On the morning of February 20, the AR Lammual Ground in Aizawl, Mizoram, was abuzz with activity. Politicians and state leaders were seated on an elevated stage, while the grounds were filled with people from all walks of life. A choir called Sang Zaipawl, composed of the best singers from each denomination, prepared to present the famous Christian song “Hallelujah Chorus.”
February 20th is celebrated fervently every year in Mizoram to mark the day the state officially became a part of India in 1987. Over the years, programs have been organized under various party rules, but the ZPM party introduced the concept of the State Day of Prayer upon coming into power. This initiative involves a mass prayer held on the state’s anniversary.
However, February 20 is also the Chin National Day/Zomi Day, observed in both Manipur and Myanmar. So, how did this come to be?
Interestingly, February 20 also holds significant meaning for the Chin population of Myanmar, predating 1987 by decades. According to the Zomi Re-Unification Organization, the first general meeting of the Chin Hills Union Organization was held in Ware Village, Chin State, on September 29, 1932.
The meeting focused on progress in education, health, economy, and social affairs and resolved to drive out imperialist forces. The CHUO played a pivotal role in the 1936 Students’ Strike and later submitted nine petitions to the British Burma Government to address issues affecting the Chin Hills. These included demands for equal rights in administration, religious freedom, and Zomi independence alongside Myanmar.
The movement grew, with heated debates between CHUO leaders and the British. Demonstrations took place across Kanpetlet, with the 36 members of the Circle Chairmen resigning from their positions in protest against the detention of Zomi political leaders. They refused to pay taxes or serve as labourers for the government.
In line with the Aung San-Atlee Agreement, a Constituent Assembly was elected in 1947 to determine Myanmar’s future. At this time, the Zomi requested the formation of a Chin Hills Enquiry Commission, which recommended democratic governance in the Chin Hills and compensation for the chiefs and headmen.
On February 20, 1948, a meeting in Falam led to the abolition of the hereditary feudal system and the introduction of democratic governance, marking a key moment in the history of Chin Hills. This event was pivotal for the Zomi people as they achieved national unity.
On October 9, 1950, the Chin Affairs Council officially recognized February 20 as Zomi National Day, which has since been celebrated worldwide, although Myanmar officially recorded it as Chin National Day. In the years following the military coup in Myanmar, celebrations were banned, and February 20 was recognised as Chin State Day, a revisionist observation focused on geographic identity.
February 20 is also significant for the Zo people in Manipur. According to the Government of Manipur’s website, Zomi Nam Ni (Zomi National Day) has been celebrated since 1948 in multiple countries, commemorating the end of colonialism and the establishment of sovereign self-rule in Zoland. The website description says, “This day represents national integration for the Zo community across India and Myanmar and is celebrated with cultural events such as traditional dances, beauty pageants, and musical performances. This celebration overlaps with Mizoram’s Statehood Day, reflecting the shared cultural identity of the Zo people.”
Mizoram’s statehood too came after decades of struggle, marked by the Mizo independence movement and a peace accord signed in 1986 between Mizo leaders and the Indian government. This struggle, which began with famine and government negligence, led to the forced relocation of over a third of the population, causing widespread death from famine and disease.
The Zo communities from Mizoram, Manipur, and Myanmar not only share a history of struggle but also a deep cultural connection.
A study published in the journal Asian Ethnicity, titled Fragmented Tribes of the India-Burma-Bangladesh Borderlands: Representation of the Zo (Kuki-Chin) People in Colonial Ethnography by Pum Khan Pau and Thang Sian Mung, explores the complexities of how the Zo people—comprising the Kuki, Chin, and Lushai groups—were historically represented. While colonial ethnography often portrayed them as “fragmented tribes,” the study argues that this approach misrepresented their shared ethnic and cultural identity. Despite the attempt to categorize these groups as separate, colonial rulers recognized the Kuki, Chin, and Lushai people as essentially “one and the same.”
The authors point out that the colonial state was primarily driven by the need for “administrative convenience” rather than an interest in recognizing ethnic unity. This emphasis on administration over cultural identity helps explain why the Chin-Lushai Conference of 1892, which sought to unite the Chin, Kuki, and Lushai people under one administration, ultimately failed. The conference was thwarted not by a lack of shared identity but by “administrative rivalry” among colonial officers. Despite attempts to divide these groups, there were no significant cultural differences between them. They shared common myths of origin, the loss of writing, and beliefs about life after death.
The study argues that the so-called Chin, Kuki, and Lushai groups are far more culturally similar to each other than to their neighbouring plain-dwelling tribes. A colonial linguist, G. A. Grierson, grouped them under the Kuki-Chin linguistic category within the Tibeto-Burman language family due to their shared linguistic traits, including verb stem alternation, tone, and person agreement. These cultural and linguistic affinities further emphasize their common heritage.
Unfortunately, the imposition of modern borders has divided people from sharing such a deep cultural connection, creating a false sense of “otherness.” The researchers contend that had it not been for the creation of these borders, the Zo people’s shared identity would not need to be reasserted or written about repeatedly. The postcolonial states, inheriting the legacy of these arbitrary divisions, have further complicated the situation, continuing to deepen divisions among these once-unified communities.
This historical division created by colonial powers continues to impact the Zo communities today, as they seek to rediscover and assert their common identity across borders.
The push for unity among the Zo communities is actively championed by organizations like the Zo Reunification Organization in Mizoram, as well as political leaders. Mizoram Chief Minister Lalduhoma recently called for a united Chin-Kuki-Zo nation in a speech delivered on September 4, 2024, in Indianapolis. He emphasized the shared identity of these groups, calling for unity under one leadership to achieve their “destiny of nationhood,” transcending the borders of three different countries.
Also Read: Living with Guillain-Barré Syndrome in Assam: Why it never gets easy
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