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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, Zo tribe is one of them.According to Anthropologists, Zo people are from the Mongolian group, Mongolians

generations. On top of that, to analyze this Mongolian group, Zo people are from Tibeto-Burman

group.

The primordial residence of Zo people, the historical links and moves of Zo people accordingto 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 fore father. At that time, theycould raise livestock and they could produce earthen pot and they had already begun to have

neolitic culture. However, they were called as Chiang tribes which mean guards of sheep andgoats. At that time, they had already grown rice and possessed plantation fields.

In the period of 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 Choudynasty (1000-300 BC), the Chiang tribes shifted to the North-West of China and settled in the

region near by between Yangtze and Wei rivers. In (150 B.C) fearing fighting of war, the Chiang

tribes moved to the south-eastern part of Tibet and settled there. In the period of Han dynasty,

some of these Chiang peoples came up to Mountains in Tibet and occupied the area and began toinhabit 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 South again. They went along the beginning of Tanlwin and Mekhaingrivers and they came to the upper part of Burma. They were divided into two. Thet, Naga, Zo and

Kachin group tended to the west and Burmese, Pyu and Lolo group moved to the east. The place

or region where they, the two groups separated was known as the Assam-Burman parting

region.

The Penetration of Zo peoples into Burma/Myanmar

From the upper Burma, the region of Assam-Burma, Zo, Naga, Thet and Kachin tended to the

West. From there, Thet entered into Burma. Before reaching to 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 thenorthern Chindwin River and occupied all the possessions of the tribes and lived there. The Zos

or Zo peoples came along Hoe River and from there; they seized the areas along the Chindwin

River and lived there. The Zos and Thets quarreled over the possession of the lands throughout

the Chindwin River. As a result, Thets were sub-divided 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

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moved to the East and established Hongmalin, Khanti where they have been living till now.

Thet tribes by the name of Kantu founded Takaung city and invaded the areas along the

Irrawaddy River and in the mean time, 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, thetribes 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 werecalled as Thet.

These Dai net tribes moved from Pagan to the lower Chindwin river areas when the Burmesepeoples 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 Thets and defeated them.

Finally, the Arakanese King used the Thets as slaves and they are now residing in Sitthew

Township. Takaung City was existing until A.D. 1300, when 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 is decreased. Later, they weremixed with the Burmese people and scattered to everywhere.

The Zo tribes entered into Myanmar dividing into two. Some moved to the South West Manipur

and from there to Bangladesh and Arankanese State. They came to Arakanese State earlier than

the Arakanese and they are known as Khami over there.

The time of penetrating of the Zo peoples into Burma is estimated to be around the beginning of

AD 300 years. In China, in the period of Tang dynasty (618-906), the Chinese businessmen

traveled around and had had relation with 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 largemoat 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 wooden fence and the King, by the name of Zo

ruled/reigmed 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 Urban 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

Pushaancestral worship. They cannot 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 1050771) and this had been an interesting one among the Zo people as well asan arguing question. In fact, the Zo people from Burma belong to Tibeto-Burman Linguistic

group which is of Mongolian stock where as the Zhou dynasty in western China and in ancient

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China are thought to have originated from the areas west to 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-Burman probably once inhabited the Tao valley of Kansu province in

north-west China. Because of the frequent Chinese incursions, the Zo peoples might have moved

to the north east of Tibet around 200 BC. In order to avoid those incursions, the Zo peoplestraveled 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 south west China up to Kabaw

valley, they faced no warlords, except some skirmishes with the expeditions of the Shan States,

who then begin their infiltration in the Upper Burma following the Irrawaddy river towards theend 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

about further south up to the present Chin Hills and started settling in the hill regions, which

was then No Mans Land. After leaving Khampat Kingdom, it appears that there was none totrumpet their conscience. From there, they scattered all along the hill ranges in different

directions, divided into clan-based leadership. Some Zo peoples settled in the Chin Hills and

made Tonzang as their headquarters under the leadership of Pu Khanthuam.

