By: Priyadarshni M Gangte *
Modern Phase:
(i) Concept of ‘Zo’ (Jo) Unification:
At this juncture, it may be relevant to briefly describe the meaning of ‘Jo’ which was generally considered as necromancers and sorcerers for which the Burmese were not accorded ill treatment for fear of being revenged with some enchantment. In this connection it is significant to note that Father Sangermano was sent as a missionary in 1782 who arrived in Rangoon in July, 1783 and proceeded to Ava directly the same year. Herein, it is pertinent to refer to the letter from Vum Hau[61] (Vum Ko Hau) to Haokholet.
In this letter he emphasized the fact that the nomenclature of the ‘Mizos’ and ‘Zos’ should be retained. There was no iota of doubt on the truth of their nomenclatures. In doing so, he indicated the equations between ‘Mizo’ and ‘Zomi’ stating that more than 200 years ago a most learned Italian missionary had recorded the fact that the ‘Kuki’ and ‘Zo’ people were either Mizo or Zomi. These people lived on the west of the Chin Mountains between 20o and 30o longitude and 21o and 30oN latitude and that area was called ‘Jo’ in course of time becomes Burmese.
He further claimed that he read most of the books concerning the ‘Jo’ from the British Museum, the National Library of France, the Museums in the Hague and Leyden and Utracht, and also the Indian Office Library, the London Library and National Library of Scotland in Glasgow wherefrom he could confirm that Father Sangermano was the first author to record the word ‘Jo’ (Zo).
In consideration of the above contention it may be concluded that the tribes who are known broadly as Kuki, Zou and Mizo in Manipur reveal a common origin in their customary laws and many prevalent traditions. Such concept equating Mizo and Zomi will not be incorrect or an underestimation of their socio-political or religious status.
In this connection, the terms ‘Zo’ ‘Kuki’ and ‘Mizo’ signify a common social and cultural group of people. This idea is not a new thing. It is a global phenomenon caught under the ethnic explosion the world over. This had been termed as “political creed”. Instead, it could be more appropriately termed as ‘ethnic consciousness’ prompted by revolutionary movements to consolidate the said group of people led by Vumkhohau under the banner of ‘Zo’ unification.
He met General Aung San[64] in February, 1947 in the historic ‘Panglong’ Conference as the Chief delegate of the ‘Zomi’ and entered into an agreement with the latter for the full fledged Chin Hills State in the event of Burma being granted independence. Herein, the fateful disastrous day of 19th July, 1947, may be mentioned that when the entire prospective Cabinet Ministers of the Constituent Assembly on the threshold of Burma being given independence were murdered including General Aung San.
As luck would have destined, Vumkhohau survived the ugly incident. This ultimately brought him into political prominence in independent Burma when he joined the first Cabinet of the Thakin Nu (U Nu) which had been constituted after the death of General Aung San. And so he along with Prime Minister U Nu signed the Burma Independence Treaty in London on 17th October, 1947. This was a momentous land mark in the regional geo-political history of contemporary Burma and Manipur as it gave impetus to Zo national movement for their unification.
It is comparable to the movement of nationalism that had awakened the leaders of Italy and Germany to unify their respective countries in the 19th Century. During the same period Bismarck of Prussia consolidated more than three hundred states together and constituted one nation. Likewise, Zo people presented a united far sightedness in their approach. Nationalism was reflected in their socio-political insights and movements in the 20th Century.
(ii) Concept of Hebrew Origin(Israelite Concept):
While tracing the origin of the early history of the Mizos, one of the sources that cannot be overlooked or sidelined as totally baseless and unfounded, is the culture and tradition which claim that the Mizos are descendants of a tribe of Israel in the House of Ephraim, the tenth tribe. According to the Old Testament of the Bible, the Israelites were the chosen people with whom God entered into a covenant.
But the people were unfaithful to God and consequently God dispersed them among the people from one end of the earth to the other and there they served Gods of wood and stone which neither they nor their fathers had known.
In doing so, God dispersed the Israelites as a punishment by means of Assurians and Nabukadnazzar, King of the Babylon in 720 B.C. and 587 B.C. respectively. This was beginning of the diaspora of the Israelites, the dispersion of the Jews to the different part of the world. This lasted into the 20th century AD.
