History of Mizoram

The history of Mizoram encompasses the history of Mizoram which lies in the remotest part of
northeast India. It is a conglomerate history of several ethnic groups of Chin people who
migrated from Chin State of Burma. But information of their patterns of westward migration are
based on oral history and archaeological inferences, hence nothing definite can be said. The
recorded history started relatively recently around the mid-19th century when the adjoining
regions were occupied by the British monarchy. The land is now inhabited by a mixture of people
from Chin Hills and Bangladesh and its history is therefore largely reflected by those of Lusei,
Hmar, Lai, Mara and Chakmas tribes. Following religious, political and cultural revolutions in the
mid-20th century majority of the people agglomerated into a super tribe, Mizo. Hence the
officially recognised settlement of the Mizos became Mizoram.
Mizoram was a part of the Assam state in the 1950s

The earliest documented records of Mizoram were from the British military officers in the 1850s,
when they encountered a series of raids in their official jurisdiction in Chittagong Hill Tracts from
the neighbouring natives. By then they referred the land to as Lushai Hills. As a consequence of
relentless tribal encroachment and often resulting in human mortality, British rulers were
compelled to subjugate the tribal chiefdoms. Punitive British military expeditions in 1871 and
1889 forced the annexation of the entire Lushai Hills. After the Indian independence from British
Empire in 1947, the land became Lushai Hills district under the Government of Assam. In 1972
the district was declared a union territory and was given a more culturally inclusive name
Mizoram. Ultimately Mizoram became a full-fledged federal state of India in 1986.

Origin of the inhabitants

The ancestors of Mizos were without any form of written language before the advent of British.
They were anthropologically identified as members of the Tibeto-Burman ethnicity. Folk legends
unanimously claim that there was Chhinlung or Sinlung at the cradle of the Mizos. Oral history
provided contrasting accounts on the origin.

1. One popular legend tells that the Mizos emerged from under a large covering rock known
as Chhinlung (literally "rock cover").[1]

2. Another version says that Chhinlung refers to the Chinese city of Sinlung or Chinlingsang
situated close on the Sino-Burmese border. According to Mr. K. S. Latourette,[2] there were
political upheavals in China in 210 B.C.E. when the dynastic rule was abolished and the
whole empire was brought under one administrative system. The Mizos left China as part
of one of those waves of migration. However, this is pure speculation.[3]

3. According to Vumson's Zo history, the earliest ancestor of the Mizos was Thlapa, the eldest
son of Ngaihte, whose son was Lamhlir and grandson was Seipui/Lusei.

4. A different story presented by Historians such as Liangkhaia, Hrangṭhiauva and Lal

Chungnunga is that in Tibet there was born a three brothers named Mizoa, Mirua and
Marua. Leading nomadic life they mostly settled in Chinzua (Chen-Yuan) in China. The
descendants of Mizoa migrated to Sakai in Burma. In due course of time they had a great
chief called Chhinglunga, and his chiefdom came to be known as Chhinlung.[4]
Speculated to be in around the 5th century they settled in the Shan State after having overcome
the resistance put up by the indigenous people. They thrived in Shan state for about 300 years
before they moved on the Kabaw Valley around the 8th century.[5] It was in the Kabaw Valley that
Mizos had cultural influence with the local Burmese. It is conceivable that the Mizos learned the
technique of cultivation from the Burmese at Kabaw as many of their agricultural implements
bore the prefix Kawl, a name given by the Mizos to the Burmese.[6]

Khampat (now in Myanmar) was known to have been the next Mizo settlement. They are said to
have planted a banyan tree before they left Khampat as a sign that the town was made by
them.[7] In the early 14th century, they moved westward to Indo-Burmese border. They built
villages and called them by their clan names such as Seipui, Saihmun and Bochung. The hills and
difficult terrains of Chin Hills forced division into several villages and ethnic diaspora arose.[8]

Mizo Hills

The earliest Mizo people to enter the present Mizoram were known as Kukis, the second batch
of Mizo immigrants were called New Kukis. The Lushais were the last of the Mizo tribes to
migrate to the Lushai Hills. By the time they crossed the Tiau River bordering Myanmar, the
descendants of Zahmuaka, who came to be known as the ruling Sailo clan, had proven their
mettle as able and assertive chiefs. The traditional system of village administration, too, had
been perfected. As the head of the village, the Chief or Lal allocated lands for cultivation, settled
all disputes in the villages, fed and cared for the poor and offered shelter to anyone seeking
refuge. The Mizo history in the 18th and 19th centuries is marked by many instances of tribal
raids and retaliatory expeditions.[9]

