The Mizos

28/06/2024

Ṭhing: A Unique Mizo Term
Pronunciation: Tthring

Definition and Usage:
"Ṭhing" is a common Mizo word used to describe something that appears stupid, uncool, or disrespectful. It can refer to behavior, objects, ideas—essentially anything that seems repulsive or outdated. Being called "Ṭhing" is undesirable, and a typical Mizo strives to avoid this label by peers and society. This desire to not be Ṭhing leads to extreme self-consciousness and careful public conduct. Ironically, the effort to avoid being called Ṭhing can sometimes result in rude and arrogant behavior, which, in itself, is considered Ṭhing.

Additional Meaning:
Besides its primary use, "Ṭhing" also refers to leftover food items.

28/06/2024

The Digboi Mizo Church: A Mizo Heritage Church in Upper Assam

Photo: Lalsangliana Hnamte

Founded in 1950, the Digboi Mizo Church in Upper Assam was one of the first Mizo churches established outside of Mizoram. Located in one of British India's earliest industrialized cities, Digboi attracted residents from across the country and remained significant post-independence. Among these newcomers were the Mizos, who settled in the Lushai Line locality, a neighbourhood that became home to a thriving Mizo community, mostly employees of the Oil India Company.

Initially, the Mizos in Digboi gathered in homes, lacking a proper church structure. This changed in 1950 with the construction of the Mizo church in the Lushai Line. For many years, it stood as one of the largest Mizo churches outside of Mizoram. However, by the 2000s, the Mizo population in Digboi had drastically decreased. The church faced pressure from other Christian communities eager to acquire it, as only a few Mizo families remained in the town. The situation worsened with the death of Upa Lalthanliana, the church elder, in the late 2000s, prompting the last Mizo family in Digboi to return to Mizoram.

Recognizing the church's perilous state, the Mizoram Presbyterian Church officially integrated it into its Ramthar mission in 2009. This move revitalized the church, bringing in Mizo missionaries and members from non-Mizo Christian communities under the Mizo Presbyterian Church's guidance. Although it is no longer an exclusively Mizo church, it continues to thrive and remains a vital institution for Christian missions in the area.

25/06/2024

The red area on this map contains more people than all the blue areas combined.

Meanwhile, Mizoram, which lies next to the red region, is one of the more sparsely populated places in Asia, with a population density of only 52 people per square kilometre. In contrast, its neighbour to the west, Bangladesh's Chittagong district, has a population density of 5,282 people per square kilometre. This stark difference highlights the population distribution discrepancy in Western Southeast Asia.

Now, can you really blame people for having the "plain people are going to consume us" paranoia in the Northeast?

25/06/2024

Lawngtlai June 25, 2024: The Central Young Lai Association (CYLA) has expressed its displeasure over recent attacks on the ethnic Chin community in Myanmar by the insurgent Arakan Army. In response, CYLA announced that it will restrict the movement of goods into Myanmar from their jurisdiction. This decision follows several reported attacks on the Chin community, who share ethnic ties with the people of Mizoram, over the past week.

On Monday, CYLA issued a statement explaining that while goods sent from Mizoram to Myanmar are considered humanitarian aid, they are being directed to the Arakan Army which targets the Chin people. Despite CYLA’s pleas to end the conflict, their calls have gone unheard. Consequently, CYLA feels compelled to block the shipment of commodities entering Myanmar from Mizoram, effective immediately and continuing until further notice. The association also emphasized its disapproval of Arakan insurgents entering Mizoram.

CYLA's publication stated that this measure aims to safeguard the interests of the people and urged the public, especially in the Lawngtlai and Siaha districts, to comply with the restriction.

The Arakan are an ethnic group whose homeland is in the Rakhine State, located south of Chin State in Myanmar. They are a Burmese ethnic group and are not part of the Zohnahthlak fold. Prior to the 2021 Myanmar military coup, Rakhine State was already embroiled in conflict, with Arakan Army insurgents engaged in ongoing battles against the Myanmar government. Over the years, numerous Arakan civilians have fled to Mizoram to escape the violence.

25/06/2024

June 25, 2024: Thousands of protesters from the Kuki-Zo tribal community marched through various Kuki-Zo inhabited areas of Manipur, demanding a political solution to end the year-long ethnic violence in the region.

The largest rally, organized by the Indigenous Tribal Leaders’ Forum (ITLF), began at Lamka Public Ground in southern Manipur at 11 am and concluded at the Wall of Remembrance, a memorial dedicated to nearly 200 tribals killed during the violence, according to a report by the ITLF media wing.

