MEMORANDUM SUBMITTED TO HIS MAJESTY’S GOVERNMENT, GOVERNMENT OF INDIA AND ITS CONSTITUENT ASSEMBLY THROUGH THE ADVISORY SUB-COMMITTEE BY THE MIZO UNION

MIZO MEMORANDUM

Memorandum of the case of the Mizo people for the right of territorial unity and solidarity and self-determination within the province of Assam in free India submitted to His Majesty’s Government and the Government of India and its constituent Assembly through the Advisory Sub-Committee for Assam and fully excluded areas and partially excluded areas.

Pursuant to the resolution passed by the General Assembly of the Mizo Union at Aijal in September 1946 subsequently supported by the Mizo Conference at Lakhipur (Cachar) in November 1946 this memorandum prepared by the Mizo Union and supported by the Mizos outside the Lushai Hills –Manipur State, Cachar, Tripura and the Chittagong Hill Tracts, etc.

The memorandum seeks to represent the case of Mizo people for territorial unity and integrity of the whole Mizo population and full self-determination within the province of Assam for the realization of which an appeal is made to His Majesty’s Government, the Government of India and its constituent Assembly to make a special financial provision from year to year for a period of ten years or until such time as the Mizos shall assert that they can maintain their self determination without this financial provision.

THE PEOPLE AND THE LAND

The Mizos are a numerous family of tribes, closely knitted together by common tradition, custom, culture, mode of living, language and rites. They are spread over a wider area extending far beyond Manipur State, Cachar, Tripura State, Chittagong Hill Tracts and Burma contiguous with the boundaries of the present Lushai-Hills District which was carved out arbitrarily for administrative purpose.

The Mizo people have been known under different names. They were wrongly identified as Kukis during the time of Lord Warren Hastings when Administrator of Chittagong sought help of the British against the Kuki raiders, and it continued to be applied to the whole group until 1871 when it was supplanted by the term Lushai as a result of the active and prominent part taken by the Lushai, sub-tribe of Mizo race, against the British Expedition known as the First Lushai Expedition. The present Lushai-Hills District was thus curved out of the Mizoland for administrative convenience and the Mizo people living within the District came to be known as Lushais while the other Mizos left out of the Lushai Hills District and annexed to the surrounding Districts, continued to be known as Kuki without their consent. However, the solidarity of the Mizo people as a race and a distinct block is testified by the name of places, mountains, and ranges of the Lushai Hills, Cachar, Manipur, Tripura, Chittagong Hill Tracts, Burma, known and called after the names of them. Shakespeare, Stevenson, Liangkhaia, Shaw, Kingdonward and Kim of the Statesman are some of the authorities on this.

The Mizos have nothing in common with the plains nor with the Naga or Manipuri, etc. They are distinct block. The areas now under their occupation are mostly hilly except the eastern portion of Cachar district extending to the Barial range in the North Cachar Hills. Wherever they go and wherever they are, they carry with them their primitive customs, cultures and mode of living in its purest origin, always calling and identifying themselves as Mizo.

The nomenclature of the word ‘KUKI’was and is known to the Mizos; it was a name merely given to them by the neighbouring foreigners.

Again, it was wrong that the word Lushai should be used as covering all the Mizo tribes since it is misrending of the Lusei, only sub-tribe of the Mizo race. Hence though perhaps, not originally intended, it has created a division. Only the word ‘Mizo’ stand for the whole group of them all : Lusei, Hmar, Ralte, Paite, Zo, Darlawng, Kawm, Pawi, Thado, Chiru, Aimol, Khawl, Tarau, Anal, Puram, Tikhup, Vaiphei, Lakher, Langrawng, Chawrai; Bawng, Baite, Mualthuam, Kaihpen, Pangkhua, Tlangau, Hrangkhawl, Bawmzo, Miria, Dawn, Kumi, Khiangte, Khiang, Pangte, Khawlhring, Chawngthu, Vanchiau, Chawhte, Ngente, Renthlei, Hnamte, Tlau, Pautu, Pawite, Vangchhia, Zawngte, Fanai, etc, all closely related to one another culturally, socially, economically and physically thus forming a distinct ethnical units.

TRADITIONAL ORIGIN

Traditionally Mizos claim descent from Sinlung, a mythical rock north of the Shan state. Migration by tribal group seems to have taken place about the beginning of the 5th century, halting at several locations from longer or lesser periods through the Shan state, Chindwin Valley and Chin Hills until they finally came to settle in their present occupied areas and the villages claimed by the various Mizo tribes, wherever their present habitat may be, as their original homes are within or close to the border of the present Falam Sub-Division.

THE MIZO POPULATION

1. The Mizo people in the Lushai Hills alone number 1,46,900 with an area of 8,143 square miles according to the census of 1941.
2. The Mizo population of Manipur State contiguous to the Lushai Hills again comes to about 70,000 with an area of about 3,500 square miles.
3. The Mizo in the Cachar District contiguous to the Lushai Hills, the Mizo again number approximately 9,000 with an area of about 300 square miles.
4. In Tripura state contiguous to the Lushai Hills, the Mizo again number approximately 7,000 with an area of about 250 square miles.
5. In the Chittagong Hill Tracts, contiguous to the Lushai Hills, the Mizo population is generally approximated to be about 15,000 with an area of about 3,000 square miles.
6. In the Chin Hills (Burma) also contiguous to the Lushai Hills who are now commonly known and termed as the Chins, number not less than 90,000 with an area of about 3,800 square miles occupied by them.

The total Mizo population of the contiguous area alone thus comes roughly 3,38,400 and the areas about 18,993 square miles.