The Jews also came to the east in ancient times[69]. By following the foothills of Himalaya the ‘lost tribes’ then arrived in China. According to one estimates, when Israel attained Independence in 1948, about 5000 Jews migrated back to Israel and have settled in the Kubbutz.
On the basis of culture, tradition, customary laws, etc. it could be identified that the Mizos have Israelite religious and social connections.
The culture, customary laws, etc. are important in these groups as their identity is based upon it. As a result of this, the Welsh Presbyterian Church banned all revivalist manifestations, including ‘listening to voices, prophecy and speaking unknown tongues’. This ban could not, however, be enforced. Revivalism has remained a potent force in religious practice.
Impact of Revival has been still more dramatic. McCall commented that revivalist movement was fairly widespread and that the Missions were trying faithfully to keep it within the bounds of decency. In a progressive way these groups have retained their past culture, which have got manifested as a living tradition.
On the basis of existing culture, tradition, customary laws, religious belief systems, rites and rituals, some groups of Mizos have been identified as the children of ‘Manmasi’. The term itself is distorted form of ‘Manasseh’ of the Israelites who was the son of Joseph.
In the backdrop of such a situation, Lalbiaktluanga recorded that a revivalist named Saichhunga from Hlimen village claimed that Mizos were ‘the lost tribes of Israel’. This statement was confirmed as true by Chala of Buallian village in 1951 which was substantiated by those who accepted the claims saying,
“In the year 1936 the word of the spirit of our Lord came to Pu (honorific title similar to ‘Shri’ in Hindi or ‘Sir’ in English) Kapa and Pu Saichhuma, telling them that “we are Israel”. Also in 1946 the same message was received by Pu Chala of Buallawn village. Henceforth from every part and every corner of Mizoram we cried longing for our homeland, Israel… and searched every possible way for contacting Israel”.
It is observed that while Liabiaktluanga speaks of one Saichhunga, Benjamin calls this man ‘Saichhuma’. Similarly, Lalbiaktluanga tells us that Chala of Bualawn “confirmed” Saichhunga’s statement in 1951 as against which Benjamin offers 1946 as the appropriate year. These contradicting names and years need to be rectified.
From this account and several others it is clear that the connection with the Israelites had not been realized until “the word of the Lord came out to our prophets since 1936”, even though this revelation explains a history that would stretch back over two and a half thousand years.
In this connection it has to be understood that as per historic events the biblical Northern Kingdom of Israel was conquered by Assyrians in 720 B.C. Its inhabitants were taken into exile and banished from history. The fate of these people, “the Lost Tribes of Israel”, has inspired many legends and much wild conjecture.
There are such other local persons as Khuplam Milui Lenthang, who propagates Mizos being the children of Manmasi (twisted form of Manasseh of the Israelites). Here one sees, though very likely concocted or allegory, an element of evolution in the identification of the “putative Israelite” tribal origin of the Mizos.
When Chala first claimed that the Mizos were Israelites, he did not clearly indicate to which of the Ten Lost Tribes of Israel they belonged. By 1972, however, one group asserted that Mizos of Manipur were originally descended from one of the ten lost tribes of Israel whose name was called ‘Manasseh’. But such identification arose by deduction rather than prophecy.
In support of this it may be observed that in many of the chants, rites, rituals, exclamations, used in various sacrifices and other sacred incantations as per Customary Laws the terminology, Manasia or Manase or Manmasi, is used.
These names have come to be equated with that of Manasseh in the Bible. Some such instances are that:
(i) when earthquake takes place, people run out of their houses and exclaim aloud, saying - “Calm, Calm, we the children of Manmasi are still alive.” It is said, whosoever might have been responsible for the earthquake on hearing the name of Manmasi, stops the earthquake. This has been all along the tradition before Christianity came to hold its root among the Thadou Mizos and is still believed and practiced spontaneously whenever earthquake takes place;
(ii) When ‘Ai Kawngpui Sial’ occasion (pre-Christian sacrifice for success in hunting) takes place, the priest, followed by his party chants, “Those above and those below, go away, flee, we the children of Manasia are coming”. This practice among the Lushai Mizos was given up after Christianity came in the area.