Protesters carried placards with messages such as “No Political Solution, No Peace”, “Union Territory for the Kuki-Zo People Right Now!”, “Forced Union With Meiteis Will Not Last” and “We Want UT Under Article 239A”.

ITLF Chairman Pagin Haokip delivered the keynote address at the rally. Other speakers included MLA Paolienlal Haokip, Zo United Secretary Rev. VL Ngakthang, Zomi Council General Secretary Pauneihlal, and Kuki Inpi Manipur Vice President Jangmang Haokip. ITLF General Secretary Muan Tombing read out the content of the memorandum to be submitted to Union Home Minister Amit Shah.

The peaceful rally aimed to urge the central government to expedite the process of finding a political solution to the violence in Manipur. The protesters demanded the creation of a Union Territory with a legislature under Article 239A of the Constitution. Similar rallies were held in various towns across the Kangpokpi, Tengnoupal, and Pherzawl districts on the same day.

20/06/2024

Pipu Thawnthu Vrs Thuthlung Hlui

- Lalbawiha LC


Samsona'n Sabengtung khabe ruh a filistia patling 1000 a vuak hlum theih hi thil thleng tak tak leh thutak anga kan ngai a nih si chuan' Mualzavata'n nikhatah mual za a vat zo tih hi enge a awihawm loh bik a thawnthu phuahchawp a nih bik na?

Balaama Sabengtung a tawng theih a, Eden hunah rul tawng thei, fing phakar zet mai a awm tih te hi thil thleng tak tak a nih si chuan engvangin nge Mizo pipu- Thilsiam thawnthua Tlanrawkpa khuangchawi a ramsa tamtak, mihring anga tawngte hi thawnthu mai mai an nih bik?

Nova'n lawng pakhat a leilung a cheng ramsa zawng zawng a khungkhawm theih a khawvel pumpui tuiin a chim tih te pawh hi thil thleng tak tak a ni si chuan Ngaiteii te khua tuiin a chim a Ngaitei an paih thlak hnu ah a kiam ve chauh tih hi enge a awihawm loh bik na ni ang?

Mosia'n Pathian in ti rawh a tih anga a tiang Nile lui a a chiah avanga tui thisen a a chan vek thu hi thutak leh thil thleng tak tak a nih chuan Kungawrhi leh Phawhthira leh Hrangchala ten'a Pathian nupa ina tirawh u an tih anga tui chi an theh a anmahni leh keimi inkara tuipui a tling ta pum tih te hi enge a awihawm loh bik viau na aw?

Bible a thilmak tamtak hi a bikin Thuthlung hlui ami hote hi pip**e thawnthu a thilmakte ai hian awmzia a neiin a awmang bik vak chuang amawnile? A sawitu leh tan tu a ngah zawk avang hian thutak khuk in kan khuk pui mai a ni thei angem? Pip**e rindan kha a competition pui ber a nih avangin thu belhchian dawllo leh hnammawl thawnthu ah Kristian sakhua hian a chhuah sakta mai a ni thei angem?

Nge Bible a bikin thuthlung hlui hi Juda pi leh p**e thawnthu ve mai a ni a a ngial a ngan lutuk a lak tur a nilo zawk? Chanchin mak over lutuk ve ve, mihring finnna atanga thlira thil ni theilo ve ve si hi, engahnge a Mizo pipu thawnthu, Fable leh legend a nihna kan hmuchian em em a, Mizo pipu thawnthu tamtak tluk thova phuahchawp niawm maia lang ve tho a hnamdang literature zawk hi tamtak hian thutaka Kan ngaih tlat bik?

A chhan ni bera lang chu Sakhuana hi a lo ni. Sakhuana hian a tellova kan rin miah loh tur thil mak tak tak hi, a sakhaw package-in a ken tel chuan min rin tir tlat zel a ni.
A tha nge thalo tih velah chuan sawitur ka neilo, Sakhuana pawh thil thalo a ni kher lovang.

