TEDIM PAU HONG PIANNA, Tedim kam hong piankhiat zia

By Dr James Suan Za Dong MB,BS., D.O. Sydney, Australia

Kampau in hong kinai sak in, hong gawm khawm aa, minam khat ong suak sak hi. Pau om masa lo-in minam om thei lo hi. Minam kician khat i hih nadingin, pau, athupipen khat ahi hi. Tua ahih ciangin, i taang pau, i Tedim pau bangci bangin ong piang khia cih i theih ding thupi hi.

Mi pawlkhatte-in “Tedim pau pen, Tedim ah i teen khop ciangin pau nam tuamtuam kigawmna pan ong piang khia hi “ ci-in agen, lai aa a-at uh i za, i sim kha zeelzeel hi. Hih pen athupi mahmah Tedim mi nampi khat ii taang-pau, i common dialect, i Tedim pau, hong pian khiatna taangthu laai-gil hi aa, zaangkhai laak lo-in, limtak ngaihsunin i etcian phat ding thupi kasa hi. Tangthu siksanin, logical, theithei dingin i enpha ding hi.

Pau tuamtuam azang minam tuamtuamte ateen khopna panin taang pau, lingua franca, khat ong pian khiat theihna dingin anuai aa thu nihte lak ah khat zawzaw hang ahi hi.

I. Pau tuamtuam kigawmna panin pau thak nam khat, taang-pau common dialect in ong piang khia ( evolved ) thei hi. Hih pen haksa mahmah ban ah sauveipi, kum a-tulin akiteen khop, khit ciangin damdamin piang thei bek hi. Piang mengmeng nawn lo hi
II. Pau tuamtuam kigawmna panin a thahatpen khat, taang-pau ong suak thei hi. Amasa sangin hun tomzaw tham la hi. Tu mahmahin zong piang piang lai hi.

I. PAU TUAMTUAM KIGAWMNA PAN PAU NAM KHAT HONG PIAN KHIATNA

‘Tedim ah i ten khop ciangin pau tuamtuam kigawmna panin Tedim pau hong piang khia hi’ i cih ciangin, “pau-kee tuamtuam, (Teizang, Saizang, Sihzang, Zou, Guite, Thado pau, ctp.,(cihtepawl) kigawmna pan, a-om ngei nai lo, kam-pau thak (Tedim pau), hong piang khia tawm, ‘evolved,’ hi “ cih nopna ahi hi. Ahi thei ding mah hiam?, akizuun mawk hiam? limtak i enpha ding hi.

Bang ci bangin pau nam tuamtuam kigawm khopna pan kam-pau thak nam khat, evolution, tawh hong piang khia tawm thei hiam cih i theih masak kul hi. Hih pen piang mengmeng lo-in, hun sawtpi kisam hi. Mang pau, English, hih bangin ong piang khia ahi hi.

English pen Germanic peoples ahi, Angles, Saxon, Jutes, Frisii leh Franks-te ban ah Latin pau azang Roman Empire mite tawh Migration hun lai aa kipan kum tul nih dektak sung ki hel zau-in ateen khopna pan un hong piang khia, evolved, kam pau thak, English language, ahi hi.

Hih mite kum tampi sung ong om khop zau uh ciangin 5th Century panin 11th Century dong, ( kum 600) khit ciangin Old English ong piang khia zo pan hi. Tua khit, Middle English pen 11th pan 15th Century dong ( kum 400 ), tua zawh ciangin 15th pan 17th Century dong ( kum 200 ) khit ciangin Early Modern English hong piang pan aa, tuni aa ki zangh Modern English pen 17th Century pan tu ciang , kum 300 val bang hun saupi la hi. A vekin, tua pau nam tuamtuamte kigawmna pan kum 1500 val khit ciangin, tuni aa kizangh English pau piicingtakin, hong suak khia, evolved, zo pan ahi hi. (History of the English language, Wikipedia Encyclopedia; Cecigani Fousto 1981, Mallory, JP 2005 and Simek, Rudolf 2007 te ki-etkak )

Hi bang aa hong pian khiat theih nadingin ateen khop hun lai-un, sumzuak-sumlei, trades, leh Roman galkap sung ah nasepna cihbangin kihel-kigawm khopna hoih mahmah nei uh hi. Lai zong nei khin uh hi. Pau kigawm theih nadingin, trades, sumzuak-sumleina athupipen khat ahi hi. Tua bang hi napi, Angles, Saxon, Jutes, Frisii, Franks leh Latin mite pau kigawmin pau thak nam khat ahi, English, piicingtak aa, ong pian khiat nading kum 1500 val kisam mawk hi.

Tua ahih leh, Tedim ah Zomite i pau tuamtuam kigawmin pau picingtaak khat ahi, ‘Tedim pau’ hong pian khiat nading zah dongin bang tanvei Tedim ah i teeng khawm ngei hiam?, i ‘suulzuih’ ding hi

Ciimnuai aa kipan tu ciang, hun thumin i khen ding hi. 1. Tedim kisat maa, (Pre-Tedim); 2. Tu-maa aa Tedim, ahk.(ahih keh),Tedim Masa (Former Tedim), 3. Tulaitak aa Tedim (Today Tedim) ci-in khenin i en ding hi.

1. Tedim kisat-maa : ( Pre-Tedim ) : Hih hun pen, Ciimnuai i teen lai 1569 kiim [ Dr E H East-Burma Manuscript, page 123. (1400 kiim a-ummawh zong om hi )] pan Tedim Masa akisat 1750 kum ( pawl khatte’n, 1600 ) sung teng ahi hi. Ciimnuai ah khang giat akiteen khit ciangin mun tuamtuam ah ki lal khia hi. Tu aa Tedim khua mun pawlteng ah nidang pekin, Thahdote, Vaipheite, Guite, Ganghte, Thawmte, Kawmte, mun tuam ciat ah hun tuamtuam sungin nateeng ngei uh hi. Tual gal om hun lai ahih ciangin, khat leh khat kikihta-in teeng khawm lo uh hi. Khuangzang, Sekzang, Phuaizang leh adang mun tuam-tuam ah na teng uh hi. Tedim kisat maa, Pre-Tedim hunin i pau ki gawm lo hamtang ding hi.

2. Tumaa Tedim ahk. Tedim-Masa : ( Former Tedim ) : Hih pen Tedim kisat pan kipan, Mangkang kumpi-in Tedim ahal ciang sung teng ahi hi. ‘Tedim’ ci aa min aphuak Thadote Guite hi dingin tangthu kan pawlkhat-in um uh hi. Bang hanghiam cih leh, ‘Te’ cih pen Vansangdim bual tui-in nitang lengin ‘te’ cihna hi in, ‘dim’ pen Thado pau-in ‘bual tui’ cihna ahih ciangin, Tedim min Thado-te phuah hi dingin um uh hi. Thadote-in zong tuni dong mah, “Tedim, ko khua hi” ci liuliau lai uh hi.

Guite Pu Gui Mangin, na sat in Tedim na phuak hi zong kici hi. Zote Pu Em Do in zong sat ngei aa mi dang zong om lai hi. “Khukpi, ko Thawmte khuat hi” ci-in a-angtanpih zong om taleuleu hi. Hih hun sung ii atuung, earlier, lamin kiteeng zeel ahih hangin gal leh sa hangin, ki lawi zeelzeel hi. Anunung lam, later, hun ciang bekin hoih takin kiteeng khawm pan hi. Ahih hangin Mangkang kumpi-in ong hal ciangin hih Tedim Masa ong bei leuleu hi. Zomi kuamah teeng nawn lo in Mangkang kumpi-in hong la hi.

Hih Tedim Masa hun pen (i) Earlier Former-Tedim leh (ii) Later Former-Tedim ci-in i khen ding hi.

(i) Earlier Former-Tedim : Tedim-Masa ii atuunglam, 1750-1840 : Hih pen,Tedim kisat pan kipan, Pu Kam Hau, Pu Mang Gin leh Pu Khoi Lamte ( atomin, MKK ) makai-in ong uk maa hun teng ahi hi. Tedim kisat maa hunte mah bangin, gal leh sa tam lai ahih manin kiteeng suak zo lo-in kinusia kik zeelzeel hi. Tua ahih manin, “Tedim ah tap kuavei kiluak hi” ci-in khangluite-in na gen uh hi. Teeng suak zo lo-in giatvei na lal uh ahih ciangin, Tedim-Masa ii atuunglam, Earlier Tedim hun sungin zong i pau-te kigawm lo ding hi.

(2) Later Former-Tedim : Tedim-Masa ii anunung lam, (MKK)te-in ong uk hun, 1840-1889 : Hoihtak leh nuamtakin khuapi lian khat asuah dong Tedim ah amasapen akiteen khop hun ahi hi.

1800 kiim pawl aa kipan Tedim ah tawmtawmin kiteng kik aa, gal launa hong tawm-zaw ta ahih manin, kilawi nawn lo-in khang to semsem hi. Ahih hangin Pawi gal, Meitei gal ki lauthawng lai simsim ahih manin, Falam gam Dalang hausapa, Pu Khuangceu tawh akimeltheih, Pu Kam Hau, Tedim hausa dingin Mualbem pan kizol aa, 1840 kum aa kipan Pu Mang Gin leh Pu Khoi Lam-te tawh (MKK) ong makaih uh ciangin Dimtui vang khua, inn 300 val aphak dong ngaihmuangtakin Tedim ah kiteng khawm hi. Hih pen minam-kee tuamtuamte Tedim ah kihelzau-in ngaihmuang-takin i ten khop amasapenpen hun ahi hi.