(iii) There lived a legendary heroine called ‘Lenchonghoi’ as was current in the folklores of all the Mizo tribes. She was known for her beauty. She was kidnapped by one Monster called ‘Topipa’ in the absence of her brothers. Her youngest brother who happened to be the strongest and bravest went after his sister to rescue from her captor. Finding her in a corner of thick jungles they came homewards.
‘Topipa’, on his return home found ‘Lenchonghoi’ missing and immediately went in pursuit of her. As they met, ‘Topipa’ and Lenchonghoi’s brother struggled for her. In the course of struggle, Lenchonghoi’s brother beheaded ‘Topipa’ several times. Yet, the head of ‘Topipa’ rejoined the body each time beheadased.
While the struggle was fiercely fought without either of the two men the victor, two Angelic sisters watched the fight from their celestial abode who sided with Lenchonghoi’s brother. At last they planned to help him win the struggle. In doing so, the elder sister advised her younger sister that the latter should tie one butterfly-like object made of thin wooden-plate and to tie it at the one end with a cotton thread so as to drop it, holding at the other end of the thread.
In doing so, the younger sister should advice Lenchonghoi’s brother to cut the same thread hanging over his head by addressing him “Manmasi” (twisted form of Manaseh or Manase). But Lenchonghoi’s brother did not pay heed to what she repeatedly said, not knowing as to whom she addressed as “Manmasi”.
At last ‘Topipa’ told him that he was advised to “cut the thread with which the object was hung over your head, addressing you as Manmasi”. Then Lenchonghoi’s brother did as he was asked to do. Now, as he cut the thread, Topipa’s head was severed from his body and died.
Thus it is said, ‘Manmasi’ is the ‘God-given name’ of the Mizo people among whom the legend had been current in the past many generations before Christianity came and is current till date. Therefore, the concept that Mizos are the ‘lost tribes of the Israelite origin” is no new invention or make-belief of some fanatic protagonists of the ‘lost tribes of Israel’ theory. It is nothing but ‘God given name’, it is said, with an overtone of finality, quoting their tradition and customary law of the Mizos as evidence of their culture.
Similarly, there are a host of cultural and traditional instances where Manmasi among the Mizos in Manipur is conspicuously made manifest as their ancestor. One such customary instance is when a grave is about to be dug. A libation is poured into the ground and the priest chants, “Make way, o stones and trees, for the children of Manmasi have gone to claim their own possession”.
With the claim of Manmasi as used in Manipur or Manasia or Manase as used in Mizoram to identify their ancestor, some Mizo groups adopted a new name as ‘Bane Manasseh’, meaning thereby “children of Manasseh” in Hebrew.
Sawngtindam observed, “The significance of the new identity is far reaching for it … dovetails elements in cultural and traditional religion with a significant force in the Jewish religion”, namely the fate of the Lost Tribes and the hope that some day they would once again be returned with the Jewish people. The belief is fulfilled and the customary law lives on.
It is a fact today many groups have accepted the Mizo Manasseh identity and are attempting to follow ‘Judaism in some form. This may be called conventional “Orthodox Judaism” or the so-called “Messiamic Judaism”, a cult which associates observance of precepts from the ‘Old Testament’, such as circumcision, observance of Saturday as the Sabbath, dietary restrictions and the Jewish festivals, with the Christian’s faith in Jesus as the Messiah.
Our research in this sphere has shown that there is an ironical aspect in these developments. Of all the elements of their traditional culture, animal sacrifice was one practice, which initially led to the identification of Mizos with the Israelites in the Bible, as it led also to identify group with similar practices as their associates or primary/segmentary groups.
==============================
Modern Phase:
(i) Concept of ‘Zo’ (Jo) Unification:
At this juncture, it may be relevant to briefly describe the meaning of ‘Jo’ which was generally considered as necromancers and sorcerers for which the Burmese were not accorded ill treatment for fear of being revenged with some enchantment. In this connection it is significant to note that Father Sangermano was sent as a missionary in 1782 who arrived in Rangoon in July, 1783 and proceeded to Ava directly the same year. Herein, it is pertinent to refer to the letter from Vum Hau[61] (Vum Ko Hau) to Haokholet.