*post hi ngaihdan post a ni a, The Mizos chuan post a thu inziakte hi kan pawmpui emaw kan pawmpui lo emaw kherlo, followers leh pawn lam mite in thuziak rawn submit tur erawhin Kan in tur. Engtiklai pawhin thuziak hi thehluh theih a ni e, Kan lo en anga chhuah chi a nih chuan lawm takin Kan lo chhuah sak ang che u, a tul a nih phei Chuan English a letin Kan lo chhuahsak ang che u.*

16/06/2024

Indigenous people of Apayao (1890s) Philipines
Photo Credits:
Alexander Schadenburg (1851-1896)
Dresden Museum of Ethnology

This photograph from 1890's captures a group of indigenous Filipino men from the Apayao region in Northern Luzon, Philippines. The image provides valuable insights into the traditional attire, lifestyle, and physical appearance of the indigenous people of this area during that time period. The image is a powerful visual document of the 19th-century life of the hill people in Luzon, The Philipines.

The beautiful culture and identity of Indigenous people around the world must be respected. Only people who are not connected to the soil they live on and who have a very skewed understanding of history would mock and ridicule indigenous communities.

The Indigenous hill people of the Philippines are, in many ways, similar to the Indigenous hill people of Northeast India. Not living under dynastic rule with a king or a state, they, like the hill people of Northeast India, were the last to resist the colonial powers of their time. One thing that distinguishes Indigenous tribal communities from state citizens is that they do not come under the rule of one family or a group of nobles. Thus, the surrender of a tribal leader in one area does not signify the surrender of the entire community. Consequently, Indigenous tribal communities are often the last to be colonized due to their continuous rebellion against colonial intrusion.

15/06/2024

The Invasion Of AI Image : Let's sharpen our AI literacy together

As AI images and videos invade social media, it's becoming increasingly important to be AI literate. A recent trend on platforms like Facebook, Twitter, and Instagram involves sharing fantastical yet often absurd AI-generated images. While many people believe they can distinguish between real and AI-created images, these posts consistently attract thousands of engagements, boosting followers and interactions. One common reaction to these posts is the flood of "Amens" in the comments.

As an experiment a few weeks ago, we posted an AI-generated image on our page—a picture of a dog and her puppy in the rain. To our surprise, most people didn’t realize it was AI-generated. Unlike the infamous "Jesus Shrimp" image that took Facebook by storm earlier this year, our image seemed innocent enough, but the results were eye-opening.

Though posts like these are harmless by themselves, as AI advances, it becomes extremely difficult for many, especially the elderly, to discern AI images from reality. Chances are, by now, you’ve been shown an AI-generated picture by a relative or friend at least once. These technologies can create any image, potentially manipulating and influencing public opinion and emotions in all sorts of wrong ways.

That's why it's crucial to help your elderly relatives learn how to tell the difference between AI images and real ones. After all, the older generation is particularly susceptible to social media manipulation. Here are some tips to help them out, and maybe, just maybe, save them from believing that a dog and her puppy braved a rainstorm just for a photo op.

Look for Unrealistic Elements: AI-generated images often have subtle unrealistic details that may not be immediately apparent. Encourage them to examine the image closely for any oddities in lighting, shadows, or perspectives that seem off.

Check the Context: Encourage them to consider where the image originated. Was it shared by a credible source or someone known for posting edited or fantastical content? Context can provide clues about the authenticity of the image.

Reverse Image Search: Teach them how to use reverse image search tools like Google Images. This can help verify if the image has appeared elsewhere online and if it has been associated with AI-generated content.

Consult Trusted Sources: Encourage them to consult trusted news sources or fact-checking websites if they are unsure about the authenticity of an image. These platforms often investigate and verify the accuracy of viral images.

Educate About AI Advancements: Explain that AI technology is rapidly advancing and can create highly realistic images. Awareness of this technology can help them approach online content with a critical eye.

Trust Your Instincts: Remind them to trust their instincts. If something about an image seems too good to be true or triggers strong emotions without clear context, it might be worth questioning its authenticity.

We do hope that these tips help you and your family.

15/06/2024

Although modern Mandarin Chinese and Modern Standard Mizo do not have that many similarities, Modern Standard Mizo has lots of similarities with old Chinese, which is the ancient form of the Chinese language.
Here in this post, we have highlighted a few similar words, there are hundreds more we haven't discussed here. This goes to show that both Chinese and Mizo languages had the same origin, in fact, many languages spoken across Northeast India, Tibet and mainland China originated from a language that was believed to have been spoken in either Tibet or the steppe thousands of years ago.

Standard Mizo is known for being conservative and has conserved many older Sino-Tibetan language features, hence it is one of the most important languages employed in the reconstruction process of Proto-Sino Tibetan language, the ancestor of all Sino-Tibetan languages including Mandarin, Tibetan, Mizo, Burmese, Meitei, Garo, Bodo, Thadou etc.