Before the British Raj, the various Mizo Tribes and clans lived in autonomous villages. The chief,
in the Mizo and other tribes enjoyed an eminent position in the society. Some chiefs were even
raised to the position of a paramount chief or a paramount ruler or king. Under a paramount
chief, there were a number of chiefs, of which most of them were brothers and there were few
who were adopted as sons by a paramount chief. The position of chieftainship and paramount
chieftainship (ruler) is based entirely on hereditary. The youngest son of the paramount chief
(king) inherited the land, properties and tributes given to his father and his father's slaves, while
the elder brothers got independent rule from their father at different areas of the neighbouring
land. His elder brothers who got independent were expected to give warriors to the paramount
chief (king) when called for by the paramount chief (king). Warriors of the sons of the paramount
chief were called upon, especially when invading other lands. When a tributary chief failed to
comply with the request of the paramount chief (king) or failed to pay tributes, their lands were
invaded by the combined sons of the paramount chief. Invasion of the British Indian region
during the 17th to 19th Century were also carried out by warriors of a paramount chief. These
invasions to the British subjects were the result of the British expansion to the elephant hunting
grounds of the Mizos. If the paramount chief (king) or chief died before his youngest son was
becoming of age, the wife of the paramount chief or wife of the chief would rule the land as
regent. Among the Mizo chiefs, the Sailos grew to paramountcy and ruled most of the land of
the present day of Mizoram, including various parts of Assam, Manipur, Tripura, Myanmar and
Bangladesh. When the British invaded their land, they successfully subjugated every paramount
chiefs and chiefs as a result of advancement of the British. The various clans and subclans
practiced slash-and-burn, locally called jhum cultivation - a form of subsistence agriculture. The
chiefs were the absolute rulers within their territories (ram), the chief and their warriors claimed
their territories and also increased their territories by conquest. While claiming their land, the
mizo warrior would always invade some parts of modern Assam, Tripura and Manipur. The
British Administrators and authors often wrote about the Head-hunting practices of the Mizos.
Most of the territories claimed by the mizo chiefs are present in the state of Mizoram. But some
territories are in the present Assam, Tripura, Manipur, Bangladesh and Myanmar. There were
many instances of tribal raids and head-hunting led by the village chieftains. Head-hunting was a
practice which involved ambushing, taking slaves and decapitating heads of fighters from the
enemy tribe, bringing it back home, and displaying it at the entrance of the tribal village.

British rule

Initial encounters

By the mid-19th century British Empire had occupied all the surrounding Chittagong and Burma
but had little or no interest in the tribes or their hilly land. They were merely mentioned in passing
as "irreclaimable savages".[10] The tribals then lived in small and isolated clusters of chiefdoms,
each often raising warfare against another. Their religious lives were dominated by paganism
and they led animistic world view, with unique concept of afterlife called Pialral. They practised
elaborate rituals including animal sacrifice, and worshipped or feared almost all conceivable
inanimate objects, diseases and unusual natural phenomena.[11] The first Lushai (the British
misnomer for Lusei) raid recorded in British governed Assam was in 1826. From that year to
1850 the local officers were unable to restrain the fierce attacks of the hillmen on the south.
Raids and outrages were of yearly occurrence, and on one occasion the Magistrate of Sylhet
reported a series of massacres by "Kookies" in what was alleged to be British territory, in which
150 persons had been killed.[12] The raid was most severe in 1871 when a series of attacks
caused several deaths on both sides, with extensive damage on the plantations. A number of
workers and soldiers were taken prisoners, and among them a six-year-old Mary Winchester.
Mary Winchester was taken as hostage by Bengkhuaia warriors, while other prisoners were
executed on the way.[13][14][15][16]