It is a great injustice that the Mizos having one and the same culture, speaking one and the same language, professing one and the same religion, and knit together by common customs and traditions should have been called and known by different names and thrown among different people with their homeland sliced out and given to others.

The whole contiguous area of the Mizo population as detailed above occupies the middle and the most important portion of India’s Eastern Frontiers. It is, therefore, the more imperative that His Majesty’s Government, the Government of India and its constituent Assembly should do the just and proper thing and grant the Mizos their just demand for TERRITORIAL UNITY AND SOLIDARITY.

MIZO HISTORY AND BRITISH CONNECTION

The Mizo people were independent, each village forming an independent unity, and their country was never subjugated by the Maharajas of Manipur, Tripura and Chittagong nor by the Kacharis. However, there had been frontier clashes between the Mizos and the neighbouring people which ultimately brought the British to the scene in 1871. The Mizo country was subsequently annexed to the British territory in 1890, when a little less than half of the country was carved out for the Mizo people and named Lushai Hills while the rest have been parcelled out of the adjoining districts. Since the Mizos have remained loyal, friendly and peaceful. At all time, whenever the British needed help as World War I, Abhor Expedition., Houkip Rebellion, and World War II, the willing services of the Mizo people were readily available.

The Mizos have an efficient system of administration and discipline. Being a distinct block they retain to a considerable degree their ancient and traditional laws, and customs and organizations, beginning from village under the guidance of the Chief and the Elders, while young and old have their respective leaders in all walks of life.

Except in Cachar, the Mizo people are excluded from the Government of India’s Act and the areas inhabited by them are kept as a special responsibility of the Governor of the province in his capacity as the Crown Representative and the Legislature have no influence whatsoever. In other words, the Mizos have never been under the Indian Government and never had any connection with the policies and politics of the various groups of Indian opinion.

Now that the British are quitting these Mizos who have never been under the Indian government and whose ways are all different from others, cannot be thrown on a common platform with the rest of India. It is therefore, important to the highest degree that the Mizos be given self-determination in its fullest form.

THE PRESENT GENERAL CONDITIONS OF THE COUNTRY

As stated in the foregoing paragraphs, the Mizo areas are mostly excluded. The political officer is supreme in every respect. The Education is mostly carried on by the Christian Missionary groups. The general communication of the country is extremely poor. The land is extremely hilly without good roads; and the people poor and simple, primitive and divided into tribes and clans. The highest education is mostly derived from outside the district; but in mass literacy the Mizo people is highest in Assam. The people are mostly intelligent and as such given equal terms they always outshine their fellow-workers of other community in the fields at home. They are born strategist. Their greatest short-coming is lack of finance as a result of their trade and commerce and limited scope open for them. Their areas stretch from north to south parallel with the Burma border line for defence along the eastern border of India.

This being the background, it is all the more imperative that the Mizoram be given special financial provision by the Central from year to year while allowing them their territorial integrity as anything short of this will be detrimental to their upbringing. In other words, the Centre shall grant financial provision from year to year for the purpose of development of the country while the district shall join autonomous Assam through legislature with adequate representation and be also eligible to the provincial service with due reservations at the same time retaining their territorial integrity and self-determination : as otherwise thrown among forty crores of Indians the 3,38,400 Mizos with their unique systems of life will be wiped out of existence.

OUR CASE

In the light of the facts stated in the foregoing paragraphs and in view of geographical position and the strategical importance of the Mizoram for the defence of India and taking into consideration the unique characteristics of Mizo polity and compact block of Mizoland – this Memorandum is placed with the authority for –

1. Territorial unity and solidarity of; the whole Mizo population to be known henceforth as Mizo and Mizoram for Lushai and Lushai Hills District, retaining the sole proprietary right over the land.
2. Full self-determination with the province of Assam:

1. With the National Council having the supreme legislative authority and executive body and judiciary within the district the composition and function of which will be prescribed by rules.
2. Any concurrent subjects in which the district may be connected with the autonomous province of Assam or India as a whole shall be by negotiation with the national councils which will be set up; according to wishes of the general public, any legislation may be applied to the district only with sanction of the national council with any modification.
3. Special financial provision by the Centre from year to year until such time as the Mizos shall assert that they are able to maintain their territorial integrity and self-determination without this financial provision.

ALL ABOVE ITEMS SHALL BE SUBJECT TO REVISION ACCORDING TO THE FUTURE TREND OF EVENTS TO THE EXTENT OF SECEEDING AFTER TEN YEARS.

For this end it is to be understood that the democratic system of Government in its purest form shall at the very outset be introduced. Passed and approved by the Mizo Union representatives conferences at Aijal, Lushai Hills, Assam on 22nd April, 1947.

26-4-1947

Sd/- KHAWTINKHUMA
President

Sd/- VANTHUAMA
General Secretary
The Mizo Union, Aijal,
Lushai Hills,
ASSAM

(Source: True Copy)

MEMORANDUM
Submitted by the Paite National Council
for
Re-unification of the Zomis of India, Burma and Pakistan under one Country

To,

The Prime Minister,
Government of India,
New Delhi

Submitted by the Paite National Council to the Prime Minister of India for the Re-unification of Zomis of India and Burma under one country.

We, the undersigned, in continuation of the resolutions passed at the Annual General Assembly of the Paite National Council held at Hanship village from the 10th to 13th October, 1957 and at Mualnuam village from the 6th to 8th February,1960 and the Memorandum submitted thereof, have the honour to submit this Memorandum of ours again in pursuance of the resolution passed at the General Meeting of the Paite National Council held at Hiangtam Lamka village from the 27th to 29th May,1960 with a request that Government of India, with good-will and under standing, will take initiative as to group all Chin people inhabiting the Indo Burma border areas within one country as specified and justified herein for the safe-guard of their economic, social, political rights, etc.

