pu Laldenga, the president of the Mizo National Front, signed a peace accord in 1986 with the Government of India, stating Mizoram was an integral part of India. Pu Laldenga came to the ministry in the interim government, which was formed in coalition with Congress in 1987. The statehood of Mizoram was proclaimed on 20 February 1987.

Present demand for inclusion in the Eighth Schedule

With 91.58%Census of India 2011, Provisional Population. literacy, the second highest of the Indian states, Mizoram is a leader in the national emphasis on education. That has made people demand for Mizo to be recognised as an official language in the Eighth Schedule to the Constitution.

See also

* Mizo diaspora
* Mizo people in Myanmar
* Chhinlung
* Mizo name

Footnotes

References

Sources

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{{Kuki-Chin-Mizo tribes

Mizo
Ethnic groups in Northeast India
Sino-Tibetan-speaking people
Ethnic groups in South Asia
Ethnic groups in Manipur

Headhunting
Ethnic groups in Bangladesh
Scheduled Tribes of Manipur
Ethnic groups in India