British military expeditions

To retaliate the British military organised punitive expedition named Lushai Expedition in 1871–
1872. The campaign consisted two columns, the right advancing from Chittagong and the left
from Cachar. General Brownlow, C.B., commanded the former, with Captain T.H. Lewin,
Superintendent of the Chittagong Hill Tracts, as Civil Officer. The Cachar column was led by
General Bourchier, C.B., with Mr. Edgar, Deputy Commissioner, Cachar, as Civil Officer. In addition,
a contingent of Manipuris accompanied by Colonel James Nuttall, the Political Agent of Manipur,
made a demonstration across the southern border to co-operate with General Bourchier's
portion of the expedition. The expedition started on 15 December 1871. The Mizo villages were
crushed one by one, and Mary Winchester was rescued. Mizo chiefs made a truce not to make
further attacks. Frontier posts were built to protect the border and bazaars were opened to
encourage the Lushais to trade After a decade the truce was broken, and there erupted
intermittent raids again. In 1889 British military organised another punitive expedition code
named "The Expedition of 1889". It was commanded b Col. F.V.C. Tregear. From their camping
site at Chawngte they started on 19 December 1888. They easily penetrated the southern
villages with little resistance. They fortified at Lunglei and prepared locations and roads for the
next expedition. After their completing their mission, they returned in April 1889. Then the major
campaign called The Chin-Lushai Expedition 1889-90 immediately followed. Again divided into
two columns, Chittagong column was commanded by Col. Tregear, and Cachar column by W.W.
Daly. The Chittagong column occupied most of the southern region including Chin Hills by the
end of 1889. The Cachar column camped at Aijal (now Aizawl) on 30 January 1890. They
subjugated all the major chiefdoms, captured the chiefs and got permanently fortified in Aizawl
and Lunglei, as the administrative centres.[12][15][17][18]

Lushai Hills

Mizo Hills were formally declared as part of 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 consolidation of the British administration in tribal dominated area in Assam
started in 1919 when Lushai Hills, along with some of the other hill districts, was declared a
"Backward Tract" under the 1919 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 9 April 1946. The Party was later
renamed the Mizo Union. As the day of Independence drew nearer, the Constituent Assembly of
India set up an advisory committee to deal with matters relating to the minorities and the tribal
members. 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 Organisation (UMFO) came
up to demand that Lushai Hills join Burma after Independence.[19]

Christianity and education

The Mizo ancestors had no written language and in terms of religion they worshiped nature and
revered natural phenomena. The first missionary who came to Lushai Hills was Rev. William
Williams, a Welsh missionary who at that time was working in Khasi Hills (now Meghalaya).
However he came only on an investigative visit for a week in March 1891.[20][21] On 11 January
1894, F.W. Savidge and J.H. Lorrain, commissioned by Arthington Aborigines Mission, arrived at
Aizawl. This marked the origin of formal education and Christianity in Mizoram. They made
camp at Thingpui Huan Tlang, Chandmary ("Tea Graden"), later named MacDonald Hill, Zarkawt.
They immediately worked on creating Mizo alphabets based on Roman script. After only two and
half months, Savidge started the first school on 1 April 1894. Their first and only pupils were
Suaka and Thangphunga.[22] They translated and published the Gospels of Luke and John, and
Acts of the Apostles. They also prepared A Grammar and Dictionary of the Lushai language
(Dulien Dialect) which they published in 1898, and became the foundation of Mizo language.[23]
In 1903 Baptist Missionary Society (BMS) of London set up Baptist church by sending Lorrain
and Savidge at Serkawn, near Lunglei. From there they expanded the church, education and
health services.[24] Rev. Reginald Arthur Lorrain, younger brother of Rev. J.H. Lorrain and founder
of the Evangelical Church of Maraland was the first pioneering missionary to the Mara people at
the southern extreme of Lushai Hills. He entered Maraland (now includes southern end of
Mizoram and adjoining Chin State of Burma) and settled at Serkawr (Saikao) village on 26
September 1907. Lorrain created alphabets, prepared Bible and textbooks in Mara.[25] With his
mission the task of evangelising and educating the mass of the Mizo people was
complete.[26][27][28]

Lushai Hills District

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 Indian Constitution. The
Lushai Hills Autonomous District Council came into being in 1952 followed by the formation of
these bodies led to the abolition of chieftainship 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 integration of the
Mizo-dominated areas of Tripura and Manipur with their District Council in Assam. The tribal
leaders in the northeast were laboriously unhappy with the SRC recommendations. They met in
Aizawl in 1955 and formed a new political party, Eastern India Union (EITU) and raised their
demand for a separate state comprising 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.[29]

Mautam famine

In 1959, Mizo Hills was devastated by a great famine known in Mizo history as 'Mautam
Famine'.[30] The cause of the famine was attributed to the flowering of bamboos which resulted
in a boom in the rat population. It caused mass destruction of food stores and crops. A number
of people died of starvation. Earlier in 1955, Mizo Cultural Society was formed with Pu Laldenga
as its secretary. In March 1960, the name of the Mizo Cultural Society was changed to 'Mautam
Front' to fight against the famine. 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.[31]