[1] Re-Unification of The Chin People into One Territory

The name “Chin”: The word “Chin” is supposed by some Authorities to be a corruption of Chinese word “Jen” or “Man”. It is related to names such as Chingpa, China, Shan, Siam etc. Many leaders have always attempted to interpret the word Chin as analogous to Kuki. there has been no difference of opinion that there are some, of course, Kuki stock of people. But there is a gulf of arbitrary difference between Chins and Kukis in the sense of grading or grouping system. The identity of the Chins can be best verified in the Linguistic Survey of India, Volume III, Part III by G.A. Grierson, I.C.S.; Ph.D; D. Litt; C.I.E. because the Author who collected the Data, Specimen and Records by referring to 30 Authorities, was an authorized one by the British Indian Government. Thus, according to this Book, under Chin, as a genius, come all the Kuki tribes and other various tribes; whereas Kuki as a species is a sub-group of Chin or in other words, Kuki is another grouping system excluding some tribes under Chin. Hence Chin is a wider denotation and Kuki a narrower denotation.

[2] THE ORIGIN OF THE CHINS

The Chins are believed to be of Chinese origin as supported by Bamboo-reed musical instrument and others. The traditional memory claimed their remote original place as a Cave in China where, for fear of enemies, they hid themselves; which is interpreted in different dialects as Sinlung in Hmar and Khul in Paite and other languages. Thus in view of the tradition and history, the Khul Union as assigned to the place of their origin was once constituted as a political reconciliation by some leaders in Manipur. Nothing of their sojourn is known beyond this cave-period till they settled in Burma. But there is a traditional belief that during their sojourn some of them migrated to Siam and some through the Northern Hilly Tracts of Burma. However, the fact is that the Chins are Tibeto-Burmese origin as also manifested in the Linguistic Survey of India. The fact of their relation with Tibetans is revealed amongst others by some common dialects of which mention may be made of ‘Five’ and ‘three’ which are pronounced as ‘Nga’ and ‘Thum’ respectively in both Tibetan and Chin dialects. Then within the memory of man, some of them migrated through the Chin Hills and settled in the Manipur Hills, Mizo District, Tripura Hills, Chittagong Hill Tracts and North Cachar Hills; and this is still proved by the names of villages which the Chins carried from place to place during the period of their sojourn.

[3] THE PEOPLES OF CHIN

In this respect also, the Linguistic Survey of India is the most reliable source of information which easily and apparently revealed who the Chin are, from the view point of Anthropology. The word “Chin” is synonymous and is used to denote the various hill tribes of Burma, Manipur, Mizo District, Tripura, North Cachar Hills in India and of the Arakan and Chittagong Hill Tracts of Pakistan. Even Manipur language is said to have originated from the Chin stock as Meitei-Chin. Attempts have always been made by some leaders to group all the tribal of Manipur, except the Nagas, into Kuki just to confuse the authorities and some leaders by citing the Government’s records. This is wrong analogy and is connoted due to the fact that during the British Regime, some Kuki officials who manned the key posts personally enticed the British officers that no proper, correct data and records could be assessed as to record some tribes to the effect of their genetical existence and to the true picture of their ethnology, with a result that many tribal communities were whimsically misnamed as Kukis. Again emphasis has always been made by some leaders that the same stock of people are called Kukis in the Republic of India, and Chins in the Union of Burma or a Chin becomes Kuki the moment he crosses the Indo-Burma border and vice-versa. This fickle change of nomenclature, as if metamorphosis, is nothing but too fictious.

Opinions may be differ and leaders may claim as belonging to one group or another, and also published some self interested books like “Thado-Kuki Clan” so as to include all other tribes under their whimsical encirclement. But no other information, data, specimen and records are more accurate and reliable than that of the Linguistic Survey of India by G. A. Grierson. Thus according to page 2 and 3 of this Book, under the Chins of India, over and above that of Burma, come the following tribes:

Thado Ralte Lai Bangjogi Bete Aimol Jiroi-Lamgang Purum Chinme Yindu Khami

Sokte Paite Lakher Pankhu Allam Anal Kolren Hmar Welaung Chibon

Siyin Tashon Lushei Rangkhol Langrong Chiru Kom Cha Chimbok Khyang or Sho

These peoples, as Chin tribes, form a distinct ethnological unit and closely related to one another linguistically, traditionally, socially, culturally, physically, historically, etc. The Chins, unlike the Nagas, can converse with a clear understanding in their respective dialects.

[4] THE TERRITORY OF CHINS

According to an unbiased Anthropologist, as manifested in the Book of Linguistic Survey of India, the territory inhabited by the Chin tribes extends from the Naga Hills in the North down into the Saudoway District of Burma in the South, from the Mytha river of Burma in the East almost to the Bay of Bengal in the West. Hence, the territory of Chin had been demarcated as to include some part of India and Burma and their existence of geographical bounds also had been circumscribed by their consolidated ethnological inhabitant of these areas. Moreover, though the territory due to the Divide and Rule Policy of the British, was artificially disintegrated into main Divisions; yet the International Boundary, the Mac-Mohan Line, which is the basic point of Sino-Indo border dispute, still seals Burma as a part and parcel of India.