This language list is based on Baxter, William H.; Sagart, Laurent (2014), Baxter-Sagart Old Chinese reconstruction, version 1.1

15/06/2024

Chief Minister Celebrates YMA Day in Biate

CM Lalduhoma highlights the village's achievements and addresses societal challenges. Donates Rs. 3,00,000 for Biate Branch YMA's homeless shelter project. Continue reading👇

The Mizos is your window to Mizo pop culture and northeast India. We publish news, story and original articles about Mizoram, Northeast India and the

15/06/2024

Recently, after we made a post about Korean Drama and the subject of idealized history, we discovered something new which came as a pleasant surprise. While the post was intended to appreciate Korean filmmaking success and craftsmanship in storytelling and costume design, many misunderstood it as being anti-Korean. We expected comments from Japanese and Koreans themselves, which is the norm in most social media environments. However, a great number of comments came from Desis, especially from the mainland and Bangladesh. These comments weren't the usual East Asian hating, or Northeast Indian ridiculing comments that we usually see from our mainland Indian brothers and sisters. Rather, most were K-pop fans defending the Koreans (although the post wasn't anti-Korean).

This made us pleasantly surprised. It briefly made us live in a moment of "Son, you have finally grown up" because, in the past, it was Northeastern Indians who defended Koreans and Korean entertainment. It was people from the mainland who ridiculed it. On social media, NE people are often mocked for not following Bollywood but Korean entertainment in the past. It appears the table is beginning to turn. It is safe to say that the Korean wave in Northeast India happened in the early 2000s and peaked around 2012, but K-pop and Korean entertainment are just becoming more popular in the mainland recently. This got us thinking, is this a good thing or a bad thing?

For starters, any NE Indian who lives in the metros would know that Northeast Indians are lumped with East Asian stereotypes and have been discriminated against for decades. Now that East Asian entertainment is becoming more popular, would it be possible that Northeast Indians could also now be viewed in a better light just as how white people from different nations are admired and are given positive stereotypes mainly due to American culture and entertainment worldwide? White people, for the most part, appear to share their cultural glory together for the most part. Could the same hold true for Oriental people as well?

Unlikely so. You see, by the surface, as it appears, East Asians are extremely exclusive. They do not share their achievements even among themselves, let alone with some insignificant Indian population of the Northeast. There is a constant battle among the Chinese, Japanese, and Koreans over culture and entertainment on the internet. Korea particularly isn't known for being inclusive. We can take Southeast Asians and their experience in Korea as a reference, and it does not appear that Koreans in general feel any affinity or the need to prop them up on the global stage. It is as if any Southeast Asian claims some affinity to the Koreans, they are put down either by the natives of Korea themselves or the Koreaboos (people obsessed with Korea). So the prospect of sharing at least some of the benefits of cultural expansion of the East Asian people isn't likely to be open to Northeast Indian people.

There is a huge possibility that Northeastern people might in fact be more discriminated against, especially if beauty standards, views on racial relationships, and others are copied from East Asia. Northeast Indians may further be pushed into the racist "dark-skinned Southeast Asians" stereotype, and East Asia's exclusivity is further promoted in the minds of mainland Indians.

After realizing this possibility, our pleasant surprise turned into a bitter realization. It is unfortunate that throughout our existence in India, Northeastern people have been stereotyped with all the bad stereotypes of East Asian people and have been discriminated against. But it is also unlikely that any of the new positive stereotypes would be passed on to us—not that we ask for any. But only time can tell.

For now, looking at the performances of Aamir Khan and many other Bollywood stars and movies that made fun of Himalayan and East Asian people with yellowface some years ago, and comparing it to modern India, it feels like we are metamorphosing into a different country. Please, let it be less racist and more inclusive, please don't make us "Discount Koreans" or 'Koreans for Temu'.

15/06/2024

The comment section on that post we made about admiring Korean historical dramas and schooling Mizo filmmakers has turned into an international brawl! Koreans, Japanese, Chinese, and Filipino users are all duking it out like it's the World Cup of Drama for some reason that we aren't really sure. Someone pass the popcorn! 🍿

15/06/2024

So this guy asked Mizo people on the Internet to edit his photo for him. He asked if they could make it look like he was touching the tip of the Qutub Minar tower, like people do with the Eiffel Tower or make the photo even cooler. They did fullfill his request. Isn't that right? Fanai Lalmuan Puia 😃

15/06/2024

A group of friends in Aijal( Aizawl) on new Year's day.
Year: 1951

15/06/2024

The practice of taking short luxury flights is prevalent among the rich and famous, despite increasing criticism. However, the focus should not be on shaming or guilt-tripping the wealthy. Instead, it's crucial to recognize that urbanites and others disconnected from the realities of environmental impact often unjustly blame marginalized communities, particularly tribals in rural areas, for climate issues.