Ahih hangin kum 50 bek sawt hi. 1889 kum ciangin gamkeek Mangkang kumpi-in Tedim haal ( Dr Desmond’s Kelly’s Burma Campaign, page 29 ) ahih manin kinusia-in, ‘Dimtui vang khau-inn 300 val, Tedim – Masa (Former-Tiddim) hong beileuleu ta hi. Tedim khua anunungpen akilawihna ahi hi.
Hih hun tomno, kum 50 sung bekin i pau tuamtuamte kigawmin Tedim pau khat hong piang tawm, evolved, thei lo ding hi. Banghang hiam cih leh ei sangin, atamzaw, sumzuak-sumleina leh lai anei khin, aki helzauzaw, Europe gam mite nangawn kum tul nih dektak ateen khopna sung uah, Mangpau-aluui, Old English, hong pian nading bek nangawn kum 600 val kisam hi. Tua nangawn, apiicing Mangpau, English, hi nai lo lai hi.

I pau-kee tuamtuamte kigawmin pau nam khat, Tedim pau, hong pian khiat nadingin kum 600 sangin sauvei la zaw kaan lai ding hi. Bang hanghiam cihleh, trades i nei kei hi. Lai i nei kei hi. Amimal mahmah i tawm hi. Kum 50 sung bek kihelzau-in Tedim ah i teeng khawm ngei hi. Tedim-Masa ii anununglam, MKK hun, kum 50 sung bekin, pau nam khat piang khia thei lo ding hi.

3. Tu-aa Tedim hun : ( Today-Tedim ), 1910 pan tuni dong : A nihveina nuamtak i teen khopna : Gam-keek Mangkang kumpi-in Tedim ong haal ciangin Tedim masa ong bei-in kum sawm nih sung Tedim ah Zomi ateeng om lo-in kinusia hi. 1891 kumin Tedim hong la (KBC), aa, hong tonpih uh anasem Gorkhate, Kala sumbuk bawlte leh Sen inn lam thei khutsiamte bek na teeng uh hi.Tua hunin Tedim ah Golkha pau leh Urdu pau bek kizang hi.

Tu laitak aa i Tedim khuapi ( Today Tedim ) ah, 1910 kiim aa kipanin Zomite tawmtawmin kiteeng kik panpan hi. Tua Zomite, Teizang minam-kee Pu Pau Za Kam, Saizang minam-kee Pu Gin Thual, Pu Thang Langte, leh Khuano minam-kee, Pu Thawng Cin ( tawmvei khit ciangin, ciah kik ) te Tedim ah nateeng masa uh hi.

Lamzang pau ( Lai i neih ciangin Kamhau pau kici ) na zang hi. Pu Pau Za Kam, Teizang pau, Pu Gin Thual leh Pu Thang Langte, Saizang pau, Pu Thawng Cin, Khuano pau na zang ciat uh hi. Tua zawh kum thum, 1913 ciangin, Lamzang pau ahi, Kamhau pau tawh Zolai ki bawl hi.( anuai ah acingzaw-in) Hih kum thum hun sung bekin i kigawmna pan pau athak, Tedim pau hong pianglo ding hi.

Tua hi aa, Tedim ki sat maa aa kipan, Tedim Masa (Former Tedim) hun nih sung ahi zongin, Tuni aa Tedim ( Today-Tedim) hun sung ahi zongin, i pau tuamtuamte kigawmin Tedim Pau hong pian, evolve, theih nading zahin hun, mun leh thu om ngei lo hi.

II. PAU TUAMTUAM KIGAWMNA PAN AHATPEN TAANG-PAU HONG SUAHNA:

Tu aa ih taang-pau ‘ Tedim pau’ thu i gen ciangin, Lamzang thu gen loh phamawh hi. Banghang hiam cih leh, i taang-pau, Tedim Dialect, pen akhanglui mahmah Lamzang mite pau-awkaih ahi hi. “Lamzang aphat lai-in inn 700 ciang pha in Guite Pu Mang Sum in Ukpi sem hi. A sialkong aa asuan mawng kung tu-in po lai hi” ci-in kum 87 apha Pu Lo Za Khen leh Pu Thang Khen Cinte-in Rev Thang Khawm Pau tung ah 23.05.2014 ni-in a interview-na ah gen uh hi. Tedim inn 300 aphak ma pekin, Lamzang inn 700 na pha khin ahih ciangin, akhanghaam mahmah khua lian khat ahi hi.

Lamzang pen Geeltui tawh ki khan-gual himhim dingin ki-um hi. A mite zong, Teizang, Saizang, Sihzang, Zou, ctp.(cihtepawl); tawh Ciimnuai hun lai pekin a om khinsa, Lamzang minam-kee ahi hi. Tangthu aa kigen, Phucil leh Nan Tal zong Lamzang ah na teng uh hi. Nan Tal asih ciangin a zi, Nei No (Ni No zong kici) in la phuak aa,: “ Nan Tal na han tualzaang ah ee, Sialcing naupang lam nalingling ee//, Nan Tal nong lam ding sang ee “ (Rev. Dr Go Za Kham kiangpan) Hih hun lai pek aa kiphuak lamalte i et ciangin tuni aa Lamzang pau mah na hi khin hi.

Hun khat lai-in Lamzang Hausa Pu Thang Go Guite in a zikik leh a tate nih tawh Losau khua (anihveina) na sat hi (Zomi Encyclopedia- Sia Pum khan Nang) Losau pen Lamzang khua gei hi aa, amite zong Lamzang pan mah ahih ciangin, Lamzangte/Lamzangte Losaute mah ahi hi ( Pu Lo Za Khen 23.05.2014). Tua ahih manin, khanglui, upa mite-in, Lamzang awkaih azang, Anlang, Gawng, Kansau, Lailui, Ngennung, Thangkhal, Tonzang, Tuithang, Suangsaang, ctp., ‘Losau mi – Lamzangmi’ na ci uh hi. ( Pi Ging Zen, No. 1, Pu Vum Tual,. No. 2, Page 6 leh Pu Dam Khupin agen, atupa, Pu Kham Go Pau zakna bang, Pu Kham Zen, ctp. …. )

Lamzang pen awkaih akibatpih, Anlang, Gamlai, Gawng, Lailui, Mauvom, Ngennung, Ngalbual, Taaklam, Tonzang, Tuithang, ctp., khua 30 valte sung ah akhangluipen, a-uhaampen, abulpi, aphungpi ahi hi.

Losau-Lamzang mite amimal limlimin tam, (khua 30 val) hi. A awsuah uh neem hi. Teitangin navaak uh hi. Mi pawlbawl siam uh hi. Kipawl khawm thei uh hi. Thu khual uh hi. A pau uh thakhauh hi.

J H Cope Topa 1910 kumin Tedim hong tun khit ciangin “ Zolai hong bawlsak ding aa aki pat, hunin Kam Hau uk kici i gam sung ah pau nam 10 val bang na om khin hi. Tuate-in: Teizang, Khuano, Phaileng, Guite, Paihte, Dim, Saizang, Zou, Thahdo, Hualngo, cihte ahi hi. ( ‘Tedim pau tawh Zolai ki bawl cilna’ Pi Luan Za Cing )

Zolai aki bawl ding ciangin, siahkai tingteng, Thahdo, Zou leh Paihte hausa gukte-in Tedim khua sung aa kizangh pau tawh bawl ding adeih uh ciangin, (Pu Ngul Lang’ Diary), Cope Topa-in Tedim khua sung aa kizangh pau tawh hong bawl sak hi. Tedim khua sung ah bang pau kizangh cih, i en ding hi.

Tedim kiim teng ah Gawng, Lamzang, Lailui, Ngennung, Thangkhal khuate leh, Lamzang tawh awsuah akinaipen, Saizang pau azang, Teklui, Lailo, Tualzang, Sezang, leh Saizang khuate-in Tedim uumcihin om diimdiam uh hi. Tedim pen Mangkang Vuandok zum omna leh sumbuk om masakna khua ahih ciangin, vanlei ding, vanzuak ding, zum vai leh apai, ahawh mawkmawk dingin hih khuate panin ki nilehin nisimin Tedim nawksuk-nawkto uh ahih manin, Tedim khua sung ah Lamzang pau leh Saizang pau akizangpen pau ahi hi.

Tua hun, 1910 kiimin Kamhau Uk sung ah, Tedim Pau cih om lo hi. ( Atung ah, Tedim pau tawh Zolai kibawl cilna.) Om hi leh, na kihel hamtang ding hi. Tua ban ah, Mangkang kumpi-in, i ngeinate hong kem suak sak lai-in, siahtung-siahphei zong hong pia sakin, Kamhau upadi zong hong zang sak lai ahih ciangin, ‘Tedim Pau’ om hileh, ‘Tedim Dialect’ na ci ding hi. Tua tham lo-in, Tedim aa omte-in zong na deih, na kal ding uh hi. Om lo ahih manin, Tedim khua sung aa kizangh Lamzang pau tawh Zolai kibawlin,‘ Kamhau Dialect ’ na kici hi.

Pau-kee tuamtuamte lak pan Lamzang pau hong thahatpen hi. Tu-ni aa i Tedim khua sung ah akizang masapen pau khat ahi hi. Cope Topa-in Tedim khua sung ah kizangh Lamzang pau tawh Zolai abawl ciangin, Lamzang mi, Gawngmual khua Sia Cin Lang in na huh hi. ’Kamhau Dialect’ ci-in saang ah kisin sak ahih manin official dialect, hong suak aa, zum lai leh laipai khempeuh Kamhau pau kizangin, i gambup ii taang pau hong suak hi. Tua hun lai-in Kamhau gambup pen tu aa Tedim gam, Tonzang gam leh Kansau gamteng khempeuh ahi hi.

1948 kum, Independence i ngah khit ciangin, hun hong kikheelin ‘Kamhau’ cih sangin damdamin, i gambup a-uk Vuandok zum omna, ‘Tedim’ hong minthang zaw semsem aa, Subdivision hong suah ciangin ‘Tedim pau’ ci-in ong nung-pian ahi hi.