[5] THE RELATIONSHIP OF CHINS OF INDIA AND BURMA

Mentioned has already been made of their ethnology that all the tribal peoples, other than the Nagas in the Indo-Burma border areas, are called Chins and no sane tribal of this region could deny of their relations with the tribal peoples of Burma and of the recent migration from the Chin Hills of Burma to India. As such, the ethnological unit or origin and the relationships of the Chins of Burma and India have been conspicuously transmitted through their culture, social life, history, tradition, language, poetry and songs and customs as marked by their uniform celebrations of National Festivals, etc. So is the case in many other aspects of their daily life and administration. There may be slight variations in the dialects, but the Chins, unlike the other tribal people, can converse in their respective dialects freely. And the chain of their relationship is circumscribed not only by geographical bounds but more often by racial unity. The Chins of Burma and India have and still maintain a distinctive culture and social life of their own which have been pervaded through ages in poetry and songs with thoughtful and meaningful ideas. The feeling of their blood relationship has been imbibed so much in them that no constitution on earth or no existing law will justify this separation of Chin people who had been living together through ages without bar and segregation.

[6] THE POLITICAL STATUS OF THE CHINS BEFORE, DURING AND AFTER BRITISH REGIME

The Chins lived in a complete independence before the British Regime without any outside interference whatsoever from any quarter, and no part of her territory was ever subjugated under Burmese or Indian administration. They even raised into the plains of Burma. The contiguous area inhabited by the Chins as already mentioned was a compact and homogeneous one. But as far as in the Nineteenth Century, the British came and eventually conquered the Chins (in all nearly 7,000 guns were taken from the tribes between 1893 and 1896) and the area was arbitrarily divided under them for administrative convenience by disintegrating it into Chin Hills, Manipur, Tripura, Arakan, Chittagong Hill Tracts and North Cachar Hills. The land so conquered was annexed to their administration. Even then the Chins in various regions were still knitted together by common tradition, custom and culture, mode of living, language and social life. During the British Regime, the Chins of Burma and India freely mixed together and lived harmoniously. As there was no restriction of movement as is imposed today there was free intermarriage and social and commercial trading intercourse amongst them. They administered themselves in accordance with their own customary laws and ways. It was rather a sovereign land where the people enjoyed a perfect harmony of their own, and their recognition attributed by the Government was the levying of Nominal House Tax by the British. When Burma was partitioned from India in 1937, we were not consulted nor were a chance given to us to explain what we were and are.

When India was in the threshold of Independence from the shackles of foreign domination, the terms were agreed upon that Burma and Pakistan would also be given self domination status. Thus the Chins have undisputable right of regaining their former political status. But, unfortunately, no such provisions were guaranteed to the Chins nor were they given a chance to claim perhaps, due to their ignorance and unconsciousness of their political fate. Inspite, the artificial Indo-Burma boundary demarcated by the British was secretly confirmed between the contracting parties themselves without considering the culture, custom, history, tradition, relation, economic condition, political rights, etc. of the Chin people of these regions. This Division not only leads to the detriment of the people’s weal but deprives of their political, economic and social rights and is quite unfair, unconditional, undetermined and unadaptable because no strong voice as to preserve their fundamental rights can be raised from either side.

Since no part of the Chin Territory was ever subjugated under the Burmese or Indian Government and the Chins enjoyed their self-administration before the British annexation; they after the British let the country, have legitimate right to be free again. But when India achieved her independence in 1947, the Chins in this region were too ignorant and illiterate as to determine what future form of political status would be most desirable and conducive form them and for the Indian independence. They in the true sense were far from being realized, and subsequently some part of the Chin areas were annexed to Burma and some to India without their knowledge. The consequence is that while the other brethren of India, for more than ten years of keen exercising their right to enjoy self-determination to solve their political destiny, the Chins have been neglected too much and given no chance other than the step-motherly treatment as a second rate citizens, to enjoy such status irrespective of their legitimate right and of provision incorporated in Indian Constitution for minorities and tribes. Hence something could be done for their preservation and checking all these shortcomings and maladjustment by re-uniting all the Chin tribes, for they will surely succumb sooner or later to extinction and extermination, and may even cause costly and irreparable loss. Thus for a stable and sound administration of the country and as our legitimate rights, we, for and on behalf of all the Chin peoples, put forth this demand for the re-unification of the Chins within one country where every community can has District or Division or Region for the preservation of their fundamental rights.

Therefore, for all the facts and reasons enumerated above, we approach the Government of India with good-will and understanding to take initiative step immediately as to re-unite all the Chin tribes into one Territory by rectifying the artificial demarcation of the boundary between India and Burma as specified thereof.

Yours faithfully,

Dated: the 30th May, 1960
Churachandpur

Sd/- T. GOUKHENPAU
President,
Paite National Council

Sd/- S. VUNGKHOM
Chief Secretary
Paite National Council

(Source: True Copy)

MEMORANDUM SUBMITTED TO THE PRIME MINISTER OF INDIA BY
THE MIZO NATIONAL FRONT GENERAL HEADQUARTERS, AIZAWL, MIZORAM ON THE 

30TH OCTOBER, 1965

This memorandum seeks to represent the case of the Mizo people for freedom and independence, for the right of territorial unity and solidarity, and for the realization of which a fervent appeal is submitted to the Government of India.