Insurgency

After recovery from the disaster the Mizo National Famine Front was changed to a new political
organisation, the Mizo National Front (MNF) on 22 October 1961. The specified goal was
sovereign independence of Greater Mizoram. It resorted to armed insurrection with the 28
February 1966 uprising against the Government, attacking the government installations at
Aizawl, Lunglei, Chawngte, Chhimluang and other places. In Aizawl, on 5 and 6 March 1966, the
Government of India bombed the city of Aizawl with Toofani and Hunter Jet fighters,[32] this was
the first time India used its air force to quell a movement of any kind among its citizens.[33] "The
next day, a more excessive bombing took place for several hours which left most houses in
Dawrpui and Chhinga veng area in ashes", recollected 62-year-old Rothangpuia in Aizawl.[34] The
Mizo National Front was outlawed in 1967 and the demand for statehood increased. The Mizo
District Council delegation met prime minister Indira Gandhi in May 1971 and demanded full-
fledged statehood for Mizoram. The Indian government offered to convert the Mizo Hills into a
Union Territory (U.T.) in July 1971. On 21 January 1972 official declaration of UT was made with
the name Mizoram. Mizoram was allotted two seats in Parliament, one each in the Lok Sabha
and in the Rajya Sabha.[35]

Birth of Mizoram state

Election of Rajiv Gandhi to the office of Prime Minister of India in 1984 incited the beginning of a
new era in Indian politics. Laldenga met the prime minister on 15 February 1985. Terms of
negotiations were resolved between the two parties. The Mizoram Peace Accord (the official
document entitled Mizoram Accord, 1986, Memorandum of Settlement) was therefore signed
between the Mizo National Front and the Union Government on 30 June 1986. Signatories were
Pu Laldenga from MNF, the Union Home Secretary R.D. Pradhan on behalf of the government
and Lalkhama, Chief Secretary of Mizoram.[36] Statehood was a prerequisite of the accord so
that Mizoram became a federal state of India on 20 February 1987.[37][38]

See also

History of Christianity in Mizoram

Education in Mizoram

References

1. Zama, Margaret. "Mizo Folklore" (https://docs.google.com/viewer?a=v&q=cache:2EDmkf0Sg4UJ:wiki.indi

anfolklore.org/images/2/2f/IFL_34.pdf+&hl=en&gl=in&pid=bl&srcid=ADGEEShb5by6pbTUKLHeWrgItGfrw
Q_W1KFl-xF7dTkqx7vhOJ_MNadwtLp2oR-Tg0G3TLjzR5jYsGtVB4pu7jNNKeH8M83frWgyev890ErSGsvma
d_eS9aw0S_GkYuJfl3R5QnHH4fx&sig=AHIEtbT9WD0HbdoWV7JLKju9xTU6Rl5b6A) .
.indianfolklore.org. Retrieved 17 August 2012.
 2. Joshi, Hargovindh (2005). Mizoram History Past and Present (https://books.google.com/books?id=YtX52
F_qcWgC&q=K.+S.+Latourette+Mizoram&pg=PA11) . Mittal Publications. ISBN 9788170999973.
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3. Vumson (1987). Zo History (http://www.burmalibrary.org/docs12/Zo_History-Vumson.pdf) (PDF).

Aizawl, India. Retrieved 17 August 2012.

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am-%E1%B9%ADobul/) . mi(sual).com. Retrieved 23 January 2014.

5. Bhargava, editors, SC Bhatt, Gopal K. (2005). Land and people of Indian states and union territories (http
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google.com/books?id=3NEzTqz-6kYC&q=Mizoram+Kabaw+Valley&pg=PA15) . National Institute of
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DRUC&q=Mizo+Chin+Hills&pg=PA76) . MD Publications. ISBN 9788185880723.

9. T. Raatan (2006). History, Religion and Culture of North East India (https://books.google.com/books?id=L
8x0ZLkFdFkC&q=Mizo+history+in+the+18th+and+19th+centuries&pg=PA175) . Isha Books. ISBN 978-
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10. Strom, Donna (1 July 1980). "Christianity and Culture Change among the Mizoram". Missiology: An
International Review. 8 (3): 307–317. doi:10.1177/009182968000800304 (https://doi.org/10.1177%2F00
9182968000800304) . S2CID 145307476 (https://api.semanticscholar.org/CorpusID:145307476) .

11. Lalsangkima Pachuau (2006). "Mizo "Sakhua" in Transition". Missiology. 34 (1): 41–57.
doi:10.1177/009182960603400105 (https://doi.org/10.1177%2F009182960603400105) .
S2CID 133021703 (https://api.semanticscholar.org/CorpusID:133021703) .

12. Bertram Sausmarez Carey; Henry Newman Tuck (1896). The Chin Hills: a history of our people (https://ar
chive.org/details/chinhillsahisto01tuckgoog) . Superintendent, government printing, Burma.

