Thursday, December 14, 2023

Zawlpala and Tualvungi

 In a land where love and beauty flourished, there lived Tualvungi, a woman so breathtakingly beautiful that her husband Zawlpala cherished her beyond measure. Their days were filled with joy until the powerful King Phuntiha visited their village.

The king, struck by Tualvungi's enchanting allure, inquired about her. Sensing the king's intentions, Zawlpala claimed she and his sister were unmarried. When the king demanded an extravagant bride price, hoping to dissuade him, Zawlpala set an exorbitant cost - jewellery weighing down poles. These guns could line a wall, a yard filled with yaks, a towering brass bell, and a hundred trunks of clothes.

Underestimating the king's magic, Zawlpala watched helplessly as Phuntiha fulfilled all demands instantly. Realizing his error, Zawlpala confessed to the truth, but it was too late. The king claimed Tualvungi and took her away despite her forewarning to Zawlpala about the king's treacherous nature.

Days later, Zawlpala visited the king's palace and was honoured with feasts. Unheeding Tualvungi's caution, he fell victim to poisoned drinks and met his demise upon returning home.

The villagers, wishing to inform Tualvungi, needed help to send a messenger. A crab and a crow were dismissed, leaving the quail as the chosen messenger. It delivered the message to Tualvungi, who received it as she wove atop her home.

Seeking to return to her village, Tualvungi's departure was hindered by the king's deceit, who claimed a cow had birthed a foal, causing her injury. With her wound bound, she gathered her belongings and set off. Arriving at Zawlpala's grave, she encountered an old woman whom she bribed with her property, pleading to end her suffering. After much persuasion, the old woman killed her.

 In a mystical transformation, Tualvungi transformed into a splendid butterfly, joined by Zawlpala in the same ethereal form. Following them was the king, transformed into an ungainly butterfly. Whenever two enchanting butterflies grace the skies, you'll find Tualvungi and Zawlpala trailed by the lingering presence of the once-powerful yet tragic king.

Rahte-a

 In a small village nestled among hills, Rahtea lived under the tyranny of a cruel stepmother. She burdened him with the heaviest chores and withheld even the smallest morsels of food. Yet, fate had a different plan.

One day, Rahtea's brother sought him out, inviting him to the Khuangchawi celebration in his honour. Discovering Rahtea seated beneath a Thingsiri tree adorned with sweet, nectar-filled flowers, the brother implored him to return home. But Rahtea, in verse, declined:

 "Stay with me, dear brother,

The Khuangchawi awaits in your honour."

Rahtea had found solace in the sweet nectar of the Thingsiri flowers, declaring:

"Go back alone, my dear brother,

For I've found sustenance in these blossoms.

Only now can I feast to my heart's content,

Content and nourished, I shall stay."

Determined, the stepmother dispatched Rahtea's aunt to fetch him, yet she failed. Desperate, the stepmother herself ventured forth, pleading for his return. Unmoved, Rahtea expressed their fractured relationship and, in a breathtaking turn, transformed into a dragonfly, soaring away, leaving behind the trials of his past.

Wednesday, December 13, 2023

Why the Dog Did Not Have Horns While the Goat Had

 Once upon a time, things looked a little different in the age of ancient animals. Dogs, friendly creatures, sported impressive horns, while goats roamed without any. Despite this difference, they coexisted harmoniously, living near humans and sharing a camaraderie.

However, the goats had a slight practical advantage over their canine friends—they could easily access their food without the encumbrance of horns. One day, an idea struck the dogs. They proposed a swap: the goats could take their horns, enhancing their beauty, while the dogs could do without. Enticed by the promise of newfound grace, the goats agreed, taking on the horns of the dogs.

As the goats proudly flaunted their new adornments, something shifted. Suddenly empowered, they found themselves more capable of defending against adversaries. Meanwhile, the dogs, now stripped of their horns, felt vulnerable, akin to hunters bereft of their spears.

Realizing their grave mistake, the dogs sought to reclaim their horns from the goats. But alas, the goats, revelling in their newfound strength and protective capability, refused to yield. The dogs' attempt at reconciliation fell on deaf ears.

