Mizo people

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 second most literate state in India, at more than a rate of 90%.
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
The term Mizo is derived from two Mizo words: Mi and Zo. Mi (cognate to Chinese: 民; pinyin: 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 (ကလင်ကော့) 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.
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, 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.
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:
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.
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.
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.
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.
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 (c. 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.
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.
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.
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.
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..
The migration of the Mizo tribes and clans led to the establishment of several prominent settlements throughout history.
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.
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.
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 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.
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. 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.
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.
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.
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.
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.
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 third-highest literacy rates in India.
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.
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.
The majority of the non-vegetarian dishes eaten by the Mizos are served on banana leaves and are representative of rich cuisine. When preparing cuisine, mustard oil is utilized along with spices like garlic, ginger, and chilli. They have less spice in their diet than other places. Their staple food is rice, which they pair with both vegetarian and non-vegetarian curries. The scent of the food is provided by the usage of bamboo shoots. Bai (a stew made with a variety of veggies), Vawksa Rep (smoked pork), Buhchiar (porridge) and Arsa Buhchiar (chicken porridge) are a few examples of classic Mizo dishes.
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."
Mizos have been using different musical instruments. They can broadly be divided into three: striking instruments, wind instruments, and stringed instruments.
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.
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.
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 (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.
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.
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.
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.
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.
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.
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.
With 91.58% 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.