’Tedim pau’ cih kammal, tangthu tawh i et ciangin, 1948 khit ciangin damdamin hong piang hi pan aa, khangmoi mahmah hi. Kamhau Gam ii pau-in Kamhau pau ahih mah bangin, Kamhau, Tedim tawh i laih ciangin, ‘Tedim pau’ zong ‘Tedim Gam bup ii, i taang pau ahi hi.

Et kikna : 1. Earlier part of Former Tedim hun : Kiptak kiteeng lo-in, ‘tap kuavei kiluak’ hi Tap kuavei ki luak ahih ciangin giatvei, gal kitai hi ding hi. I pau kigawm man lo ding hi. 2. Later part of Former Tedim hun : kum 50 sung bek nuamtakin kiteeng khawm hi. Kampau khat kum 50 sung bekin, evolve, thei lo ding hi. 3. Today-Tedim, (Tuni – aa i Tedim), hun : Tedim akiteen zawh kum thum ( 1910-1913) khit ciangin, Kamhau (Losau) pau-in lai i nei hi. Kum thum sungin, Lamzang, Saizang, Teizang pau pan pau nam khat piang khia, ‘evolved’ lo ding hi.

Hih teng i et cing dimdem khit ciangin, ‘Tedim pau’ i cih, pen, akigen mawkmawk bangin “Tedim ah i teen khopna pan ong piang khia pau hi phiingphiing lo hi. Ciimnuai laipekin a-omsa, Lamzang pau hi aa, Phucil, Nan Tal, Nei No-te zong Lamzang pau-in la na kiphuah khin uh hi. (Neino-in Nan Tal a la phuah)

Lamzang – Lamzang minam-kee thu, ka tuah khak ngei thu nih :

1. Ka neu lai, Tuu-aa Tedim (Today Tedim) ah inn 30 val bek ka phak lai-un, hong peemta, Pi Ging Zen pen numei pilvaang, tangthu-tuanthu athei mahmah nupi khat ahi hi. Amuiciai ciangin, ko Tedim naupangte ong phin thei zeel aa, “ Hei, Tedim naupangte, kiphasak kei un, Lamzang mi ka hi uh! Tedim bulpite ka hi uh maw ! ” hong ci thei zeel hi. Ni khat, Ginpi (Kim Khua Gin) leh ‘NaSuan (Nang Za Suan) hehin “ Lo nei beek kei uh teh; na huan uh lah sau pet kei “ acih uh leh suang tawh deen hong sawm mawkin deel zeenin ka tai keek uh hi. A mau Suangsaang khua pan ong peem uh hi aa, awkaih pen, Lamzang i cih te ahi hi. Tedimte’ bul, ‘Lamzang hi’, ci hi. ‘Tedim pau ii abuipi Lamzang pau hi’ zong, aci hipah hi.

2. 1948 kum, Independence ih ngah khit ciangin, Tedim gam ah amasa pen Party nih mee tawh kiteelna om aa, tua hun laitakin Pu Vum Tual Tedim hong pai khat tawh kituak hi. Ka pa, Gin Thual, tung. “ Hih pen Thu Hoih Vaihawm Pawl ( THVP ) leh Khamtung Suahtak Vaihawm Pawl ( KSVP ) kiteelna hi aa THVP te pen Lamzang mi – Lamzang mite-in panpih zawdiak in tua lo tengin KSVP panpih uh hi. Kei zong Lamzang mi hi’ng. Ahi zongin ke’n ka mee-tang ……- te pia ning” ci hi. ‘Losaumi ‘ akicih ciangin, suang tawh deen ong sawm pi Ging Zen’ khuapih sa-in kihta sim pian pah ka hih manin ka mangngilh thei ngiat kei hi.

Pu Vum Tual pen Kansau khuate hi aa, Lamzang pau awkaih azang khuate khat ahi hi. Tapidaw suak masa, a khua ah Pawlpi keem sia hi-in Tedim ah Sangmang F O Nelson tawh ki mu dingin hong pai sialin ko inn ong tung den hi. Mite thudot, tangthu aciing mi pil khat zong ahi hi. Kansaute Lamzang mi hi ci hi. Kansaute pau zong Lamzang pau hi aci zong hi pah hi.

Thu khupna:

Tedim ah i teen khopna panin pau tuamtuam kigawmin Tedim pau hong piang khia tawm hi lo hi. ‘Tedim’ kici kammal a om maa, Ciimnuai hun lai pekin ‘Lamzang mite pau’ ahi hi. 1910 kumin Tedim gam sung aa pau nam sawm a kiciamtehna sung ah ‘ Lamzang pau’ om hi. Tua Lamzang pau Zolai akibawl 1913 kum ciangin, ‘Kamhau pau’ ci-in min kilpia hi.1948 kum nunglam ciangin hun hong kikheelin, damdamin ‘ Tedim pau’ ci-in kikhel leuleu hi.

Mailam ah hih i ‘Tedim pau’ pen ‘ Zopau ‘ icih hun zong hong tung lel ding hi ci-in ka um hi.

Dr James Suan Za Dong
MB,BS., D.O. Sydney, Australia

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A Brief Story of Khuado Festival

There are two major festivals the Zomi celebrates every year. One is Lawm Annek (Kinsfolk Reunion Festival) held after sowing of seeds by the farmers usually held in the month of April. The other is Khuado (Harvest Festival) held in the month of October after the harvest is over. It is something like “Thanksgiving Day” celebration in America.

Literally, the word Khuado means fighting the evil spirits in the village. Khua stands for Khua-sia that is the evil spirits and Do means fight. So, Khuado stands for fighting the evil spirits. To back up the meaning of Khuado as fighting the evil spirits, there had been a song composed in the olden days by the Zomi on the occasion of the festivity. That is:

• a) Kum kikhen e, sol kha dang e, zin in vangkhua zong hen aw.
• b) Zin in vangkhua lam zong hen aw, sian sung tui bang siang hen aw.

Meaning: The New Year is now coming, the month has been turning away; let the evil spirits be fleeting to their abodes. When they have been leaving us, let our houses be free from threats of all spiteful material objects.

To describe Khuado briefly, it is as a matter of fact, a grand and special period of celebration performed after the harvest by the Zomi since times immemorial. It is held on yearly basis, usually in the month of October. Like Lawm Annek, Khuado is also a Kinsfolk Reunion Festival but it is broader in its scope. In other words, particular clan but like minded persons from different clans from an association called ‘Lawm’ with its headquarters where they perform the festival.

One of the members of the Lawm volunteers to play the host whose house becomes their headquarters. In fact, those who could afford to be generous towards any accessory requirements during the function are the most suitable candidates to be elected to hold the headquarters. In many instance, traditionally, the headman of the village is the host of the Lawm.

Also there used to be another association affiliated to the Lawm sharing the same center which is called ‘Sawm.’ This Sawm is somewhat like a club in which young lads of the same village sleep together at night in dormitory called ‘Hamtung’ which is a raised platform beside the parlour of the house. Those lads bring their own blankets to warm them throughout the night and return home in the morning they attend daily at the ‘Sawm’ under the leadership of an older lad called ‘Sawm-u-pa’ under him there are about thirty or more members called ‘Sawm-nau-pang’ also called ‘Sawm-te.’

The Sawm-te have a splendid unity. They utilized their time for the ‘Sawm-lo-kuan’ it means they work at the field of a member of a ‘Sawm’ to earn a ‘Sawm-vok’ it mean a pig for ‘Sawmte’ it was raised by a member of the ‘Sawm’ for the Khuado Festival. They have different number of ‘Sawm-vok’ according to the required number of pigs for Khuado Celebration.

‘Khuai-la-te’; in the second day of Khuado, the ‘Sawm-te’ took ‘Ngaltun’ (Hornet-nest) for ‘Khuado’ after sundown. They were called ‘Khuai-la-te’ (Those who took hornet-nest). When they well secured the ‘Ngal-tun’ they head homeward. When they reached home all the villagers welcome them with ‘Zo-zu’ (Millet wine). After ‘Khuai-la-te’ were reached, all the members of ‘Sawm-te’ and other villagers took part in dancing with gusto singing. One of the famous song is;

• a) Vah khuai hang sang hang zawng e, sawm kholh gual aw, hau tun nun ning bel nah gual ve aw.
• b) Hau tun nun ning bel nah gual ve aw, leng keel tang khau in nah khih ve aw.

Meaning: We, ‘Sawm-te’ are much more intrepid than the ferocious hornets. So, let the hornets broach many pots of ‘Zu’ and line up along with a goat being tethered with rope for the celebration.

For this purpose a hornet-nest was reserved and the ‘Siampipa’ (the Priest) used a red rooster and a pot of ‘Zu’ for the sacrificial rite to the hornet, which was presumed to be able to foretell the future. The cock was killed and the flesh being cut into pieces and offered to the hornets. Blowing a mouthful of ‘Zu’ by ‘Siampipa’ towards the nest with some incantations followed this. The hornet-nest was burned and removed from the post to be examined by ‘Siampi’ who made a careful observation of clusters of larvae on the flat surface of the hives. In this manner he could predict the probable happening to the village in the offing. Concerning this there was a famous song;

• a) Kah lo nawl a khuai aw e, sim ngal tun aw, nang in kum khua nah thei aa ken dong.
• b) Nang in kum khua nah thei a ken dong, ning zu a ken dong, ai sa a ken dong.

Meaning: You hornet that built your nest in close proximity to my farm. As you know the portent of the future I here with offer you the meat and liquor for telling the truth.

In olden day, this song was in vogue to the Zomi Animism and during the Khuado it become one of the most popular songs being sung by those revelers dancing in circle. Other two songs of the Khuado are;

• a) Do na lingling, do na ling ling e, gual in kum khua do na ling ling e.
• b) Gual in kum khua do na ling ling e, do han ah nau bang ka kap hi e.

Meaning: All villagers are in full swing celebrating the Khuado festival, whereas, I am mourning for the dead in the sepulcher.

• a) Ka lo veng ten a kah hawh kalin, tulit in kah tang han tuah sak e.
• b) Git aw e, va aw e, ka cih kal in, ah vui lian pen pen han tuah sak e.

Meaning: While paying a visit to my neighbor next to my farm some sparrows were fetching out the ears of the millet. Despite my bawling to the birds the biggest of the millet ears was flown away.

The difference between Lawm-an-nek and Khuado is that in the former, there is no dancing except when ‘Sawng’ is celebrated during the festival. But, in the Khuado, dancing, is the hallmark of the festivity.

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A Historical and Logical Approach to Our True National Identity

By Dr James Suan Za Dong

“The tribes never called themselves by such names as Kuki or Chin or Lushai which are ‘not national’, The people do not accept the name given by the Burmese and ourselves; they do not call themselves Chins, and they equally flout the name of Kuki which their Assamese neighbours used. They call themselves Zhou (ZO)”……. Sir J George Scott.

“In our younger days we were told that we were born at ZOTLANG. And ZO is our true original name. The word LAI is not our national name. Laimi was first used by denizens of Haka. LAI means our village people, our own local people, as distinct from outsiders ’. …………… Rev Sang Ling

“I agreed, I believe ZO is our national name and I myself am the pastor of ZOkhua” . …………… Rev Sang Fen

It is a general consensus that we have not had a true national name though we are officially called Chins. As all that is official does not always reflect the truth, our identity, Chin, is an ‘official’ misnomer. We never called ourselves Chin which delivers no meaning to us. It has no national or political element. Our forefathers did not accept it. They objected it. CHIN does not stand the test of historical and political scrutiny.

We seem not to have been nationally and politically happy with our official identity. Consequently, concerns about having our true ethnic national name have been raised and have been a subject of dispute for decades without an agreeable solution in sight.

Proposal for adopting one is only confronted by opposition from those who favour the other and vice versa. This sentiment has created a rift and the gap seems to be only widening and an impasse is reached, being unable to achieve a true National Name amicably agreed .

Now, looking at the situation closely, one of the principal causes that clearly stands in our way — the general ignorance of what LAIMI and ZOMI are all about – had not been given enough attention. Save for only an erudite few, the public has been kept in the dark about the background histories. They need to cogitate on the pros and cons to make an informed logical pick. It is therefore crucial that the public is well informed and helped to see the issue against a backdrop of sound historical knowledge and fair consideration. That is the main purpose of this article.

Although I can be more comfortable with a true and original identity, I am by no means trying to make my ‘sales pitch’ here nor am I attempting to foist my ideas on any one. But I strongly suggest that people focus on the simple truth of the historical originality, nationality and logic in making the decision based on recorded history or oral traditions from reliable sources keeping a sense of perspective without bias or prejudice. Consideration will be LAIMI or ZOMI.

DIGGING DEEPER TO THE ROOT:

LAIMI: Largely legendary, LAIMI means central people. Four origins of LAIMI can be obtained of which two are originated in Haka, and the other two in Falam. They are often confusedly regarded as having the same origin, but in fact they do not. They are of separate historical, rather mythical, entities.

i. The Haka LAIMI : (a) Denizens of Haka : Rev Sang Ling of Haka said: “LAI was first used by denizens of Hakha. It means our village people, our own local people, as distinct from outsiders.” Rev Sang Fen seconded saying “ I agree “. Logically, he should have been aware then that he himself was excluded from being a LAIMI as he was from Zokhua.

Rev Sang Ling and Rev Sang Fen were the most senior and most revered pastors and customarily they were the authority in Haka area in those days. They knew exactly what LAIMI meant. They agreed that LAIMI was not inclusive of all of us and on that ground they declared “ LAI IS NOT OUR NATIONAL NAME” (Saikah Conference March 5-7, 1953)

(b) From centre of the earth : Pu Lian Uk wrote, ” …..Laimi, (central people) from the centre of the earth, is certainly true”” Referring to science he said that the earth was round and any place was ‘central’. It sounded intriguing at first but on second thoughts the imagination that our forefathers had such an advanced scientific belief was grossly unpalatable considering the philosophical assumption of the sphericity of the earth was practically demonstrated by Ferdinand Magellan and Juan S Elcano’s expedition’s circumnavigation in 1519-1522. But even then, millions were still in disbelief.

Wouldn’t it sound a bit anachronistic as telling of Pu Kio Mang, Pu Thang Tin Lian and Pu Kam Hau watching TV? But again, if he sticks to science, how ‘certainly’ could he believe it ‘true’ that people coming from the centre of the earth at a temperature of 6000 degrees Celsius possible? It only proves conjuncture at its best.

Also, his claim that Lailo, Lailui, Laitui and Thuklai as indicating ‘centre (lai) of the earth’ was just another futile attempt. We have three types of climate-based regions such as zolei, simlam and gamlai depending upon whether the climate is cool at high altitude, sweltering hot in the low-lying areas, and mild in the intermediate region, respectively. Lailo, Lailui. Laitui are situated in the intermediate region – ‘gamlai’, thus bearing “lai”. Thuklai, on the other hand, literally means “centre of the fire place”. None of these come anywhere near to connote ‘“centre of the universe” as claimed by him.

ii. The Falam LAIMI: (a) Issued from LAILUN cave: A legend traditionally held by elders of Falam area was that a cave called LAILUN near Falam, was believed to have been the origin of the tribal people around the region, hence the birth of LAIMI (Central People).

In 1983, according to the late Pu No Zam, one time MP for Falam area, “ LAIMI, in the contextual sense of the word, originating from LAILUN cave, was ‘local’, referring only to those inhibiting the locality around the cave”. Falam LAIMI, too, is not inclusive of us all in the same way as Haka LAIMI is not.

The two senior pastors from Haka in 1953 and a wise man, 30 years later from Falam consistently and unequivocally confirmed the parochial nature of what LAIMI stands for. Taking what they said at face value it is safe to draw the conclusion that the word LAIMI did not and does not represent all of us. It is only partial and not national.

(b) Issued from a mountain or a huge rock/ : According to Dr E H East, “ in Rua Van village, I saw a big mountain from which they tell me issued the first man and woman……to me the story is very interesting, though faulty, of the first human couple…”Lai Mi” (central people) they claim that around them centres the early history of mankind; I was led by the Chief and Village elders to a huge rock.. They showed the very spot in this large rock from which the first man and the first woman in the world issued”. (Burma Manuscripts, p 168-169)

Lian Uk’s version of Laimi as “coming from the centre of the universe’” contradicts Dr East’s record on what he was told by the Chief and elders of Rua Van village in early 1909. Dr East wrote “Laimi, they claim, that around them centres the early history of mankind” – clearly not “from the centre of the universe” which is a serious misinterpretation of the word, centre, here. The former might have embellished overly out of proportion the latter’s account as the two statements are poles apart.

iii. Non-LAIMI : In 1967, according to Pu Pak Ling, headman of Suntla, an interesting historical record on the origin of the major tribes of Falam and the Haka people surfaced. He presented it to the Science Students Excursion Team in Falam : “Following the death of the Sawbwa at Kalemyo, a dispute arose among his five sons, resulting in a family feud – the three older brothers against the two younger brothers.

The younger brothers gained the upper hand sending the three big brothers to flee to the hills. The oldest son was Tun Khaing (Thua Kai) whose descendants today are residents of Zammual, Congheeng, Suntla and Tlaisun villages. The middle, Phulone ( Phurlum) whose descendents are the Zanniat tribe and the youngest of the three, Hlun Soing ( Hlawm Ceu) who begot the Mangkheng, Zahau and Haka tribes.

Again, this statement establishes that the above tribes, which constitute the majority of Falam’s population and the Haka-s are not LAIMI because their forefathers were not “issued from LAILUN cave”. They are descendents of the three brothers seeking refuge from Kalaymyo.

This conclusion corresponds with Rev Sang Ling, Rev Sang Fen and Pu No Zam’s testimonies that LAIMI is only referring to a few local people and not all of us.

Reiterating the inferences :

(a) Rev Sang Ling and Rev Sang Fen declared. “Laimi was first used by denizens of Haka. LAI means our village people, our own local people, as distinct from outsiders”. Therefore, LAIMI of Haka, does not include us all collectively. Logically then , Haka LAIMI did not and does not represent Thantlang, Zotung, Zophei, Senthang, Maru, let alone Tedim, Falam, Matupi, Mindat, Kanpelet, Paletwa, and Ashu Chins

(b) On that ground, they ( SL & SF) declared ”LAI is not our national name’” They were the authority in those days. So we can hang on their every word.

(c) Likewise, LAIMI of Falam refers only to the tribes in the vicinity of LAILUN cave, excluding the majority of the populace in Falam area, needless to say the rest of us.

(d) The above ( iii. “Non LAIMI” ) further confirms that, the majority of populace in Falam area, such as Zanniat, Suntla, Tlaisun, Congheng Zahau, Zammual, and the Mangkheng tribes and the Hakas are NOT LAIMI as their forefathers did not originate from LAILUN cave but from Kalemyo.

(e) Now, all in all LAIMI of Haka and that of Falam do not represent all of us but only a few local tribes. This had been testified by Rev Sang Ling, Rev Sang Fen, Pu No Zam and Pu Pak Ling. LAIMI therefore does not identify us all as a people.

(f) Lailun, the cave from which a tribe called LAIMI was believed to come out, was found only around 1600 AD, after our forefathers had fled to escape hostile Sawbwa, Kyitaungnyo in Kalemyo. It was, therefore, too recent in chronological order in our history lacking primordial originality to qualify for our national name.