Thus, the rift widened between the dogs and the goats once friends became foes. The bitterness arising from an ill-fated exchange overshadowed their shared past of amity and cooperation. This resulted in the enduring enmity between these two creatures—a tale etched in history explaining why dogs and goats are now at odds.

A Chief daughter and a Snake

Once nestled near a sprawling village, a colossal python dwelled within a cavern, shrouded in mysticism. The villagers regarded the snake as a being from the spiritual realm owing to its immense size. In reverence or fear, they made offerings—goats and even their infants—hoping to appease this majestic serpent.

One fateful night, a traveller from the Lai tribe happened upon the village. Instantly sensing an eerie hush and a palpable sorrow, he inquired about the cause of such desolation. The villagers revealed a grim truth—their children, offered as sacrifices, had met their fate at the jaws of the colossal snake. A single exception remained: the cherished daughter of the chief, admired by all for her beauty and melodic voice. Yet, even she faced the impending sacrifice.

Moved by this tragedy, the traveller resolved to intervene. Armed with a sharp-edged adze, he confronted the serpent within its cavernous abode. Confronted by the snake's colossal size, doubt lingered in his mind, questioning his ability to slay the creature. Despite his apprehensions, he remained resolute.

A fierce battle ensued, each strike of his adze a testament to his determination. In a decisive blow, the adze met the serpent's head, felling it. Triumph echoed through the village as the traveller emerged victorious, having liberated them from the serpent's reign of terror.

Grateful for his valour, the villagers celebrated his triumph, expecting him to claim the hand of the maiden he had saved. The girl, without objection, and the chief, in agreement, sanctioned their union. Thus, the traveller and the chief's daughter were wedded, finding joy and contentment in each other's embrace, their union heralding a happily-ever-after amidst the backdrop of a village relieved from the serpent's ominous shadow.

Chepahakhata

In the heart of a land veiled in myth and tradition lived a man named Chepahakhata. His visage was marred by an unkind ugliness, deterring any prospect of companionship. Yet, destiny intervened one day, weaving an unlikely union between Chepahakhata and a woman shrouded in her mystical prowess. She, too, was untouched by conventional beauty, existing as a formidable sorceress seeking a partner. Together, they forged a life, her enchantments conjuring an opulent estate surrounded by lesser dwellings housing their subjects. Elevated to the position of chief in this community, Chepahakhata's fortune seemed boundless. A daughter graced their union, a testament to their shared existence.

However, as years elapsed, Chepahakhata became oblivious to the source of his affluence—the sorceress he wed. His attention waned, neglecting the very foundation of his wealth. The sorceress, noting her husband's disregard, tasked their teenage daughter with summoning her intoxicated father. Despite her efforts, Chepahakhata remained indifferent, lost in inebriation. Disheartened, the daughter warned of their departure, foretelling his return to destitution. Ignoring her, he continued his revelry until sleep enveloped him for an indefinite slumber.

Upon awakening, a harsh reality was unveiled: his opulence had vanished, leaving him to scrape for sustenance. Except for his daughter's empathy, none showed pity. Touched by her plea, the sorceress sent a magical pot, endlessly replenishing cooked rice. Yet, envy stirred elsewhere. A jealous chief schemed to shatter the pot, making Chepahakhata more desolate.

Driven to despondency, he sought solace beneath a towering tree in the forest amidst the chatter of myriad birds. Amidst their discourse, a conversation seized Chepahakhata's attention—a discussion between two birds on the intelligence of the Mizo and the Vai (Plain People). A revelation struck him, a notion of discernment hidden within these exchanges.

Empowered by newfound insights, Chepahakhata discovered an impending contest of wits between the Mizos and the Vai. In a curious twist of fate, the initial challenge mirrored his earlier conversation—the conundrum of indistinguishable women. No Mizo could fathom a solution until Chepahakhata stepped forth. With a resounding slap, the truth emerged as one woman cried out, identifying herself as the daughter, unravelling the enigma.

Subsequent puzzles were posed, including an identical cow and a peculiar basket. Chepahakhata's astute responses unveiled the cow's head and the basket's riddle, winning acclaim from the Mizo. His wife, attuned to the events through her witchcraft, returned with their daughter, restoring Chepahakhata's former opulence and reinstating his affluent life.

