Zo Nationalism - English Version
Nationalism, by definition, ‘is a state or a condition of mind characteristic of certain peoples with a homogeneous culture, living together in a close association in a given territory, and sharing a belief in a distinctive existence and a common destiny'. It ‘implies the identification of the state or nation with the people or at least the desirability of determining the extent of the state according to the ethnographic principles’.
This concept is particularly true for the Zo’s who now live in many different countries around the world. The ethnological unit and the relationship of the Zo’s of India, Burma and Bangladesh have been conspicuously transmitted through their history, culture, social life, traditions, language, customs, folktales, poetry and songs.
Before elaborating on the ethnic homogeneity of Zo’s, it will be interesting to present here some important studies on the Zo’s conducted by British who unanimously concluded that the Zo’s in India and Burma are ‘of one and the same stock’ (Carey and Tuck,1896,p2).
On the Indian side, Lt. Col. John Shakespeare, the first Superintendent of the amalgamated Lushai Hills District, wrote his monograph, “The Lushai-Kuki Clans”, which covers all the Zo’s clans living in Lushai Hills and Manipur Hills. The Monograph was written during a period of more than twenty years of service among the Zo’s, and he was, perhaps, the best informed of the early administrators concerning Zo’s ethnicity. Shakespeare came to a definite conclusion on the homogeneity question and wrote,
“There is no doubt that the Kukis, Chins, and Lushais are all of the same race”.
In his monograph, Shakespeare used ‘Clan’, not ‘tribe’, consistently for the different Zo’s groups because of the high degree of identity which he found existing among the people in language, culture and history. Another monograph, “Notes on the Thadou Kukis”, written by William Shaw was published in 1919. On the question of ethnic homogeneity Shaw was equally emphatic:
“The Koms, Aimols, Khothang, Thadous, Chins, Lushai, Pois, Soktes (Sukte), Paites, Gangtes, etc. are undoubtedly connected. The language alone has many similarities and the syntax is not dissimilar. Again these are their customs which have a common principle running through them all”.
Commenting on the above statement, J.H. Hutton, one of the greatest authorities of his time on the Tribes of North East, gives unqualified support: “The affinity of the Thado with the other branches of the Kuki race mentioned by Mr. Shaw is unquestionable” Col. E. B. Elly on his “Military Report on the Chin-Lushai Country” also makes this comments:
“All these were people of the same race, speaking dialects of the same language, wearing the same dress, and having the same customs, form of politics, and religious belief.”
On the Burmese side, Betram S. Carey, the political officer of Chin Hills, and H. N. Tuck his Assistant, were engaged in preparing a substantial book, “The Chin Hills: A History of the People, our dealing with them, and their customs and manners, and a Gazetteer of their Country,” which was published in two volumes by the Government of Burma in 1896. At the initial stage of their study they have the feeling that ‘the Chins have nothing in common with the Lushais of Assam’. However, after a thorough investigation they modified their position and concluded that:
