Zo History Zo History Origin of Zo people It is said that there are 135 tribes in Burma. Of all the 135 tribes, 55 tribes are from Chin State. Chin is composed of 55 tribes. Furthermore, out of the 55 tribes of Chin, the Zo tribe is one of them. According to Anthropologists, Zo people are from the Mongolian group, Mongolian generations. On top of that, to analyze this Mongolian group, the Zo people are from the Tibeto-Burman group. The primordial residence of Zo people, the historical links and moves of Zo people according to Scholars and historians The first Father ( Pu Zo ) of Zo tribes ( 2000-BC) in Tibeto-Burman group lived in China, Thaung river, in Kansuh region. We studied that they would be the first forefather. At that time, they could raise livestock could produce earthen pots and they had already begun to have neolithic culture. However, they were called “ Chiang” tribes which means guards of sheep and goats. At that time, they had already grown rice and possessed plantation fields. In the period of the Shang dynasty ( 1500-1000 BC ), as the Shang King came to wage war with the Chiang tribes from time to time, the Chiang tribes moved to the West. In the period of the Chou dynasty ( 1000-300 BC ), the Chiang tribes shifted to the North-West of China and settled in the region nearby between Yangtse and Wei rivers. In ( 150 B.C ) fearing fighting in the war, the Chiang tribes moved to the south-eastern part of Tibet and settled there. During the period of the Han dynasty, some of these Chiang peoples came up to the Mountains in Tibet and occupied the area, and began to inhabit there. The Chiang peoples who did not go up to the mountains and the Hans who were extending the territory had war. Since the Chiang peoples could not resist the fighting with the Hans, they moved toward the South again. They went along the beginning of the Tanlwin and Mekhaing rivers and they came to the upper part of Burma. They were divided into two. Thet, Naga, Zo, and Kachin groups tended to the west, and Burmese, Pyu, and Lolo groups moved to the east. The place or region where the two groups separated was known as the “ Assam-Burman parting region.” The Penetration of Zo peoples into Burma/Myanmar From upper Burma, the region of Assam-Burma, Zo, Naga, Thet, and Kachin tended to the West. From there, Thet entered Burma. Before reaching Burma, first and foremost, Thet came to Manipur State and from there, they moved to the northern Chindwin river, and further from the Chindwin river, they resided along the Irrawaddy River. Naga tribes also moved to the northern Chindwin river and occupied all the possessions of The tribes and lived there. The Zos or Zo peoples came along the Hoe river and from there, they seized the areas along the Chindwin river and lived there. The Zos and That's quarreled over the possession of the lands throughout the Chindwin river. As a result, That's were subdivided into two. One group moved to the West, Manipur, and Assam, and another group to the East. Then, they erected Takaung village. Some of them dwelt along the Irrawaddy River. Besides, since the Nagas could not bear the suppression of the Zos, they also left the Chindwin river and shifted to Manipur. On top of that, some also moved to the East and established Hongmalin, Khanti where they have been living till now. The tribes by the name of Kantu founded Takaung city and invaded the areas along the Irrawaddy river and in the meantime, the Zos also possessed half of the areas of the Chindwin River. Some historians believed that the Thet tribes would be the first Zo tribes. In reality, they were not the first Zo tribes. In the ancient time, the previous or primordial peoples who were living in Manipur State and the tribes of Thaman, Malin, Inkye in the upper Chindwin River, the tribes of ‘Kanan’, Kanu ( Kadu ) who were residing in Takaung city before the entry of the Burmese peoples into Burma and the ‘Dai’ net tribes who were living in Pagan areas were called as Thet. These ‘Dai’ net tribes moved from Pagan to the lower Chindwin river areas when the Burmese peoples became very sovereign and they took up the old areas of the Chindwin river where the Zos lived. In A.D. 1300, the Arakanese King Min The came to fight the That's and defeated them. Finally, the Arakanese King used the That's as slaves and they are now residing in Sitthew township. Takaung City was existing until A.D. 1300 when the Pagan period came to an end. In addition, the Thet tribes are still settling in all parts of Burma and they are not known as Zos / Chins. They had war with the Burmese peoples and the population decreased. Later, they were mixed with the Burmese people and scattered everywhere. The Zo tribes entered Myanmar dividing into two. Some moved to the South West Manipur and from there to Bangaladesh and Arankanese State. They came to Arakanese State earlier than the Arakanese and they are known as ‘ Khami’ over there. The time of penetrating the Zo peoples into Burma is estimated to be around the beginning of AD 300 years. In China, during the period of the Tang dynasty ( 618-906 ), the Chinese businessmen traveled around and had relationships with the Zo Kingdom. In the record of Tang Chinese businessmen, there were Pyu City, Mon City, and Zo city between the Irrawaddy River and Chindwin river. According to the record of Tang Chinese Diplomat, Fan-Chio, there was a large moat in the region where the Irrawaddy and Chindwin rivers are met and the distance/ length of the moat between the north and the south was 30 miles and the distance between the East and the West was 20 miles. The walls of the moat were a wooden fence and the King, the name of Zo ruled/reigned the region for many years. The King was so sovereign, powerful, mighty, well-known, and great that no enemy could surpass him. That King was assumed to have been one of the Zo ancestors or heirs because according to { Lehman, F.K., Illinois Studies in Anthropology No. 3, the University of Illinois Press Urbana 1963, Page 179 }, the generations of that Mighty King, Zo are residing in the border of India and Burma or Myanmar. They have a practice of Pusha – ancestral worship. They can not be admonished and the people still bear the name Zo. In addition, we also have some usages over the King such as “Mang Pa / Leng Pa”. With regard to the moves of Zo peoples, many historians and scholars have various assumptions. On the other hand, it is also hard to explicitly say about the moves due to not having proper records over the moves. Nevertheless, I would like to present some of the records done by scholars and historians. First of all, scholars say that there is a link between Zo and Zhou Dynasty ( BC 1050 – 771 ) and this had been an interesting one among the Zo people as well as an arguing question. In fact, the Zo people from Burma belong to the Tibeto-Burman Linguistic group which is of Mongolian stock whereas the Zhou dynasty in western China and in ancient China is thought to have originated from the areas west of the Shang strongholds, possibly Shangxi and Gansu provinces. However, as of now, there is not enough evidence to establish the link between the Zho dynasty and the Indo-Burmese Zo. According to a Burmese historian and scholar Thantun, Tibeto-Bermans probably once inhabited the T’ao valley of Kansu province in northwest China. Because of the frequent Chinese incursions, the Zo peoples might have moved to the northeast of Tibet around 200 BC. In order to avoid those incursions, the Zo peoples traveled across ridges and forests and moved further south. The journey probably took hundreds of years and eventually landed in Upper Burma. However, it is difficult to substantiate such claims with hard evidence. To present another assumption, The first Father ( Pu Zo ) of Zo tribes ( 2000) Another speculation was that the Zo came from Yunnan province of China ( cf. “ Yao” people of Yunnan ) before they were harassed and driven south by the Mongol invasion into Upper Burma along the Chindwin River. They reached Yaw valley-upper Chindwin extending up to Kabaw valley sometime in the eight century AD. In the Yaw valley, they practiced wet-rice cultivation and gave up their nomadic life. When they approached from southwest China up to Kabaw valley, they faced no warlords, except for some skirmishes with the expeditions of the Shan States, who then begin their infiltration in Upper Burma following the Irrawaddy river towards the end of the 13th century. In the course of time, they settled around Khampat and established their kingdom which survived from the 13th to the 15th century AD. At the beginning of the 15th century AD, they confronted a threat from the Shans who aimed at expanding their suzerainty. The Zo people were the second people to face the onslaught of the Thai imperialist who moved upward with their mighty Tai ( Thai ) force marauding the Burmese and Zo peoples on their way to Assam. Then, they moved further south up to the present Chin Hills and started settling in the hill regions, which was then No Man’s Land. After leaving the Khampat Kingdom, it appears that there was none to trumpet their conscience. From there, they scattered all along with the hill ranges in different directions, divided into clan-based leadership. Some Zo peoples settled in the Chin Hills and made Tonzang their headquarters under the leadership of Pu Khanthuam. The arrival at Chin Hill After the Zo Kingdom had been destroyed by Nancho tribes, the Zos were spread and settled in different places. Some still remained there and many of them crossed the Chindwin river, tending to the West. After AD 900, the Burmese people who came there named the people in the region of Chindwin and Irrawaddy rivers “ Chin” and the location was also called “ Dwin”, which means the collective residence. Chindwin implies the collective residence of the Chin. Therefore, the river was known as the river of the collective residence of Chin, the Chindwin River. In fact, the river was called as Talawaddy river. Nevertheless, from the time the Burmese peoples arrived, the tribes in the regions of the Chindwin River and the Irrawaddy river were known as Chins. In addition, there is also a Memorial Stone, which is two miles away from Sibani village, in Monyawa, Sagaing Division. The Memorial Stone is 4.3 ( 13 feet ) high. The Burmese peoples call it Chin Phaya. Besides, there is also a Chinyua ( Zo Khuo ) nearby the Sagaing Bridge even though the people in the village speak Burmese. They still practice the old tradition and customs of the Zo peoples. In Sagaing town, there is also a village, “Chinsuh” ( A collective residence of Zo ( Chin ) peoples ). It is obvious that the Zos had ever lived in that area. After they crossed the Chindwin river, the Zos arrived at Saw, Yaw, Gangaw, and Mitta village in the regions of Chin state. When the Burmese peoples became more powerful and extended their territory to the place where the Zos lived, the Zos in the Pagan area no longer felt happy to be in that neighborhood. Finally, they ran to the Thanhlang area, Chin Hill or Chin State, and some to all parts of Chin Hill/ Chin State. The history is proven true by looking at “ Mintaipen Village ” which is known as Chinpit ( the village that the Zos left ). It was in the period when King Naya that – patih, who fled for fear of the Chinese raids. Of all the Chin Hill tribes, the Khami tribe was believed to be the first to have entered Chin Hill. They did not live in the plain for long and they were also believed to have arrived first at the districts of Hakha and Thanhlang. In AD 1400, Lai and Falam tribes came to the region of Hakha and seized the region for their settlement. Then, they also moved to the south and reached Paletwah. The tribes holding the areas are Khumi, Khami, Anu, Khaungsu, Pawmnau and Mro. Subsequently, Asho, Sho and Matu tribes shifted further to the south. Cho tribes occupied and possessed the region. In the meantime, Matu tribes controlled and possessed the province of Matupi. The Asho tribes were the most populous and they came to the Sitohtaya region. From there, they further moved to That area and to Man-aung sea bank in Arakanese State. Moreover, from Ma-Lwin village along the Irrawaddy river, they crossed to Pyinmana in the East. From there up to nearby Shan State and to Taungoo in the south, they settled. From the north, Pagan and the surrounding Mount Popa, they inhabited. The Asho called Mount Popa as Pu Pa Mual which means Forefather’s Mountain. It is said that the Burmese peoples copied the name Pu Pa as Popa and now adays, they call the Mountain as Popa Mount. The latest tribes who ran up to Chin Hill were Zo, Lai and Mizo ( Lusie ). They followed along the Mittha river and late lived around Kalaymyo area. In AD 1374, the Shan Sultan, Kyitaungnyo founded Kalay town/ city. When he built the moat, he used the labor of the Zos . Since they had to do the hard work constructing the moat, they could not endure the physical hard work and eventually, they moved upward to Chin Hills. The arrival period to Chin Hill is assumed to be around AD 1400. Mizo group got to Mizo State. Lai tribes pulled in “ Lailung Rock Cave ” nearby Sunthla village in Falam township. Further from there, they extended up to Hakha and Thanghhlang regions and inhabited there. We, the Zos and Sim ( the current Teddim tribes ) landed up in Tedim province and extablished “ Cimnuoi Village ” Some of the Zo tribes remained in the province of Kalaymyo and lived together with the Burmese people and mixed with them. As a result, the Zos come to speak only Burmese. The Zos who give preference to the Burmese are called as Yaw and they are mostly residing in Gangaw district. Actually, although the word “ Yaw ”is not rhythmic with the word “Zo”, it is because the Burmese people could not pronounce the word Zo properly. Further Clarification of Zo and Zomi Unlike other tribes of Zomi who later come to claim as Zomis, these Zo tribes or Zos are the only specific people who are originally called and known as Zo and these Zos are the only prior generations of our progenitor, Zo or Pu Zo and they still firmly keep and practice the old traditions and customs of our progenitor, Zo. Now-a-days, many of the Zomis who are originally registered and firmly used to be called and known themselves as Tedims in the general and public census and record of the government come to know and proclaim/ claim that they are also the generations of our progenitor, Zo. Nevertheless, some of them still love to be known and called as Tedims or Sims which they later come to ignore or omit. Prior to that, these Zos had been called and known as Zo generations who preserve the customs and traditions as mentioned above and today many of the Zomis come to copy those customs and traditions from the original Zos or Zo tribes. Nevertheless, upon making researches, we come to know that these Zomi and all other tribes of Chin State are also derived from Zo or Pu Zo. They are out of touch or connection with Zo or lost from connecting with Zo. However, today, Zo peoples , the generations of Zo, Pu Zo, who have been keeping and living with the generic name of our progenitor, Pu Zo or Zo live mainly in Chin State, in other parts of Burma, India, Bangladesh, and now –a-days, all many countries of the world, such as USA, Australia, Newzealand, Norway, Shweden,. Zo people identified as Pu Zo generations since time immemorial Based on histories, oral traditions, cultures, ballads of our ancestors, we guarantee that we are the only and sole original generations of Zo or Pu Zo. This fact is not just an assumption, nor an imagination. This is a real fact and in order to prove this, we have some histories and traditional ballads which were composed by our forefathers that we are the descendants of Zo/ Pu Zo. This practice has been firmly kept and passed on to generations to generations of Zo people, through a well-trained and gifted narrator in each clan of Zo people, till today. Another fact is that we live according to our customs which were originally instructed by our progenitor, Zo. In terms of historical research methodology, in order to prove a history, it must be acceptable, reasonable, historical, and scientific. As far as I observe, the histories of Zo people are complied with the historical measures. Scientifically, it may be hard to prove some scenarios because of lack of materials. Nevertheless, we still have a few articles, materials and utilities which were used by our forefathers to earn for their daily living. On acid test of reason, very very few peoples of the world can prove their very very originality because our forefathers were illiterate and did not write any document on their histories. According to Metternich, the man we study about / the man who made / created history did not have the time to write of his own history. Likewise, our progenitor might not have the time to write on his history and even might not have an idea of writing his histories, too. Yet, with regard to our derivation of Zo or Pu Zo, we have in-disruptive cultures, customs, traditions and ballads handed down by our forefathers, which are undeniably true. In addition to this general truth or criteria, I also want to emphasize that we, Zo people have a history of keeping our Pu Zo name if we look back at the past. To preserve the racial name and to make the future generations remember it, our forefathers named their lands where they got to, by means of bearing them, our generic name ” Zo “such as Zo gam ( Zo Land ) Zo gun ( Zo river ), over our daily utilities such as Zo puan ( Zo attire ), Zo thau ( Zo gun ) and on the animals they belonged to, such as Zo Aa ( Zo hen ), Zo Sial ( Zo Mithun ), Zo Vok ( Zo pig ) and what have you! These practices are usually done in memory of their beloved progenitor, Zo ( Pu Zo ). This means that our forefathers and the generations today, remember, love and keep the name of our progenitor, Zo ( Pu Zo ) . On the other hand, our forefathers composed a lot of traditional songs/ ballads over the genealogy of Pu Zo/ Zo which is not just a mere thinking or an imaginary so as to be able to make the name of Zo or Pu Zo known to the generations from age to age. On top of that, we also have some written records that we are descended from Zo/ Pu Zo, our progenitor, which is officially recommended by the historians, scholars, and the Burmese government, Indian government, UNHCR and many other countries including USA. In the book of the Chin Hills vol. 1, the Zo peoples were separately mentioned from other tribes living in the northern Chin State such as Kamhau, Kuki, Sih Zang, and Zo. In Chin Hills vol.2 , it is written that the villages of Zo peoples are Lom Zang, Tual Mu, Gam Ngai, Phaitu, Lung Tak where Zo peoples inhabit till today. Moreover, in the book of Chin Hills, vol. 1, the varieties of the major tribes living in the northern Chin State are Sih Zang, Suh Te, Kam Hau, Tha Do, and Zo. At a stretch, the Chin Hills, vol.1 mentions that “ the People call themselves by the name of Zo, but Man Lun family considers that they have a right to be proud of their birth, Zo. ( Chin Hills – vol. 1 ) Note: This denotes or refers only to the clans among Zo people. Man Lun clan is one of the main heirs of Zo. There are over 60 clans of Zo, and all of them claim that they are descended from Zo, Pu Zo, our progenitor. In the book of Chin Hills – Vol. 1, page – 140, it is written that “ No Suhte claims to be more superior to Zo people. Between 1885 – 1887, in the wake of the third Anglo-Burmese War, the Upper Burmar was officially invaded by the British Colonies, including Chin Hills. On 28 September 1892, the political officer of Chin Hills submitted a scheme for the future administrative rule of Chin State. Zo was included as one of the five tribes inhabiting the Northern Chin Hills. The Other tribes were Nwite ( Guite ) , Thado, Kamhau, and Sihzang. The Zo tribe was placed under the jurisdiction of the Tedim post. But the new scheme of boundary demarcation proposed to award majority of the Zo population to Manipur in India. On the other hand, the British interest in revenue collection in the Chin Hills produced statistical information for Zo villages. Official statistics for the year 1893 showed that the Zo tribe consisted of nineteen villages and 630 households, inhabiting a tract lying between 60 and 90 miles, north and north-west of Fort White. Now-a-days, there are over 60 villages in the country. The Zo tribe had the second largest number of villages in Northern Chin Hills, next to Tedim and Thado. In addition, in the history book of the tribes in the West – Northern Chin State, published under the Union of Burma, the categories of peoples living in Western North Chin State are mentioned such as Tedim, Tei Zang, Zo, Thadao, Sih Zang and Sai Zang. Pu Zo, the oldest brother of tribes of Chin State Zo people are the only people who have been known and recognized as Zo throughout the the history of Chin State and it is also a known fact. In Myanmar Chronicle Vol. 5, Page – 225, Chin and Kachin are brothers and among the Chins, Pu Zo race is the eldest or big brother to the rest. In the book of the History book of the northern Chin State, published by the government in 1967, it mentions about the varieties of people, in the northern Chin State. The peoples living in the north-western part of Chin State are Tedim, Thado, Zo, Siyin,Tei Zang, Sai Zang and Zo race is the second largest peoples in the population of Tedim and Ton Zang area. We, Zo peoples are a registered ethnic race in Burma and India. Religion The religion of Zo peoples in the ancient time was Lawki / a religion of believing in gods and practicing ancestral worship ( Pusha/ Pusa ). However, today, 99% of Zo peoples are converted to Christianity. Zo dialectical group and Zo as the Origin The Zo dialectical group is only a branch of the larger Chin- Kuki-Lushi ( Mizo ) ethnic group. In addition, a bulk of Zo people in Burma live together with other trtibes such as Tedim- Chin, Sihzang, Teizang, Thados, Falam- Laizo, Zangiet, Ngawn, Hakha, – Lai, Senthang, Zo Tung, Zophei in the northern Chin State and in Southern Chin state, Mindat, Matu, Mara and in the plain, Tawngdwinkyi district, Pyi district and in the regions near by Arakan State, the Chins are called themselves as Asho, Cho, and got assimilated with them in dialects, cultures and traditions. The same process is also visible among the Zos in India. In general, all the Chins in Chin State, north and south alike, and in some areas in the plain side, Myanmar come to Zo when they study their lineage of ancestors. Nonetheless, in the Chin Hills vol. 2, the author called the Zos separately from among other tribes, such as Tedim or Kamhau Clans, Kukis, Sizang in the northern part of Chin State. He emphasized the Zo villages, too. He also mentioned that the residential villages of the Zos were Lomzang, Tualmu, Gamngai, Phaitu, Lung Tak, etc.. This means that Zo people have been a specific race that has been known and recognized as Zo since time immemorial and furthermore, definitely, taking everything into consideration, Zo people are the only original people who have been keeping all the old traditions and customs related to Zo. Repeatedly speaking, for others who were familiar with Zo Chins, such as the British English, they called us with the name , Zo when they were in Chin Hills because we have been called as Zo since time immemorial. This means that we are the origin as far as Zo is concerned. Zo Identity There are two major connections between Pu Zo and the present generations. One is Siminlawh and another one is Simleeh Na. Siminlawh is a recitation of genealogy over when one of the Zo male dies and the tribal Chief Priest or Siem Pu, reads out the genealogical link between Zo and the present dead man. This is performed for the burial of the dead man and a gun shot is made to commemorate this fact. This depicts that we are the genuine generations of Zo or Pu Zo. This practice has been kept by the generations of Zo people till today. Simleeh Na is also a kind of the same recitation of genealogy and a biological link over a