The Mizos, from time immemorial lived in complete independence without foreign interference. Chiefs of difference clans ruled over separate hills and valleys with supreme authority and their administration were much like that of the Greek City-States of the past. There territory or any part there of had never been conquered or subjugated by their neighbouring states. However, there had been border disputes and frontier clashes with their neighbouring people which ultimately brought the British Government to the scene in 1844. The Mizo country was subsequently brought under the British political control in February, 1890 when a little more than half of the country was arbitrarily carved out and named Lushai Hills (now Mizo District) and the rest of their land was parcelled out of their hands to the adjoining people for the sole purpose of administrative convenience without obtaining their will or consent. Scattered as they are divided, the Mizo people are inseparably knitted together by their strong bond of tradition, custom, culture, language, social life and religion wherever they are. The Mizo stood as a separate nation even before the advent of the British Government having a nationality distinct and separate from that of India. In a nutshell, they are a distinct nation, created, moulded and nurtured by God and nature.

When British India was given a status by promulgation of Government of India Act of 1935, the British Government, having fully realized in the district and separate nationality of Mizo people decided that they should exclude from the purview of the new constitution and they were accordingly classed as an EXCLUDED AREA in terms of the Government Order, 1936. Their land was then kept under the special responsibility of the Governor General-in-Council in his capacity of the Crown Representative; and the legislature of the British India had no influence whatsoever.

In other words, the Mizos had never been under the Indian Government and never had any connection with the politics of the various groups of Indian opinion. When India was in the threshold of Independence, the relation of the Mizos with the British Government and also with the British India was fully realized by the Indian National Congress leaders. Their top leaders and spokesman Pandit Jawaharlal Nehru released a press statement on the 19th August, 1946 and stated : ‘the Tribal areas are defined as being those along the frontier of India which are neither part of India, nor of Burma, nor of any Indian State, nor of any foreign power’. He further stated: ‘The areas are subsidized and the Governor General’s relation with the inhabitants are regulated by sanads, custom or usage. In the matter of internal administration, the areas are largely left to themselves’. Expressing the view of the Indian National Congress, he continued, ‘Although the tribal areas are technically under the sovereignty of His Majesty’s Government, their status, when a new Constitution comes into force in India, will be different from that of Aden over which the Governor-General no longer has executive authority. Owing to their inaccessibility and their importance to India in its defence strategy, their retention as British possession is most unlikely. One view is that with the end of sovereignty in India, the new Government of India (i.e. Independent Government of India) will enter into the same relations with the tribal areas as the Governor-General maintains now, unless the people of these areas choose to seek integration with India.’

From the foregoing statement made by Pandit Jawaharlal Nehru and the Government of India Act of 1935, it is quite clear that the British Government left the Mizo Nation free and independent with the right to decide their future political destiny.

Due solely to their political immaturity, ignorance and lack of consciousness of their fate, representatives of the Mizo Union, the largest political organization of that that time and the Fifty Accredited Mizo Leaders representing all political organizations including representatives of religious denominations and social organizations that were in existence submitted their demand and choose integration with free India imposing condition, inter alia, “THAT THE LUSHAIS WILL BE ALLOWED TO OPT OUT OF INDIAN UNION WHEN WISH TO DO SO SUBJECT TO A MINIMUM PERIOD OF TEN YEARS”.

The political immaturity and ignorance which lead the Mizo people to the misguided choice of integration with India was a direct result of the banning by the British Government of any kind of political organization till April 1946 within Mizo land which was declared ‘a political area’

During the fifteen years of close contact and association with India, the Mizo people had not been able to feel at home with Indians or in India nor have they been able to feel that their joys and sorrows have really ever been shared by India. They do not therefore, feel Indian. Being created a separate nation they cannot go against the nature to cross the barriers of nationality. They refused to occupy a place within India as they consider it to be unworthy of their prosperity. Nationalism and patriotism inspired by the political consciousness has now reached its maturity and the cry for political self-determination is the only wish and inspiration of the people, ne plus ultra, the only final and perfect embodiment of social living for them. The only aspiration and political cry is the creation of MIZORAM, a free and sovereign state to govern herself, to work out her own destiny and to formulate her own foreign policy. To them Independence is not even a problem or subject of controversy; there cannot be dispute over the subject nor could there be any difference of opinion in the matter. It is only a recognition of human rights and to let others live in the dignity of human person.

While the present word is strongly committed to freedom and self-determination of all nations, large or small, and to promotion of Fundamental Human Rights, and while the Indian leaders are strongly wedded to that principle – taking initiative for and championing the cause of Afro-Asian countries, even before the World body, particularly deploring domination and colonization of the weaker nations by the stronger, old and new, and advocating peaceful co-existence, settlement of international disputes of any kind through the medium of non-violence and in condemning weapons that can destroy the world, and in general wishing of goodwill towards mankind, the Mizo people firmly believed that the Government of India and their leaders will remain true to their policy and that they shall take into practice what they advocate, blessing the Mizo people with their aspiration for freedom and independence per principle that no one is good enough to govern another man without that man’s consent.

Though known as head-hunters and a martial race, the Mizos commit themselves to a policy of non-violence in their struggle and have no intention of employing any other means to achieve their political demand. If, on the other hand, the Government of India brings exploitative and suppressive measures into operation, employing military might against the Mizo people as is done in the case of Nagas, which God forbid, it would be equally erroneous and futile for both the parties for a soul cannot be destroyed by weapons.

For this end, it is in goodwill and understanding that the Mizo Union voices her rightful and legitimate claim of full self-determination through this memorandum. The Government of India, in their turn and in conformity with the unchangeable truth expressed and resolved among the text of HUMAN RIGHTS by the United Nations in its august assembly that in order to maintain peace and tranquillity to formulate her own foreign policy, among mankind every nation, large or small, may of right be free to work out her own destiny, to formulate her own internal and external policies and shall accept and recognize her political independence. Would it not be a selfish motive and design of India, and would it not amount to an act of offence against humanity if the Government of India claim Mizoram as part of their territory and try to retain her as their possession against the national will of the Mizo people simply because their land is important for India’s defence strategy?