In this letter he emphasized the fact that the nomenclature of the ‘Mizos’ and ‘Zos’ should be retained. There was no iota of doubt on the truth of their nomenclatures. In doing so, he indicated the equations between ‘Mizo’ and ‘Zomi’ stating that more than 200 years ago a most learned Italian missionary had recorded the fact that the ‘Kuki’ and ‘Zo’ people were either Mizo or Zomi. These people lived on the west of the Chin Mountains between 20o and 30o longitude and 21o and 30oN latitude and that area was called ‘Jo’ in course of time becomes Burmese.
He further claimed that he read most of the books concerning the ‘Jo’ from the British Museum, the National Library of France, the Museums in the Hague and Leyden and Utracht, and also the Indian Office Library, the London Library and National Library of Scotland in Glasgow wherefrom he could confirm that Father Sangermano was the first author to record the word ‘Jo’ (Zo).
In consideration of the above contention it may be concluded that the tribes who are known broadly as Kuki, Zou and Mizo in Manipur reveal a common origin in their customary laws and many prevalent traditions. Such concept equating Mizo and Zomi will not be incorrect or an underestimation of their socio-political or religious status.
In this connection, the terms ‘Zo’ ‘Kuki’ and ‘Mizo’ signify a common social and cultural group of people. This idea is not a new thing. It is a global phenomenon caught under the ethnic explosion the world over. This had been termed as “political creed”. Instead, it could be more appropriately termed as ‘ethnic consciousness’ prompted by revolutionary movements to consolidate the said group of people led by Vumkhohau under the banner of ‘Zo’ unification.
He met General Aung San[64] in February, 1947 in the historic ‘Panglong’ Conference as the Chief delegate of the ‘Zomi’ and entered into an agreement with the latter for the full fledged Chin Hills State in the event of Burma being granted independence. Herein, the fateful disastrous day of 19th July, 1947, may be mentioned that when the entire prospective Cabinet Ministers of the Constituent Assembly on the threshold of Burma being given independence were murdered including General Aung San.
As luck would have destined, Vumkhohau survived the ugly incident. This ultimately brought him into political prominence in independent Burma when he joined the first Cabinet of the Thakin Nu (U Nu) which had been constituted after the death of General Aung San. And so he along with Prime Minister U Nu signed the Burma Independence Treaty in London on 17th October, 1947. This was a momentous land mark in the regional geo-political history of contemporary Burma and Manipur as it gave impetus to Zo national movement for their unification.
It is comparable to the movement of nationalism that had awakened the leaders of Italy and Germany to unify their respective countries in the 19th Century. During the same period Bismarck of Prussia consolidated more than three hundred states together and constituted one nation. Likewise, Zo people presented a united far sightedness in their approach. Nationalism was reflected in their socio-political insights and movements in the 20th Century.
(ii) Concept of Hebrew Origin(Israelite Concept):
While tracing the origin of the early history of the Mizos, one of the sources that cannot be overlooked or sidelined as totally baseless and unfounded, is the culture and tradition which claim that the Mizos are descendants of a tribe of Israel in the House of Ephraim, the tenth tribe. According to the Old Testament of the Bible, the Israelites were the chosen people with whom God entered into a covenant.
But the people were unfaithful to God and consequently God dispersed them among the people from one end of the earth to the other and there they served Gods of wood and stone which neither they nor their fathers had known.
In doing so, God dispersed the Israelites as a punishment by means of Assurians and Nabukadnazzar, King of the Babylon in 720 B.C. and 587 B.C. respectively. This was beginning of the diaspora of the Israelites, the dispersion of the Jews to the different part of the world. This lasted into the 20th century AD.
The Jews also came to the east in ancient times[69]. By following the foothills of Himalaya the ‘lost tribes’ then arrived in China. According to one estimates, when Israel attained Independence in 1948, about 5000 Jews migrated back to Israel and have settled in the Kubbutz.
