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The Mizo people, (historically called the Lushais) are a Tibeto-Burman ethnic group primarily from Mizoram in Northeast India India with communities beyond Mizoram, living 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 language: Zohnahthlak; lit. "descendants of Zo") which all speak the Mizo literature.
The Mizo language also known as Duhlien is part of the Tibeto-Burman language family. Regionally the language is classed within the Zohnahtlak languages among the Zo people.
Before British rule in the Lushai Hills, the Mizo people organized themselves under a system of Mizo chieftainship. A notable chiefdom was the Selesih.Lalthangliana (2025). 9788123026589, Publications Division Ministry of Information & Broadcasting. . ISBN 9788123026589 Other notable chiefdoms were Tualte under Vanhnuailiana and Aizawl under Lalsavunga. Following British annexation of the Lushai Hills, the Mizos adopted Christianity via the influence of missionaries. In the decolonisation period, the Mizo people asserted political representation with the founding of the Mizo Union.
The Lushai Hills was constituted as an autonomous district of Assam before being renamed to the Mizo district. Following the mautam famine of 1959, the Mizo National Front declared independence in the Mizo National Front uprising in 1966. The Indian government responded with the Bombing of Aizawl and an extensive village regrouping policy to curb the insurgency. The unrest continued until 1986 where Mizoram was inaugurated as a state. (2025). 9781443840422, Cambridge Scholars Publishing. ISBN 9781443840422
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. Mizo language functions as the lingua franca of the Mizos.
The Hmar population decreased since the 1901 census as many began to consider themselves Mizo. The tribe currently claim a population of 150,000 under the Mizo classification. The Hmars traditionally participated in artisan works such as blacksmithing, carpentry, brass workings and pottery.
The Hmar were politically active within the Mizo community with the influence of educated elites from the Indian plains. Prominent Hmar statesmen were H.K Bawichhuaka and Pachhunga who played significant roles in the early period of the Mizo Union. However, following the formation of the Union Territory of Mizoram, the Hmars became discontent with the deprivation of representation, where political power was vested within the Lusei and the Pawi-Lakher autonomous council. The discontent was intensified following the Mizo Accord and the ascension of Mizoram to statehood. The Hmar People's Convention and Hmar Volunteer Cell formed a seperatist movement. The organisations demanded for the formation of an autonomous region for the Hmar inhabited regions in Mizoram, Manipur and Cachar. The Hmars settled an accord in 1994 before various factors led to a splinter with a demand for a separate Hmar state instead.
The Lusei are also known as Duhlian. Traditionally, they were identified by how they tied their hair on the back of their head. 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.
The Ralte claim to be the last group to leave Chhinlung with the mythical ancestors known as Hehua and Leplupi. Their two sons, Kheltea and Siakenga who quarrelled over the distribution of their father's good led to the younger Kheltea setting up a separate village and establishing the two main branches of the Ralte clan. Famous Ralte chiefs include Mangkhaia who was captured and ransomed but killed by Vanpuilal who did not receive a share of the ransom. Mangkhaia's memorial is famous in Mizoram for this.The Ralte were distinguished from the larger Lusei clan for maintaining their dialect and being known for not building originally until being absorbed by Lusei chiefs. The Khelte and Siakeng themselves differ little apart from traditional sacrificial customs.
The Hakha Chin people do not identify themself as Mizo and prefer the name Lai or Chin people. 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.
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 (ကလင်ကော့) by the Bamar people 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. Zo people, especially speakers of the Central Kuki-Chin languages have joined and adopted the Mizo category. (2025). 9781107073395, Cambridge University Press. ISBN 9781107073395
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.
Anthropologist B. Lalthangliana traces the origins of the Mizo people to northwestern China, particularly the Gansu province along the Yellow River valleys. Historical records, including the Shiji (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:
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 tartary 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.
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 Chak people, Kantu, Kaget, Kadu people, 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.
The Mizos began to migrate further down via the Chindwin river. However, the earliest Tibeo-Burman settlers, the Kadu people 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 people, Wa people, Chak people, Kantu people but never the Zo. Gordon 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 architecture. They are said to have planted a Banyan 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:
"King was 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 language: Reng) were chosen by the Hmar King (Hmar language: 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 Shan people and Bamar people, 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.
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.
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..
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 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.
Currently, in Mizoram, the Latin 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 in India and the first at 100% in 2025.
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.
which can be interpreted to:
This saying was important during the Mautam 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 or small shops by the side of the road where and 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 are urged to assist themselves from the same container if they need to make a change. The shops operate under the tenet of trust.
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.
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