It's crucial to address the unequal distribution of environmental impacts across social groups. Marginalized communities often bear the greatest burdens of environmental harm caused by more affluent groups. This highlights the need for widespread education on these issues in our country.

15/06/2024

Support for Cyclone Remal victims in Mizoram continues to pour in from various individuals and organizations within and outside the state. The relief efforts are being significantly bolstered by contributions from the Zohnahthlak organizations and friends of the Mizo people worldwide.

Monetary donations are being directed towards the CM's Relief Fund. Notable contributions include:

Chin Association of Maryland: ₹1,64,000
Tuikhuahtlang Presbyterian Church: ₹1,00,000
Kuki Inpi, Meghalaya: ₹1,00,000
Resource Person (BRC/CRC) Samagra Siksha: ₹50,000
Gorkha Community Mizoram: ₹80,000
Hmar Inpui, Hmar Bial: ₹20,000
The Corporate Mizo: ₹20,500
Naga Student Union Mizoram: ₹15,000
Mizoram RMSA Employee Welfare Association (MIREWA): ₹1,50,000
Commerce & Industries Staff Welfare: ₹50,000
SBI Regional Office, Aizawl: ₹5,00,000
Hmar Youth Association, Gen HQ, Rengkai: ₹3,00,000
ZMC Faculty Doctor Association: ₹50,000
Zanniat Christian Church, Saron Veng, Aizawl: ₹5,000
USA Tahan Group: ₹1,00,000
Mizoram Planning, Economic & Statistical Association: ₹50,000
Macau Mizo Welfare: ₹53,000
Biate Welfare: ₹20,000
Biate VC: ₹10,000
Mizoram Institute of Pharmaceutical Sciences: ₹15,000
Philadelphia Ministry: ₹20,000
Zotlang Branch MHIP: ₹10,000
Chin Baptist Association of North America: ₹4,20,000
Federation of Mizoram Government Employee & Workers: ₹1,00,000
Eimi Bankers Forum (Kuki-zo Bankers): ₹1,60,500
Kuki Welfare Committee, Aizawl: ₹42,500
Central Mizo Society of America: ₹1,68,000
Chin Baptist Church USA: ₹8,40,000
Mizoram Departmental Officer Association: ₹50,000
BCM City Church: ₹30,000
Mizoram State Group D Govt. Employee Association: ₹10,000
Mizoram Industries Owner Association: ₹63,500
Chikim Group, Lamka, Manipur: ₹30,000
Zarkawt Presbyterian Church, Women Wing: ₹70,000
Kuki Worship Service Guwahati: ₹30,000
Aizawl Mara Church, Evangelical Church of Maraland: ₹50,000
There are many more individual and group contributions that we couldn't cover in a single post. The government of Mizoram extends its gratitude to all donors. Additionally, they thank Amazon India for delivering 500 ration kits as part of its Disaster Relief Programme, CRS.

15/06/2024

Latest K-Pop Super hit from the Korean Peninsula.
Friendly Father, Kim Jong Un - Now with English and Mizo Subtitles.

Hei hi K-Pop an tih ce ziah chu a ni e.

15/06/2024

Mount Sakawrhmuituai

Located near Aizawl city, Mount Sakawrhmuituai (pronounced; Sakor-hmui-tuai) is an easily accessible mountain ideal for hiking. The area is home to rare Mizoram Pine trees, currently facing a decline in numbers.

👣 Accessible Peak: Reach the summit on foot from the main road, where panoramic views await. Experience the vast emptiness of Mizoram and admire the surrounding areas of Aizawl.

⛰️

Photo by:

15/06/2024

Trying to figure out how Mizo names are abbreviated can be puzzling. An article for non-Mizos on how we pronounce and abbreviate our names.

The Mizos is your window to Mizo pop culture and northeast India. We publish news, story and original articles about Mizoram, Northeast India and the

15/06/2024

Celebrating YMA Day: Honoring Our Heritage and Continuing the Legacy

Today, we celebrate YMA Day, a day dedicated to the Young Mizo Association (YMA), an institution that has played a pivotal role in shaping our society and preserving our culture. The YMA is not just an organization; it is the living legacy of our traditional Zawlbuk, adapted to meet the needs of modern Mizo society.