In this twist of fate, Chepahakhata's understanding from a casual avian exchange culminated in the redemption of his fortunes, affirming the power of intelligence and astuteness within the Mizo tradition.

Kawrdumbela

(Translated from B. Lalthangliana's Book) 

In a distant village, there lived a man named Kawrdumbela, whose appearance was far from pleasing. He toiled in the fields and set traps to catch wild creatures, hoping for a successful catch each morning. Yet, his traps remained empty, much to his dismay. Even as the forest teemed with wildlife and others' traps yielded results, his efforts bore no fruit.

One night, Kawrdumbela witnessed a sight that explained his empty traps—a cunning bird named Vazuntei snatched away the trapped animals. Swiftly seizing the bird, he demanded recompense for its freedom. Craftily, Vazuntei offered a plan: it would warn the chief that unless his beautiful daughter married Kawrdumbela, their entire village would face peril from enemies.

True to its word, Vazuntei delivered the ominous message three consecutive nights. Initially sceptical, the chief eventually believed the warning and conferred with his daughter. Understanding the stakes, the compassionate daughter agreed to marry Kawrdumbela, knowing it would safeguard her people.

 Post-marriage, Kawrdumbela sent his wife to fetch a fish net from her father. Unwilling to return, she lingered at her parents’ home, disdaining her new husband. At the elders' insistence, she reluctantly brought the net back.

 When Kawrdumbela cast the net into the river, he caught Nghangiai, a fish offering freedom in exchange for advice. Following the fish's counsel of bathing and rubbing with smooth stones, his ugliness vanished, transforming him into a handsome. Returning home unrecognizable to his wife, she mistook him for another until he revealed his true identity. Startled, she quickly returned the net, hurriedly leaving.

 Her father, suspicious of her sudden change of heart, discovered the truth upon witnessing Kawrdumbela's transformation. Seeking similar change, the chief used the net to catch Nghahrah, a fish promising beauty through rough pebbles. But to his dismay, he only became uglier, mistakenly blaming Kawrdumbela for his predicament.

Saturday, September 9, 2023

Artui leh hmawlhte

 Once upon a time, an egg and a stick crossed paths and formed an extraordinary friendship. Surprisingly, both were skilled farmers, and they willingly toiled in each other's fields, concluding their labor with shared meals in a humble hut.

On a particular day, as they prepared to savor their meal, an unforeseen dilemma surfaced – they had no curry to accompany their rice. Swiftly, the egg proposed a brief pause, departed in search of a solution, and returned bearing a fried egg. This unconventional choice was embraced with delight, and they relished their meal together.

Another day, relentless rain poured down, bringing a chill to the air. Desiring both sustenance and warmth, they faced an obstacle – the absence of firewood and the means to kindle a fire. In response, the stick volunteered for a mission. It ventured out, willingly breaking itself into smaller fragments, which were then set ablaze. The stick returned triumphant, bearing not only fire but also the means to keep it alight. With gratitude, they prepared their food and basked in the comforting glow of the fire, their spirits lifted by the warmth and companionship they shared.

Wednesday, September 6, 2023

Pi Zaii Bangla (Heritage Building)

 




1. State/District/Town/Village: Mizoram, Aizawl, Mission Veng

 2. Name of the heritage building: Moderator Bangla (Pi Zaii Bangla)

 3. Date/Period: 1935

 4. Location: The building is located near Mission Veng Presbyterian Church and Presbyterian Church Girls School in Mission Veng, Aizawl.

 5. Approach -

   i) Airport: Lengpui Airport, Aizawl

   ii) Bus Stand: Sikulpuikawn

 6. Topographical features: The building is located on a sloping ground.

 7. Brief history: Pi Zaii Bangla, now recognized as Moderator Bangla, stands as one of the oldest heritage buildings in Aizawl, constructed during the British Colonial era. Despite undergoing renovations, it has preserved the original design crafted by the constructor, Rev. Lewis Evans (Pu Niara), in 1935. The building's history includes notable occupants, such as Miss Katie Hughes (Pi Zaii), who resided there from 1935 to 1962, followed by Miss Gwen Rees Roberts (Pi Teii), who called it home from 1944 to 1968, and Miss Mair Angharat Roberts (Pi Zopari), who lived there from 1965 to 1968. Subsequently, the house served as a residence for Mizo Pastors, with Rev. Lalnguraua Ralte taking up residence from 1968 to 1969.