male dead man of a Zo family with Zo or Pu Zo made by the tribal Chief Priest, Siem Pu . No other tribe of Chin State has a tradition like Zo people. This verifies that we are the genuine generations of our progenitor, Pu Zo who is our Forefather. As of now, other than Zo people, we have never seen any race or tribe of Chin State who has the same connection of genealogy and link with Pu Zo / Zo. Only Zo peoples from age to age always take a lead in relation to telling and preserving Zo History In the period of American Baptist Missionary, J.H. Cope to Chin Hills, especially in the Tedim Township, with a view to making the locals improve and advance in education, he made an effort to publish a Zo History book composed of Zo cultures and folktales. Up on making a research over this with the leadership and assistance of the Chief Leader of Tedim town, U Ngul Langh, they gathered all the elderly people who were considered to be good at telling histories of forefathers, particularly in the history of the great grand father/ Pu Zo, our Progenitor and the intellectuals / graduates within and the surrounding area of Tedim town. However, having listened to all the narrators of the Zo History, who were present, J.H. Cope could get satisfactory and provable historical evidence from none of them. Furthermore, he approached the Tedim town president again, and asked for another additional help to find people who would be able to tell the Zo History more appropriately and in more detail. The Tedim Leader, too, advised J.H.Cope to get the necessary history from the real Zo people. At that time, there was a well-known gifted narrator of Zo history, Pu Tuong Za Go ( Man Lun Clan of Zo ) one of the Zo history tellers in each Zo Clans from Lom Zang village, one of the Zo inhabiting villages, in Ton Zang township. As expected, Pu Tuong Za Go could tell the history, genealogy, and folktales of Zo people in detail. It took him over two weeks to finish telling those things by which J.H.Cope very much appreciated. Since then, the histories and folktales or fables of Zo peoples were included in the text book of Zo Literature, which is taught at Standard One – Fourth, established in 1925. Zo King, Zo Kingdom, Zo City, Zo Generation and Zo Culture Zo King It can be seen in the record of Fancho’s and that of the Chinese Businessmen, that Zo people had ever had a King bearing the name of Zo and Zo Kingdom. In the record of Fan-ch’o ( AD-863 ), the Irrawaddy river was known as “ Lishui ” and the Chindwin river was called as “ Mino” and the people along the Chindwin river were known as “ Mino ”, but the King’s name or the King was known as “ Zo ” Likewise, in the linguistic usages of Zo people, there had ever been usages over the King such as “ Leng Pa ”, “ Mang Pa ” = Lord/ Master. Zo Kingdom To describe the location of the palace where this Zo King lived, according to Fancho, there was a long moat in the region where the Irrawaddy and Chindwin river meets the distance and length of the moat between the north and the south was 30 miles and the distance between the East and the West was 20 miles. The walls of the moat were made of woods and the King by the name of Zo ruled/ reigned the region for many years. The ruling territory of that Zo King was known as Zo Kingdom. In China, in the reign of Tang Dynasty ( 618-906 ), the Chinese businessmen traveled around and had ever had relation with Zo Kingdom. Zo City In the record of Tang Chinese businessmen, there were three major cities in Burma/Myanmar, such as Pyu City, Mon City and Zo City. Zo Generation Furthermore, according to Lekman, illonois, the generations of that Zo King are still residing in the border of Burma and India, they still practice the ancestral worship called “Pusha” and they are the people who are hardly admonished and told. The Zos / Zo people are the sole and only people who strongly practice and keep the lineage of the Zo generations such as Siimlehna and Siminlawh. There is no such a tradition and a custom among other tribes of Chin state such as the so called Zomis who later come to claim Zomi. In fact, almost all of them lost their link and connection. That’s why, today, they have to approach to the real Zo people when it comes to Zo genealogy. They do not have a gifted narrator in each clan like the very Zo people. They all have to depend on Zo people in connection with Zo history and tradition. Zo folktales All the stories or folktales such as the stories of Cing Khup & Ngam Bawi, Gal Ngam and Hangsai, and Neino that are very widely popular throughout the North Western part of Chin state and other parts of the world where Zo people reside were originally written and spoken in pure Zo dialect. Zo Culture Like other tribes of the world, Zo people have some cultures , traditions and customs which only Zo people preciously keep and conserve. At the same time, this fact makes Zo generations superior to all other tribes who claim to be Zo descendents. This practice can only be found in Zo generations. Zo Cultures and Customs There are 12 catergories of Zo cultures and customs: (1) Ton, (2) Ton and Han, (3) Ton and Taang Aih, (4) Taang Aih, (5) Kimulvu (6) Khuodo ( Khal leh Ginua Khuado ) (7) Sielkhup (8) Si vailhak (9) Si Cieng aa diel khaina (10) Mo laakna (11) Ai sanna (12) Nau aaitahna Zo Traditional Ballads There are 18 categories of Zo major traditional ballads / songs: (1) Lapi (2) Laguui (3) Si la ( gaal la, sa la, simai la ) (4) Si pusuoh la (5) Daak la (6) Lampisuh la (7) Taang la (8) Lamkiil la (9) Sawlnei la (10) Lakawi (11) Latawm’ (12) Tomun la (13) Tuivai la (14) Loma la/ Lakap (15) Tuibuong/Phaaisat la (16) Haaidawi la (17) Sim la (18) Zawl la/ Lataang Zo Dances There are also 10 categories of Zo traditional dances: (1) Khaw Khai Dance (2) Saipi Khupsu Dance (3) Phiit lam (4) Doldeng Dance ( Daak lam )(5) Daai lam (6) Khuongtung Dance (7) Khangtung Dance (8) Lumsui Dance (9) Lamguui Dance (10) Phiit kengpaih Dance Note: These Zo Cultures and Customs, Zo Traditional Ballads and Zo Traditional dances mentioned