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The Mizo people in Myanmar, historically Burma National Lushais (Burmese: လူရှိုင်း) are Myanmar citizens with full or partial Mizo ancestry. Although various Mizo tribes have lived in Myanmar for past centuries, the first wave of Mizos migrated back to Myanmar in the mid-19th to the 20th centuries. [2]
Mizo people migrated to Myanmar during the 19th and the 20th centuries because of the demand and the popularity of joining the Burmese Army and other factors. By 1972, there were over 30,000 Mizos in Myanmar. [8]
The Chin people of Myanmar and the Kuki people of India and Bangladesh are the kindred tribes of Mizos [17] and many of the Mizo migrants in Myanmar have accepted the Chin identity. The Chin, Kuki, Mizo, and southern Naga peoples are collectively known as Zo people (Mizo: Zohnahthlak; lit. "descendants of Zo") which all speak the Mizo language [18]
The culture of the Mizo people has been heavily influenced by Christianity during the colonial era of the British Raj and the rise of Mizo nationalism with the Mizo Insurgency of 1966-1986. Mizo culture is rooted in the arts and ways of life of Mizos in India, Bangladesh and Myanmar. Mizo culture has developed in plurality with historical ...
The Miu-Khumi people are one of the Mizo tribes, native to Paletwa sub-division in the Chin State, and Akyab District in Arakan State of Myanmar. Variations
Zomi is a collective identity adopted by some of the Kuki-Chin language-speaking people in India and Myanmar. The term means "Zo people". The groups adopting the Zomi identity reject the conventional labels "Kuki" and "Chin", popularised during the British Raj, as colonial impositions. Even though "Zomi" was originally coined as an all ...
The Mara people are said to have arrived from the North and are presumed to have been pushed further south by pressure from the East. They settled originally between Leitak and Leisai before moving through several settlements and crossing the Kaladan river and establishing themselves in Phusa in the Lushai Hills.
Mizo people were traditionally allowed to freely migrate to other villages, which Parry argued was a check on the arbitrary powers of a cruel chief. [ 42 ] [ 43 ] In reality the lack of roads, rough terrain, and the chief's seizure of property for anyone who was migrating made it difficult for individuals to make on foot journeys to other villages.