8. Local tradition associated with the building: N/A

9. Architectural style: Colonial (Assam-type building)

10. Description of the Building: The initial measurements of the building indicate dimensions of 77 feet 10 inches in length and 54 feet 11 inches in width. The structure consists of six rooms and two bathrooms, featuring two fireplaces. In its original state, the house displayed a color scheme of black and white, with a skirting adorned in black paint, crafted from 3-ft cubic stones. The frames were also painted black, contrasting with the white walls. Notably, the building includes a verandah, porch, and backyard, along with four pillars positioned on the roof, one for each cardinal direction. Additionally, there are seven doors and 22 windows.

Over the years, the house has undergone renovations necessitated by natural wear and other factors. The Mizoram Synod has undertaken efforts to maintain its original character while refurbishing specific areas of the structure.

11. Building/Structural materials and other elements used: Building materials include hardwood, cubic stone, cement, clay, shredded sacks, and iron net.

 12. Usage: The building continues to serve as the residence of the Moderator, Mizoram Synod, for one year at a time.

 13. Ownership: Mizoram Synod

 14. Protection Status: N/A

 15. Condition of the built heritage: Fair

 16. Historical Importance: On June 3, 1935, a momentous gathering took place within the walls of Pi Zaii Bangla. Mission Sap and church leaders convened, and it was on this historic occasion that the decision to establish an association was reached. This building, Pi Zaii Bangla, holds a unique place in history as the birthplace of the renowned Young Mizo Association (YMA).

During this significant meeting, after much deliberation, Rev. Fr. David Edward, who happened to be Zorema's father, offered a thought-provoking suggestion. He astutely remarked, "If we approach this as Christians, our reach may not extend far enough to attract a substantial following. Instead, let's name it 'Young Lushai Association,' drawing inspiration from the Young Wales Association in Wales." This proposal, unanimously approved, marked a key moment in the association's inception.

 It's important to note that the use of 'Young' in the association's name does not imply an age-specific focus on children or youth. Rather, it signifies the youthful vigor and potential of the Mizo nation, a nation on the path of development and growth. Consequently, the Young Lushai Association came to be known as 'Mizo thanglai,' emphasizing its connection to the burgeoning Mizo community.

The initial leaders of the Young Lushai Association, or YLA, were referred to as Officers, a term that would later evolve into Office Bearers. The first set of YLA Officers comprised notable figures:

- President: Rev. Fr. L Evans, affectionately known as Mr. Niara

- Vice President: Miss K Hughes

- Treasurer: Rev. Fr. W Edward, fondly called Good Zorema

- Secretaries: Mr. Pasena and Mr. Vankhuma

In 1940, a pivotal development occurred with the formation of the Central YLA Committee. Then, on October 7, 1947, this central committee made a historic decision to change the name from 'Lushai' to 'Mizo,' solidifying the association's identity as the Young Mizo Association (YMA). This alteration reflected the evolving and unifying spirit of the Mizo people, encapsulating their aspirations and unity under the YMA banner.

17. General remarks: The Mizoram Synod has been proactive in preserving the building's originality by substituting materials as needed with those closely resembling the originals. This approach guarantees the longevity of the English constructors' original craftsmanship, which remains discernible even after many years.

18. Lister name with Date: Pc Lalrinawma, Work Supervisor, Synod, Mizoram. August 25, 2023.

Book References:

i) Hawla, Upa V: Zoram Hmarchan Zosapte Chanchin, The Synod Bookroom, Aizawl, 1969

ii) Hluna Dr. J.V: Mizoram Welsh Missionary Te Chanchin, Synod Publication Board, Aizawl, 1993.


He Field Project Report hi Government Aizawl West College history zirlaite'n Dr. Malsawmdawngliana ho a an tih a ni e.