Whether the Mizo nation should shed her tears in joy to establish firm and lasting friendship with India in war and in peace or sorrow and anger, is upto the Government of India to decide.

Sd/- LALDENGA
President
Mizo National Front, Mizoram

Sd/- S. LIANZUALA
General Secretary
Mizo National Front, Mizoram

(Source: True Copy)

MEMORANDUM SUBMITTED TO HIS EXCELLENCY V.V. GIRI, THE PRESIDENT OF INDIA
BY
THE ZOMI NATIONAL CONGRESS, LAMKA

Sub: Unleash the political chain that binds Zomi (Dismantle the political barriers between the Zomi of Burma and India).

May it please your Excellency,

While welcoming the great son of India with great zeal and enthusiasm in our midst, the undersigned on behalf of the age old wretched Zomi of this hemisphere beg most respectfully to submit this memorandum fervently seeking your wisdom which you could contribute for our political salvation. Once again we repeat this in pursuance to our perilous quest for the Political Freedom of the Zomi for which our forefathers shed their blood and that we the younger generation cannot forget nor forsake the long amity that our forefathers paid for our political salvation. Hence, this humble appeal to the great son of India who is equally entrusted for the political dominated or suppressed people and who knew well the very sanctity of political independence. We hope, your Excellency, as a great freedom fighter do certainly felt the pangs of Zomi who are now politically dominated and economically crushed. Well, your Excellency might say, “Under the shadow of Indian Constitution one can grow to the highest position”, but Sir, this is only for the words sake and very much subjective we do not know what makes us that we cannot feel INDIANS! It may be some hidden truth (that) remains behind the political curtain! We do not want to be just a hewer of wood and drawer of water or just taxpayer. All we want is self determination. We feel we are being chained slowly by a political string round our waist while our people are riding on the bliss of communalism.

But in our pursuit to get political liberation we have no iota of grudge nor ill will nor would like to destroy India nor would resort to arms might… we shall simply resort to Gandhian weapons because truth never fails… the naked truth being we were/are a nation. We want to revive our nationhood. We can unleash the political chain that binds us now, of course, with the help of a great nation like India. For we firmly believed that the rise or fall of a nation comes through charity of one nation or the other.

No nation on earth can blame India for its being the Advocacy of Zomi political liberation nor the Almighty God. Instead, history will echo and re-echo that India make Two Nations – Bangladesh and Zoland.

Copy to:

1. The Prime Minister of India
2. The Chief Minister, Mizoram
3. All Presidents of different communities.

Faithfully yours,

Sd/- T. Gougin
President,
Zomi National Congress

Sd/- S. K. Samte,
Secretary
Zomi National Congress

(Source: True Copy)

MEMORANDUM SUBMITTED TO PRESIDENT BILL CLINTON OF AMERICA BY LEADERS OF THE ZO RE-UNIFICATION ORGANISTION (ZORO) GENERAL HEADQUARTERS : MIZORAM, AIZAWL (INDIA)

This memorandum seeks to clarify and represent the case of all the Mizo/Zomi ethnic origin living now in India, Burma and Bangladesh for the rights to Re-unification under one Administrative unit in the spirit of the Chin-Lushai Conference 1892.