above are the only precious and valuable belongings of Zo people. It is strictly prohibited to make a copyright on them without the prior permission from Zo people. The intention of exposure of these Zo customs and cultures is that Zo people are the very genuine generations of the progenitor, Zo/ Pu Zo people with customs and traditions handed down by our Progenitor, Zo/Pu Zo through our forefathers from age to age and they are the identity of Zo people and many today merely and mistakably interpret Zo in various ways without knowing and understanding of the core meaning of it . Recommendations by Scholars and scholars of ethnic Chin In the book of the Chin Hills Vol. 1, it is written that the major people officially recognized in the Chin State are Siihzang, Suhte, Kamhau, Thado, Zo. Before the ruling of Suhte people, the Zo people had already governed the northern Chin State over 300 years. In addition to many scholars and historians around the world, who made a thorough research over the Zos, many local scholars, who are the closest brethren relatives such as Tedim Scholars to the Zos also admire how the very Zos could keep, tell and love the traditions and customs handed down from age to age by our forefathers. Among the Tedim scholars or intellectuals, the most prominent persons who confirmed the Zo people as the prior generation of our progenitor, Zo, were Captain Khup Za Thang and Captain Sing Khong Khai. According to Captain Khup Za Thang, if we want to find out our origin, we have to study the history of Zo people who are the origin and main heirs of Pu Zo, our progenitor. What is more, if we look at what Captain Sing Khong Khai said about Zo people who are the original generations of Zo, Pu Zo or our Progenitor, “ we should correct our attitude and recognition that Zo people are known as Zo, based on their residential locations because they are filled with historically provable facts , customs and traditions of their original derivation from Zo or Pu Zo Speculation on Zo/ Zou, Jou, Yo In many writings on Zo, many authors and scholars emphasize and say Zo as Zou, Jou, Yo, Jo. In fact, there is no difference at all in spite of spelling variance. When the British Colonialists were in Chin State, they called our Zo people as Yo or Jo just for the sake of convenience in the usage of Zo. It does not matter at all despite spelling difference over the usages of Zo/Zou/Jo/Yo. Zo/Zou/Jo/Yo have the same accent , pronunciation and the same meaning. There is no special requirement on usage of Zou, Jo, Yo, Zo. Whatever the reason, Zo has the same accent with Zou, Jo, Yo which has the same meaning and no other particular clarification is needed over this usage. The Zotes or Zote mi When we read about the tribes of Chin State, many Tedim tribe leaders, scholars and historians claim and write the name of Zo people, as Zote mi or the Zotes. This is only their point of view and in fact, it is not the real name and the usage of our people. The emergence of Zomi usage, Zomis/ Zomism or its real meaning and definition The term “ Zomi ” was blossomed/ existed in the 1950s for the sake of religious reason, especially for the integration of Baptist Churches in Chin State. It is a created name. In 1953, at the Khuasah village of Chin State, in the celebration of Golden Jubilee for Pastor Thuam Hang and Pastor Pau Suan, the use of Chin was transformed into Zomi under the leadership of S.T Hau Go. For instance, Chin Baptist Convention was converted into Zomi Baptist Convention. There is no usage of Chin in all the dialects of Chin people. Upon observing the respective ethnic names of the tribes of Chin State, among the Chins, many of them bear the name of Zo, such as Zo, Zophei, Zotung, Lai Zo, Bawm Zo, Zo Khua and Zo fa by Luseis, later known as “Mizo” in addition to Tedims, Sims, Falam, Hakha, Thant Hlang, Senthang, Matu, Mara, Asho, Acho, Kanpelet. In fact, the Chins do not call themselves as Chins, but they are called with their own ethnic names, mentioned above. Of all the names of Chins, the name of Zo covers all of the ethnic tribes and the leaders discussed and confirmed the use/ usage of Zomi to represent the terms “ Chin ”. As a result, the term “ Zomi” came about and it is widely accepted in Chin State. Yet, now-a-days, it is very wonderful to see some Tedims using and acknowledging themselves as Zomi which is regarded as a common name. Today, although Zomi is a universal name, representing all the tribes of Chin people, the majority of Tedims strongly hold it as the name of their race. They announce the usage of Zomi or Zomism via media, such as Newspapers, Internet and so on. Zo has another meaning Many of us are frustrated and messed up with the meaning of Zo and the idea of interpreting over the word “ Zo. It has two meanings, one as a race/people and another one as the high cliff of mountain . Here, Zo as a location of the high cliff of mountain is a region where it is very cold because of its height. Another comparative word combined is “ Sim ” which has the lower place where the climate is not so cold as the high cliff. Some people mistakenly interpret that the people residing in the high cliff of mountain, which is Zo are known as Zo people as well as the people living in the lower part of the mountain are also called as Sim people or Simte. In fact, this is merely a perception which does not have any base. Really, all kinds of tribes of Chin live in the high cliff of mountain, but they still have their own racial name and they are known as their own name. They are not called as Zo people even though they inhabit in the high cliff of mountain, which is known as Zo. Likewise, a plenty of tribes of Chin also live in the lower part of the mountain. Nonetheless, they are still known with their own racial names.Racial name does not come from the location or locality or a region, however, a region is named with the respective racial names of the people living there. Therefore, this scenario of Zo as a high cliff mountain is not proven to be true. Comparatively