13. Hluna, J.V. (2003). Mizoram Hmar Bial Missionary-te Chanchin. Aizawl, India: The Synod Literature &
Publication Board.

14. J. Meirion Lloyd (1991). History of the Church in Mizoram: Harvest in the Hills (https://books.google.co
m/books?id=BkgFAQAAIAAJ) . Synod Publication Board.
15. "Chapter 1. The terrifying tribesmen of the Mizo Hills" (https://web.archive.org/web/20161013111904/htt
p://www.mizostory.org/mizostory/Mizo_Story_1.html) . www.mizostory.org. Mizo Story. Archived from
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18. Lewin TH Col. (2007) [1912]. A Fly on the Wheel: Or, How I Helped to Govern India (https://books.google.c
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19. Chaterjee, Suhas (1985). Mizoram under the British rule. Mittal Publication. p. 225.

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l) . Mizo Story. Retrieved 20 January 2014.

21. PimPom (13 February 2012). "Rev. William Williams leh Mizoram a a sulhnu hmasa" (http://www.misual.c
om/2012/02/13/rev-william-william-leh-mizoram-a-a-sulhnu-hmasa/) [Rev. William Williams and his
initial works in Mizoram] (in Mizo). mi(sual).com. Retrieved 20 September 2013.

22. Suresh K. Sharma (2006). Documents on North-East India: Mizoram (https://books.google.com/books?id

=Rp-ib3dUUu0C&q=education+mizoram&pg=PA63) . Mittal Publications. pp. 63–64.
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Language Structures Online. 1898. Retrieved 13 January 2014.

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t-us/our-heritage/asia/mizoram) . BMS World Mission. Archived from the original (http://www.bmsworl
dmission.org/about-us/our-heritage/asia/mizoram) on 15 January 2014. Retrieved 22 January 2014.

25. K. Robin (2008). "The Lakhers in Mizoram" (https://books.google.com/books?id=gBYsSafccUIC) . In

Jagadish K. Patnaik (ed.). Mirzoram, Dimensions and Perspectives: Society, Economy, and Polity. New
Delhi: Concept Pub. Co. pp. 325–327. ISBN 9788180695148.

26. "GENERAL BACKGROUND OF THE MARA EVANGELICAL CHURCH" (http://www.mecassembly.org/about-

mec/mec-history/) . Mara Evangelical Church. Retrieved 22 January 2014.

27. "Mara Evangelical Church" (http://www.oikoumene.org/en/member-churches/mara-evangelical-

church) . World Council of Churches. Retrieved 22 January 2014.
28. "A BRIEF HISTORY OF THE EVANGELICAL CHURCH OF MARALAND" (https://web.archive.org/web/20140
202110748/http://www.ecmonline.org/a-brief-history-of-ecm.html) . Evangelical Church Of Maraland.
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29. J Zorema (2007). Indirect Rule In Mizoram 1890-1954. Mitta Publications.

30. "Mautam, the flowers of famine" (http://www.indianexpress.com/news/mautam-the-flowers-of-famine/20

3113/) . Indian Express. Retrieved 17 August 2012.

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Company. ISBN 9788180695148.

32. Sanjeev Miglani (19 April 2010). "Bombing your own people: the use of air power in South Asia" (https://w
eb.archive.org/web/20100422142411/http://blogs.reuters.com/afghanistan/2010/04/19/bombing-your-
own-people-the-use-of-air-power-in-south-asia/) . Reuters. Archived from the original (http://blogs.reuter
s.com/afghanistan/2010/04/19/bombing-your-own-people-the-use-of-air-power-in-south-asia/) on 22
April 2010. Retrieved 14 October 2010.

33. Lalchungnunga (1994). Mizoram politics of regionalism and national integration. Reliance Publishing
House.

34. http://www.newslink.in/2007/03/06/memories-of-inferno-still-remain-fresh

35. Baruah, Sanjib (2007). Durable Disorder: Understanding the Politics of Northeast India. Oxford University
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36. Chaterjee, Suhas. Making of Mizoram: Role of Laldenga, Volume 2. MD Publication.

37. Nunthara, C. (1996). Mizoram : society and polity (1. publ. ed.). New Delhi: Indus Publ. Co. pp. 290–293.
ISBN 978-81-7387-059-0.

38. Chatterjee, Suhas (1994). Making of Mizoram : role of Laldenga (Two volumes ed.). New Delhi: M.D.
Publications. pp. 320–324. ISBN 978-81-85880-38-9.

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