1. The chin-Lushais, popularly known as Mizo/Zomi or Zo for short, are a tribe of the Mongoloid hill men. The ancestral homeland of the Zo people was somewhere in the neighbourhood of South-Eastern Tibet and Western China. they speak a common language belonging to Assam-Burma branch of Tibeto-Burmese family having affinity with Filipino, Brunei, Malaysia, Thai, etc. both in the language and culture.
2. The forefathers of Mizos/Zomi hailed from place to place called SINLUNG between 300 BC to 200 BC and came to Chin-Lushai Land to settle there between 2nd Century to 7th Century Anno Domino. The Chin-Lushai land, hereinafter referred to as Zoram or Zoland is situated between 92 ° and 95 ° longitude (East) and between 20 ° and 25 ° latitude North of Equator. The whole area is roughly about 91,000 square miles with a population of about 5 millions in 1991. The Zo dynasty or Zo Kingdom was built sometime between 200 AD and 700 AD.
3. The administrative system of the Zo kingdom was simple but efficient. The people had a king under whom there were chiefs in villages. The king and the Chiefs were assisted by Elders. The village administration headed by a village chief was assisted also by village priests, warriors, artisans and youth leaders of the village community.
4. The social and cultural life of the Zo people in the past was an independent and a peaceful one. They lived freely and happily for about 1200 to 1500 years till the advent of the British Expeditions in 1777, 1824, 1849, and between 1871-1782 and 1888-1890.
5. The British had annexed the whole of MIZORAM and brought it under its rule in 1890. They divided the country into three separate regions and placed them under three administrative units. Accordingly, the eastern and southern part of MIZORAM including the present Chin Hills and Arakan were put under the Chief Commissioner of Burma; the central and Northern part of the country comprising of the present Mizoram state and part of Assam, Manipur and Tripura states which are contiguous to Mizoram fell under the administration of the Chief Commissioner of Assam while the western area of ZORAM including the Chittagong Hill Tracts was under the Lieutenant-Governor of Bengal.
6. The division of ZORAM and separation of the Zo people under the administrative units of Burma, India and Bengal in 1890 was imposed against the expressed wishes of the Zo ethnic group of people to whom ZORAM was their inseparable homeland since time immemorial.
7. The British rulers had considered it very desirable to put the whole tract of the acquired Chin Lushai country under one administrative head. The Chin-Lushai Conference held at Fort William in Calcutta on January 29, 1892 had adopted a resolution to this effect.
8. The Government of India Act, 1935 came into force, the Act Sec. 311(1) defined ‘Tribal Areas’ as “the area along the frontiers of India or in Baluchistan which are not part of British India or Burma or of any Indian State or of any foreign state.” On the basis of the Act, the EXCLUDED AREA Order was issued on March 3, 1936 from the Court of Buckingham Palace.
9. The tribal areas including Zoram, was then placed under the executive authority of the Governor-General of India. The Governor of Assam was directed to act as agent of the Governor-General in respect of political control of the trans-border tribes.
10. His Excellency Sir Robert Reid, the Governor of Assam and High Commissioner of British India had visited Aizawl (now Aizawl, the capital of Mizoram) in 1940. Representatives of Zo people submitted to the visiting Sir Robert Reid, a fresh representation urging him to take step for territorial re-unification of ZORAM in the spirit of the chin-Lushai Conference in 1892.
11. Sir Robert Reid in 1941 made a proposal for re-unification of the Chin-Lushai country under one administrative head. The late Sir Winston Churchill, then a Prime Minister of Britain, had approved Sir Robert Reid’s plan in principle. But the Labour party which came to power after World War II did not take up the matter.
12. On April 3, 1942, the Chiefs of Lushai Hills had separately and independently declared war against the invading forces and resolved to fight the war side by side with the Allied forces. The Chiefs made this independent declaration because of the fact that Lushai Hills as other parts of the Chin-Lushai country, was EXCLUDED AREA. The Chin Hills also made an independent declaration of war in favour of the Allied Forces. In recognition, the Burmese constitution had provided the people of Chin Hills and other frontier hill tracts with the right of secession after 10 years.
13. The late Prime Minister of Great Britain, Sir Winston Churchill and the late President Roosevelt of America had an important meeting in August 1941. The two world leaders make a joint declaration which said, among others, that they desire to see no territorial changes that do not accord with the freely expressed wishes of the people concerned. This point is deemed to be relevant in case of the then Chin-Lushai people which had formed part of the allied forces as in the case of other colonial Countries like India, Burma, Ceylon, etc.
14. The first political party of then Lushai Hills (now Mizoram) the Mizo Union, had submitted a memorandum to his Majesty’s government, the Government of India, on April 26, 1947 seeking to represent the case of Mizos for territorial unity and integrity of the whole Mizo (Zo) population and full self-determination and territorial integrity.
15. The 50 accredited leaders of Lushai Hills representing Chiefs and commoners, under the Chairmanship of the then Superintendent of Lushai Hills, Mr.L.L.Peters, had submitted a memorandum to the Adviser to His Excellency, the Governor of Assam, demanding, among others, that the Lushais be allowed to opt out of the Indian Union when they wish to do so subject to a minimum period of ten years.
16. A memorandum was submitted to the Prime Minister of India by the Mizo National Front (MNF) under the leadership of Mr. Laldenga(L) on October 30, 1965 demanding full self-determination and territorial integration for Mizo people.
17. The Mizo National Front had launched its first armed offensive on midnight of February 28, 1966 against the Republic of India for securing territorial Independence for the same ethnic group of Mizo people. But the armed insurgency came to an end after 20 years.
18. The First World Zomi Convention was convened at Champhai, Mizoram on May 1921, 1988. The Convention had adopted a Charter of Agreement on the issue of Reunification of all Zo ethnic groups of people under one Administrative unit. Also, the Zo Reunification Organisation (ZORO) was formed during the session of the Champhai Convention. This Organisation (ZORO) have already represented the case of the Zo ethnic origin either in the form of memorandum or letter to the President of India, Dr Shankar Dayal Sharma; Mr V.P.Singh, the former Prime Minister of India; the Prime Minister of Great Britain, Mr.John Major, and others.

Now those changes have taken place in various part of the world. The world today has witnessed the break up of nation states along ethnic and religious lines. Re-unification on the basis of the common ethnic stock is world-wide phenomena. It is the birth right of every human being. This memorandum seeks to point out that the late President Roosevelt of America was one of the world leaders who had evolved the historic Atlantic Charter, and accordingly begs to draw the attention of President Bill Clinton of the United States of America, and the people of America, as to their support to the just cause for Re-unification of the old Chin-Lushai Country (Zoland) in the Chin-Lushai Conference, 1892 and the provisions of the Atlantic Charter. The urge to unify all the Zo ethnic origin under one Administrative head reasserts itself more intensively through the passages of time.

SIGNED
(R.THANGMAWIA)
Chairman

(H.THANGLAWRA)
Secretary-General
ZO RE-UNIFICATION ORGANISATION (ZORO) HQRS., AIZAWL
DATED AIZAWL, MAY 20, 1993

(Source: Extract from “A Memorandum to the Secretary General of the United Nations” by ZORO, May 20, 1995)

MEMORANDUM SUBMITTED TO THE PRIME MINISTER
REPUBLIC OF INDIA
BY
THE ZOMI RE-UNIFICATION ORGANISATION (ZRO)

Subject: Re-unification of all Zomi of Burma and India into one Political unit.