(g) LAIMI does not stand on a single solid foundation but loosely on different footings, each contradicting one another like, “ first used by Haka denizens alone” – SL & SF, then, “from the centre of the round earth” – LK, “out of cave“ – elders of Falam, and “out of rock , mountain“ – Headman and villagers of Rua Van– Dr East. The credibility of the etymology of LAIMI itself, is questionable to the core.

(h) Last but not least, given LAIMI, based on mythology without factual foundation, is preposterously unreal, superannuated and unacceptable in the real world. It holds no historical, scientific or logical values. Dr East himself described it, “ faulty” and admitted “ I have some difficulty in accepting their story as accurate” (Burma Manucript p.169.)

As believers, to chose LAIMI (based on the principle that we were originated from LAILUN cave, centre of the universe, out of a big mountain or a huge rock ) for our National Name means denying that we are the fruits of Adam and Eve created by God in the Garden of Eden. Wouldn’t it be then an act tantamount to blaspheme?

Actually, the people of Tedim also have a similar legend. A cave called, KHUUL near Tedim from which the original people were believed issued. However, being only a legend, they do not consider it worth-mentioned to be their origin. They persistently preserve ZOMI, a symbolic continuity of their identity passed down through the generations by their ancestors over the past 12 centuries to this very day.

Thus, LAIMI, too, does not stand the test of historical, logical, scientific and also biblical scrutiny.

ZOMI : The word ZO can be interchangeable with JO, YO, DZO, ZHOU, ASHU, SHO, CHO, KHUMI, YAW, etc. as they appeared in many books in our national archive. Despite being subjected to linguistic variations down through the centuries resulting in slightly different writing styles used by different authors, historians have agreed that they all meant ZO/ZOMI.

Even today the Khuano group in Tedim area pronounce YOMI for ZOMI. Our cousins in Manipur State spell Zhou for ZO. You walk down the street and ask people to spell ZO, you end up seeing all these words transliterated. The style of writing varies with individuals, so Chin was spelled “Kyen” or ’Chien’ etc. The phonetic similarity with its application is what it counts.

Pu Lian Uk recently wrote “ there had never been the name ZOMI in the past till it has been newly created since 1953”. Nothing could be further from the truth. And the lack of historical knowledge couldn’t be more obvious. No wonder the public is kept in the dark if he is still groping himself about in it with his pen too.

Please first listen to what Rev Sang Ling of Haka and Rev Sang Fen of Zokhua, had to say to us about ZO, ZOMI.
“In our younger days we were told that we were born at Zotlang and ZO is our true original name” said Rev Sang Ling at Saikah. Then he asked Rev Sang Fen, what his opinion was.

“I agreed”, replied Rev Sang Fen, adding “I believe ZO is our national name and I myself am the pastor of Zokhua” They both declared “ZO IS OUR TRUE ORIGINAL NAME”. Saikah, 1953.

If Zomi was created in 1953, then it must have been Rev Sang Ling of Haka, Rev Sang Fen of Zokhua and the 3,000 strong Christian congregation (among which less than 10 were from Tedim) who unanimously voted and formed Zomi Baptist Convention (ZBC). Saikah village, Thantlang 5-7 March, 1953.

But It is now clear that there had been ZOMI before 1953, at least 50 years earlier, since the younger days of the two pastors. Interestingly enough, what Rev S Ling mentioned about ZOtlang as the birth place of our people definitely takes us back closer to the core of our origin.

In this regard, Pu Khup Za Go, India, wrote: “Zotlang is the Haka legendary that corresponds to the Tibetan origin of Zothang (Shothang) in the Amdo region which Dr Stein places to the east of Central Asian Highland corresponds to the region where the Zomis are said to have originated”.. “Shothang/ (Zothang) was brought down through centuries and subjected to cultural and linguistic variation” (Zo Chronicles, Khup Za Go p.192) – to Zotlang in the younger days of the pastors. Let’s dig deeper.

Sir J. George Scott reported to the Government of India that the Zomi (Yo/Jo) never called themselves by such names as Chin which they objected..(Burma: A Handbook of Practical Information 1911 p 104 and Burma and Beyond 1932 p 187),

G A Grierson conceded thus “The name Chin is not used by the tribes themselves who use titles such as Yo,Jo / Zo. “ (Linguistic Survey of India 1894-1928)

Rev Howard Melcom wrote “The Yo (ZO) is on the lower water of the Kyendwin (Chindwin) not far from Ava, the district is sometimes called YO (ZO)”,

Sir Henry Yule ( 1508) : the Yo (Zo) country and the location of which was  west of the mouth of Chindwin, the interior of Doab, between the Irrawaddy and Chindwin…”,

Baiyue: The Zhou (ZO) came from Northern Tibeto –Burman stock, Dr CJ Cope wrote books in Tedim dialect that carried ZOMI.

U Thein Pe Myint, a famous historian, wrote: “ Even though the people who are called Chins do not necessarily protest, their true name, in fact, is Zomi”. (Withita Taing Tamaing Asa. 1967 p 172)

U Ba Than: “Outsiders called them Chin, in fact they are ZOMI” (School Text book of Burmese History)

Daw Khin Myo Chit, Burmese scholar: “Yaw, Lusei, Thahdo, Naga, Kuki Chins-are in fact, ‘Zomi’,

Rev Sang Ling together with Rev Sang Fen: “In our younger days we were told that we were born at ZOTLANG. ZO is our true original name”.

Daw Aung San Su Kyi: “ Zomis are the ones who stood by me faithfully”. Dandenong Basketball Stadium, Melbourne 1 Dec,. 2013, too numerous to mention.

ZO/ZOMI with capital Z is the proper name our forefathers identified themselves since time immemorial.

And ZOMI, unlike Lian Uk assumed as “People of the cooler region”, actually does not refer to the cooler climate or place (Zolei) in the higher elevation. We can see our forefathers were calling themselves ZOMI when they founded the ZO dynasty ie. ‘the Zomi Kingdom, Zomi Nation, Zomi District and Zomi Country, at the blistering-hot ‘simgam’ (not zolei), central region of Burma, called “The Dry Belt”.

If ZO was named in reference to climatic condition as alleged by him, our ancestors should rather have more appropriately called themselves ‘SIMMI’ – ‘People of the hot region’ then, but that was not the case. They called themselves and were internationally recognised as ZOMI (Yo,Jo) at all time regardless of the climatic conditions they lived in.

It would be worthwhile seeing our origin and the heyday of our forefathers in the early centuries and how ZOMI is singly standing out as our National Name worthy to be proud of.

“Our Origin: Although the origin of our history has been lost in the mists of time, it is believed to be rooted in Tibet. It is interesting to note that even to this day we still share many basic words in our languages with Sing mi (Shing mi), one of the earliest peoples of Tibet, like ‘ Pa thian ’ for God, ‘Khamtung‘ for hilly region, ‘Topa‘ for lord, ‘mi’ for people, ‘ tung ’ for on, ‘ sing ‘ for wood or jungle,  to mention but a few. (Warren W Smith: The story of Tibetan Nationalism and Sino-Relation – courtesy, Pu Kham Go Pau USA)

We also share a number of traditional customs, beliefs and superstitions. These are concrete ancestral ties between us attesting to our origin way back in Tibet. ZOTHANG (Shothang) in the Amdo region, also corresponds to the region where the Zomis are said to have originated.

Further, “ those who used ‘mi’ or ‘mui’ for people or man/men are regarded as originating from Tibet”. ( Linguistic Survey of India ).

Early settlements in Burma : Records show that by 6 AD the first wave of Yo/Jo/Zo migration had arrived at the Chindwin valley and by 100 AD, and on for centuries, they settled around Pagan long before Anawrathasaw became crowned king in 1044

Pagan, the most popular tourist attraction site in Myanmar today, is the country’s most ancient city. U Ba Than, a renowned historian, noted that the name of the kingdom capital, ‘Pagan’ was the corrupted Burmese word for “ Pu’ gam “, meaning land of our grandfather. (Kyaung thung Myanmar Yazawon – School Text- book of Burmese History).

Dr Neihsial Tual Cin Ph D, India, in his book, mentioned that the ancient Burmese city, Pagan( Pu-gam) was the name given by our forefathers. (Guite Kual a Lutna 1985)

So too, other historians claim that,  Popa was the corrupted Burmese word  for “ Pu pa “, a honorific title, “ Master or Grand-father”, given to the gigantic volcanic ‘plug’ sticking up to 737 meters above sea level for its awesome magnificence.

Not surprisingly our forefathers, ‘pu-pate’, at the time would have believed it to be the abode of a supreme spirit and so would have offered that great honour to propitiate him. Since none of these names translates into Burmese language, the veracity of the claims cannot be repudiated unless proved otherwise.

The Hill and Plain Chins : From there after many centuries they eventually moved to the north to settle in the hills to become the Hill Chins. Some, however, moved further down south and settled around what is now Minbu, Thayet, Aunglan, Natmauk, Paukkhaung, Sithohtara-Ngape, Pyi (Prome), etc., to be called Asho, the Plain Chins.

OUR FOREFATHERS ONCE RULED OVER CENTRAL BURMA ZO Dynasty : Earlier than 700 – 1550 AD The Zo Kingdom, Zo Country, Zo Nation and Zo District

Proudly, at the peak of success our forefathers had, for over eight centuries, established,

1. Zo Kingdom : Fan Cho, 862 AD,  a Chinese diplomat of Tang Dynasty recorded : “ A petty kingdom in Chindwin Valley whose princes and chiefs were called Jo (Zo). This is the earliest record so far available on the kingdom the Jo (Zo) people established  in the Chindwin valley. Further research will unearth more detailed information on the kingdom.

2. Julia Lowell …. “with Ruby mine on the Southeast and China on the East”. The extent of the Zo kingdom, was a sizable land comprising one of the richest natural resources on earth.