On the basis of culture, tradition, customary laws, etc. it could be identified that the Mizos have Israelite religious and social connections.
The culture, customary laws, etc. are important in these groups as their identity is based upon it. As a result of this, the Welsh Presbyterian Church banned all revivalist manifestations, including ‘listening to voices, prophecy and speaking unknown tongues’. This ban could not, however, be enforced. Revivalism has remained a potent force in religious practice.
Impact of Revival has been still more dramatic. McCall commented that revivalist movement was fairly widespread and that the Missions were trying faithfully to keep it within the bounds of decency. In a progressive way these groups have retained their past culture, which have got manifested as a living tradition.
On the basis of existing culture, tradition, customary laws, religious belief systems, rites and rituals, some groups of Mizos have been identified as the children of ‘Manmasi’. The term itself is distorted form of ‘Manasseh’ of the Israelites who was the son of Joseph.
In the backdrop of such a situation, Lalbiaktluanga recorded that a revivalist named Saichhunga from Hlimen village claimed that Mizos were ‘the lost tribes of Israel’. This statement was confirmed as true by Chala of Buallian village in 1951 which was substantiated by those who accepted the claims saying,
“In the year 1936 the word of the spirit of our Lord came to Pu (honorific title similar to ‘Shri’ in Hindi or ‘Sir’ in English) Kapa and Pu Saichhuma, telling them that “we are Israel”. Also in 1946 the same message was received by Pu Chala of Buallawn village. Henceforth from every part and every corner of Mizoram we cried longing for our homeland, Israel… and searched every possible way for contacting Israel”.
It is observed that while Liabiaktluanga speaks of one Saichhunga, Benjamin calls this man ‘Saichhuma’. Similarly, Lalbiaktluanga tells us that Chala of Bualawn “confirmed” Saichhunga’s statement in 1951 as against which Benjamin offers 1946 as the appropriate year. These contradicting names and years need to be rectified.
From this account and several others it is clear that the connection with the Israelites had not been realized until “the word of the Lord came out to our prophets since 1936”, even though this revelation explains a history that would stretch back over two and a half thousand years.
In this connection it has to be understood that as per historic events the biblical Northern Kingdom of Israel was conquered by Assyrians in 720 B.C. Its inhabitants were taken into exile and banished from history. The fate of these people, “the Lost Tribes of Israel”, has inspired many legends and much wild conjecture.
There are such other local persons as Khuplam Milui Lenthang, who propagates Mizos being the children of Manmasi (twisted form of Manasseh of the Israelites). Here one sees, though very likely concocted or allegory, an element of evolution in the identification of the “putative Israelite” tribal origin of the Mizos.
When Chala first claimed that the Mizos were Israelites, he did not clearly indicate to which of the Ten Lost Tribes of Israel they belonged. By 1972, however, one group asserted that Mizos of Manipur were originally descended from one of the ten lost tribes of Israel whose name was called ‘Manasseh’. But such identification arose by deduction rather than prophecy.
In support of this it may be observed that in many of the chants, rites, rituals, exclamations, used in various sacrifices and other sacred incantations as per Customary Laws the terminology, Manasia or Manase or Manmasi, is used.
These names have come to be equated with that of Manasseh in the Bible. Some such instances are that:
(i) when earthquake takes place, people run out of their houses and exclaim aloud, saying - “Calm, Calm, we the children of Manmasi are still alive.” It is said, whosoever might have been responsible for the earthquake on hearing the name of Manmasi, stops the earthquake. This has been all along the tradition before Christianity came to hold its root among the Thadou Mizos and is still believed and practiced spontaneously whenever earthquake takes place;
(ii) When ‘Ai Kawngpui Sial’ occasion (pre-Christian sacrifice for success in hunting) takes place, the priest, followed by his party chants, “Those above and those below, go away, flee, we the children of Manasia are coming”. This practice among the Lushai Mizos was given up after Christianity came in the area.
(iii) There lived a legendary heroine called ‘Lenchonghoi’ as was current in the folklores of all the Mizo tribes. She was known for her beauty. She was kidnapped by one Monster called ‘Topipa’ in the absence of her brothers. Her youngest brother who happened to be the strongest and bravest went after his sister to rescue from her captor. Finding her in a corner of thick jungles they came homewards.