Hon’ble Sir,

From time immemorial, we the Zomi inhabited a wide areas now fallen under India, Burma and Bangladesh, and the land they occupied was referred to as Zogam (Zo Country) vide, The Report on the Eastern Frontier of British India, 1835 by Capt. R.B.Pemberton; Mission to the Court of Ava, in 1855 by Sir Henry Yule; Descriptive Ethnology of Asia, Adrica and Europe Vol-I, 1859 by R.G.Latham. Zomi are the people, outsiders know as Chin (Chin is of course a misnomer). We administered our own affairs from generation to generation (see Historical Geography of the Burmese Countries at several Epochs, AD 1500, 1580, 1822, 1856 Plate XXVI of Mission to the Court of Ava in 1855 by Sir Henry Yule). We were never ruled by the Burmese nor the Indians. Even when the British came, the Frontier Areas were separately administered. The Manipuris (Meiteis) also never administered the hill tribes; the British Government administered these areas through the Political Agent.

In 1892 at the Chin-Lushai Conference held in Fort William, Calcutta the then authorities of British India Empire, decided to make a form of demarcation between Burma and India, which later became the international boundaries, dividing our land and our people.

When the British were about to leave India and Burma, the British Government issued a White Paper (White Paper on Policy in Burma) and a separate administration for Frontier Areas was envisaged. In February 1947 the Panglong Agreement was signed between the Burmese and the Frontier Indigenous people to speed up independence from the British, provided that a separate administration of the Frontier areas would continue; that the citizens of the Frontier Areas shall enjoy rights and privileges which are regarded as fundamental in democracy; and that equal treatment would be given to them in finance, education and culture. In March 1947 the British constituted a Frontier Areas Commission, which commission in its report affirmed the inalienable right of the Frontier Areas to secede from Burma AT ANY TIME. This vital clause was incorporated and re-affirmed in the Constitution of the Union of Burma, September-October, 1947, saying that after 10 years, the Frontier Areas would be free to secede ANY TIME.

What we now see is a betrayal of all these aspirations, oppression and exploitation in the hands of Burmese. The present military regime is the Burmese design to perpetuate oppression and exploitation. It is all a racial discrimination. Even if democracy returns in Burma, it would be only in name. A democracy with no safe-guard of the interests of the minorities is no democracy. The Zomi has no future in Burma. Those of us in India are a bit better off, but we have no autonomy, not yet.

We, the Zomi of Burma and India therefore, have decided and pledged ourselves to be free from the Burmese ONCE AND FOR ALL and re-unify all Zomi and all the inhabited areas into a Political Unit. To whom shall we turn now? In our estimate Indian Democracy is desirable, because minority interest is safeguarded. Besides, good portions of our people are already in India. Therefore, we are willing to be part and parcel of India IF India is willing to help us realise this objective. In fact our people in India have long cherished re-unification. Indeed, the Paite National Council (same people as Zomi) submitted a memorandum of Chin Re-unification to the then Prime Minister of India in 1960.

Mr. Prime Minister, Sir, this is within your power and capability. We look up to you. Will you not help us, so that we can also join you to say “JAI HIND”.

Yours faithfully,

(KHAIZASONG GUITE)
President,
Zomi Re-unification Organisation (ZRO)

(DANIEL THANG)
Vice President,
Zomi Re-unification Organisation (ZRO)

Dated: Ciimnuai
The 6th September,1993.

Copy endorsed to: The Hon’ble Home Minister of India.

(Source: True Copy)

Zomi Re-unification Organisation (ZRO)
Headquarters: Chiimnuai
(Truth and freedom)

APPEAL

There are two conflicting views about the meaning of the term “Zomi” Firstly, there are people who hold the view that we are, and are called Zomi because we live in highland and hills. This view is however contradicted by our Zomi scholars and writers on the ground that we cannot simply be called Zomi just because we live in highland or hills. There are also people living in highland or hills elsewhere, yet they are not Zomi nor people called them Zomi. Therefore this conception of Zomi is not a valid argument to justify our being Zomi.

Secondly, scholars among Zomis doing rigorous research work on the subject are convinced that we are Zomis not because we live in the highland or hills, but we are Zomi and called ourselves Zomi because we are the descendants of our great great ancestor ZO/ZOU/ZHOU. In other words, we are Zomi by birth. This conception is anthropologically and historically established fact.

The Bengalis then the Britishers called us Kukis in India, but we are not and we don’t call ourselves so. Therefore, it is an imposed name, not from within. The Burmese, then the Britishers called us Chin in Burma and the name foreign to us. We know best who we are and what we are. So, Zomi is the name by which we called ourselves. The name was passed on to us by none else, but our great great ancestor, Zo. The land we occupied whether hills or plain, highland or lowland, big or small is Zogam/Zoland/Zoram. It is the land of our dreams that will come true.

Hence, ZOMI RE-UNIFICATION ORGANISATION (ZRO)

This is our appeal to all Zomi brothers and sisters to remember that we are all Zomis, the descendants of Zo. We are not two, but one under ZOMI. Let us wake up, and join hands for the geographical, political and social re-unification of the already divided Zous.

Come forward with your clear vision, your might, your money and your whole being to build a unified Zogam/Zoland/Zoram. Let us forget and forsake the spirit of narrow communalism which is the most dreaded disease that stands on our way to unification and which is leading us to nowhere.

Come and join the ZRO with your identity for it is ZRO alone which gives equal respect to all Zomi tribes, big or small. It is ZRO which guarantees to protect, safeguard and preserved every tone of language. Unity in diversity is the guiding principle of ZRO.

So, once again we appeal to all Zomis to join ZRO our organisation free from electoral politics, narrow communalism. It is an organisation committed to ZOMI RE-UNIFICATION.

Issued by:
Publicity Wing
ZOMI RE-UNIFICATION ORGANISATION (ZRO)

CHIIMNUAI: ZO LAND
August 9, 1993

(Source: True Copy)