This account is strongly supported by the Legend of Dahpa (Dahpa Tangthu). Dahpa unknowingly brought home brick-sized stones for the fire place. His bride, recognising they were precious stones, said to him “These are the kind of stones that make my parents rich”. Indeed Dahpa and his wife became wealthy too. They threw a party for the whole village called ‘Ton’,  lasting seven days.

Dahpa never had to work hard and therefore he was assumed to be skiving off and was mistakenly called  ‘lazybones’.  Yet he had everything he wanted –by ‘beating his magic drum’, the legend goes. It is a popular practice among wealthy Zomi animists to celebrate ‘Ton’, a weeklong feast, as an ostentatious display of their status to guarantee merits for life after death.

3. Zo Country: Sir Henry Yule, 1508,  mentioned, “ the Yo (Zo) country and the location of which was  west of the mouth of Chindwin, the interior of Doab, between the Irrawaddy and Chindwin…”  There are remains of Yo/Zo settlements at different places in Pinle Bu Subdivision still standing to this day as proof to this account.  A megalith, 13 feet tall, used as an altar for sacrificial offerings, is still standing two miles from  Sibani  village near Monywa. The local people call it ‘Chin god’ (Falam Centenary Magazine page 232).  Also a neighbourhood in Sagaing is called ‘Chin Suh Ywa’ meaning ‘Chin Village’  (Zomite’ Takkhahna’ by J H Tun Thawng).

4. Zo Nation : , Rev. Fr Vincentius Sangermano, 1783, an Italian  clergyman, wrote even more explicitly thus, “To the east of Chien (Chin) mountains, between 20°30′ and 21°30′ north latitude, is a petty nation called Jo, Shu (Zo)” (Description of THE BURMESE EMPIRE, page 35).

5. and Zo District: Rev. Howard Malcolm wrote: “The Jo/Zo is on the lower water of the Kyendwin (Chindwin) not far from Ava; the district is sometimes called Yo or Jo (Zo).”

These are concrete historical evidences that our forefathers, the Jo/Yo/ or Zo people, once had ‘dominion’ over the Chindwin area in central Burma for centuries.

Two Jo/Yo/Zo kingdoms (6 AD – 1550 AD): It had been well-founded that two ZO kingdoms had been established in the heart of Burma.

The Lower Jo-Yo/Zo Kingdom   (6–1550 AD)  which extended northeast including Pagan and the ruby mines as far to the east as the Chinese border.(The Great Wall – Julia Lowell p 6) This kingdom was far more extensive than today’s Chin State. It came to an end when it was conquered by the second joint invasion of Hanthawady Pegu, Ayudiya and Taungoo after the death of King Bayintnaung in 1550 (Thai history and documentary movie, ‘THE KINGDOM OF WAR”).

The Upper Yaw/Zo Kingdom of the  Kale Kabaw Valley (800-1400 AD) where they came around 800 AD and set up the capital at Khampat, which literally means ’the beginning  of the uphill’ They settled there as late as 1400 AD before finally giving way for the westward advance of the Shans thence on to the hills, their permanent home.

Around Bunglung, Yesayo remains of altars for ceremonial worship rites, artefacts and settlement can still be seen to this day. Intolerant to occasional raids from the Manipuris, they jumped out of the frying-pan into the fire. Fleeing south to Kalemyo they ended up in forced labour to built a fortress around a 234 acres of land on which the residential palace of the hostile Shan Chief, Kyitaungnyo, was built. Then they fled to the hills.

Up to that time, through ZO Kingdom, ZO Nation or ZO Country and perhaps hundreds of years earlier, there were no Tedim, Falam, LAIMI, Haka, Matupi, Mindat, Kanpetlet, Paletwa, ASHU etc. They were all but ZO/ZOMI. This testifies our inextricable oneness as a people – ZOMI.

After being conquered by the Ayudiya, Pegu and Taungoo, ZOMIs were dispersed elsewhere. Those fleeing to the hills were separated by mountains and valleys, and they began to adopt various different names. Thanks to the people of Tedim for their steadfast loyalty in their symbolic continuity in maintaining ‘ZOMI’ as our National Name. If it wasn’t for them our true identity would have been lost altogether beyond all hope of retrieval.

Though seemingly not knowing it is our national name, there are widespread occurrences of ZO/ZOMI relentlessly preserved, such as LaiZO in Falam area and ZOkhua, ZOtung, ZOphei in Haka area. Too, CHO(ZO) as they call themselves in Mindat and Kanpelet, KHUMI (ZOMI) in Paletwa and ASHO(ZO) in Burma proper and ZAW (ZO) in Gangaw area prove that ZOMI is still pretty much well preserved to this day as our family heirloom. Standing the test of centuries, subjected to cultural and linguistic alteration and lost in the memory of many, our family heirloom nevertheless is an enduring testament to the verdict : WE ARE ALL ZOMI.

JEALOUS FOR OUR IDENTITY – ZOMI

ZO/ZOMI was internationally recognized as early as 862 AD when penned by Chinese scholar and diplomat, Fan Cho. In fact, it must have been perhaps hundreds of years even earlier that ZOMI had been established. A host of international scholars rallied behind him documenting the dynasty of ZOMI at its zenith – the aforementioned Kingdom, Country, Nation and District in central Burma in the early centuries. ZO/ZOMI is therefore, pivotal and central to our true national identity. Knowing who and what our ancestors were, how dear and great it is to discover that we have every reason to be proud of being ZOMI today.

It is a fait accompli that our forefathers collectively were Jo/Yo,’ZOMI’ more than 1200 years ago today and 1034 years before the word, ‘Chin’, was falsely imposed upon us on August 13,1896 to be our national identity. What reason do we have to pride ourselves on being identified as Chin without a scintilla of status attached to it – meaningless, empty and devoid of any references in terms of who we are? Are we much too complacent about going on with an identity that may possibly carry a social stigma attached to it in the sight of our neighbours?

So how much longer could we naively be obsequious to accept and flaunt a false name, Chin, but ignorantly deny the indisputable national name, ZOMI?

Therefore, if we are really serious enough and jealous for our true generic identity in light of the mounting historical evidences, political awareness and a sense of logic, I envisage the day we agree to shed off the ‘wrongly imposed’ name – ‘Chin’, and don the rightful apparel of our historical and ‘primordial’ identity- ‘ZOMI’, will see the light of day not too far off. Only appalling ignorance and crude insensitivity could stymie the realisation and readiness to the acceptance of ZOMI as our national identity. Isn’t it time now to awaken to reality?

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A Brief History of Dr. Vumson Suantak

He is also known as the Father of Re-Unification among Zomi/Chin/Kuki/Mizo. Let's continue his re-unification idea/movement and vision. It is the time to Unite our people as he wishes. 

Brief Biography of Dr. Vumson Suantak 

Date of Birth : November 9, 1937 

Place of Birth: Tamdeang, Tedim Township, Chin State, Burma. 

Date of Deceased: September 19, 2005, Laurel Hospital, Maryland, USA. 

Educational Background 

1957 - Matriculated from Tedim State High School, Tedim Township. 

1961 - BSc. (Geology & Chemistry) Rangoon University 

1965 - M.Sc. (Petroleum Exploration at the Mining Academy) Freiberg – Germany. 

1969 - Ph. D (Doctor of Natural Science) Bergacademie, Freiburg - Germany 

Publications 

1970 - Geochemical Exploration of Trace Elements (in German version) 

1986 - Author of Zo History (in English) 

Jobs 

He worked as a Geologist in Burma, Germany, Norway, Scotland, Ireland, and the United States. 

Social and Political Activities 

1987- 2005 

 Foundation for Democracy in Burma /member and for five years served as its President. 

 Member of Committee for Restoration of Democracy in Burma 

 Founder of Chin National Council and Chin Freedom Coalition (Washington) and Chin Forum (Ottawa),

 Founder, Former Chairman, and Advisor of Zomi Innkuan Washington D.C (USA) since 2001. Zomi Innkuan D.C Chairman 2001 from 2004. 

 Member of the Board of Consultants of the Political Affairs Committee of Chinland, 

 Human Rights Activist since 1987. 

 Founding member of Zomi Literature Institute (ZOLITE) 

 Member of the Zo Re-Unification Organization (ZORO) since 1995 and served as coordinator. USA branch ZORO President. 

 Member of Advisory Board of the Chin National Community – Japan. 

 Lecturer in Non-Violence Actions, Human Rights and Minority Rights. 

 Represent Chin Forum in Constitution drafting federal and state in various Burma related seminars. 

 Worked together with the NCGUB from 1991 to 1999 and other organizations. 

 Promote Peace and Democracy in Burma and encouraged armed groups for peace negotiations. 

 He political activities involved, among other works, lobbying Congress and the US Government for the cause of bringing democracy to Burma and giving interviews to the media such as the BBC, Voice of America, and the Radio Free Asia etc. 

 FAMILY 

Parents 

 Father - Pu Ngul Zam 

 Mother - Pi Neam Mang 

 His Childhood, with his Family, Standing second from left 

Daughters 

Nu Mang Khan Cing ( Bianca Son) - Germany 

Nu Zam Lian Vung (Liana Suantak) - Germany 

 His two daughters and grandson 

Grandsons 

 Otilio - Germany 

Sononar - Germany 

Brothers and Sisters 

 Pa Suak Kang - Tam Deang, Tedim Township, Chin State, Burma. 

Nu Vung Khai - Tam Deang, Tedim Township, Chin State, Burma. 

Pa Cin Za Dal - Tam Deang, Tedim Township, Chin State, Burma. 

Pa Lian Kop Cin - Yangon, Myanmar 

Pa Ngo Cin Thawng - Chairman, Zomi Innkuan D.C, Maryland, USA. 