speaking, Chin has two meanings in Burmese. One is the name of tribes living in Chin State. Another one “ Chin “ is Basket. If so, is it true to say that Chin people are Basket people? Not absolutely! Attitude or Theory on Chin Chin is the General name of the tribal peoples in Chin States. In terms of the Pagan inscriptions, from the beginning of 13th century AD. the term “Chin” is designated to the various hill tribes of the Chin State of the Union of Myanmar (Burma), the Mizos of Assam State of India, some of the hill tribes of Chittagong hill tracts of Bangladesh and the “Thados” of Manipur State. According to the government record, there are 53 ethnic Chin peoples. To name them, they are as follows: Chin • Dai ( Yindu ), Dim, Eik-swair, Gunte ( Lyente ), Guite, Hualngo, Ka Lin Kaw ( Lushay ), Kaung Saing Chin, Kaungso, Kebar, Khawno, Kwangli ( Sim ), Kwelshin, Kwe Myi, Lai ( Hakha Chin ), Laizao, Lawhtu, Laymyo, Lhinbu, Lushei(Lushay), Lyente, Magun, Malin, Maramagyi, Matu, Meithei ( Kathe ), Mgan, Mi-er, Naga, Ngorn, Oo-Pu, Panun, Rongtu, Saing Zan, Saline, Sentang, Tanghkhul, Tapong, Tay-Zan, Thado, Tiddim ( Hai-Dim ), Torr (Tawr ), Wakim (Mro), Yin Gog, Za-How, Zahnyet ( Zanniet ), Zizan, Zo, Zo-Pe, Zotung Zo generations first ruled Cimnuai village According to our Zo historical record, “ Cimnuai Village”, which is the initial residential village at the arrival of northern Chin State, was established by Pu Songthu, who is one of the main heirs of Zo or Pu Zo and it was consecutively ruled by (1) Pu Songthu, (2) Song Kip (3) That Lun (4) Le Phua (5) Taa Vai (6) Ngawng Tom and (7) Hang Ngul. Zos’remarkable and traditional ballads: We have a habitual tradition of composing songs/ ballads whenever our forfathers first founded their residential village or also whenever we kill some wild animals or whenever we win over our enemy. Likewise, Pu Hang Hill and Pu Milun composed a song on establishing the village of Khul: “ (1) Zo tawi Lunmang Khul ah tung e, Sakam keibang gei ingh e! (2) Tungkhai mubangh Dawi aii kasan, sawntel kasim teng aw e! The following ballad is also a remarkable ballad composed by Pu Milun upon the primordial village, which is “Khul” where they resided “ (a) Khul mun dawng hong, Zo tawi ngalhliem, pilh taang bang kithe lo’n. (b) Siing tawi ta lo, sang leh laal bang, dogaal in kibawl lo’n ( lo in ). (c) Tuon aa pupa, laizomh niin thum Khul aa pieng te hi meel i ce. (d) Laizomh niih thum Khul aa pieng teng, Zo ta vontawi lie leh taang te hi meel i ce. ”Moreover, Pu Hang Hill also composed a song over the founding of Bumzaang village: (1) “ Bumtui nen ah miming kamkei kuol ingh, zalui tung ah muvanlai khat laam ingh! ( (2) Zalui tung ah munvalai khat laam ingh, sawmtui kuol uop Mimang suolguo bang aw’ng!” Modern popular Zo traditional ballad: “ Cingpien dandan e, Cingpien dandan e!” “ Piandan khandan, tong kongsandan, namel nathang neicimaw, cingpien cingpien cingpien dandan e!” “ Cing piendan leh mualtum taizaw, pallai konglozo dieimaw, cingpien cingpien dandan e!”Composed by the late Cin Suan Thang ( A ) from the village of Tuikhaal, Tamu township, Sagaing Division. Verbal rituals: “ Suimuol Khuo ah Pu tawh diato, Pa tawh diato” This is one of the main phrase of words used at exorcising and from here, the inhabiting at Suimul could be known. Zo’s inhabiting villages In Burma, Tamu town, Zanglienphai, Lalim, Kanan, Khampat No. (1) and ( 3 ) , Nangkateih, Nangkhaukhau (Buongkung ), Kyuantaw Yeshin or Tuikhaal, Phetya Yeshin or Kuonglien, Kann Oo, Taazi, Kalaymyo, Senam, Thuambuol, Khianglam, Lungtah, Gelmual, Khuamun, Anlun, Naazaang, Tonzang town, Tedim town, Phuntong, Salzang, Tahzang, Lomzang, Gamngai, Tualmu, Phaitu, Khamzang, Sehsi, Singtum, Sielthawzang.. etc.. In India, the residential towns and villages are : Sungnu, Singtom, Gelngai, Salem, Paldai, Sahich Tampak, Kathoung, Khollian, Moulnuom, Zangzom, Zangdung, Khoungtal, Denlha, Muolnuom, Lamka ( Churachandpur ), Zoumun, Khianglam, Geltui, Gelzang, Busau, Hiangtam, Khounou, Singngat, Behiang, Khuaivum, Tuining, Singheu, Sangaikot, Kuvan, Tuaitenphai, Tuibul, Saiboh, Gangpimual, ZO Bethel, Khaukual, Muolom, Khuainuoi, Phaisan, and Phaist …. etc…. Zo population Zo people are the second largest population in the northwestern Chin state, especially in the townships of Tonzang and Kalaymyo. In addition, in Burma, the population of Zo people is estimated to be 50000 and 60000. Similarly, in India, Manipur state, Zo people are the 29th Government recognized people and according to the census of India in 1956, there were 30567 in Manipur State and it was the 10th Largest population of Manipur State. However, today, the population of Zo people in India are between 35000 and 40000. Zo literature First of all, in regards to literature, we will discuss about the literacy rate of Zo people in India for there is a systematized record over the literacy among Zo people. In terms of the structural record of 2001, , Zo language is one of the compulsory subjects that every student has to learn at schools and colleges of Manipur State, India. Analysis of closeness of ethnic tribes from western northern Chin State! The major people living in the north western Chin State, especially, in the townships of Tedim, Ton Zang, and Cikha are Tedims, Tei Zang, Zo, Sih Zang, Thado ( Kukis )in the north western Chin State and Falam, Hakha, Thantlang, Zo Tung, Zo Phei, Zo Khua, Bawm Zo, Mindat, Matupi, an Kanpalet in the Southern Chin State. Although all these ethnic tribes of Chin State are said to be descended from Zo by the Scholars, no other tribe has as much connection or root as Zo tribes does with regard to genealogy and history. Zo tribes remains and exists bearing the name of our progenitor, Zo since time immemorial. Zo Zo race is mainly comprised of over 60 sub-divided tribes and Zo and Zingphawh ( Kachin ) were brothers and to mention of the major tribal clans of Zo peoples are : Zo – Kip Mang, Chin Hil: Kip Mang – Naw Phut, Toh Lun : Naw Phut – Naw Song, Nei Mang, : Naw Song – Song Thu, Song Za, Song