‘Topipa’, on his return home found ‘Lenchonghoi’ missing and immediately went in pursuit of her. As they met, ‘Topipa’ and Lenchonghoi’s brother struggled for her. In the course of struggle, Lenchonghoi’s brother beheaded ‘Topipa’ several times. Yet, the head of ‘Topipa’ rejoined the body each time beheadased.
While the struggle was fiercely fought without either of the two men the victor, two Angelic sisters watched the fight from their celestial abode who sided with Lenchonghoi’s brother. At last they planned to help him win the struggle. In doing so, the elder sister advised her younger sister that the latter should tie one butterfly-like object made of thin wooden-plate and to tie it at the one end with a cotton thread so as to drop it, holding at the other end of the thread.
In doing so, the younger sister should advice Lenchonghoi’s brother to cut the same thread hanging over his head by addressing him “Manmasi” (twisted form of Manaseh or Manase). But Lenchonghoi’s brother did not pay heed to what she repeatedly said, not knowing as to whom she addressed as “Manmasi”.
At last ‘Topipa’ told him that he was advised to “cut the thread with which the object was hung over your head, addressing you as Manmasi”. Then Lenchonghoi’s brother did as he was asked to do. Now, as he cut the thread, Topipa’s head was severed from his body and died.
Thus it is said, ‘Manmasi’ is the ‘God-given name’ of the Mizo people among whom the legend had been current in the past many generations before Christianity came and is current till date. Therefore, the concept that Mizos are the ‘lost tribes of the Israelite origin” is no new invention or make-belief of some fanatic protagonists of the ‘lost tribes of Israel’ theory. It is nothing but ‘God given name’, it is said, with an overtone of finality, quoting their tradition and customary law of the Mizos as evidence of their culture.
Similarly, there are a host of cultural and traditional instances where Manmasi among the Mizos in Manipur is conspicuously made manifest as their ancestor. One such customary instance is when a grave is about to be dug. A libation is poured into the ground and the priest chants, “Make way, o stones and trees, for the children of Manmasi have gone to claim their own possession”.
With the claim of Manmasi as used in Manipur or Manasia or Manase as used in Mizoram to identify their ancestor, some Mizo groups adopted a new name as ‘Bane Manasseh’, meaning thereby “children of Manasseh” in Hebrew.
Sawngtindam observed, “The significance of the new identity is far reaching for it … dovetails elements in cultural and traditional religion with a significant force in the Jewish religion”, namely the fate of the Lost Tribes and the hope that some day they would once again be returned with the Jewish people. The belief is fulfilled and the customary law lives on.
It is a fact today many groups have accepted the Mizo Manasseh identity and are attempting to follow ‘Judaism in some form. This may be called conventional “Orthodox Judaism” or the so-called “Messiamic Judaism”, a cult which associates observance of precepts from the ‘Old Testament’, such as circumcision, observance of Saturday as the Sabbath, dietary restrictions and the Jewish festivals, with the Christian’s faith in Jesus as the Messiah.
Our research in this sphere has shown that there is an ironical aspect in these developments. Of all the elements of their traditional culture, animal sacrifice was one practice, which initially led to the identification of Mizos with the Israelites in the Bible, as it led also to identify group with similar practices as their associates or primary/segmentary groups.
==============================
# Historical and cultural background of the Mizos - Part I
# Historical and cultural background of the Mizos - Part II
# Historical and cultural background of the Mizos - Part IIII
# Historical and cultural background of the Mizos - Part IV
# Historical and cultural background of the Mizos - Part V
# Historical and cultural background of the Mizos - Part VI
# Historical and cultural background of the Mizos - Part VII
=============================
# Historical and cultural background of the Mizos - Part VII
=============================
* Priyadarshni M Gangte wrote this article for The Sangai Express . This article was webcasted on November 15 , 2007 .
Source: http://www.e-pao.net/epSubPageExtractor.asp?src=manipur.Ethnic_Races_Manipur.Mizos_Background.Mizos_Background_4
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