 His brother Pu Ngo Cin Thawng's Family in Maryland

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History of Chin National Day

By Salai Van Cung Lian (UK)

Chin National Day: a day to celebrate being Chin; a day to celebrate our identity, culture and traditions; a day to tell the world who we are and where we come from.  Chin National Day falls on the 20th of February. Today, the Chin people all over the world celebrate this auspicious day in their own way and scale of capability. Culture troupe from various tribes were brought together on this special occasion to promote understanding, sense of identity and most of all unity in diversity. 

President U Nu at Chin National Day, Falam. (February 1961)

The Chin Hills, prior to the British colonisation, was an independent country free from outside influence. The whole of Chin Hills was dotted with village states on the clan lineage. They had developed a firm and social structure regulated by customary laws which served as a balancing and preserving factor for security and stability. The majority of Chins were under a political system of Chieftain rule. The leaders were established by prominence in war or being the father of a clan which later developed into hereditary rights. While much of Chin Hills practiced Chieftainship, the Tashon tribe in Falam division practiced a Western style democratic system, where the leaders were chosen by the people.

Although Chinland was not united under one political system, Chins were very much aware that they all belonged to one and the same race and they had never severed their kinship. When Chinland was invaded by the British Empire, the 3,000 Chin warriors from all over Chinland, united under the leadership of Pu Con Bik whose motto was ‘Unity is Strength’, stood against the invading enemy. However, much like everywhere in the world, Chinland fell under the British Empire.

From 1930 onwards Pu Vum Tu Maung led Chin Hills Unity Party started to fight the British administration for freedom. On 20th February 1940, they staged a large demonstration in Kanpetlet and demanded freedom.

After the Second World War, the Chin chiefs took part in negotiations with other ethnics specifically the Shan and the Kachin and with the Burmese. It was to decide whether Chinland wished to join the Burmans in getting independence from the British Empire and forming a new country. On 12th February 1947, the three Chin chiefs Pu Hlur Hmung of Falam, Pu Thawng Za Khup of Tedim and Pu Kio Mang of Hakha, along with representatives of the Shan and the Kachin signed an agreement with U Aung San led Burmans at the historic Panglong conference to create unity in the country. The Chin representatives agreed to join Burmans and other ethnics to gain independence from the British and form the Union of Burma.

Chiefs and Chieftain from Hakha Sub-division during the 1948 Independence Celebration & Conference. (February 1948)

After signing the historic Panglong agreement, the British government then set up the Frontier Areas Committee of Enquiry to enquire the will of the hill people on the question of joining Burma. Representatives from Falam, Hakha, Tedim, Sizang, Kanpetlet, Paletwa testified in front of the committee in Maymyo from 19th – 24th April 1947. The representatives testified that they wished to join Burma as District in Ministerial Burma. However, they realized they made a mistake, therefore, the Chin representatives unanimously agreed to sign a letter revoking their testimony given before and submit a new testimony on 20th April 1947. The letter stated that “It was never the intention of the Chins to go in as a District of Burma. It is the intention in Panglong Agreement executed between the Supreme Council of the United Hills People and the Burmese Government. The statement as made by the witnesses was made without understanding precisely the difference between the terms “Union Government” and “Federal Government”. It is our intention to associate with Burma on Federal basis and what we mean by “Central Government” in our memorandum submitted to the committee is the Federal Government”. The Frontier Areas Committee of Enquiry concluded their enquiry and made recommendation regarding the Chin Hills as thus “In view of the doubt regarding the wishes of the people of the Chin Hills and of the Arakan Hill Tracts in regard to their political future, it must be left for negotiation and decision in the Constituently Assembly”. On the basis of Panglong agreement, negotiations went on and eventually Burma gained independence on 4th January 1948 together with frontier areas. After independence the Union of Burma was created in accordance with the 1947 Constitution of Burma. The status of Chinland was then discussed at Constituent Assembly and it was decided to be a ‘DIVISION’ with special status by the name of “Chin Special Division” and Falam as the capital. The administrative system remained unchanged for the time being.

The concept of having a National Day for the Chin people was propounded only after the formation of the Union of Burma. After Burma gained independence, the Chin Special Division and Chin Affairs Council were formed in accordance with the 1947 Constitution of Burma. The post-independence administration system for Chin State was to be established by the Chin Affairs Council led by Pu Vum Thu Maung. The Chin Affairs Council went through the process of changing the administration system for Chin State from Chieftain rule to a democratic system. A Committee of Enquiry was set up on the 4th February 1948 to enquire which administration system the Chins wished to adopt. Meanwhile, the central government planned the independence celebration to be held in Falam, the then capital city of Chin Special Division from the 19th – 22nd of February 2019. The Chin minister gave advice to the committee that the inquiry was to be held during the independence celebration in Falam. The Enquiry Committee toured Tedim subdivision on 12th February 1948 and heard statements from people’s representatives. The representatives from Hakha, Falam, Paletwa and Siziang also gave their statements. The Chiefs wanted to maintain the status quo, however, the people clearly wanted to abolish chieftain rule and replace it with a democratic system and they didn’t mind granting compensation to Chiefs and Headmen.

The independence celebration started on the 19th of February 1948. His Excellency the President of the Union of Burma, Sao Shwe Thaike, sanctioned the celebration. Mass meetings were held and many topics were discussed. Falam welcomed about 5,000 guests from all over Chinland for this mass meeting. The then Deputy Commissioner of Chinland Pu Tuang Hmung remarked about the guest figures on his official annual report of 1948 that “it is no small figure for a place like Falam to host such a large number of guests”. The report also stated that the central government sanctioned 21,000 Rupees for the purpose of celebrating independence. It also highlights the importance of the presence of people representative from Paletwa and Kanpetlet for the first time in Chinland history. A man from a village near Paletwa walked from his village to Falam. People from all over Chinland came to Falam. It was a reunion for scattered brothers and sisters who adopted different traditions, customs and spoke different dialects.

Meeting minutes of Chin Affairs Council (National Archive Department, Yangon Record. Acc - 24084 – 1)

On the 20th of February an agenda for Education, Health and Transportation was first deliberated. Then, the much awaited and expected issue of abolition of chieftain rule was brought up. The motion to abolish the chieftain system in the Chin Hills and to substitute it with a democratic system was moved by Pu Thang Za Kai of Tedim and was seconded by Pu Sum Mang of Falam and Pu Htang Mawng of Kanpetlet. Animated discussion took place for quite a long time. As there were people against the motion, the chairman of the meeting decided to take a vote. The move was approved by 5000 votes to only 17 against. The vast majority of Chin people embraced the modern democratic system of administration in the Chin Hills. On that day, the Chin people can voice their opinion without restraint and able to vote on their choice of administration system. Thus, the 20th of February is an historic and meaningful day for the Chins, as not only did they overwhelmingly decide to adopt a democratic system for the Chin Hills, but they also achieved national solidarity and unity on this very day. Eventually, the Committee of Enquiry submitted its findings to the Cabinet of the Union of Burma on 30th September 1948, with a recommendation of granting pension to the Chiefs and to replace the system with a new democratic administrative system. The recommendation was accepted by the Cabinet and the Chiefs were compensated for the loss of their dues. The Chin Hills Regulation of 1896 was abolished and “Chin Special Division Act” drafted by the Chin Affairs Council was approved and enacted as an Act by the 6th Plenary Session of the Union Parliament on 12th October 1948. It was significant achievement by the Chin Affairs Council. Pu Vum Thu Maung and other Chin leaders worked so hard and they were so determined to modernise the administrative system. They achieved earlier in modernising the administrative system than in most of the other hill regions.

Meeting minutes of Chin Affairs Council (National Archive Department, Yangon Record. Acc - 24084 – 1)

The Chin Affairs Council was busy with the process of administrative changes throughout 1948 and 1949. During the 1950s, they put aside time to consider the ongoing existence of the Chins as a distinctive and important race within the Union of Burma. The Chin leaders recognized the importance of unity among the Chin people and the consciousness of Chin people as a unique race in the world. As nations and people around the world have their own National Day, the Chin Affairs Council decided that it was time for the Chins to have a National Day to celebrate being Chin and to unite the scattered race.    

On the first meeting day of the seventh session of the Chin Affairs Council on the 9th October 1950, a motion was tabled by the Honourable Chin Affairs Minister Pu Vum Thu Maung to have a Chin National Day. The motion was to choose a date for Chin National Day. He said: ‘My reason is very simple. As many nations around the world have their own national day, it is necessary for the Chin people to have our own National Day. I have discussed the matter with the Commissioner Sithu U Thein Maung of Chin Special Division and others, focusing on three different dates but had not decide which date is best suited for Chin National Day’.

• The first day was the day Chin delegate were sent to Enquiry Commission to Maymyo.

• The second day was 20th February 1948 on which the substitution of Chieftain rules with democratic administration was effected by the mass meeting held at Falam.  

• The third day was 12th October 1948 which was the day the Chin Special Division Act was enacted.

The motion was seconded by Pu Sang Ning from Matupi. Captain Mang Tung Nung from Tedim then asked permission to speak from the Chairman Pu Lian Thum and addressed the motion. He proposed that the date of the resolution to abolish the chieftain system for a modern democratic system reached at the mass meetings in Falam on 20th of February 1948 was the most suitable date for Chin National Day. Therefore, he recommended a proposal to add ‘the 20th February 1948, 11:00am’ to the original motion.  The motion was carried, and a resolution was passed to declare the 20th of February Chin National Day.

The political concept behind the creation of Chin National Day is – a change for the better in accordance with the changing world, for the perpetual existence of Chins as a unique race.

Chin National Day was officially observed for the first time on the 20th of February 1951 at Mindat with much pomp and ceremony. It was graced by a contingent of dignitaries headed by the Honourable Prime Minister U Nu and other Union of Myanmar leaders.