The Formation and Growth of YMA
Founding Year: The YMA was founded on June 15, 1935.
Initial Name: It was originally known as the Young Lushai Association (YLA).

Name Change: In 1947, the name was changed from Young Lushai Association to Young Mizo Association to better reflect the inclusive identity of all Mizo people.
YMA's Modern-Day Role
The YMA has grown to become the largest non-governmental organization in Northeast India. With numerous branches and a significant membership base, it continues to play a crucial role in Mizo society. The YMA's structure and operations have inspired the formation of many ethnic-based youth organizations across Northeast India, highlighting its influential model.

The YMA's contributions go beyond preserving Mizo culture and traditions. It is deeply involved in various social welfare activities, including disaster relief, environmental conservation, and community development. The organization also promotes education and healthcare, ensuring that the Mizo people thrive in all aspects of life.

On this YMA Day, we honour the legacy of the Zawlbuk and celebrate the YMA's enduring presence in our lives. The YMA is more than a civil society; it is a continuation of a deeply respected traditional institution that holds a unique place in our hearts. Its authority and respect within the Mizo community contribute significantly to the peace and strength of our society. As we look to the future, let us continue to support and uphold the values that the YMA represents, ensuring that our heritage remains vibrant and influential for generations to come.

Happy YMA Day to all! In vaiin YMA Day Chibai ule.

15/06/2024

Dont take so called "Historical Political Maps" so seriously

As a page dedicated to history enthusiasts and curious minds, we take pride in curating content that resonates with our intelligent and thoughtful followers. One recurring theme that garners significant interest is the examination of historical maps, particularly those from the medieval and antiquity periods. However, when it comes to maps of Northeast India, we often encounter misleading and oversimplified representations that fail to capture the true political landscape of the era.

The art of creating political maps is largely a European innovation, born out of the need for precise geographical delineation during the age of colonial expansion and state-building. This practice became more refined with the advent of accurate sea-faring maps during the European colonial period. As a result, the concept of clearly defined political boundaries as depicted on maps is relatively modern and was heavily influenced by European cartography.

In the context of Northeast India, accurate political maps only emerged after British colonization and India's independence when states were systematically organized. Before this period, any maps purportedly showing political boundaries in the region were largely speculative and often created in the 21st century for digital consumption. Historically, kingdoms and communities in Northeast India did not engage in map-making traditions. Instead, the extent of their political power was demarcated by natural landmarks such as stones, hills, and rivers, which were frequently disp**ed and subject to interpretation.

For instance, the Ahom Kingdom, which ruled Assam for nearly 600 years, did not produce maps to delineate its territories. The boundaries were understood through local agreements and natural markers rather than drawn lines on a map. Similarly, the Naga tribes had fluid territories defined by clan influence and natural features rather than mapped borders.
In the case of the Mizos, the domains of the Mizo principalities were defined by the thick impenetrable jungles surrounding the Lushai Hills. These jungles, which were never cleared for cultivation and were preserved for game hunting, formed the territorial boundaries of the Mizo Lal. Remnants of these political boundaries can still be seen today in the form of the Inner Line Reserved Forest between Assam and Mizoram. This area traditionally marked the agreed-upon boundary between British India and the pre-conquered Lushai Hills and remains a disp**ed boundary between the states of Assam and Mizoram. Similarly, the western frontier of Mizoram was demarcated by thick forests, which separated the Mizo polity from the Bengali kingdoms. Mizo Lals rarely ventured outside of these fences of jungles to extend their territories however were extremely protective of it, having raided the British tea plantation and Manipuri Kingdom subjects clearing the areas at the edge of it which eventually resulted in the Lushai Expedition and the extension of British India into what is now Mizoram.

European explorers and cartographers, such as the British during the colonial period, attempted to map these regions, but their efforts often failed to capture the dynamic and fluid nature of local political landscapes. These early maps were more about establishing control and facilitating administration rather than accurately representing indigenous political realities.

Therefore, it is crucial to understand that historical maps of Northeast India often do not reflect the true political nature of the period. Instead, they represent either an external attempt to impose a European model of territoriality onto a region with a very different political and cultural understanding of space and power or a fantastical reimagination of historical political powers. Recognizing this helps us appreciate the complexity and richness of Northeast India's history beyond the limitations of European cartographic traditions.