Aizawl: Unravelling Its Origins

Let's provide a concise explanation of the origin of the name "Aizawl" and the history of its first inhabitants.

Challenging the Historical Accuracy: Reevaluating Henrova as the First chief to Occupy Aizawl:

In 1804, Chief Henrova, who belonged to the Thahdo tribe, occupied an area known as Mission Veng tlang Hriangmual. This historical account was documented by R. Thanhlira in his book "Aw! Zawlkhawpui." Chief Henrova's rule in Hriangmual lasted from 1804 to 1810, marking the earliest known inhabitants of Aizawl based on historical records. Hriangmual is located in Mission Veng, Aizawl, which is now the site of the Synod Conference Center. The name "Hriangmual" is derived from the presence of Hriang trees in the area.

It's worth noting that Hriangmual is not exclusive to Aizawl; it extends to the Phuaibuang Mountain range, situated north of Mawmrang Mountain within the Tuivai River basin. Chief Henrova ruled over Hriangmual in that region. He was the younger brother of Chief Huhena, who governed Phuaibuang. Some writers mistakenly attribute Chief Henrova as the chief of Mission Veng tlang Hriangmualram, but historical evidence suggests that he never set foot in that specific land.

The first recorded occupant of Hriangmual in Mission Veng tlang was Ngâna, the grandfather of Mizo Subedar Pakunga, around the year 1888.

Lalsavunga: Reconsidering the First Chief of Aizawl's History:

Another significant figure in the history of Aizawl is Lalsavunga. R. Thanhlira's book "Zawlkhawpui" mentions that Lalsavunga occupied Aizawl Hill between 1810 and 1821 and hailed from Hlimen village. However, records from the Mission Veng Church History in the Hundred Years suggest that Lalsavunga was present in Aizawl in 1845-4. This contradicts common beliefs that Lalsavunga passed away around the age of 80 in 1840, with some sources even stating that his demise occurred in 1835 in Darlawng tlang. Regardless, it is clear that Lalsavunga, the Sailo chief, is recognized as the first known Mizo chief to occupy Aizawl.

After Lalsavunga the latest known Mizo chief who occupied Aizawl was Thanruma, son of Suakpuilala, the greatest chief of southern Mizoram. R. Thanhlira believes that he occupied it for 10 years. The area between Tuikhuahtlang and Assam Rifles grounds is said to be the settlement of Thanruma.  R. Thanhlira said that Thanruman had left Aizawl three years prior to the Vailian. Here Vailian is the last Vailian which happened between 1889-1890.

The Etymology and Origins of the name “Aizawl”:

Regarding the origin of the name "Aizawl," R. Thanhlira provides an account in his book "Zawlkhawpui." While the exact date of the name's creation and its composer remain unknown, it is established that Aizawl existed prior to the arrival of the British. The name itself is believed to mean "Aichhia and Aidu's place." Despite the mystery surrounding its origins and the possibility that it was not composed by a single individual, the name holds historical significance.

Additionally, Pu Paliana Hauhnar, one of Mizoram's earliest circle interpreters, who began working as a Lushai Clerk in 1907 and later ruled Aizawl as a chief, mentioned that between the Governor's office and the Governor's house, references to Aidu and Aiduchhia were abundant contributing to the name "Aizawl." A well was dug in this location, which was initiated by Mizoram Governor A. Parteons ICS. In 1983, the Governor's residence, Raj Niwas, was referred to as the Governor's Bangla. The well was located on the north side of the north gate of Raj Niwas and primarily supplied water for flowers and vegetables. After Mizoram transitioned into a Union Territory in 1972, the well was filled, and houses were built on the site. Given Aizawl's mountainous terrain, this location likely stood as one of the few flat plains or horizons. According to some elders, numerous Aichhia (wild taro) plants grew in the surrounding valleys. However, the name "Aizawl" and its association with this location remain clear.

Establishing Imperial Presence:

In 1890, Officer Dally of the Assam Police and his 400 men arrived at Aizawl to support Colonel Skinner's troops during a British military operation against the Mizo tribals. On Dally's recommendation, Aizawl was selected as the site of a fortified post that Colonel Skinner had been ordered to construct. The troops constructed stockades and buildings at the site. In 1892-95 Aizawl became accessible from Silchar by fair weather road under the supervision of Major Loch.