Throughout the history of Chin National Day there have been proposals to change the date and attempts to change the name from Chin National Day to Chin Special Division Day or Chin State Day. However, those attempts were unsuccessful as the Chin people were determined to continue to observe their national day as the Chin National Day on every February 20th.

It is the national duty of all Chin people around the world to safeguard our national day— to preserve and maintain our culture, tradition, language and literature— if we wish to keep a distinctive Chin identity among the family of nations.

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Zo Kingdom by Vum Son

By Dr. Vum Son

Zo people believe they settled in the Chindwin Valley in early times. They know the Chindwin River by different names— the Lusei as Run, meaning river, and the Paihte as Tuikang, meaning white water. Pu K. Zawla in his “Mizo Pi Pu to Ieh an Thlahte Chanchin” suggested 996 A.D. as the year in which Zo people arrived in the Chindwin Valley. and he oelieves that they lived there two or three centuries.

The rise of the Tang dynasty (618-906 A.D.) brought contact between early Zo people in the Chindwin and the Tang Chinese. The Tang, as widely traveled traders. recorded the existence of three kingdoms in Burma—the Pyus, the Pegus (Mon). and the Sak. The Sak kingdom may have been the Zo of upper Burma.

The rise of the Nan-chao kingdom during the Tang dynasty influenced the Pyu as well as the Zo kingdom, and the Tang dynasty brought resurgence to the political power of the Nan-chao, who were Tai or Shan living in south-west China. In about 629 A.D. the Nan-chao chief was a subordinate of the Tang emperor. but in time the Nan-Chao chief Pi-ko-lo overpowered other small states and built a large Nan-chao kingdom. In 738 A.D. the Nan-chao conquered the Tu-fan (Tibet) and Shihman (Lolo) tribes. (Lolo tribes are one of the Tibeto-Burman races.

They migrated from the north as the last of the Tibeto-Burmans) Because of a misunderstanding between the emperor and the second Nan-chao chief. Ko-lo-feng, a great battle was fought at Hsiakuan and 6,000 of the Tangs’ troops were killed. Thus the Nan-chao established themselves as a stable kingdom. During this period the Shan attempted to push eastward into China as well as southwest.

In 750 A.D. Ko-lo-feng opened trade routes to India and to the kingdom of the Pyu in central Burma. He established permanent garrisons at staging posts, and these garrisons were in later years to dominate northern Burma and conquer the Zo people in the Chindwin Valley. In 700 A.D. the Nan-chao plundered the Pyu capital and carried off thousands of captives to Kunming, which ended the Pyu kingdom.50

Tang Chinese travelers learned of an eighth century kingdom and various tribes existing west of the Nan-chao kingdom. The capital of the kingdom, “the wooden stockade”. was situated at the confluence of the Irrawaddy and Chindwin Rivers. At that time the Zo people must have settled north and west of the capital, as most of the locations connected with the Zo people were found in the north of the Chindwin and Irrawaddy confluence.

The northern most part of the Zo settlement was at Homalin.Fan-ch’o, a diplomat of the Tang. described the Chindwin River and the people living in the Chindwin Valley. The Chinese called the Chindwin River “Mino”; hence the people living in the Chindwin Valley were called Mino people. Fan-ch’o wrote in “The Manshu: Book of the Southern Barbarians”, “It takes its source in the Hsiao-Po’lo men *Little Brahman Kingdom’ of the northwest. It flows south past the Yuyeh-chu river valley. Then to ;he southeast it reaches the wooden stockade which is on a sand bank 100 Ii from north to south and 60 li from cast to west.

They call their princes and chiefs Zo. The Mino have long white faces. They are by nature polite and respectful. Whenever they address anyone, they came forward making a bow at each step. The kingdom has no cities with inner or outer walls. In the middle of the hall of.the Mino King’s palace there are great pillars cut and carved in patterns and adorned with gold and silver… They are 60 day stages southwest of Yungchang city of Man.- (The Chinese called the Nan-chaos “Man”.)

“In the ninth year of Taho (835 A.D.) the Man destroyed their (Zo) kingdom and tooted their gold and silver. They captured two or three thousand of their clansmen and banished them to wash the gold of the Li shui (Irrawaddy)”

Remains of Zo settlements are still found today in the Chindwin Valley. Two miles from Sibani village, not far from Monywa, is a Zo ritual ground. The memorial stone was, in earlier days, about thirteen feet (4.3 m) high, but is now decayed from exposure. The Burmese called it Chin paya or Chin God. The place was called “Ashground” because of the high ash content of the soil.

In 1971 Khantinzamvungh found beads front necklaces, remnants of copper belts, and pieces of water pipes, used for smoking, in the earth. The Burmese told him that in 1968 Major Ko Ko took three Jeep loads of material from the ground and drove away. In Sathung, a village near Mintaipen, there are remnants of Zo memorial stones which have inscribed the date the Zo people were attacked by Mingyi Kyaw Saw. Near Sagaing bridge there is a village called Chin Ywa or Chin Village.

There are no more Zo in the village. the Meitei descendents are still there. They are Burmanized and speak only Burmese. In the cemetery however, the Meitei keep their traditions, burying their dead with the heads pointing north, whereas the Burmans bury their dead with heads pointing east. In Sagaing town itself is a place called Chin Suh or “Chin meeting place.”

When the Burmese descended to the plains of central Burma, during the ninth century, Zo people were already in the Chindwin Valley. According to Luce the Burmans fought against the other occupants of the area. such as the Thet, Mon, and Pyu, but they did not fight the Zo.

The reason seems very simple. Since the Burmese settled in the east of the Irrawaddy, and the Zo were dominantly between the two rivers, there was no conflict of interest concerning their territory between the two tribes. Only after their kingdom was destroyed the Zo crossed the Chindwin and settled in the Kale-KabawMyittha-Yaw-Valleys and Pandaung Hill. Asho tradition says that they lived in the Pandaung Hills and crossed the Irrawaddy and lived on the cast bank of the Irrawaddy during the Burmese Pagan dynasty.

The Shans established a state at Hkamti Long, previously held by a Tibetan prince in about 1000 A.D. It started as a military outpost of the Nan-chaos during the three-side hostilities involving Chinese and Tibetans. After establishing themselves the Shan began settling in the Hukawng, Mogaung, Kabaw. Kale, and to a lesser extent in the Yaw valleys. The Shans must have intermixed with the Zo people, as many Zo. in particular the Lusei and the Pawi (Zahau), legends tell us about their times with the Shans.

For example “Shan khaw fiartui the vat in dang, Ngaknun hnamchem ang an chawi” Not only do songs describe a river, which speculation holds to be the Chindwin, but the songs narrate life in a Shan village. The Paite, or other Zo clans, seem to have no such traditions. The Paite call the Shans “the children of Khamang” which perhaps means that the Paite regarded the Shans as Khmer. They call the Chinese “Sen” which must have been derived from Shan. The Paite were less intimate with the Shans during that time because they occupied the areas around Kan a little farther south from the Shan.

During this period the Zo occupied the countries west of the Chindwin and Irrawaddy Rivers—stretching from Khampat/ Homalin area in the north to the Yaw country/Pandaung Hills in the south. The Shans concentrated themselves in the northern part of this area— mainly north of Kale. Few Shans were in the Yaw area. Zo were the main occupant of the area south and west of Kale, the Myittha and Yaw valleys. Some Zo were already in the southern Zo— northern Arakan areas.

In 1253 the Mongol king Kublai Khan struck south from Linpan mountains of Kansu. through sonic 700 miles of no-man’s land, by-passing Tu-fan (Tibet), and attacking Ta-li the Nan-chao capital. The Nan-chao kingdom of Ta-li was destroyed in 1279. After this destruction the surviving Shan rulers migrated to the present north of Burma, Thailand and surrounding areas.

The Mongols then invaded Burma and captured Conca (near Bhamo) on the ninth of December, 1283. The Mongols advanced as far as Myingyan and then retreated. The Shans of Hkamti Long and Mogaung took the opportunity to fill the vacuum thus created and in April. 1301 invaded and overran north Burma, east and west of the Irrawaddy. In 1364 they sacked the twin Burmese capitals of Sagg ing and Pinya.

After destruction of the Burmese kingdom petty Shan kingdoms were formed in different parts of Burma, including Kale. Like their sister states of Mohnyin and Mogaung, they be came indepen-dent.

The Mongol invasion and the Shan activities drove the Burmans to migrate to the west of the Irrawaddy starting during the thirteenth century. The Burmans settled down in the Yaw valley. At a certain time the Burman seemed to recognize the Zo people with their own name and called the area the Zo country. Yaw was derived from Zo or a very similar word. The river in the Zo country was named the Zo stream or Yaw chaung.

The Burmans brought their culture, religion and wet cultivation, which they copied from the Pyus. Zo and Burman lived side by side over a century. Both of these tribes had at one time in the past the same ancestor. They shared the Tibeto— Burman language and therefore the Zo plain dwellers of the Yaw valley adopted easily the Burman language and Burmese way of life including the religion. These Burmanized Zo people are still in the Yaw country today. They call themselves the Yaw people and speak Burmese with a distinctive dialect.

Most of the Zo people however did not easily change their way of life. Even in the Chindwin valley they used slash and burn method of shifting cultivation, and practiced their custom of animal sacrifices. They preferred hill areas for their settlement and many of them occupied the Pandaung Hills as documented by Asho history.

Because new immigrants were brought by waves of Burmese invasions of the kingdom of Manipur and Assam, the Burmans quickly spread to the Kale-Kabaw-Myittha valleys. By the four-teenth century the Burmese established themselves tightly in the area that their chronicles mentioned Kale as early as 1370. The Burmese hold on the Shan was so strong that by the fouteenth century the names of the Sawbwas bore Burmese names, including Kyitaungnyo, the Sawbwa of Kale.

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