Kip. The major clans of Zo people To mention of the subdivided groups of Songthu, Songthu had two sons, Hang Hill and Milun. Hang Hill had another four sons, Man Lun, Man Tuong, Mang Son, Hang Vung, Mat Mang. On the other hand, the generations of Songza are Za Hong, and Ngawn Tom. Za Hong had four sons, Suan Tah, Suan Te, Gal Te and Se Tah. Suan Tah had two sons, Suan Zo and Baai Te . Suon Zo also had two sons, Nei Lut and Nge Ngu. Nei Lut had four sons, Nei Keng, Lam Keng, Lam El and Dop Mul. In addition, other major contemporary clans of Zo are Taithul, Mate, Samte, Malneu, Phiamphu, Lianzaw and Nga Man Zo’s present residential places In Burma/ Myanmar, Tamu, Zanglienphai, Lalim, Kanan, Khampat No. (1) and No. (3), Nangkateih, Nangkhaukhau Tedim The major tribes/ clans of Tedims are Teizang, Suh Te and Kamhau. Tedimkam or Tedimpau is one of the major languages of the whole Chin or Zomi, Kuki, Mizo, Manipur, Paite, and Pawite tribes of people and it is an easy language for other people to be learnt and spoken. It is not a mere dialect such as the Siyin or Sihzang or Saizangpau, but it covers the following 12 dialects: (1) Sizang, (2) Khuano (2) Saizang, (4) Zo, (5) Teizang, (6) Phaileng, (7) Paihte, (8) Thahdo (In Myanmar), (9) Losau, (10) Vaiphei, (11) Dim and (12) the Simte. Therefore it is unique among other spoken languages in the Chin State. Furthermore, Tedim language is a created language derived of seven tribes such as Zo, Saizang, Teizang, Dim, Guite, Thado ( Kuki ), Vaiphei ( Hualngo ). In the reign of Pu Kam Hau at Tedim town, there were three major customs and traditions which were practiced in Tedim town. They were Zo Ngaina ( Tradition ), Teizang Ngaina ( Tradition ) and Dim Ngaina ( Tradition ). According to Sangmang Hau Go and Pu Ngul Langh, in the period of the seven main tribes, young lads and lasses of Tedim created a language based on Zo dialect and Saizang dialect, varying the accents of both the languages. They made it a common language, which later became Tedim dialect. For instance, in one usage of Zo dialect, “ Tuaa ciding ” and another usage in Saizang dialect, “ Tuh ci di ” were added into one, which is ( Tuaci ding ). In this way, they created a language, which is later known as Tedim language. Zomi The Zomi includes these subgroups: Tedim, Pawite (Falam namte), Laizo (Laimite), Zo, NuaiZo, Zo Phei, Lusuang (Luseite), Paihte (Simte), Thahdo (Kuki), and Meitei (Manipurte). The people who live in the Tedim area or Tedim Township call themselves Tedimmi. The residents of the town of Tedim are called Tedimte. The language spoken in the area is called Tedimpau or Tedimkam, the land and space area it covers is called Tedimgam or Tedim Uksung. The governor and or rulers are called Tedim Uk, or Ukpi, the styles and fashion they use and the way they live called Tedimdan,Tedimzia and Tedim zia leh tong. The Languages of people in Tedim town and Tedim township Languages spoken by the Tedim people of Tedim town are Tedimpau, Dimpau, Khuanopau, Losaupau, Paihtepau, Phailengpau, Teizangpau, Vaipheipau, Vangtehpau, Saizangpau, Sihzaangpau and Zopau Zo Literature and Zo Script According to the statistic of 2001, in Manipur State of India, the literacy rate of Zo people is 61.6 percent. Today, Zo dialect/language is a compulsory subject in the schools of North Eastern India. Originally, the English Alphabet is used for Zo people. However, now-a-days, we come to have our own created language, which is known as Zo Script. Nevertheless, English Alphabet is still used among Zo people. Conclusion This writing on Zo history is intended to keep the customs and traditions of Zo, the Progenitor, Pu Zo alive till today among the Zo generations. In addition, the name of Zo ought not to be messed up with Zomi which is later created for the sake of the uniformity of all the tribes of Chin, but, Zo, being the original name of our progenitor, has his generations who have been known and called as Zo specifically, since time immemorial by the neighbors and this is also to prove that we, the genuine generations of Zo value and admire being called and known as Zo or Zo peoples for it is our generic name. Another reason of writing and presenting this Zo history is that today, due to the influence of media by our fellow bretheren Tedims who are later known and called themselves as Zomi, it is forgotten that there are Zo people who are called and known as the genuine generations of Zo or Pu Zo. Zomi is a created name, a philosophy of some Tedim scholars. In fact, it is meant to present the entire Chin people. Last, but not the least, this is merely a collection of historical sources done by me over Zo people. All you feed back and evaluations are warmly welcome. I do apologize you and request you to remind or comment me If I hurt somebody or other tribes through my writing of this Zo History in brief. References or Bibliographies Fancho: Man Shu – Book of the Southern Barbarians, Translated by Luce, G.H. and Edited by Oey, G.P, Ithaca, New York, Cornell University, Southeast Asia Program Data Paper No. 44. 1961 Lehman, F, K.: Ther Structure of Chin Society, Urbana, 1963 Lehman, F.K., Illinois Studies in Anthropology No.3, The University of Illinois Press Urbans 1963, Page – 179 ) Carey B.S. and H.N. Tuck; The Chin Hills, Volume – 1, Page – 140 Sangermano, Father ( 1833 ) A Description of the Burmese: Compiled chiefly from Burmese Documents, ( Translated by William Tandy and reprinted by Susil Gupta, London, 1996 ) Myanmar Chronicle Volume-5, Page – 225 Dr. Than Tun: Studies in Myanmar History Number One ( 2002 ) Zomin Puo na Laibu Genealogy of Suantak Dopmul Khangsimna Laibu ( Go Za Pau ) Tedim No. 1 Basic Education High School, Golden Jubilee Magazine, 1998 Chin Wakepedia Chin Hills ( Vol. 1, Vol. 2 ) History of Chin People in Northern Chin State ( 1967 ) A collection or Excerpts from Kam Khen Mang ( Muvanlaai ) A collection of Dr. Lal Pu ( History )
A Collection of Zo History from Mang Kang Zou Collected and presented by Mark Hau Lian Khup ( M.A ) History
June 3, 2013