In 1890, Officer Dally of the Assam Police and his 400 men arrived at Aizawl to support Colonel Skinner's troops during a British military operation against the Mizo tribals, it was an abandoned village site. The invaders decided that it was a good location to establish a fortified post. On Dally's recommendation, Aizawl was selected as the site of a fortified post that Colonel Skinner had been ordered to construct. The troops constructed stockades and buildings at the site. In 1892-95 Aizawl became accessible from Silchar by fair weather road under the supervision of Major Loch.

On top of a mountain, cleared of trees, with excellent views of the surroundings  and a fairly good water supply, it was a safe position from which to launch  military operations. Equally important was the fact that it was relatively  well connected with the British-controlled plains. A path led down some 20 kilometres to Changsil (or Bepari Bazar), a small trading post on the Tlawng river. This post had been established in the early 1870s and was under the control of Suakpuilala, the chief of Reiek. It boasted a few shops, run by Bengali traders. After the army ‘blasted away the numerous huge boulders which obstructed the river traffic above Changsil’, the market moved upriver to Sairang, 14 kilometres from Aizawl. From here a flat-bottomed boat could take you down the Tlawng (or Dhaleshwari) river to Silchar, the nearest British town in the plains to the north. After some years a bridle path was made, connecting Aizawl and Silchar by the land route; it took 8 days on pony to cover the 130-kilometer distance.

 Construction of a double stockade round the new British stronghold began right away because ‘the clans round [Aizawl] were not exactly in a submissive state of mind’. Immediately it proved relevant because, even before the second stockade was ready, the chiefs combined and attacked both Aizawl and Changsil. It took 4 months to quell the revolt. More military detachments were posted at both places, and the commander of the troops at Aizawl, Captain C. H. Loch, ‘an engineer by inclination, though a soldier by profession’, took charge of construction activities.

Soon barracks came up to house hundreds of troops, as well as a military depot (or quarter guard).Officials moved into newly built masonry bungalows and the hill began to take on the semblance of a settlement.

A post and telegraph office soon provided an essential lifeline to the outside world, but for years there was no money available to make a proper building. The Superintendent who arrived in 1897 observed:

“The Post Office, when I arrived in Aijal was a most decrepit kutcha [non-brick] erection. The Department refused to find money for a stone building, till I sent a photograph of the office to Shillong that shamed the Department into sanctioning the stone building. There was fire in the building once and an energetic fool handed up a tin of kerosene, thinking it was water, to a fellow on the roof who threw it over the flames with no good results.

 Two serious problems soon presented themselves. One was a lack of level ground, an issue all over Mizoram. The troops needed level ground to practise,so Loch decided to flatten a knoll to create a parade ground. Military labour made it possible to take on this huge task, which took 5 years to complete:

The labour for the parade ground was formed by the sepoys [soldiers]. Loch gave out contracts, which were much sought after. To get the spoil away from the tract of the hill to the edge of the ground, the men worked in pairs, one wheeled the barrow, the other filled it, at the spot where the stuff had to be tipped, a Gurkha Officer stood with a bag of paisa and paid for each barrow according to the length of the load.

The money for all this was provided by the Canteen Fund, which was largely produced by the sums which the workers paid to satisfy the thirst produced by their labours. The only cost to government was Rs.1,200/-. The range was also made by sepoy labour. Mostly on Saturdays when every man from the commandant to the last joined recruit put in about 8 hours Kamjarri [work], Loch’s battalion was the only one in which there was never any trouble about Kamjarri, the reason being that there was very little except on Saturdays when every one worked. When the work was done, the parade ground ‘had a sheer cliff of 60 feet or more on one side, and 150 feet of filling in on the other’. The cliff face of this field, now known as the Assam Rifles.