The arrival at Chin HillAfter 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 to there, named the people in

the region of Chindwin and Irrawaddy rivers Chin and the location was also calledDwin,which means the collective residence. Chindwin implies the collective residence of 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 as Chin Phaya. Besides, there is also a Chinua (Zo Khuo) near by 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

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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 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 which the Zos left). It was in the period when

King Naya tihahpatih, who fled for fear of the Chinese raids.Of all the Chin Hill tribes, Khami tribe was believed to the first to have entered into 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 Sitohtaya region. From there,

they further moved to Thaet 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 nearby Shan State and to Taungoo in the south, they settled. From the north, Pagan and thesurrounding Mount Popa, they inhabited. The Asho called Mount Popa as Pu Pa Mual which

means Forefathers Mountain. It is said that the Burmese peoples copied this name Pu Pa asPopa and now-a-days, 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 hard work of 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 LailungRockCavenearby 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 establishedCimnuoiVillageSome 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 wordYaw isnot rhythmic with the word Zo, it is because theBurmese 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

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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 nowa-days, all many countries of the world, such as USA, Australia, Newzealand, Norway,

Sweden,.

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 welive 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 few peoples of the

world can prove their 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

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that the villages of Zo peoples are Lom Zang, Tual Mu, Gam Ngai, Phaitu, and LungTak 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 thatthe 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 ofthe main heirs of Zo. There are over 60 clans of Zo, and all of them claim that they are

descended from Zo, Pu Zo, and our progenitor. In the book of Chin HillsVol. 1, page140, itis written thatNo 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 thatthe 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 WestNorthern 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 history

of Chin State and it is also a known fact. In Myanmar Chronicle Vol. 5, Page 225, Chin andKachin 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,

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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 authorcalled 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 ZoHistory

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

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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 wereincluded in the text book of Zo Literature, which is taught at Standard OneFourth, established

in 1925.

Zo King, Zo Kingdom, Zo City, Zo Generation and Zo Culture

Zo King

It can be seen in the record of Fanchos and that of the Chinese Businessmen, that Zo people hadever had a King bearing the name of Zo and Zo Kingdom. In the record of Fan-cho ( 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 Kings name or the Kingwas 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 Chinesebusinessmen 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 theyare 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. Thats 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.

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Zo folktales

All the stories or folktales such as the stories of Cing Khup & Ngam Bawm, 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 descendants. This practice can only be found in

Zo generations.

Zo Cultures and Customs

There are 12 categories of Zo cultures and customs: (1) Ton, (2) Ton and Han, (3) Ton andTaang 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, and Zo. Before the ruling of Suhte people, the

Zo people had already governed the northern Chin State over 300 years. In addition to many

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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, ifwe 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 werein 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 has the same accent, pronunciation and the same meaning. There is no special

requirement on usage of Zou, Jo, Yo, and 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 viewand 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 inaddition 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

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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 Zomis 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 wordZo. 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 placewhere the climate is not as 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 ofmountain, 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 Chinis 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 inscriptionsfrom the beginning of 13th century AD. The term Chin is designated to the various hill tribesof 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, CimnuaiVillage, which is the initial residential villageat 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

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(4) Le Phua (5) Taa Vai (6) Ngawng Tom and (7) Hang Ngul.

Zosremarkable 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 wherethey resided

(a) Khul mun dawng hong, Zo tawi ngalhliem, pilh taang bang kithe lon.

(b) Siing tawi ta lo, sang leh laal bang, dogaal in kibawl lon (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 awng!

Modern popular Zo traditional ballad: Cingpiendandan e, Cingpien dandan e! Piandan

khandan, tong kongsandan, namel nathang neicimaw, cingpien cingpien cingpien dandan e!Cingpiendan 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 phraseof words used at exorcising and from here, the inhabiting at Suimul could be known.

Zo inhabits 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.

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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 30567in 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 MangNaw Phut, Toh Lun : Naw PhutNaw Song, Nei Mang, : Naw SongSong

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, and 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

Zos present residential places

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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 isone 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 languagebased 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 calledTedimpau 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.

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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 knownand 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 brethren 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 feedback 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 ZoHistory in brief.

References or Bibliographies

Fancho: Man ShuBook 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. 1961Lehman, 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, Page179 )

Carey B.S. and H.N. Tuck; The Chin Hills, Volume1, Page140Sangermano, 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, Page225Dr. 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