The other issue was that, as Aizawl grew, the water supply became insufficient for the needs of settlement. To resolve this difficulty, the troops were set to work on creating a water reservoir. They created what became known as the ‘crater’. As former Superintendent Shakespear remembered years later:

This was the first effort made in the days of McCabe [Superintendent from 1890 to 1892] to solve the water supplying question. He had a big excavation made in a circular knoll that stood opposite the house, the spoils being thrown outwards. Then he cut a number of shallow drains on the face of the hill below the Assistant Commandant’s house all joining into one channel from which by a corrugated iron aqueduct he carried through the drainage of that hill over the road, into his ‘crater’. The first burst. The Civil Surgeon whose house then stood on the north side of the ‘crater’ complained of the dampness resulting from the experiment. So the aqueduct was removed and the ‘crater’ remained till Cole succeeded me [in 1899], and the road round it was included in his gardens, at least so I have been told. The next effort to improve the water supply was made by Loch and myself throwing a bund across the valley south of his house. This too was a failure for as in the first case the water would not stay, but run away under the embankment. Before I left finally a little water did remain as the  silt filled up the leaks.

The Early Mizo Inhabitants of Aizawl: Tracing the Region's Indigenous Population:

In cultural terms, early Aizawl was a typical colonial garrison town that was not interested in the way of life of its rural neighbours. The small British community – government officials, army officers and missionaries – ruled the roost. They introduced their imperial version of ‘Western civilization’ at a time when Europeans had no doubts about its superiority. They felt that they had a great deal to offer in terms of lifestyle and saw their public behaviour as an object lesson to the natives. In this spirit they would, for example, go out on picnics, dressed in clothes that were fashionable (or at least not too long out of fashion) back ‘Home’ but that must have looked outlandish, misplaced and uncomfortable to local observers.

 The hill people were fascinated by the physical appearance of Europeans:

As soon as they [missionaries Savidge and Lorrain] commenced to cut down the undergrowth, a number of Lushais came running towards them, and squatting down on their heels, watched them with interest, but without offering any help. One youngster, when he thought that Mr. Savidge was not looking, came up behind, and touched him on the heel. When Mr. Savidge turned he ran for his life. Some time later, a more impudent boy lifted up the bottom of one of the missionaries’ trouser legs and shouted, ‘A ngo bawk. Ava mak em.’ And then he too rushed off. Later they discovered that he was announcing the astonishing fact that their legs were white like their hands and faces.

Even though Aizawl was the command centre of British rule in Mizoram, most inhabitants were not British but came from other parts of South Asia. A list of Aizawl people who donated contributions to the World War I effort revealed names from Assam, Bengal, Meghalaya, Marwar, Nagaland, North India and Nepal. By far the largest group consisted of soldiers of the occupying Indian Army stationed in Aizawl. By 1910 there were 777 army personnel in Mizoram: 663 common soldiers, 15 trumpeters, 82 havildars, 9 jamadars and 8 subadars. These troops came from different parts of North India as well as from Nepal, which was not part of the British Empire. Culturally they were very diverse. They followed various religions and spoke many different languages, none of them familiar to the local people: most soldiers were Hindus, Sikhs and Muslims and the primary army language was Hindi. Particularly prominent among them were the Gurkha troops from Nepal. 

Gurkhas would eventually settle down in Aizawl and form a small permanent community there. This was remarkable in view of the fact that one of the earliest British policy decisions had been to declare an ‘inner line’ barring outsiders from entering Mizoram without a permit. This regulation has acted as a fairly effective separator of hill people and vai (outsiders) since the 1870s and remains in force today. Unlike other outsiders, the Gurkhas were permitted to stay on and, as the following images show, they kept their cultural distinctiveness and visibility in town.

In summary, Aizawl's history, marked by its nomenclature's enigmatic origins, unfolds a narrative that interweaves the footprints of early inhabitants and British military presence, offering insights into the city's formative years as a colonial outpost amidst the scenic splendor of Mizoram's hills.

This article is for information only, no part of this writing can be copied/re-written without proper permission from the author and the publishers. 

Reference: 

1. The Camera as Witness: A Social History of Mizoram, Northeast India by Joy LK Pachuau and Willem Ven Schendel, Cambridge University Press.

2. Aw! Zawlkhawpui by Thanhlira

3. "Aizawl hming hi le" by Lalhruaitluanga Ralte, Vanglaini 30th July 2021.